Deuteronômio 30
Warren Wiersbe · Citado em PreceptAustin
Deuteronômio 30
Wiersbe notes the tragedy of the fact that 'Israel enjoyed the blessings for less than 1,000 years. They entered Canaan about 1400 B.C., and Babylon conquered Israel about 587 B.C. In addition, many times during this period Israel disobeyed God and was chastened (Be Equipped) (ED COMMENT: ISRAEL EXPERIENCED THE HORRIBLE DAYS OF THE JUDGES FOR ~300 YEARS - ~1350 BC to ~1050 BC = ABOUT 25% OF THE HISTORY OF ISRAEL IN THE OLD TESTAMENT!) ." (Wiersbe Bible Commentary - OT) Banished (driven, scattered)(05080) nadach meaning to expel from a place of residence to another place, to drive away, to scatter to be exiled, be cast out, thrust out. It is used in various ways to indicate the idea of forcefully removing, impelling, or driving out. Nadach repeatedly speaks of the dispersion or scattering of Israel into exile (Dt. 30:1, 4; Jer 23:2, 3, 8, 9, Jer. 40:12; 43:5; 46:28; Mic. 4:6, Da 9:7 "have driven them", Isa 56:8 = "dispersed of Israel"). Of driving out something in a figurative sense (Job 6:13); Zion herself was considered an outcast, one driven out (Jer. 30:17). Dt. 22:1 = "your countryman’s ox or his sheep straying away". It means to be impelled to do something, e.g., by the lure of idolatry and false gods (Dt. 4:19; 30:17); Pr. 7:21 = "With her many persuasions she entices him". Uses of nadach in Deuteronomy - Deut. 4:19; Deut. 13:5; Deut. 13:10; Deut. 13:13; Deut. 19:5; Deut. 20:19; Deut. 22:1; Deut. 30:1; Deut. 30:4; Deut. 30:17 Jehovah was the "Husband" of Israel as described in Je 31:31, 32+, Isa 54:5 (cf Ho 2:2). Note that the word "husband" is baal (master, owner - see baal, ba'al, ba'al) and is the same word used for Israel's "lover" with whom she had an adulterous affair, for these idols were often named "Baal!" (cf Jdg 2:11-13+) In the OT, under the Old Covenant, Israel formally became Jehovah's "Wife" in the "ceremony" at the foot of Mt. Sinai (Ex 19:1,2+) when God gave Moses the Law and Israel said "Yes" (cf marriage ceremony where bride says "I do" - Israel the "bride" of Yahweh said "We will do"! - Ex 24:3,7+) to the vows. Note that the solemn, binding nature of their entrance into this covenant was ratified by the blood of the covenant (Ex 24:3, 4, 5, 6, 7, 8+, see also Heb 9:18-21+). Israel was (repeatedly) an unfaithful, adulterous wife and was thus disowned by Jehovah, but will she will one day in the future repent (cf Zech 12:10-14+) and be restored (Isa 62:4, 5 - where the verb "married" = baal!), a prophecy which will be fulfilled in the Messianic Age - see [a] Events Leading up to the Millennium; [b] OT Promises of God to Israel which will finally be fulfilled in the Millennium). Related Resource: See more complete discussion Israel the Wife of Jehovah. Ajith Fernando introduces chapter 30 - R. A. Torrey (1856–1928) was a scholar, Bible teacher, and evangelist who exercised a wide teaching and preaching ministry all over the world. He was the first head (after founder D. L. Moody) of what became Moody Bible Institute and later president of what became Biola University. When he conducted evangelistic campaigns in a city, the city would often be saturated with posters and banners with the words, “Get Right with God.” The people were confronted with the stark reality of the urgency of making peace with God. Such urgency is seen in Deuteronomy 30, which presents two major themes: the promise of restoration and the wrongness of rebellion. The chapter starts with a description of what will happen to the people after they return to God. (Preaching the Word - Deuteronomy). ARTICLE FROM WIKIPEDIA ON JEWISH READINGS RELATED TO CHAPTER 30 Nitzavim, Nitsavim, Nitzabim, Netzavim, or Nesabim (נִצָּבִים – Hebrew for "ones standing," the second word, and the first distinctive word, in the parashah) is the 51st weekly Torah portion (פָּרָשָׁה, parashah) in the annual Jewish cycle of Torah reading and the eighth in the Book of Deuteronomy. It constitutes Deuteronomy 29:9–30:20 (Deuteronomy 29:10 onwards in many versions of the Hebrew Bible). Jews generally read it in September or, rarely, late August or early October, on the Sabbath immediately before Rosh Hashanah.[1] The lunisolar Hebrew calendar contains up to 55 weeks, the exact number varying between 50 in common years and 54 or 55 in leap years. In some leap years (for example, 2016, 2018, 2019, 2021, 2022, and 2025), Parashah Nitzavim is read separately. In common years (for example, 2017, 2020, 2023, 2024, 2026, and 2027), Parashah Nitzavim is combined with the next parashah, Vayelech, to help achieve the number of weekly readings needed. The two Torah portions are combined except when two Sabbaths fall between Rosh Hashanah and Sukkot and neither Sabbath coincides with a Holy Day.[2] In the standard Reform prayer book for the High Holy Days (מחזור, machzor), parts of the parashah, Deuteronomy 29:9–14 and 30:11–20, are the Torah readings for the morning Yom Kippur service, in lieu of the traditional reading of Leviticus 16.[3] In the parashah, Moses told the Israelites that all the people stood before God to enter into the covenant, violation of which would bring on curses, but if they returned to God and heeded God’s commandments, then God would take them back in love and bring them together again from the ends of the world. Moses taught that this Instruction was not beyond reach, and Moses put before the Israelites life and death, blessing and curse, and exhorted them to choose life by loving God and heeding the commandments. Deuteronomy 30:2 and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, KJV - And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; and you return to the LORD your God Dt 4:28-31; Nehemiah 1:9; Isaiah 55:6,7; Lamentations 3:32,40; Hosea 3:5; 6:1,2; 14:1-3; Joel 2:12,13; Zechariah 12:10; 2 Corinthians 3:16; 1 John 1:9 all your heart Dt 6:5; 13:3; 1 Chronicles 29:9,17; Psalms 41:12; 119:80; Jeremiah 3:10; 4:14; 29:13; Ephesians 6:24 Deuteronomy 30 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 26:40-45+ If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me– 41 I also was acting with hostility against them, to bring them into the land of their enemies–or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 42 then I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land. 43‘ For the land will be abandoned by them, and will make up for its sabbaths while it is made desolate without them. They, meanwhile, will be making amends for their iniquity, because they rejected My ordinances and their soul abhorred My statutes. 44 ‘Yet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them; for I am the LORD their God. 45 ‘But I will remember for them the covenant with their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am the LORD.’” FUTURE REPENTANCE OF THE NATION OF ISRAEL All in Dt 30:1, 2 - all of these things... all your heart and soul...all that I command - "God will send all His judgments among His people in all the nations (v. 1), so that with all their hearts and souls they will obey all He has commanded (v. 2). If we fail to deal with any sin, or if we ignore any word from God, our repentance will be incomplete." (Wiersbe Wiersbe Bible Commentary - OT) Eugene Merrill explains why they would recall to mind (Dt 30:1) and return to "(God) Who promised Israel to make them His people forever, would bring about a spirit of repentance and obedience among them (cf. Lev 26:40–45+; Jer 30:3+, Jer 30:18–22+; Jer 31:23–24+, Jer 31:31–34+; Ezek 34:11–16; Ezek 36:22–36-note). It was that prompting that would cause Israel to think upon their evil ways, to repent, and to enter once more upon faithful covenant compliance. Such conjunction of divine sovereignty and human free will is, of course, beyond the scope of rational harmonization; rather it is a matter that can be comprehended only as God sees fit to reveal his secrets (see Dt 29:29). (New American Commentary – Volume 4: Deuteronomy.) As Israel returns to God, so He will “return” to them. You return (shub/sub) to the LORD your God - Return is same Hebrew verb shub/sub as in Dt 30:1 "call them to mind" (literally "bring back to your heart"). This clearly describes a radical change of direction, turning from sin and rebellion and turning to Yahweh. In a word this is a description of "repentance" and it is available to any humble and contrite heart. And lest we think this was purely a result of their volitional choice recall that it is God Who even grants repentance. In Acts 5 Peter (speaking of the Messiah) declares The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross. 31 “He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins. (Acts 5:30-31+, and "to the Gentiles" in Acts 11:18+, cf 2 Ti 2:25+) Return (restore, again, turn to)(07725) (shub/sub) is is a common verb (over 1000x) meaning to turn, to return, to go back, to do again, to change, etc, and 9 times is translated with the idea of repent or repentance, which is clearly the sense in the present passage. Return implies they had "left" God and gone have the gods of this world. In this context (cf Dt 30:6), this return is related to a change in their heart, a "circumcision" if you will, one performed not with hands, but by the Spirit, one that is related to their entrance into the New Covenant by grace through faith. This clearly has not been fulfilled for the nation of Israel. There has never been a time when they obeyed God with all their heart, but in the last days, after they go through the refining time of the Great Tribulation, a remnant of Israel will return to God with all their heart. At that time this prophecy will be fully fulfilled. Shub/sub in Deuteronomy - Deut. 1:22; Deut. 1:25; Deut. 1:45; Deut. 3:20; Deut. 4:30; Deut. 4:39; Deut. 5:30; Deut. 13:17; Deut. 17:16; Deut. 20:5; Deut. 20:6; Deut. 20:7; Deut. 20:8; Deut. 22:1; Deut. 22:2; Deut. 23:13; Deut. 23:14; Deut. 24:4; Deut. 24:13; Deut. 24:19; Deut. 28:31; Deut. 28:60; Deut. 28:68; Deut. 30:1; Deut. 30:2; Deut. 30:3; Deut. 30:8; Deut. 30:9; Deut. 30:10; Deut. 32:41; Deut. 32:43 KEY WORD in Deuteronomy 30 = shub/sub - “call to mind” “cause to return to your heart, Dt 30:1, “you return to the LORD,” Dt 30:2, “God will restore you from captivity,” Dt 30:3, “again,” Dt 30:3, 8, 9, “if you turn to the LORD,” Dt 30:10 The Septuagint translates the Hebrew return (shub) with the Greek verb epistrepho (from epí = motion toward + strepho = twist, turn quite around or reverse) which means to revert, to turn about, to turn around, to turn toward, to return and figuratively to convert. The idea is a definite turn to God in heart and conduct. In the NT epistrepho is often associated with repentance and conversion (e.g., Mt 13:15, Mk 4:12, Lk 1:17, Jn 12:40, Acts 3:19, 11:21, 14:15, 15:19, 26:18, 20, 28:27, 2 Cor 3:16, 1 Th 1:9, 1 Pe 2:25). Warren Wiersbe - The purpose of chastening is restoration, not ruination. God knows what His people will do, so He makes provision for them to repent and return. He has done this for His people today (1 John 1:5–2:2). (Wiersbe Bible Commentary - OT) Jeremiah explains why Israel would return to the LORD... Jeremiah 24:7 'I (JEHOVAH) will give them a heart to know Me, for I am the LORD; and they will be My people, and I will be their God (LANGUAGE OF COVENANT), for they will return to Me with their whole heart. Comment: Notice that God initiates their repentance and He does so here in the context of words which clearly speak of the New Covenant in which Israel and Judah will receive a new heart. How else could they possibly return to Jehovah, unless they received a new heart (Ezekiel 18:31, Ezekiel 36:26+)? That is a rhetorical question because no man seeks after God if left to themselves and their sinful heart! And yet even though they would not return unless God gave them grace to return, He still calls out over and over in the OT "Return to Me," (Neh 1:9, Isa 44:22, Joel 2:12, Zech 1:3, Mal 3:7), so clearly we see God's sovereignty mysteriously working with man's responsibility (making a personal choice to return/repent). And obey (shama) Him - This is the "fruit" in keeping with repentance (Mt 3:8+), that is spiritual attitudes and actions which demonstrate the authenticity of their return and repentance. In other words, Israel's turning back to God (repentance) is linked with obedience, which serves to underscore that their repentance is a real, godly repentance. This recalls the words of John the Baptist Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves (AS WAS SO COMMON IN HIS DAY), 'We have Abraham for our father,' for I say to you that from these stones God is able to raise up children to Abraham . (Luke 3:8+). In the Gospel of Mark Jesus said... The time is fulfilled, and the kingdom of God is at hand (BECAUSE the King was present!); repent (present imperative - repent as your lifestyle!) and believe (present imperative - keep on believing depending on the Holy Spirit to obey) in the Gospel. It is notable that obedience is a key principle in Deuteronomy 30 (Dt 30:2, 8, 10, 17, 20). To reiterate their obedience would not save them, but would serve to demonstrate that they were genuinely repentant and saved. And obey (shama) Him with all your heart and soul: (cf "all your heart and soul" in Dt 30:10) - Obey is an idiom which the KJV renders more accurately "obey his voice." All your heart and soul is also an idiom which means with all of one's being, withholding nothing. "Wholehearted" obedience. Not partial. Not hesitating or delayed (aka "disobedience"). Notice it is not with your head knowledge and fleshly efforts, not with your man-made traditions and not with your empty rituals, but with a broken and contrite heart which God will not despise (Ps 51:17+). Ultimately this speaks of one who believes in Him, the One Who all day long has stretched out His hand to a disobedient and an obstinate people (Ro 10:21-note quoting Isa 65:2). And that belief is ultimately in their Messiah, not fully revealed in the OT, but still prophesied in their teachings (Ge 3:15+ Ge 15:6+ Ge 22:14, etc). The OT laws were never meant to be an end in themselves, but to be a tutor or schoolmaster to lead the Jews to their Messiah (Gal 3:23-24+). All your heart is a key phrase in Deuteronomy and is also found elsewhere in the OT and in the NT - 21x in 21v - Note that almost one-half of all the uses in the Bible are in Deuteronomy - 9 of 17x in the OT) -- Deut. 4:29; Deut. 6:5; Deut. 10:12; Deut. 11:13; Deut. 13:3; Deut. 26:16; Deut. 30:2; Deut. 30:6; Deut. 30:10; Jos. 22:5; 1 Sam. 7:3; 1 Sam. 12:20; 1 Sam. 12:24; Prov. 3:5; Jer. 29:13; Joel 2:12; Zeph. 3:14; Matt. 22:37; Mk. 12:30; Lk. 10:27; Acts 8:37 Robert
Deuteronômio 30
Wiersbe - This chapter promises that God will “turn the captivity” of Israel and restore the nation to the land, if they will but return to the Lord and obey His voice. Of course, a remnant returned (ED: MOST REMAINED IN BABYLON) to the land in 536 B.C. (ED: AND WE DO NOT KNOW IF ALL OF THEM HAD CIRCUMCISED HEARTS), but this was not a great national return. Moses is here predicting the final return of the Jews to their land (see Isa. 11:10–12:6+). Of course, they return to the land in unbelief, even though they have turned again to the Law of God. Even today we see Jews going back to Palestine and returning to the “old ways” of their fathers. God is starting to bless the land once again with the former and latter rains, and the desert is starting to blossom like the rose. When (ED: AT THE SECOND COMING OF CHRIST) the nation sees their pierced Messiah, they will repent and be cleansed of all sin (Zech. 12:9–13:1+). (Wiersbe Bible Commentary - OT) Scattered (06327) פּוּץ pûtṣ : I. A verb meaning to scatter, to disperse. It describes spreading out, scattering something: of humanity on the earth (Gen. 10:18; 11:4); enemies (Num. 10:35; 1 Sam. 11:11); especially of Israel dispersed among the nations in fulfillment of God’s curse (Ezek. 34:5); pictured as a scattered flock (Zech. 13:7). In its passive sense, it means to be scattered, dispersed: of an army (2 Kgs. 25:5; Jer. 52:8); peoples in general (Gen. 10:18). It has the sense of causing something to be dispersed, scattered: peoples (Gen. 11:8, 9); especially among the peoples, nations (Deut. 4:27; 28:64; Jer. 9:16[15]; Ezek. 11:16). It is used figuratively of lightning being sent forth, scattering an enemy (2 Sam. 22:15; Ps. 18:14[15]). Vine's Lexicon - puts (0פּוּץ, 6327), “to scatter, disperse, be scattered.” This term is found in both ancient and modern Hebrew. Occurring some 65 times in the Hebrew Old Testament, the word is found for the first time in Gen. 10:18: “… The families of the Canaanites spread abroad.” The word is used 3 times in the story of the tower of Babel (Gen. 11:4, 8–9), apparently to emphasize how men and their languages “were spread” throughout the world. Puts, in the sense of “scattering,” often has an almost violent connotation to it. Thus, when Saul defeated the Ammonites, “they which remained were scattered, so that two of them were not left together” (1 Sa 11:11). Such “scattering” of forces seems to have been a common thing after defeats in battle (1 Kings 22:17; 2 Kings 25:5). Many references are made to Israel as a people and nation “being scattered” among the nations, especially in the imagery of a scattered flock of sheep (Ezek. 34:5–6; Zech. 13:7). Ezekiel also promises the gathering together of this scattered flock: “… I will even gather you from the people, … where ye have been scattered …” (Ezek. 11:17; 20:34, 41). In a figurative sense, this word is used to refer to lightning as arrows which God “scatters” (2 Sam. 22:15). According to Job, “the clouds scatter his lightning” (Job 37:11, RSV). No harvest is possible unless first the seeds “are scattered” in rows (Isa. 28:25). (Vine's Expository Dictionary of Old Testament and New Testament Words) Puts - 61 verses - disperse yourselves(1), dispersed(2), dispersed*(1), disperses(1), harry(1), pour(1), scatter(16), scattered(33), scattering(2), scatters(1), sow(1), spread(2). Gen. 10:18; Gen. 11:4; Gen. 11:8; Gen. 11:9; Gen. 49:7; Exod. 5:12; Num. 10:35; Deut. 4:27; Deut. 28:64; Deut. 30:3; 1 Sam. 11:11; 1 Sam. 13:8; 1 Sam. 14:34; 2 Sam. 18:8; 2 Sam. 20:22; 2 Sam. 22:15; 1 Ki. 22:17; 2 Ki. 25:5; 2 Chr. 18:16; Neh. 1:8; Job 18:11; Job 37:11; Job 38:24; Job 40:11; Ps. 18:14; Ps. 68:1; Ps. 144:6; Prov. 5:16; Isa. 24:1; Isa. 28:25; Isa. 41:16; Jer. 9:16; Jer. 10:21; Jer. 13:24; Jer. 18:17; Jer. 23:1; Jer. 23:2; Jer. 30:11; Jer. 40:15; Jer. 52:8; Ezek. 11:16; Ezek. 11:17; Ezek. 12:15; Ezek. 20:23; Ezek. 20:34; Ezek. 20:41; Ezek. 22:15; Ezek. 28:25; Ezek. 29:12; Ezek. 29:13; Ezek. 30:23; Ezek. 30:26; Ezek. 34:5; Ezek. 34:6; Ezek. 34:12; Ezek. 34:21; Ezek. 36:19; Ezek. 46:18; Hab. 3:14; Zeph. 3:10; Zech. 13:7 Deuteronomy 30:3 Why Remain Captive - Faith's Checkbook - C H Spurgeon “The Lord thy God will turn thy captivity.”—Deuteronomy 30:3 GOD’S own people may sell themselves into captivity by sin. A very bitter fruit is this of an exceeding bitter root. What a bondage it is when the child of God is sold under sin, held in chains by Satan, deprived of his liberty, robbed of his power in prayer and his delight in the Lord! Let us watch that we come not into such bondage; but if this has already happened to us, let us by no means despair. But we cannot be held in slavery forever. The Lord Jesus has paid too high a price for our redemption to leave us in the enemy’s hand. The way to freedom is, “Return unto the Lord thy God.” Where we first found salvation, we shall find it again. At the foot of Christ’s cross confessing sin, we shall find pardon and deliverance. Moreover, the Lord will have us obey His voice according to all that He has commanded us, and we must do this with all our heart and all our soul, and then our captivity shall end. Often depression of spirit and great misery of soul are removed as soon as we quit our idols and bow ourselves in obedience before the living God. We need not be captives. We may return to Zion’s citizenship, and that speedily. Lord, turn our captivity! John Walvoord describes The judgment of Israel. (The Prophetic Context of the Millennium) The Scriptures record many tremendous judgments of Israel which have been already historically fulfilled and predict a future purging during the time of the great tribulation when only one third of the living Jews in the land will survive (Zech 13:8-9). The remnant of Israel, however, surviving the tribulation and who are on earth at the time of the return of Christ, are the specific objects of a judgment described in Ezekiel 20:33-38. This passage, given in a context of predictions of judgment upon Israel, is obviously the climactic judgment of God upon that nation. Like the predictions of judgment upon the Gentiles, this future event has its special characteristics which distinguish it from all past judgments upon the nation. It is described as a part of a work of God in declaring Himself to be king over you (Ezek. 20:33). The judgment itself follows the final regathering of Israel predicted in Ezekiel 20:34-35. The judgment will take place in the specific geographic location described as the wilderness of the peoples (Ezek. 20:35). Though this is not clearly to be identified with any locality, the comparison with the dealings of God with Israel on the way from Egypt to the promised land seems to indicate that the judgment takes place just outside the area given to Israel for perpetual possession. Just as Israel because of failure at Kadesh-Barnea was condemned to wander in the wilderness until all the adults except the few faithful ones died, and only then the nation could enter the promised land, so the rebels will be purged out at that future time when the millennial kingdom is established. Only those who are not rebels, that is, those who are true believers in Christ as their Messiah and Savior, will be allowed to participate in the blessing of the millennial kingdom. The description given does not mention any resurrection from the dead and it may be assumed in view of the fact that regathering is a prerequisite to the judgment that this applies only to the living Israelites in the world at the time of the second coming. Those who are resurrected have a different judgment entirely. Like other judgments at the second coming of Christ, the judgment of works will be prominent, but as in the case of the Gentiles it will be what the works indicate rather than their intrinsic moral character. In the prophecies of Malachi a refining of the sons of Levi is predicted at the time of His coming and their particular sins are dealt with at that judgment (cf. Mal. 3:2-5). This conclusion is confirmed by the statements and parables of Matthew 24 and Matthew 25 which seem, with the exception of Matthew 25:31-46, to deal primarily with Gods judgments upon Israel. In each case, the works brought into view demonstrate whether the person is saved or not. The result of the Ezekiel judgment is that the rebels are cut off and therefore do not enter the land. This is to be interpreted as a judgment of physical death, and they will be raised from the dead at the judgment of the great white throne after the millennium to participate in the destiny of all the wicked. Those who remain alive, however, are counted righteous and enter into the millennial blessing provided for them. In the words of Ezekiel, God says to them: I will bring you into the bond of the covenant (Ezek. 20:37). The covenant herein mentioned is no doubt the same as that revealed in Jer 31:31-34. (cf Dt 30:6, Jer 32:39, 40, Ezek 11:19-20, 16:60,61, 62-63, 36:26-27) The blessings of that entrance into that promised land are summarized in Jer 31:10-13 as follows: Taking in view all the divine judgments that pertain to this sequence of events, it may be concluded that as the millennium begins all the righteous are judged in one way or another and that the wicked are put to death and declared unworthy to enter the millennial kingdom. The church has previously been judged and rewarded in heaven. Living Gentiles and living Jews are judged in their respective judgments and those who are righteous are permitted to enter the millennial kingdom. The Old Testament saints and resurrected Israel are also raised from the dead and given their places of honor and privilege and are associated with Christ in His millennial government. Walvoord (source) again writes: According to Ezekiel 20:34-38, at the time of the second advent a regathering of Israel is brought about. It obviously takes considerable time-many weeks, if not months-to effect, but it is carried out precisely as the prophets indicate. Isaiah states that every means of transportation is pressed into use: "They shall bring all your brethren out of all the nations for an oblation unto Jehovah, upon horses, and in chariots, and in litters and upon mules, and upon dromedaries, to my holy mountain Jerusalem, saith Jehovah…" (Isa 66:20). That the regathering is to be complete to the last man-obviously not fulfilled by previous regathering-is declared in Ezekiel 39:25-29. It is explicitly stated, "I have gathered them unto their own land, and have left none of them any more there," i.e., among the nations (Ezek. 39:28). The regathering process completed, a judgment of Israel is described in Ezekiel 20:34-38. God declares: "I will cause you to pass under the rod, and I will bring you into the bond of the covenant; and I will purge out from among you the rebels, and them that transgress against me…they shall not enter into the land of Israel…" (Ezek. 20:37-38). In the light of the details of this judgment, it should be clear to any impartial observer that the judgment deals with Israelites still in the flesh, not translated or resurrected. Further, the process takes time because of the geographic regathering that is involved. It is an event related to the establishment of the millennial kingdom but is subsequent by some weeks or months to the actual second advent. It relates to Israel racially alone and includes both believers and unbelievers. The judgment consists in putting to death all the rebels or unbelievers, leaving only the believers to enter the promised land. This multitude of details sets this judgment apart from the translation of the church as much as any two events could be distinguished. The translation takes place in a moment. The translation relates only to believers, and it leaves unbelievers exactly as they were before. The translation of the church has no relation to promises of the land of Israel. The Ezekiel judgment has the promises of possession of the promised land as a primary objective-determining those qualified for entrance. The translation of the church is followed by arrival in heaven. The believers of Ezekiel 20 enter the land, not heaven, in bodies of flesh, not immortal bodies. The translation concerns Jewish and Gentile believers alike. This judgment has to do only with Israel. It should be further evident that, if the translation of the church took place simultaneously with, the second advent to establish the kingdom, the Ezekiel judgment would be both impossible and unnecessary as the separation of believers from unbelievers would have already taken place. It may therefore be concluded from the nature of the judgment of Israel that an interval is required between the translation of the church and the judgment of Israel during which a new generation of Israelites who believe in Christ as Savior and Messiah comes into being and who are waiting for His second advent to the earth to establish the millennial kingdom. A similar conclusion is reached by the study of the judgment of the Gentiles described in Matthew 25:31-46. Taking the Ezekiel passage and the Matthew passage together, the whole population of the earth at the second coming of Christ is in view. If all Israelites are dealt with in Ezekiel, all the others described as the "nations" or the Gentiles are in the Matthew judgment. In the Matthew passage, like that of Ezekiel 20, no mention is made of either resurrection or translation, though both are often read into the passage by posttribulationists somewhat desperate to combine all the passages. The separation of Matthew 25 is similar to that of Ezekiel 20. The unbelievers, described as the "goats," are cast into everlasting fire by means of physical death, whereas the "sheep" enter the kingdom prepared for them-the millennial kingdom. While the judgment in Matthew 25, as in Ezekiel 20, is based on outward works, it is true here as elsewhere in Scripture that works are taken as evidence of salvation. The good works of the "sheep" in befriending the "brethren" (the Jewish people) is an act of kindness which no one but a believer in Christ would perform during the tribulation when Christian as well as Jew is hated by all the world. Ironside interprets the passage: "But this judgment, like the other, is according to works. The sheep are those in whom divine life is manifested by their loving care for those who belong to Christ. The goats are bereft of this, and speak of the unrepentant, who did not respond to Christ's messengers." The result of the judgment of the Gentiles is the purging of all unbelievers, with the believers, who are thereby left, granted the privilege of entrance into the kingdom. The judgment of the Gentiles is an individual judgment, though some premillenarians have seen in it a description of national judgment. This misconception has arisen from the English translation where the Greek word ethne is rendered "nation." It is, of course, the same word precisely as would be used for Gentiles individually. Inasmuch as the nature of the judgment is individual, however, the use of "nation" in a political sense is misleading. No national group can qualify as a group as either a "sheep" or a "goat" nation, and no nation inherits either the kingdom or everlasting fire for its works. Eternal judgment must of necessity apply to the individual. A comparison of this judgment of Gentiles again confirms the fact that this is an entirely different event than the translation of the church. This is, first of all, demonstrated by the time of the judgment. It occurs after the second advent and after a throne is set up in the earth. The translation of the church, according to all viewpoints, takes place before Christ actually arrives on earth. The judgment of the Gentiles results in the purging of unbelievers out from among believers. The translation of the church takes believers out from among unbelievers, and leaves unbelievers untouched. This judgment also distinguishes the individuals involved on a racial basis. The "brethren" refers to Israel. The "nations" refers to non-Israelites. At the translation of the church, by contrast, there are no racial distinctions whatever. The judgment of the Gentiles deals primarily with unbelievers who are cast into everlasting fire. The reward given to believers at the judgment of the Gentiles is entrance into the millennial kingdom. Christians in this present age enter a spiritual kingdom when born again, and are never brought into judgment relative to entrance into the millennium. Believers at the judgment of the Gentiles enter a millennial kingdom at the time of their judgment, following the second advent. In the judgment of the Gentiles and the judgment of Israel, the mass of detail points to the fact that separation of saved from unsaved is accomplished by a series of judgments occurring chronologically after the second advent. The judgment deals only with those living on the earth at the time of the second advent. None of those involved are translated or resurrected. Their reward is entrance into the millennial kingdom. At every point of comparison the evidence points to the translation of the church as a prior event utterly different in character and which requires an interval of some years between it and the judgments of Israel and the Gentiles. It may be therefore concluded that the interval between the translation and the second coming is absolutely necessary for the creation of a new generation of believers in Christ, composed of both Jews and Gentiles who retain their national identification and who will await the second advent of Christ and the millennial kingdom to follow. Harrison writes: After full conversion the Jews will never again turn from God, they or their descendants. This view of the conversion of Israel is supported by other evidences. Christ will not return to the Jews until they say Blessed is he that cometh in the name of the Lord, (Matthew 23:39). It is when Christ returns and they see Him that they shall know that the crucified Jesus is their long expected Messiah (Zech. 12:9-14+; Ezek. 39:21-22+). It is in the day of His power that they will be willing (Ps. 110:3). This psalm surely points to the glorious advent of the Son of Man in power and glory (Luke 21:27+; 1 Tim. 6:14-16). Deuteronomy 30:4 "If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. KJV - If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee: Dt 28:64; Nehemiah 1:9; Isaiah 11:11-16; Ezekiel 39:25-29; Zephaniah 3:19,20 Deuteronomy 30 Resources - Multiple Sermons and Commentaries GLOBAL DIASPORA If your outcasts are at the ends of the earth - Outcasts (nadach) = banished (nadach) in Dt 30:1. The ESV rendering is more accurate as "the uttermost parts of heaven." The Hebrew for outcasts is translated in the Lxx with the noun diaspora which strictly means scattering, as of seed, and when used of persons dispersion, in the NT specifically reflecting the Jews living outside Palestine. The phrase ends of the earth or the uttermost parts of heaven would have to refer to more than the Babylonian exile in 586 BC (or the exile to Assyria in 721 BC). The clear implication is that this is a worldwide scattering of the Jews, which is a reality today (2021). But the day is coming according to the promise of the faithful God when He will bring them back to the Promised Land. This prophecy was not fulfilled in the return from Babylon and there has yet to be a return from Assyria, so clearly this speaks of a future time when God will fulfill this promise to Israel. TSK echoes the preceding comment - As this promise refers to a return from a captivity among all nations, consequently it cannot be exclusively the Babylonish captivity which is intended; and the repossession of their land must be different from that which was consequent on their return from Babylon. Nor at that period could it be said that they were multiplied more than their fathers, or, as the Hebrew says made greater than their fathers, when after their return they were tributary to the Persians, and afterwards fell under the power of the Greeks, under whom they suffered much; nor have their hearts, as a nation, yet been circumcised. Merrill writes - No distance would be so great as to cause him to overlook them or to prevent their return (cf. Isa 43:6; 48:20; 62:11). (New American Commentary – Volume 4: Deuteronomy.) Outcasts (driven, scattered)(05080) nadach meaning to expel from a place of residence to another place, to drive away, to scatter to be exiled, be cast out, thrust out. It is used in various ways to indicate the idea of forcefully removing, impelling, or driving out. Nadach expresses the idea of “being scattered” in exile, as in Jer. 40:12. Nadach repeatedly speaks of the dispersion or scattering of Israel into exile (Dt. 30:1, 4; Jer 23:2, 3, 8, 9, Jer. 40:12; 43:5; 46:28; Mic. 4:6, Da 9:7 "have driven them", Isa 56:8 = "dispersed of Israel"). Evil “shepherds” or leaders did not lead but rather “drove away” and scattered Israel (Jer. 23:2). Of driving out something in a figurative sense (Job 6:13); Zion herself was considered an outcast, one driven out (Jer. 30:17). Dt. 22:1 = "your countryman’s ox or his sheep straying away". It means to be impelled to do something, e.g., by the lure of idolatry and false gods (Dt. 4:19; 30:17); Pr. 7:21 = "With her many persuasions she entices him". First use of nadach in Dt 4:19+ parallels Dt 30:17+ - “And beware not to lift up your eyes to heaven and see the sun and the moon and the stars, all the host of heaven, and be drawn away (nadach) and worship them and serve them, those which the LORD your God has allotted to all the peoples under the whole heaven." COMMENT - Note the paradox that the very thing Israel is draw away (from Yahweh) will result in she herself being "drawn away" or exiled from the Promised Land! Uses of nadach in Deuteronomy - Deut. 4:19; Deut. 13:5; Deut. 13:10; Deut. 13:13; Deut. 19:5; Deut. 20:19; Deut. 22:1; Deut. 30:1; Deut. 30:4; Deut. 30:17 From there the LORD your God will gather you, and from there He will bring you back - Isa 27:13 Joel 3:1 Isa 11:12 Jer 23:3,8;30:3; 32:37 Mt 24:31 Jer 31:10; 50:19; Ezek 37:21. "Jehovah hath giveth, Jehovah hath taketh away. Blessed be the Name of Jehovah! (Job 1:21YLT). And so we see the same LORD Who dispersed Israel, is the same LORD Who will gather them in the future and bring them back! Back to where? To the "Promised Land" and all because of His covenant faithfulness and lovingkindness (hesed). Jehovah is a God Who keeps His covenant made with Abraham, Isaac and Jacob which is great news for we who are Gentiles and in the New Covenant. We may at times wander astray from our great, gracious God, but He always, always gathers us and brings us back (cf divine discipline in Heb 12:5-11). Thank you Jehovah-Jesus for your immutable love! Amen This regathering is the reversal of the prophetic promised scattering in Dt 28:64 “Moreover, the LORD will scatter you among all peoples, from one end of the earth to the other end of the earth; and there you shall serve other gods, wood and stone, which you or your fathers have not known.
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Wiersbe - The heart needs “spiritual surgery” if it is to love the Lord and obey Him (Deut. 10:16; Jer. 4:4; Ro 2:25–29). Every child of God has experienced this (Col. 2:11) and, by faith, can live victoriously....The heart of victory is the heart! (Wiersbe Bible Commentary - OT) Keil published in the mid-1800's has an interesting interpretation regarding the timing of the fulfillment of this heart circumcision to the Jewish people - The Lord will then circumcise their heart, and the heart of their children (see Deut. 10:16), so that they will love Him with all their heart. When Israel should turn with true humility to the Lord, He would be found of them,—would lead them to true repentance, and sanctify them through the power of His grace,—would take away the stony heart out of their flesh, and give them a heart of flesh, a new heart and a new spirit,—so that they should truly know Him and keep His commandments (vid., Ezek. 11:19; Ezek 36:26; Jer. 31:33ff. and Jer 32:39ff.). “Because of thy life,” i.e., that thou mayest live, sc., attain to true life. The fulfilment of this promise does not take place all at once. It commenced with small beginnings at the deliverance from the Babylonian exile, and in a still higher degree at the appearance of Christ in the case of all the Israelites who received Him as their Saviour. Since then it has been carried on through all ages in the conversion of individual children of Abraham to Christ; and it will be realized in the future in a still more glorious manner in the nation at large (Ro 11:25-27-note). The words of Moses do not relate to any particular age, but comprehend all times. For Israel has never been hardened and rejected in all its members, although the mass of the nation lives under the curse even to the present day. Criswell - This verse anticipates the New Covenant. Here are some other OT passages that speak of the New Covenant: Jeremiah 31:31-34 (commentary) “Behold, days are coming,” declares the LORD, “when I will make a NEW COVENANT with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt (MOSAIC COVENANT - COVENANT OF THE LAW), My covenant which they broke, although I was a Husband to them (cf Jer 3:14KJV, Isa 54:5, Hos 2:19),” declares the LORD. 33 “But this is the COVENANT which I will make with the house of Israel after those days,” declares the LORD, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people (THIS IS THE LANGUAGE OF COVENANT!). 34 “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 32:37-44 (commentary) Behold, I will gather them out of all the lands to which I have driven them in My anger, in My wrath and in great indignation; and I will bring them back to this place (THE LAND OF ISRAEL) and make them dwell in safety. 38 “They shall be My people, and I will be their God (THE LANGUAGE OF COVENANT); 39 and I will give them one heart and one way, that they may fear Me always, for their own good and for the good of their children after them. 40 “I will make an EVERLASTING COVENANT (NEW COVENANT) with them that I will not turn away from them, to do them good; and I will put the fear of Me in their hearts so that they will not turn away from Me. 41 “I will rejoice over them to do them good and will faithfully plant them in this land (LAND OF ISRAEL) with all My heart and with all My soul. 42 “For thus says the LORD, ‘Just as I brought all this great disaster on this people, so I am going to bring on them all the good that I am promising them. 43 ‘Fields will be bought in this land of which you say, “It is a desolation, without man or beast; it is given into the hand of the Chaldeans.” 44 ‘Men will buy fields for money, sign and seal deeds, and call in witnesses in the land of Benjamin, in the environs of Jerusalem, in the cities of Judah, in the cities of the hill country, in the cities of the lowland and in the cities of the Negev; for I will restore their fortunes,’ declares the LORD.” Ezekiel 36:24-27 (commentary) For I will take you from the nations, gather you from all the lands and bring you into your own land (THE LAND OF ISRAEL). 25 “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. 26 “Moreover, I will give you a NEW HEART and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. Related Resource: New Covenant in the Old Testament ISRAEL IS FINALLY ABLE TO FULFILL THE SHEMA To love the LORD your God with all your heart and with all your soul - The regenerate Jews of the nation will be able to fulfill the great command of the Shema... “You shall love the LORD your God with all your heart and with all your soul and with all your might. (Dt 6:5+) Note the phrase LOVE THE LORD is found by far most often in Deuteronomy (8/13 OT uses) - Deut. 6:5; Deut. 11:1; Deut. 11:13; Deut. 11:22; Deut. 13:3; Deut. 19:9; Deut. 30:6; Deut. 30:16; Jos. 22:5; Jos. 23:11; Ps. 31:23; Ps. 97:10; Ps. 116:1 (cf NT uses Matt. 22:37; Mk. 12:30; Lk. 10:27; 1 Co. 16:22) Moses' point is that because of their circumcised hearts, Israel will finally have the desire and the power (cf Php 2:13NLT+) to truly obey this demand. This standard (all your heart, not part) was (and still is) impossible for fallen men to achieve, but can be supernaturally empowered and made possible. One must beware of external obedience without any internal change - For example in Malachi 1, following the return from exile, there is an example of the people acting out their covenant obligations, but not having their heart in it (note with all your heart and with all your soul). They would bring unhealthy animals for sacrifice. God stated: “Oh that there were one among you who would shut the gates, that you might not uselessly kindle fire on My altar! I am not pleased with you,” says the LORD of hosts, “nor will I accept an offering from you." (Malachi 1:10-note). So that you may live: Real life is a life of obedience (enabled by grace not legalism). Ultimately fulfilled in Zech 13:9, Ro 11:26 (HE WILL REMOVE UNGODLINESS FROM JACOB.) Merrill comments - People can love God with all their heart only after the heart itself has been radically changed to a Godward direction. When that happens, not only is obedience possible but so is life (so that you may live). Here more than physical life on the land is in view. There is a glimpse of life that does not end, life that comes to birth with the supernatural work of grace that alone is sufficient to account for all of these aspects of Israel's future restoration (cf. Lev 18:5; Ezek 20:11–13; Luke 10:28; Rom 10:5–10). (New American Commentary – Volume 4: Deuteronomy.) EXCURSUS ON ROLE OF HOLY SPIRIT IN OT HEART CIRCUMCISION Below are notes from Deuteronomy 10:16 (see commentary) where Israel was charged to "circumcise your heart." See also circumcision of the heart discussed in Joshua 22. So circumcise (mul) your heart, and stiffen your neck no longer - While this is not actually a command in the Hebrew, the instruction nevertheless conveys that sense and a parallel passage in Jer 4:4 is definitely a command to the Jews to "circumcise yourselves." Clearly the reference to circumcision of one's heart signifies that this is a figure of speech and not literal circumcision as described and prescribed in Genesis 17. In short, this passage calls for "spiritual surgery," and of the type that only Yahweh Himself could accomplish. Keep in mind that God had given the Israelites five commandments in Dt 10:12+. However God never gives commandments without providing the means to obey His commandments. To say it another way God's commandments always include His enablements! In Dt 30:6+ we see it is the LORD Who says He will "circumcise" their heart. While this latter passage is a prophecy that will be filled at the end of this age, one can deduce that the call for Israel to circumcise their hearts in Dt 10:16 is a call for them to trust God to carry out this transaction. How does this take place? Look first at Stephen's sermon in Acts 7:51+ addressed to his non-believing Jewish persecutors... “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. Notice how Stephen's words parallel the words of Moses in Dt 10:16. Specifically notice that they both passages allude to the heart, either uncircumcised and or as a call to circumcise your heart. Notice also that both passages speak of stiff-necked ("stiffen your neck no longer"). So what can we conclude from Stephen's words that helps explain the charge in Dt 10:16? Note that Stephen states that his hearers were always resisting the Holy Spirit and says this is what their fathers had also done. In context the phrase "as your fathers did" is a reference to their Jewish "fathers" in the Old Testament. Compare the continual resistance of the fathers to the Holy Spirit in Nehemiah 9:30 ("You bore with them for many years, and admonished them by Your Spirit through Your prophets, yet they would not give ear.") and Isaiah 63:10 ("they rebelled and grieved His Holy Spirit"). Based on these observations, one can deduce that in the Old Testament it was the Holy Spirit Who was active in performing the radical spiritual surgery necessary to circumcise a heart. Paul supports the premise that was the Holy Spirit Who was the active Agent in spiritual circumcision, writing in Romans 2:29+ (cf Col 2:11+) "But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God." And since we know from Genesis 1:2 (among many other OT passages) that the Holy Spirit was active in the OT, it follows that the charge to circumcise their hearts was a charge that only the Holy Spirit could accomplish. Further, it would seem to fair when comparing spiritual circumcision with other Scriptures, that circumcision of the heart is synonymous with genuine salvation. And so if we look at the "salvation" of Abraham in Genesis 15:6+ we read... Then he believed in the LORD; and He reckoned it to him as righteousness. Abraham was declared righteous by God by faith. It therefore is Biblically logical to say that Abraham had a "circumcised heart" and that the only way the Israelites could "circumcise their hearts" in Dt 10:16 would be by faith, a faith just like Abraham's faith. How many of the Israelites received circumcised hearts? It is difficult to say with certainty but OT history supports that most of the nation had uncircumcised hearts (were not saved, cf Dt 32:20+). One other point that should be made is that while the Spirit was active in the OT and in bringing about "salvation," the Spirit did not permanently indwell OT believers as He does every NT believer. As an aside we know the Spirit did occasionally indwell men in the OT including Joshua of whom God Himself said he was "a man in whom is the Spirit." (Nu 27:18) Did the Spirit indwell Joshua for all or most of his life? The Bible does not say so we will have to wait until we arrive in Heaven to answer questions like that (cf Dt 29:29). Related Resource: What was the role of the Holy Spirit in the Old Testament? | GotQuestions.org C H