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by Ted D. Manby
Introduction to the Study of Deuteronomy 30:1-14
“This chapter is one of very deep interest and importance,” writes C. H. Mackintosh. “It is prophetic, and presents to us some of ‘the secret things’ referred to at the close of the preceding chapter. It unfolds some of those most precious resources of grace treasured up in the heart of God, to be unfolded when Israel, having utterly failed to keep the law, should be scattered to the ends of the earth.” Indeed, the grammar and syntax reveal the prophetic nature of this text. However, do facts about the future exhaust the emphasis of Moses in this section of his third speech to the new generation about to enter the promised land? Many Bible students do not believe that a mere description of future events completes Moses’ intended meaning. One Bible scholar states, “it may be noted that this passage is not a prophecy, but a conditional promise, embodying the principle that where there is true repentance God is always ready to pardon.” This author will seek to show that because of this text’s Abrahamic and Mosaic covenant background, it includes predictions, promises, stipulations, and conditions which result in harmonizing these quotes from Bible scholars of different hermeneutical traditions.
Likewise, the exegete of this text needs to consider the issue of fulfilment of the prophecies in this section, “The Terms of the Covenant (29:1-30:20).” Many evangelicals believe that the curses of this section had a fulfillment during the Assyrian and Babylonian exile of the Israelites. The prophets also clearly hold this view. However, during these two exiles, there were only partial fulfilments which fit nicely with certain sections of the curses but exclude other curses listed in the text (Deut. 28:33, 49, 64, 68). “It is quite clear in the light of subsequent history that only the Roman invasions of A.D. 70 and A.D. 135 satisfy the terms of this prophecy.”
Furthermore, the promises of Deuteronomy 30 are only partially fulfilled in the return from exile during the ministries of Zerubbabel, Nehemiah, Ezra, Haggai, Zechariah, and Malachi. Likewise, they cannot have already been completely fulfilled in the church based on the New Covenant because both Jeremiah (31:31-34) and the author of Hebrews (8:1-9:28) describe the New Covenant as one that has no provision for descendants (Deut. 30:6 “Yahveh your God will circumcise . . . the heart of your descendants”). This prophecy must be referring to the same future period Paul alludes to in Romans 11:1-36 which will be fulfilled for the Jews when physical Israel turns to Yeshua the Messiah after the fullness of the Gentiles has occurred. Nevertheless, Christians today do indeed have the circumcised heart referred to in this text. They are heirs of the Abrahamic covenant (Gal. 3:6-9, 29; Eph. 2:11-22), and they also receive blessings when they turn from their sins with the same type of wholehearted repentance that is accompanied by hearing, obeying, and doing the written Word of God because they love God with all their beings.
The Historical Analysis of Deuteronomy 30:1-14
The author of the book of Deuteronomy is Moses. This claim is supported by the following reasons. First, Moses himself claims to have spoken these words in the book’s first four verses. The Pentateuch records Moses writing spoken words on several occasions (Exod. 17:14; 24:4, 7; 34:27; Deut. 31:9). Second, Moses uses the first person singular pronoun in referring to himself throughout the book. Third, the inspired author (possibly Jeremiah) of 2 Kings14: 6 quotes Deut. 24:16 and claims the verse was written by Moses. Fourth, Moses spells the Hebrew word “she” differently than other biblical writers who followed the pattern of their later time period as the Hebrew language continued to develop. Fifth, Peter and Luke both claim that Moses wrote Deut. 18:15 in Acts 3:22. Sixth, Jesus’ words recorded in John 5:46-7; 7:19; Luke 20:27-38; and Matthew 19:18 display His belief that Moses wrote Deut. chapter 24. Last, thousands of years of Jewish tradition and writing all agree to Mosaic authorship. Likewise, even though modern scholars debate over the date, perhaps the best option is to believe that Deuteronomy was written about c.1405 B.C.
Moses was with the new generation in the plains of Moab forty years after departing from Egypt. He knows that he will not be allowed to enter the promised land with the covenant people of God and that his leadership role must be passed to Joshua. In three very personal speeches (using the second personal singular “you” as if talking personally to each individual), he reminds the people of their covenant identity, responsibilities, duties, and privileges. He prepares them for the covenant renewal ceremony that will occur in Joshua 8:30-35. Moses’ purpose in speaking and writing these words was to exhort the Israelites to keep the covenant faithfully.
Contextual Analysis of Deuteronomy 30:1-14
Many Old Testament scholars see the entire book of Deuteronomy to have been modeled after the Hittite Suzerainty Covenants. In many of these authors’ analyses, chapter 30:1-14 does not fit into the six parts of these treaties. The book of Deuteronomy does not list these six parts in the traditional order as found in archeological discoveries. Furthermore, chapter 30 combines several aspects of these treaties in a section that follows five of the six parts. Moreover, chapter 30 adds a striking element not found to date in these treaties.
Unlike the treaties of the ancient Near East, the covenant as represented in Deuteronomy has a forgiveness clause that offers second chances when the covenant has been violated. Repentance and recommitment to the terms of the covenant would result in restoration. Such mercy was not impossible with ancient treaties, but there is no example of such a possibility being explicitly included in the written document.
What can account for these similarities and dissimilarities? For one thing, Moses, having been educated in Egypt and living forty years in Arabia, was probably very aware of the Hittite treaty formulas. They influenced his thinking, writing structure, categories, and the biblical covenants of which he recorded. Likewise, these treaties provided a contextual element for God to use in illustrating to His people the importance of a committed relationship that changes everything. However, the “Analogy of the Antecedent” is not the Hittite documents for Deuteronomy chapter 30. It is the Genesis text which records the Abrahamic covenant (Gen. 12, 15, 17, 22) — especially Gen. chapter 17. This is why the genre of this section may be closer to a formal covenant rather than simply a predictive discourse. The text has both conditions and promises that show more a covenantal emphasis rather than mere simple future predictions strung together. The underlying heart of the promise in each covenant between God and man is: “I will be their God, and they will be My people (Jer. 31:33).” The special covenant name for God is Yahveh. It is highly significant that “Yahveh your God” is the primary name used for God in the book of Deuteronomy. In Deut. 30:1-14, Yahveh is used twice by itself and twelve times in the formula “Yahveh your God.” The stress on the covenantal promise by this formula is not accidental. The term “fathers” is used several times in this section; and in verse 20, it is defined as being Abraham, Isaac, and Jacob. These “fathers” (patriarchs) personally had the Abrahamic covenant repeated to them. Likewise, the promise and blessing of God, which includes the seed of those with whom He was in a covenantal relationship, is also a hallmark of the Abrahamic covenant. Besides the same terms being used in Gen. 17 and Deut. 30, the Bible student should also note the phrases “as for Me” and “as for you” or better stated “God will” and “You will” structure of these two passages. The following chart attempts to visualize some of these similarities.
Genesis 17:1-14 Deuteronomy 30:1-10
You will – conditional (vs. 1) You will remember covenant curse/bless (vs. 1)
God will cut a covenant - multiply you (vs. 2) God will bring about your restoration (vs. 3)
Abraham acts – (vs. 3) You will turn back & obey whole hearted (vs. 2)
God will - you are a father many nations (vs. 4) God will multiply you (vs. 5)
You will be called - father of nations (vs. 5) God will gather you from all peoples (vs. 3)
God will make your exceeding fruitful (vs. 6) God will make you very fruitful (vs. 8)
God will establish a covenant with you (vs. 7) God will circumcise your heart (vs. 6)
God will establish covenant w/ your seed (vs.7) God will circumcise your seed’s heart (vs. 7)
To be your God and your seed’s God - (vs. 7) God will gather you from afar - promise (vs. 4)
God will give you possession of - land (vs. 8) God will bring - land fathers possessed (vs. 5)
God will give your seed possession land (vs. 8) You will take possession land of fathers (vs. 5)
God will be the seed’s God (vs. 8) Sons will turn to Yahveh your God (vs. 2)
You will keep my covenant - conditional (vs. 9) You will return and obey - (vs. 2)
Your seed will keep my covenant - cond. (vs. 9) Your seed will return and obey - (vs. 2)
You will circumcise male seed (vs. 10) God will circumcise your seed’s heart (vs. 6)
You will be circumcised (vs. 10) God will circumcise your heart (vs. 6)
Circumcision is a sign of - covenant (vs. 11) Love for God is a sign of circumcision (vs. 6)
You will circumcise all males 8th day (vs. 12) You will do His commandments (vs. 8)
Covenant in flesh forever (vs. 13) Circumcised heart so you may live (vs. 6)
Cut off those who refuse - conditional (vs. 14) Curses fall on - enemies of God’s people (vs. 7)
Some may oppose any connection between Deut. 30 and the Abrahamic covenant because of an assumption that the Abrahamic covenant does not contain any conditional elements and that only the Mosaic covenant is conditional. John Walton writes:
We can state without argument that Israel’s enjoyment of the blessings of the covenant in any particular generation would be granted by everyone as being conditional. This is the benefit jeopardy of which we have already spoken. The covenant curses as well as the prophetic messages of the classical period firmly establish the fact that Israel’s disobedience can bring about at least the temporary loss of both the land and other benefits.
Thus, our point in the chart was not to evaluate or compare conditionality and covenant jeopardy because these truly exist regardless of one’s commitment to a degree of continuity and discontinuity between the Testaments. Each covenant between God and man has an unconditional element that is determined by God’s purpose, plan and decree and a conditional element that affects each individual participant only. The wicked kings of Judah could exclude themselves from the blessings of the covenant, but they could not suspend the covenant or the blessing for their descendants in David’s line. God has a future plan for the physical seed of Abraham as well as for his spiritual seed. These plans cannot and will not be revoked.
Clearly, both law and promise were included in this history. In fact, an element of conditionality is raised even in 2 Samuel 7:11-16 and 1 Kings 2:4 as it was already in Deuteronomy 17:18f. The promise was indeed secure, and the Davidic line through which the promise was to come was sure; but whether David and his sons were transmitters or also personal participants in these benefits as realized in their times was not secure, only their life of faith and obedience could determine that.
Textual Analysis of Deuteronomy 30:1-14
There are three significant textual variants in this section of Scripture. The first is in Deut. 30:3. The fifth word ( Jt]Wbv] ) has another possible reading. The difference is simply the switching of the wUreq and BET. This is an easy mistake to make when copying from dictation or a text. The marginal variant support is only the Samaritan Pentateuch according to the BHS apparatus. The BHS text, Leningrad Codex B 19A (L), has the oldest reading. The difficulty and shortness are equal for both textual variants. The (L) reading has the wider distribution — including the LXX and Vulgate. Thus, the (L) reading seems to be the better choice. However, Earl S. Kalland disagrees with this conclusion.
In Deut. 30:8, a few manuscripts (Samaritan Pentateuch, Septuagint, Syriac, and Vulgate) add the word, 8yh;lOa< (“your God”), to one of the two times God’s name, Yahveh, is used alone in this section. In verse eight and nine, where “your God” is not included with “Yahveh,” it should be noted that both verses are complete in their thought and logic, and do not require this addition. Moses did use “Yahveh your God” more than any other name for God in the book of Deuteronomy, but he did not use it exclusively in any of the three speeches he recorded. The BHS manuscript (L) has the shortest reading. (L) has the most difficult reading and the oldest reading. One reason this variant may exist is the fact that a reader would at first expect the name of God to be consistent in its fourteen uses in fourteen verses. When the passage is read slowly for the first time, a question is raised in the reader’s mind by the two verses that deviate from the norm. However, when the passage is studied carefully, reasons for the change become more obvious. Historically, both Jewish and Christian scholars have preferred the readings in (L). Thus, it appears that this term was most likely not in the original and was added by scribal error or an attempted correction of the text.
In Deut. 30:10, some Syraic and Aramaic manuscripts have a masculine plural ending on the Qal passive participle “to be written.” The BHS, (L), displays this participle as feminine singular ( hb;WtK]ah ). It is feminine because it attracts to the feminine nouns for “commandments” and “statutes.” The feminine independent personal pronoun we translate “it” as stated below has the commandments and statutes that Moses is commanding as part of the singular covenant as its antecedent, and it is consistently feminine singular. Thus, it is not surprising that this participle is both feminine and singular. (L) has the oldest and shortest reading. (L) has the majority of manuscripts supporting it — including the LXX and the Vulgate. The Syriac and Aramaic have the most difficult reading. Thus, the best choice will be to remain with (L) which has a Qal passive participle, feminine singular, of “to write” as the most likely original reading.
Synthesis of Deuteronomy 30:1-14
The following synthesis of this section will provide an overview of the natural divisions and the flow of the content in this section:
Message
When you return to Yahveh your God, He will return to you, thus, you should be doing the Word of God from your hearts, which will result in an abundant and blessed life.
Structure
I. When you return to Yahveh, He will turn back to you. 30:1-10.
A. The possibility of returning.1-5
1. Returning and restoration. 1-3
2. Promise of returning from the most distant place. 4
3. Re-entering the land and blessed prosperity. 5
B. The returning of covenantal blessings. 6-10
1. A circumcised heart for the returned exiles and children to love God. 6
2. A bestowal of covenant curses on their persecutors. 7
3. Renewed obedience to the covenant with Yahveh. 8
4. Fourfold-blessing on the covenant keepers. 9
5. Covenantal blessings are conditioned on complete and full repentance. 10
II. You must do the written Word of God from your heart. 30:11-14
A. Excuse # 1 refuted: Obedience is too hard for me. 11a
B. Excuse # 2 refuted: I can’t access and know God’s will for my life. 11b-13
C. Memorizing, hearing, and reciting the Word must be accompanied by a surrendered heart to the Word. 14
Thought Flow
I. When you are under the curses after being exiled from the land, you should:
A. Remember the covenant, the Word of God, the blessings, and the curses.
B. Spiritually return to Yahveh your God.
1. What does it look like? — obeying the written Word of the covenant.
2. Who should do it? — you and your children.
3. How should we do it? — with your entire being.
II. Remembering and returning by the covenant community will be responded to by God
A. Yahveh your God will restore your fortunes.
B. Yahveh your God will have compassion on you.
C. Yahveh your God will gather you.
D. (Promise — no one can be exiled too far to be returned and restored again).
E. Yahveh your God will bring you into the land.
F. You will posses the land.
G. Yahveh your God will multiply you greatly.
H. Yahveh your God will circumcise your heart.
1. Who will receive it? — you and your children.
2. What are the results?
a. Each of you will love Yahveh with all your being.
b. Each of you will have abundant life.
3. How should one love God? — with your entire being.
I. Your circumcised heart will results in:
1. Yahveh your God placing the curses on your enemies and persecutors.
2. Your turning back, obeying, and keeping the covenant stipulations.
3. Yahveh your God giving you a fourfold blessing:
a. Your work.
b. Your family.
c. Your animals.
d. Your farming — food needs.
4. Yahveh your God rejoicing over you like He did over Abraham, Isaac, Jacob.
J. All these blessings are conditioned on your repentance — one that obeys the Word, keeps the covenant stipulations, and requires a turning to Yahveh with your entire being.
III. You are responsible for the outcome, for your lot, and to do the Word.
A. The Word is not too hard to obey or understand. You can do it.
B. The Word is not too far away, unrealistic, or impractical.
C. You can recite it, memorize it, and let it sink into your heart; so that you can do it.
Meaning and Lexical Analysis of Deuteronomy 30:1-14
vs. 1 And it will come to pass when all these things come upon you, the blessings and the curse, that I have set before you, then you will bring (them) back to mind in all the nations to where Yahveh your God has banished you.
Moses writes, “and it will come to pass,” which is a verb that is a perfect tense (W + QATAL) with a vav prefix, which some call a waw conversive because it changes the verb from past time to future time (imperfect, YIQTOL) when translated into English. Thus, the curses coming upon Israel one day in the future (from the speaking and writing of Moses) is a sure thing. Needless to say, this is bad news. However, he does not end there. The good news, unlike the ancient Hittite treaties, is that God has made a way for covenant renewal and restoration. The first thing each individual Israelite (the second person singular pronoun “you” is used throughout this section) will need to do is to remember with his mind. What are they to remember? They are to remember the blessings and curses of the covenant from chapters 27 and 28, the ones they affirm in chapter 29, and then again in the promised land near Shechem as recorded in Josh. 8:30-35. These covenantal blessings and curses are to be “brought back to mind” while they are in exile. The curses will match their current lot and the blessings will correspond with the situation they desire. Moses makes it abundantly clear that it is Yahveh Himself who will banish His people to all the nations.
vs. 2 And you will return unto Yahveh your God, and you will listen to His voice according to all that I (am) commanding you this day, (both) you and your sons, with all your heart and with all your soul.
Like the drunkard who finally forsakes his denial and admits he has a problem, the reciting of the curses and blessings should awaken the Israelite to realize that he does not have to settle for banishment and the curses of the covenant on his life. Like the prodigal son, if he will wake up in the pig pen of sin and admit his guilt, he has made the first step in the right direction. Wonderfully, the Gracious God of heaven has made a way back — but there is only one way back. In this verse, Moses again uses the verb shuv. After one remembers the Word of God — especially the covenant with God, he can take the next step to spiritually return to Yahveh. What does this spiritually turning unto Yahveh look like? It is observed in the life of a person who listens intently to the voice of Yahveh in the reading and reciting of Scripture. Moreover, the term for “listens,” shamah, has the nuance range of hearing, listening, and obeying. The emphasis in the text is on a hearing that results in obeying from the heart. Wonderfully, this text states that this obedience will be done by both the exiled Israelite and his children who will engage in this obedience with their whole being. This is part of what returning to Yahveh looks like. After the Babylonian exile, the Israelites were less open to idolatry (forsaking Yahveh for false gods); yet, Nehemiah, Ezra and Malachi had to be raised up by God to prevent a return to idolatry through the marrying of pagan women. The Babylonian exiles that returned to the land were more spiritual than their ancestors, but many of them did not meet the level of change signified in this text.
Some of the Israelites from the nations have returned to the land after 1948, but many Bible scholars report that agnosticism is a serious problem in Israel. Thus, since this type of deep repentance and obedience has not yet occurred in Israel’s history, this text is a promise for national Israel’s future.
vs. 3 Then Yahveh your God will bring about your restoration and He will have compassion on you, and will turn toward you and He will gather you from all the peoples to where Yahveh your God has scattered you.
Once the Israelites respond to God with a wholehearted return, the LORD will then respond back to them. The purpose of the exile is to produce deep repentance in the people. Once genuine repentance has been accomplished, the exile has exhausted its intended task. The LORD will bring about (shuv) their restoration. The root for the word translated as “restoration” is debatable (see Textual Analysis above). Nevertheless, many exegetes believe each root has within its range the ability to mean metaphorically “return your fortunes” in the context with which it is used here. Many agree that either term means more than mere return from captivity; although, it would surely include that sense.
The next result of Yahveh “bringing about their restoration” is His having compassion on repentant Jews. Simultaneously, He turns back towards (shuv) them. This restoration is further explained by Yahveh’s action to “gather them.” The Hebrew term qavats is used with the Piel stem theme when the subject who is doing the gathering is God. It is used in Jer. 31:10 (NKJV), "Hear the word of the LORD, O nations, And declare it in the isles afar off, and say, 'He who scattered Israel will gather him, And keep him as a shepherd does his flock.” This term displays the collection of an exiled and dispersed people. The LXX uses a future form of sunagw (sunago) to translate it. This term is a technical covenantal term.
The curses of the Mosaic covenant will lead to the banishment of Israel from the land, but the covenant promises of the Abrahamic covenant will bring them back, and they will experience the blessings of the new covenant (Deut. 30:6). The concepts connected with 6b'q; in the piel, when used of God's gathering Israel, are “covenant (Mosaic),” “covenant curse,” specifically, jd"n:, to scatter, to drive away (HALAT 636), 6WP, to scatter (HALAT 868).
So this restoration involves God’s compassion, His turning towards them, and His gathering them from among all the peoples. The peoples are “where Yahveh your God has scattered you (to there).” God will in the future reverse the scattering He had done in chastising love.
vs. 4 Even if your scattered one are at (the) most distant place (under) the heavens, from there Yahveh your God will gather you and from there He will take you.
Moses begins this promise with the word, “if.” The participle translated “your scattered ones” is translated in the Septuagint by the Greek term disporia (disporia). The phrase, “to the ends of the heavens,” is metaphorical for the farthest place that one could be driven to under the sky. The covenant name for God is used along with the very personal, “your God.” The adverb “there” is used twice in this verse. “From there,” that is the farthest place to live on earth imaginable, Yahveh promises to gather or collect His people. The promise is not just to be brought together to dwell in a foreign land no longer scattered apart. On the contrary, this gathering is for the purpose of returning them to the promised land. “From there He will take you.” The verb “take” has the nuances of collect, bring, carry, drag off, grasp, seize, fetch, take away. The LXX uses a future tense verb of lambanw (lambano). When Yahveh takes a hold on you, you will be carried out of the nations unto and into The Nation, the land of Israel (between the Mediterranean sea and the Jordan river).
vs.5 And Yahveh your God will bring you into the land which your fathers possessed, and you will take possession of it, and He will cause it to go well for you and He will multiply you more than your fathers.
Moses continues to explain what the Israelites restoration will look like with each new verb in his speech. Not only will they experience the LORD’s compassion, have Him turn back toward them, have Him gather them, have Him take them, but also Yahveh will bring them into the land. To clear all doubt of which land, it is the very same land that your fathers possessed. Abraham, Isaac, and Jacob lived in the land for periods of time and were buried in the land. But they possessed the land more by faith than by sight. The generation listening to Moses were about to possess the land in an even clearer fashion. They would not have peace in the land until the reign of Solomon.
The Jews will take possession of the land. Yahveh is going to cause things to go well for this people who have turned to Him with all their hearts in committed obedience. Furthermore, Yahveh is going to multiply them. Of course, this is not the first time these people had heard these words. The LORD says in Gen 17:2 (NKJV), “And I will make My covenant between Me and you, and will multiply you exceedingly.” In Deuteronomy, He carries it even further to be greater than their fathers multiplication. “The people of Israel today are scattered throughout the world, while in the nation of Israel there are about 6 million people.” There are more Jews in the land today than in the days of conquest, but larger numbers of Jews remain outside of the land. Thus, even though the seed of Abraham continues to grow spiritually and physically, the great gathering followed by a multiplication is awaiting future final fulfillment.
vs. 6 And Yahveh your God will circumcise your heart and the heart of your seed to love Yahveh your God with all your heart and with all your soul in order that you (may) live.
The LORD is going to do a great thing. He is going to circumcise the heart of the returned exiles and their children. To circumcise means to cut off the extra skin. This was a sign of the Abrahamic covenant as recorded in Gen. 17. The Israelites in Joshua 5:5 physically circumcise all males after crossing the Jordan prior to the covenant ceremony with the reciting of the curses and the blessings of the covenant. In Deut.10:16, Moses writes: “Therefore circumcise the foreskin of your heart, and be stiff-necked no longer (NKJV).” Likewise, the prophet Jeremiah declares: “Circumcise yourselves to the LORD, And take away the foreskins of your hearts, You men of Judah and inhabitants of Jerusalem, Lest My fury come forth like fire, And burn so that no one can quench it, Because of the evil of your doings,” Jer. 4:4 (NKJV). Therefore, circumcision of the heart is figurative for the removal of the foreskin of the heart, making it sensitive. This heart is also submissive — the opposite of a rebellious stiff-necked person with a hard heart.
What has to occur before a physical circumcision can occur? A birth must occur eight days before a Jewish circumcision. Thus, this figurative expression cannot be synonymous with the new birth. Spiritual circumcision pictures the first stage of sanctification that always follows regeneration. Sanctification begins with a radical cleavage from sin and a separation unto God. Then it continues on as a process. No one has ever been commanded to regenerate themselves. But sanctification is a work of concurrence that both we and the Holy Spirit do at the same time (Rom. 8:13). Such is the language that both Moses and Jeremiah use for spiritual circumcision. “Paul equated circumcision of the heart with spiritual renewal, especially in the Epistle to the Romans.” Paul writes in Rom. 2:28-29 (NKJV), “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; {29} but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Thus, one cannot be spiritually circumcised until one is born from above. It does follow the new birth, and, fortunately, not eight days later. In the order of salvation in the new covenant, the baptism and sealing by the Holy Spirit follows after regeneration, justification, adoption, and sanctification, but none of these are split out of the total blessing of salvation in a discernable real-time way. Yet, it appears that this spiritual renewal of a circumcised heart is more like the repeated filling of the Holy Spirit than the one-time event of regeneration — the birth from above. Spiritual circumcision is something that both the individual and God participate in together (Deut. 10:16, 30:6).
With the sanctifying influence of the Holy Spirit, the returned exiles will be able to do the greatest commandment – what life is all about – loving God. In case Moses words in chapter 6 were missed, “Hear, O Israel: The LORD our God, the LORD is one! {5} You shall love the LORD your God with all your heart, with all your soul, and with all your strength,” Deut. 6:4-5 (NKJV), he reminds them in chapter 30 that this is the main thing.
The result of loving God is “life.” Life in this context is a full, whole, abundant life in its fullest. Probably only Dan. 12:12 is an Old Testament usage of this same term that is clearly referring to eternal life. Nevertheless, the life in view here is much more that simply remaining physically alive.
vs. 7 Then Yahveh your God will put all of these curses upon your enemies and upon the ones hating you, – (those) who have persecuted you.
The first verb is often translated into English as the word “give.” It has a range of meaning that would include: permit, put, set, bestow, pay, apply, place, and grant. The curses that the Jews experienced during their years of disobedience will be placed on their foes during their time of deep loving obedience. The “enemies” are the ones who are hostile to the Jews and are their personal foes, in some sense. National enemies are not always personally engaged in attacks to their Nation’s enemies. There is another group also mentioned in this text. These are the ones who are hating the Jews and are harassing or persecuting them. These have the potential to be more active in their aggression against the Jews. They also will have the curses placed on them when the Israelites return to God. Based on this verse it would be wise to not mess with God’s people, because when they get right with Him, then He will come after you.
vs. 8 And you will turn back and you will listen to (the) voice of Yahveh and you will do all of His commands which I am commanding you this day.
Here again we have our important verb shuv. Duane Christensen views the seven occurrences of shuv as key part of the structure of verses Deut. 30:1-10.
A Recall [ tbwhV] these words and return [ tbwV] to YHWH 30:1-2
B YHWH will restore [ tvbw bwv] you and he will return [ bwV] 30:3
C YHWH will bring you back to the land of your fathers 30:4-5
X Love God with all your heart and with all your soul 30:6-7
C ’ You will return [ bvwt] and heed the voice of YHWH 30:8
B ’ YHWH will return [ tbwV] to take delight in you 30:9
A ’ You will heed YHWH’s voice when you return [ bvwt] to him 30:10
The returned exiles who will turn, obey, and will be loving Yahveh with all their being and from their spiritually renewed hearts – theses blessed people will even further turn back to Yahveh. This turning is characterized by obeying the written word of God (listening to the voice of Yahveh) and actually doing all His commands. The commands of God, which here are the stipulations of the covenant, begin with loving God with one’s entire being and end with loving one’s neighbor as himself. Moses has laid out the covenant responsibilities for Yahveh’s people. Now they must choose whether they will be covenant keepers or covenant breakers.
vs. 9 And Yahveh your God will cause you to prosper in all the work of your hand, in the fruit of your womb, and in the fruit of your livestock, and in the fruit of your ground, for (your) happiness. Surely, Yahveh will turn back to take delight over you for (your) happiness, just as He took delight over your fathers.
The LORD is the source of the exiles prosperity. His plan is to bless the returned Jews who are obeying Him in love with a fourfold blessing. Each of these blessings listed are a limited removal of the curse placed on the earth at the fall (Gen. 3:16-19). God is providentially intervening into the natural order in four areas. First, God will cause prosperity in the labor done by the hands of the returned Jewish exiles. Instead of cursed labor, they will experience blessed labor. Second, prosperity will come to the families as children are born (see under “multiply” in verse 5 above). Third, the domesticated animals will multiply very rapidly. Fourth, God will cause the ground (adamah) to be abundant in its production of crops. This will produce a surplus of food to eat and wealth for the Israelite believers.’ Yahveh will turn away (shuv) from chastisement and will turn back to blessing them. He will take delight in his people, which will be the cause producing their happiness. This happiness under the blessing of God will happen in the future to them just like it did in the past with their believing ancestors.
vs. 10 If you will listen to the voice of Yahveh your God, in order to keep His commandments and statutes, the ones having been written on the scroll of this law. If you will return unto Yahveh, your God, with all your heart and with all your soul.
The conditions of being blessed by Yahveh are set forth in this verse. The expatriates must trust God enough to listen to His voice as revealed in His written instructions. The LORD’s moral orders are to be lovingly obeyed along with His specific ritual laws. Where would they find these teachings? They have already been written by Moses in the Pentateuch (which he will complete shortly after his last speech is delivered) and deposited with Joshua, the new leader of Israel. Scribes will make copies of these instructions and the Levites will preserve these copies while reading them and teaching them to all future generations.
In this verse this writing prophet repeats again that the turning (shuv) that brings blessing is a spiritual return unto Yahveh with all of one’s being (heart and soul). Half-hearted confession of sin, mental assent, and ritualistic formalism will not result in God’s blessing falling on the lives of the exiles. To be a covenant keeper, they must meet all the terms of the covenant contract. Those terms require the grace and power of God to be active in the life of the enlightened sinner in the form of a divinely granted spiritual renewal that removes the foreskin of his heart. This tenderized heart then respond to God with love, deep repentance, and greater obedience to His Word. The Blessings of this chapter do not automatically flow down the bloodline of Abraham. They flow down his faith line and are conditioned upon a return (shuv) that is displayed by a whole-soul love for and obedience to Yahveh.
vs. 11 Surely this commandment, which I am commanding you this day, it is not to difficult for you, neither is it far away.
God’s command here is doable with God’s help for those who trust an love God. Moses refutes the expatriates excuses for disobedience. Obeying and doing the Word of God is not too difficult to accomplish by those who love God. God’s truth is not uncomprehensible nor are His requirements a mystical mystery given to a few enlightened one’s. Surely, Abraham’s descendants (faith line) can live and obey the Word of God, once they have embraced their covenant responsibilities as part of loving relationship with their Creator.
vs. 12 it (is) not in the heavens, (that you should ask) by saying, “Who will go up to the heavens for us and will carry it to us and will cause us to hear it so that we will do it?”
God’s orders are close at hand. They can be heard each Sabbath day as the Torah is read. They can be recited by the exiles mouths, and they can be allowed to penetrate their hearts and minds. The will of God is not out of reach for the Jew in exile or the one who has returned to the land. It is not necessary for him to hire a scholar to translate it into the language of his fathers. It is as close to him as his own mind, if he will read and recite it until it is lodged in his memory.
By asking this rectorial question, Moses may have been contrasting the difference between worshiping the true God and the false religions of his day based on his knowledge of ancient literature. Craige sites: “the enigmatic reference to the shepherd-king Etana, in the ancient Sumerian King List, ‘who ascended to heaven’ (ANET, p. 265). It is possible that the Hebrew verse implies criticism of views held sacred in other Near Eastern religions.” No one needed to go up to heaven and carry down the covenant treaty for the Jews. They already had it with them. God had made this covenant with their fathers, and it was preserved in writing and by oral recitation.
vs. 13 and it (is) not from the land beyond the sea, (that you should ask), by saying, “Who will cross over to the land beyond the sea for us, and will carry it to us and will cause us to hear it so that we can do it?”
Moses continues to make clear to the exiles that God’s will and Word are both intimate and easily accessed. It is not necessary to search for what is in their possession.
(v. 13) – the verse indicates in another way that the commandment was practical and realistic. The objective of the commandment, and obedience to it, was life (cf. vv. 15-20); and the emphasis on the immediacy and the practical nature of the commandment is in striking contrast to Near Eastern literature and religion at this point. The Mesopotamian hero Gilgamesh (ANET, pp. 72-92), following the death of his intimate friend Enkidu, set out on a quest for life, a quest that was in many ways fruitless. In the course of his quest, he had to cross the sea, searching for Utnapishtim, the survivor of the flood, whom Gilgamesh hoped might provide him with an answer to his quest. In contrast to this heroic yet tragic quest, life was to be found by the Hebrews in the law of the covenant which Moses set before them: it is in your mouth and your mind (lit. “heart”), so that you may do it.
Clearly, the typical excuses for disobedience to God’s Word cannot be applied to the covenant relationship with God because He recorded it in His Word and deposited that Word with the Jews (Rom. 3:1-2; Eph. 2:11-12).
vs. 14 But the word (is) very near to you, in your mouth and in your heart, in order that (you may) do it.
God’s Word is to be memorized, recited, and embraced by faith and obedience. The nearness of the word of the covenant in the heart and mind of the spiritually renewed Jew who loved God with all his being was an enticing illustration for the apostle Paul to use to show the importance of embracing Yeshua the Messiah by faith.
Paul cited this passage to speak on the accessibility of Christ and the gospel (Rom. 10:6-8). There is no need, he said, to go to heaven to bring Christ down or to descend to the deep (i.e., the netherworld, the “great deep” [tehOm] of the sea) to bring him back from the dead. The incarnation and resurrection have already occurred and need not be repeated. Instead, there is the powerful, life-changing message of gospel, the word of faith that is to be believed in the heart and confessed with the mouth (Rom 10:9). Just as the gospel message represents the very presence and purpose of Jesus Christ, so the word of covenant, Moses said, is as close and authoritative as the Lord himself is.
Therefore, Paul’s use of this text as an illustration of a new covenant principle in no way obscures or changes Moses’ original intention in writing this to his original audience and the Jew in the future who will experience this text first-hand. The Deut. 30:11-14 text is not about the Messiah, but about easy access to the word of the covenant. They had all they needed to know what God required of them right at their fingertips.
Conclusion
When the exiled Jews fully return (shuv) to Yahveh, in faith and love, He will turn back to them with love and blessings in excess. Likewise, if anyone who is alive will turn to Yahveh on His terms of dependent trust (faith) and deep repentance, this one will too experience the blessings of the covenant. God’s Word is to be read, studied, memorized and recited with the aim that it will penetrate the heart and transform the mind. Yahveh told us what we need to do, therefore, in loving gratitude let us do the Word of God.
The oral “publication” of the Torah continued long after the death of Moses, as the text of Josh. 1:8 bears witness: “Let not this book of the Torah depart out of your mouth; but recite it day and night, so that you may observe faithfully all that is written in it (author’s translation). It should be noted, however, that we are not talking about merely knowing the Torah by rote. It was to be known internally; that is, it was to be written in one’s heart. In one sense, then, the “new covenant” Jeremiah envisioned (Jer 31:31-34) was a return to the original intention of the covenant relationship between God and his people as expressed in Deuteronomy: “I will write it on their hearts; and I will be their God, and they shall be my people” (Jer 31:33 NRSV).
WORKS CITED
Archer, Gleason L. Jr. A Survey of Old Testament Introduction, rev. ed. Chicago: Moody Press, 1976.
Arnold, Bill T. and Bryan Beyer. Encountering the Old Testament: A Christian Survey. Grand Rapids: Baker Books, 1999.
Boa, Kenneth D. The New Open Bible: Study Edition, NKJV. Nashville: Thomas Nelson, 1990.
Brown, F., G. R. Driver, and C. A. Briggs. Hebrew and English Lexicon of the Old Testament. Grand Rapids: Christian Copyrights, Inc., 1979.
Christensen, Duane L. Deuteronomy 21:10 - 34:12, Word Biblical Commentary, vol. 6b. Nashville: Thomas Nelson Publishers, 2002.
Cowley, A. E. and E. Kautzsch. Gesenius’ Hebrew Grammar. London: Oxford Press, 1910.
Craige, Peter C. The Book of Deuteronomy. Grand Rapids: Eerdmans, 1976.
Dillard, Raymond and Tremper Longman III. An Introduction to the Old Testament. Grand Rapids: Zondervan, 1994.
Elliger, Karl and Willhelm Rudolph, eds., Biblia Hebraica Stuttgartensia. Verkleinerte Ausgabe: Whrttemberg Bible Society, 1984.
Erdman, Charles R. The Book of Deuteronomy. Old Tappen, NJ: Fleming H. Revel, 1953.
Harris, R. Laird, ed. Theological Wordbook of the Old Testament, 2 vols. Chicago: Moody Press, 1980.
Kaiser, Jr., Walter C. Toward an Old Testament Theology. Grand Rapids: Zondervan, 1991.
Kalland, Earl S. Deuteronomy, The Expositor’s Bible Commentary, vol. 3. Grand Rapids: Zondervan, 1992.
Kline, Meredith. Treaty of the Great King. Grand Rapids: Eerdmans, 1963.
Lent, Gregory A., ed. The Old Testament Study Bible: Deuteronomy, The Complete Biblical Library. Springfield, MO: World Library Press, Inc., 1996.
Longacre, Robert. Joseph: A Story of Divine Providence. Winona Lake, IN: Eisenbrauns, 1987.
McComiskey, Thomas E. The Covenants of Promise: A Theology of the Old Testament Covenants. Grand Rapids: Baker Book House, 1985.
Mackintosh, C. H. Notes on the Book of Deuteronomy, vol. 2. New York: Loizeaux Brothers, 1879.
Malone, Fred A. A String of Pearls Unstrung: A Theological Journey into Believers’ Baptism. Cape Coral, FL: Founders Press, 1998.
Merrill, Eugene. Deuteronomy, The New American Commentary. Nashville: Broadman, 1994.
Seow, C. L. A Grammar for Biblical Hebrew: Revised Edition. Nashville: Abingdon Press, 1995.
The Bible. The New King James Version.
Thompson, J. A. Deuteronomy: An Introduction & Commentary, Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarisity Press, 1974.
VanGemeren, Willem A. New International Dictionary of Old Testament Theology and Exegesis, 5 vols. Grand Rapids: Zondervan, 1997.
Walton, John H. Covenant: God’s Purpose, God’s Plan. Grand Rapids: Zondervan, 1994.
Walton, John H. and Victor Matthews, The IVP Bible Backgrounds Commentary: Gen. – Deut., vol.1. Downers Grove, IL: InterVarsity Press, 1997.
Wiersbe, Warren W. Be Equipped: An Old Testament Study–Deuteronomy. Colorado Springs: Chariot Victor Publishing, 1999.
Introduction to the Study of Deuteronomy 30:1-14
“This chapter is one of very deep interest and importance,” writes C. H. Mackintosh. “It is prophetic, and presents to us some of ‘the secret things’ referred to at the close of the preceding chapter. It unfolds some of those most precious resources of grace treasured up in the heart of God, to be unfolded when Israel, having utterly failed to keep the law, should be scattered to the ends of the earth.” Indeed, the grammar and syntax reveal the prophetic nature of this text. However, do facts about the future exhaust the emphasis of Moses in this section of his third speech to the new generation about to enter the promised land? Many Bible students do not believe that a mere description of future events completes Moses’ intended meaning. One Bible scholar states, “it may be noted that this passage is not a prophecy, but a conditional promise, embodying the principle that where there is true repentance God is always ready to pardon.” This author will seek to show that because of this text’s Abrahamic and Mosaic covenant background, it includes predictions, promises, stipulations, and conditions which result in harmonizing these quotes from Bible scholars of different hermeneutical traditions.
Likewise, the exegete of this text needs to consider the issue of fulfilment of the prophecies in this section, “The Terms of the Covenant (29:1-30:20).” Many evangelicals believe that the curses of this section had a fulfillment during the Assyrian and Babylonian exile of the Israelites. The prophets also clearly hold this view. However, during these two exiles, there were only partial fulfilments which fit nicely with certain sections of the curses but exclude other curses listed in the text (Deut. 28:33, 49, 64, 68). “It is quite clear in the light of subsequent history that only the Roman invasions of A.D. 70 and A.D. 135 satisfy the terms of this prophecy.”
Furthermore, the promises of Deuteronomy 30 are only partially fulfilled in the return from exile during the ministries of Zerubbabel, Nehemiah, Ezra, Haggai, Zechariah, and Malachi. Likewise, they cannot have already been completely fulfilled in the church based on the New Covenant because both Jeremiah (31:31-34) and the author of Hebrews (8:1-9:28) describe the New Covenant as one that has no provision for descendants (Deut. 30:6 “Yahveh your God will circumcise . . . the heart of your descendants”). This prophecy must be referring to the same future period Paul alludes to in Romans 11:1-36 which will be fulfilled for the Jews when physical Israel turns to Yeshua the Messiah after the fullness of the Gentiles has occurred. Nevertheless, Christians today do indeed have the circumcised heart referred to in this text. They are heirs of the Abrahamic covenant (Gal. 3:6-9, 29; Eph. 2:11-22), and they also receive blessings when they turn from their sins with the same type of wholehearted repentance that is accompanied by hearing, obeying, and doing the written Word of God because they love God with all their beings.
The Historical Analysis of Deuteronomy 30:1-14
The author of the book of Deuteronomy is Moses. This claim is supported by the following reasons. First, Moses himself claims to have spoken these words in the book’s first four verses. The Pentateuch records Moses writing spoken words on several occasions (Exod. 17:14; 24:4, 7; 34:27; Deut. 31:9). Second, Moses uses the first person singular pronoun in referring to himself throughout the book. Third, the inspired author (possibly Jeremiah) of 2 Kings14: 6 quotes Deut. 24:16 and claims the verse was written by Moses. Fourth, Moses spells the Hebrew word “she” differently than other biblical writers who followed the pattern of their later time period as the Hebrew language continued to develop. Fifth, Peter and Luke both claim that Moses wrote Deut. 18:15 in Acts 3:22. Sixth, Jesus’ words recorded in John 5:46-7; 7:19; Luke 20:27-38; and Matthew 19:18 display His belief that Moses wrote Deut. chapter 24. Last, thousands of years of Jewish tradition and writing all agree to Mosaic authorship. Likewise, even though modern scholars debate over the date, perhaps the best option is to believe that Deuteronomy was written about c.1405 B.C.
Moses was with the new generation in the plains of Moab forty years after departing from Egypt. He knows that he will not be allowed to enter the promised land with the covenant people of God and that his leadership role must be passed to Joshua. In three very personal speeches (using the second personal singular “you” as if talking personally to each individual), he reminds the people of their covenant identity, responsibilities, duties, and privileges. He prepares them for the covenant renewal ceremony that will occur in Joshua 8:30-35. Moses’ purpose in speaking and writing these words was to exhort the Israelites to keep the covenant faithfully.
Contextual Analysis of Deuteronomy 30:1-14
Many Old Testament scholars see the entire book of Deuteronomy to have been modeled after the Hittite Suzerainty Covenants. In many of these authors’ analyses, chapter 30:1-14 does not fit into the six parts of these treaties. The book of Deuteronomy does not list these six parts in the traditional order as found in archeological discoveries. Furthermore, chapter 30 combines several aspects of these treaties in a section that follows five of the six parts. Moreover, chapter 30 adds a striking element not found to date in these treaties.
Unlike the treaties of the ancient Near East, the covenant as represented in Deuteronomy has a forgiveness clause that offers second chances when the covenant has been violated. Repentance and recommitment to the terms of the covenant would result in restoration. Such mercy was not impossible with ancient treaties, but there is no example of such a possibility being explicitly included in the written document.
What can account for these similarities and dissimilarities? For one thing, Moses, having been educated in Egypt and living forty years in Arabia, was probably very aware of the Hittite treaty formulas. They influenced his thinking, writing structure, categories, and the biblical covenants of which he recorded. Likewise, these treaties provided a contextual element for God to use in illustrating to His people the importance of a committed relationship that changes everything. However, the “Analogy of the Antecedent” is not the Hittite documents for Deuteronomy chapter 30. It is the Genesis text which records the Abrahamic covenant (Gen. 12, 15, 17, 22) — especially Gen. chapter 17. This is why the genre of this section may be closer to a formal covenant rather than simply a predictive discourse. The text has both conditions and promises that show more a covenantal emphasis rather than mere simple future predictions strung together. The underlying heart of the promise in each covenant between God and man is: “I will be their God, and they will be My people (Jer. 31:33).” The special covenant name for God is Yahveh. It is highly significant that “Yahveh your God” is the primary name used for God in the book of Deuteronomy. In Deut. 30:1-14, Yahveh is used twice by itself and twelve times in the formula “Yahveh your God.” The stress on the covenantal promise by this formula is not accidental. The term “fathers” is used several times in this section; and in verse 20, it is defined as being Abraham, Isaac, and Jacob. These “fathers” (patriarchs) personally had the Abrahamic covenant repeated to them. Likewise, the promise and blessing of God, which includes the seed of those with whom He was in a covenantal relationship, is also a hallmark of the Abrahamic covenant. Besides the same terms being used in Gen. 17 and Deut. 30, the Bible student should also note the phrases “as for Me” and “as for you” or better stated “God will” and “You will” structure of these two passages. The following chart attempts to visualize some of these similarities.
Genesis 17:1-14 Deuteronomy 30:1-10
You will – conditional (vs. 1) You will remember covenant curse/bless (vs. 1)
God will cut a covenant - multiply you (vs. 2) God will bring about your restoration (vs. 3)
Abraham acts – (vs. 3) You will turn back & obey whole hearted (vs. 2)
God will - you are a father many nations (vs. 4) God will multiply you (vs. 5)
You will be called - father of nations (vs. 5) God will gather you from all peoples (vs. 3)
God will make your exceeding fruitful (vs. 6) God will make you very fruitful (vs. 8)
God will establish a covenant with you (vs. 7) God will circumcise your heart (vs. 6)
God will establish covenant w/ your seed (vs.7) God will circumcise your seed’s heart (vs. 7)
To be your God and your seed’s God - (vs. 7) God will gather you from afar - promise (vs. 4)
God will give you possession of - land (vs. 8) God will bring - land fathers possessed (vs. 5)
God will give your seed possession land (vs. 8) You will take possession land of fathers (vs. 5)
God will be the seed’s God (vs. 8) Sons will turn to Yahveh your God (vs. 2)
You will keep my covenant - conditional (vs. 9) You will return and obey - (vs. 2)
Your seed will keep my covenant - cond. (vs. 9) Your seed will return and obey - (vs. 2)
You will circumcise male seed (vs. 10) God will circumcise your seed’s heart (vs. 6)
You will be circumcised (vs. 10) God will circumcise your heart (vs. 6)
Circumcision is a sign of - covenant (vs. 11) Love for God is a sign of circumcision (vs. 6)
You will circumcise all males 8th day (vs. 12) You will do His commandments (vs. 8)
Covenant in flesh forever (vs. 13) Circumcised heart so you may live (vs. 6)
Cut off those who refuse - conditional (vs. 14) Curses fall on - enemies of God’s people (vs. 7)
Some may oppose any connection between Deut. 30 and the Abrahamic covenant because of an assumption that the Abrahamic covenant does not contain any conditional elements and that only the Mosaic covenant is conditional. John Walton writes:
We can state without argument that Israel’s enjoyment of the blessings of the covenant in any particular generation would be granted by everyone as being conditional. This is the benefit jeopardy of which we have already spoken. The covenant curses as well as the prophetic messages of the classical period firmly establish the fact that Israel’s disobedience can bring about at least the temporary loss of both the land and other benefits.
Thus, our point in the chart was not to evaluate or compare conditionality and covenant jeopardy because these truly exist regardless of one’s commitment to a degree of continuity and discontinuity between the Testaments. Each covenant between God and man has an unconditional element that is determined by God’s purpose, plan and decree and a conditional element that affects each individual participant only. The wicked kings of Judah could exclude themselves from the blessings of the covenant, but they could not suspend the covenant or the blessing for their descendants in David’s line. God has a future plan for the physical seed of Abraham as well as for his spiritual seed. These plans cannot and will not be revoked.
Clearly, both law and promise were included in this history. In fact, an element of conditionality is raised even in 2 Samuel 7:11-16 and 1 Kings 2:4 as it was already in Deuteronomy 17:18f. The promise was indeed secure, and the Davidic line through which the promise was to come was sure; but whether David and his sons were transmitters or also personal participants in these benefits as realized in their times was not secure, only their life of faith and obedience could determine that.
Textual Analysis of Deuteronomy 30:1-14
There are three significant textual variants in this section of Scripture. The first is in Deut. 30:3. The fifth word ( Jt]Wbv] ) has another possible reading. The difference is simply the switching of the wUreq and BET. This is an easy mistake to make when copying from dictation or a text. The marginal variant support is only the Samaritan Pentateuch according to the BHS apparatus. The BHS text, Leningrad Codex B 19A (L), has the oldest reading. The difficulty and shortness are equal for both textual variants. The (L) reading has the wider distribution — including the LXX and Vulgate. Thus, the (L) reading seems to be the better choice. However, Earl S. Kalland disagrees with this conclusion.
In Deut. 30:8, a few manuscripts (Samaritan Pentateuch, Septuagint, Syriac, and Vulgate) add the word, 8yh;lOa< (“your God”), to one of the two times God’s name, Yahveh, is used alone in this section. In verse eight and nine, where “your God” is not included with “Yahveh,” it should be noted that both verses are complete in their thought and logic, and do not require this addition. Moses did use “Yahveh your God” more than any other name for God in the book of Deuteronomy, but he did not use it exclusively in any of the three speeches he recorded. The BHS manuscript (L) has the shortest reading. (L) has the most difficult reading and the oldest reading. One reason this variant may exist is the fact that a reader would at first expect the name of God to be consistent in its fourteen uses in fourteen verses. When the passage is read slowly for the first time, a question is raised in the reader’s mind by the two verses that deviate from the norm. However, when the passage is studied carefully, reasons for the change become more obvious. Historically, both Jewish and Christian scholars have preferred the readings in (L). Thus, it appears that this term was most likely not in the original and was added by scribal error or an attempted correction of the text.
In Deut. 30:10, some Syraic and Aramaic manuscripts have a masculine plural ending on the Qal passive participle “to be written.” The BHS, (L), displays this participle as feminine singular ( hb;WtK]ah ). It is feminine because it attracts to the feminine nouns for “commandments” and “statutes.” The feminine independent personal pronoun we translate “it” as stated below has the commandments and statutes that Moses is commanding as part of the singular covenant as its antecedent, and it is consistently feminine singular. Thus, it is not surprising that this participle is both feminine and singular. (L) has the oldest and shortest reading. (L) has the majority of manuscripts supporting it — including the LXX and the Vulgate. The Syriac and Aramaic have the most difficult reading. Thus, the best choice will be to remain with (L) which has a Qal passive participle, feminine singular, of “to write” as the most likely original reading.
Synthesis of Deuteronomy 30:1-14
The following synthesis of this section will provide an overview of the natural divisions and the flow of the content in this section:
Message
When you return to Yahveh your God, He will return to you, thus, you should be doing the Word of God from your hearts, which will result in an abundant and blessed life.
Structure
I. When you return to Yahveh, He will turn back to you. 30:1-10.
A. The possibility of returning.1-5
1. Returning and restoration. 1-3
2. Promise of returning from the most distant place. 4
3. Re-entering the land and blessed prosperity. 5
B. The returning of covenantal blessings. 6-10
1. A circumcised heart for the returned exiles and children to love God. 6
2. A bestowal of covenant curses on their persecutors. 7
3. Renewed obedience to the covenant with Yahveh. 8
4. Fourfold-blessing on the covenant keepers. 9
5. Covenantal blessings are conditioned on complete and full repentance. 10
II. You must do the written Word of God from your heart. 30:11-14
A. Excuse # 1 refuted: Obedience is too hard for me. 11a
B. Excuse # 2 refuted: I can’t access and know God’s will for my life. 11b-13
C. Memorizing, hearing, and reciting the Word must be accompanied by a surrendered heart to the Word. 14
Thought Flow
I. When you are under the curses after being exiled from the land, you should:
A. Remember the covenant, the Word of God, the blessings, and the curses.
B. Spiritually return to Yahveh your God.
1. What does it look like? — obeying the written Word of the covenant.
2. Who should do it? — you and your children.
3. How should we do it? — with your entire being.
II. Remembering and returning by the covenant community will be responded to by God
A. Yahveh your God will restore your fortunes.
B. Yahveh your God will have compassion on you.
C. Yahveh your God will gather you.
D. (Promise — no one can be exiled too far to be returned and restored again).
E. Yahveh your God will bring you into the land.
F. You will posses the land.
G. Yahveh your God will multiply you greatly.
H. Yahveh your God will circumcise your heart.
1. Who will receive it? — you and your children.
2. What are the results?
a. Each of you will love Yahveh with all your being.
b. Each of you will have abundant life.
3. How should one love God? — with your entire being.
I. Your circumcised heart will results in:
1. Yahveh your God placing the curses on your enemies and persecutors.
2. Your turning back, obeying, and keeping the covenant stipulations.
3. Yahveh your God giving you a fourfold blessing:
a. Your work.
b. Your family.
c. Your animals.
d. Your farming — food needs.
4. Yahveh your God rejoicing over you like He did over Abraham, Isaac, Jacob.
J. All these blessings are conditioned on your repentance — one that obeys the Word, keeps the covenant stipulations, and requires a turning to Yahveh with your entire being.
III. You are responsible for the outcome, for your lot, and to do the Word.
A. The Word is not too hard to obey or understand. You can do it.
B. The Word is not too far away, unrealistic, or impractical.
C. You can recite it, memorize it, and let it sink into your heart; so that you can do it.
Meaning and Lexical Analysis of Deuteronomy 30:1-14
vs. 1 And it will come to pass when all these things come upon you, the blessings and the curse, that I have set before you, then you will bring (them) back to mind in all the nations to where Yahveh your God has banished you.
Moses writes, “and it will come to pass,” which is a verb that is a perfect tense (W + QATAL) with a vav prefix, which some call a waw conversive because it changes the verb from past time to future time (imperfect, YIQTOL) when translated into English. Thus, the curses coming upon Israel one day in the future (from the speaking and writing of Moses) is a sure thing. Needless to say, this is bad news. However, he does not end there. The good news, unlike the ancient Hittite treaties, is that God has made a way for covenant renewal and restoration. The first thing each individual Israelite (the second person singular pronoun “you” is used throughout this section) will need to do is to remember with his mind. What are they to remember? They are to remember the blessings and curses of the covenant from chapters 27 and 28, the ones they affirm in chapter 29, and then again in the promised land near Shechem as recorded in Josh. 8:30-35. These covenantal blessings and curses are to be “brought back to mind” while they are in exile. The curses will match their current lot and the blessings will correspond with the situation they desire. Moses makes it abundantly clear that it is Yahveh Himself who will banish His people to all the nations.
vs. 2 And you will return unto Yahveh your God, and you will listen to His voice according to all that I (am) commanding you this day, (both) you and your sons, with all your heart and with all your soul.
Like the drunkard who finally forsakes his denial and admits he has a problem, the reciting of the curses and blessings should awaken the Israelite to realize that he does not have to settle for banishment and the curses of the covenant on his life. Like the prodigal son, if he will wake up in the pig pen of sin and admit his guilt, he has made the first step in the right direction. Wonderfully, the Gracious God of heaven has made a way back — but there is only one way back. In this verse, Moses again uses the verb shuv. After one remembers the Word of God — especially the covenant with God, he can take the next step to spiritually return to Yahveh. What does this spiritually turning unto Yahveh look like? It is observed in the life of a person who listens intently to the voice of Yahveh in the reading and reciting of Scripture. Moreover, the term for “listens,” shamah, has the nuance range of hearing, listening, and obeying. The emphasis in the text is on a hearing that results in obeying from the heart. Wonderfully, this text states that this obedience will be done by both the exiled Israelite and his children who will engage in this obedience with their whole being. This is part of what returning to Yahveh looks like. After the Babylonian exile, the Israelites were less open to idolatry (forsaking Yahveh for false gods); yet, Nehemiah, Ezra and Malachi had to be raised up by God to prevent a return to idolatry through the marrying of pagan women. The Babylonian exiles that returned to the land were more spiritual than their ancestors, but many of them did not meet the level of change signified in this text.
Some of the Israelites from the nations have returned to the land after 1948, but many Bible scholars report that agnosticism is a serious problem in Israel. Thus, since this type of deep repentance and obedience has not yet occurred in Israel’s history, this text is a promise for national Israel’s future.
vs. 3 Then Yahveh your God will bring about your restoration and He will have compassion on you, and will turn toward you and He will gather you from all the peoples to where Yahveh your God has scattered you.
Once the Israelites respond to God with a wholehearted return, the LORD will then respond back to them. The purpose of the exile is to produce deep repentance in the people. Once genuine repentance has been accomplished, the exile has exhausted its intended task. The LORD will bring about (shuv) their restoration. The root for the word translated as “restoration” is debatable (see Textual Analysis above). Nevertheless, many exegetes believe each root has within its range the ability to mean metaphorically “return your fortunes” in the context with which it is used here. Many agree that either term means more than mere return from captivity; although, it would surely include that sense.
The next result of Yahveh “bringing about their restoration” is His having compassion on repentant Jews. Simultaneously, He turns back towards (shuv) them. This restoration is further explained by Yahveh’s action to “gather them.” The Hebrew term qavats is used with the Piel stem theme when the subject who is doing the gathering is God. It is used in Jer. 31:10 (NKJV), "Hear the word of the LORD, O nations, And declare it in the isles afar off, and say, 'He who scattered Israel will gather him, And keep him as a shepherd does his flock.” This term displays the collection of an exiled and dispersed people. The LXX uses a future form of sunagw (sunago) to translate it. This term is a technical covenantal term.
The curses of the Mosaic covenant will lead to the banishment of Israel from the land, but the covenant promises of the Abrahamic covenant will bring them back, and they will experience the blessings of the new covenant (Deut. 30:6). The concepts connected with 6b'q; in the piel, when used of God's gathering Israel, are “covenant (Mosaic),” “covenant curse,” specifically, jd"n:, to scatter, to drive away (HALAT 636), 6WP, to scatter (HALAT 868).
So this restoration involves God’s compassion, His turning towards them, and His gathering them from among all the peoples. The peoples are “where Yahveh your God has scattered you (to there).” God will in the future reverse the scattering He had done in chastising love.
vs. 4 Even if your scattered one are at (the) most distant place (under) the heavens, from there Yahveh your God will gather you and from there He will take you.
Moses begins this promise with the word, “if.” The participle translated “your scattered ones” is translated in the Septuagint by the Greek term disporia (disporia). The phrase, “to the ends of the heavens,” is metaphorical for the farthest place that one could be driven to under the sky. The covenant name for God is used along with the very personal, “your God.” The adverb “there” is used twice in this verse. “From there,” that is the farthest place to live on earth imaginable, Yahveh promises to gather or collect His people. The promise is not just to be brought together to dwell in a foreign land no longer scattered apart. On the contrary, this gathering is for the purpose of returning them to the promised land. “From there He will take you.” The verb “take” has the nuances of collect, bring, carry, drag off, grasp, seize, fetch, take away. The LXX uses a future tense verb of lambanw (lambano). When Yahveh takes a hold on you, you will be carried out of the nations unto and into The Nation, the land of Israel (between the Mediterranean sea and the Jordan river).
vs.5 And Yahveh your God will bring you into the land which your fathers possessed, and you will take possession of it, and He will cause it to go well for you and He will multiply you more than your fathers.
Moses continues to explain what the Israelites restoration will look like with each new verb in his speech. Not only will they experience the LORD’s compassion, have Him turn back toward them, have Him gather them, have Him take them, but also Yahveh will bring them into the land. To clear all doubt of which land, it is the very same land that your fathers possessed. Abraham, Isaac, and Jacob lived in the land for periods of time and were buried in the land. But they possessed the land more by faith than by sight. The generation listening to Moses were about to possess the land in an even clearer fashion. They would not have peace in the land until the reign of Solomon.
The Jews will take possession of the land. Yahveh is going to cause things to go well for this people who have turned to Him with all their hearts in committed obedience. Furthermore, Yahveh is going to multiply them. Of course, this is not the first time these people had heard these words. The LORD says in Gen 17:2 (NKJV), “And I will make My covenant between Me and you, and will multiply you exceedingly.” In Deuteronomy, He carries it even further to be greater than their fathers multiplication. “The people of Israel today are scattered throughout the world, while in the nation of Israel there are about 6 million people.” There are more Jews in the land today than in the days of conquest, but larger numbers of Jews remain outside of the land. Thus, even though the seed of Abraham continues to grow spiritually and physically, the great gathering followed by a multiplication is awaiting future final fulfillment.
vs. 6 And Yahveh your God will circumcise your heart and the heart of your seed to love Yahveh your God with all your heart and with all your soul in order that you (may) live.
The LORD is going to do a great thing. He is going to circumcise the heart of the returned exiles and their children. To circumcise means to cut off the extra skin. This was a sign of the Abrahamic covenant as recorded in Gen. 17. The Israelites in Joshua 5:5 physically circumcise all males after crossing the Jordan prior to the covenant ceremony with the reciting of the curses and the blessings of the covenant. In Deut.10:16, Moses writes: “Therefore circumcise the foreskin of your heart, and be stiff-necked no longer (NKJV).” Likewise, the prophet Jeremiah declares: “Circumcise yourselves to the LORD, And take away the foreskins of your hearts, You men of Judah and inhabitants of Jerusalem, Lest My fury come forth like fire, And burn so that no one can quench it, Because of the evil of your doings,” Jer. 4:4 (NKJV). Therefore, circumcision of the heart is figurative for the removal of the foreskin of the heart, making it sensitive. This heart is also submissive — the opposite of a rebellious stiff-necked person with a hard heart.
What has to occur before a physical circumcision can occur? A birth must occur eight days before a Jewish circumcision. Thus, this figurative expression cannot be synonymous with the new birth. Spiritual circumcision pictures the first stage of sanctification that always follows regeneration. Sanctification begins with a radical cleavage from sin and a separation unto God. Then it continues on as a process. No one has ever been commanded to regenerate themselves. But sanctification is a work of concurrence that both we and the Holy Spirit do at the same time (Rom. 8:13). Such is the language that both Moses and Jeremiah use for spiritual circumcision. “Paul equated circumcision of the heart with spiritual renewal, especially in the Epistle to the Romans.” Paul writes in Rom. 2:28-29 (NKJV), “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; {29} but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Thus, one cannot be spiritually circumcised until one is born from above. It does follow the new birth, and, fortunately, not eight days later. In the order of salvation in the new covenant, the baptism and sealing by the Holy Spirit follows after regeneration, justification, adoption, and sanctification, but none of these are split out of the total blessing of salvation in a discernable real-time way. Yet, it appears that this spiritual renewal of a circumcised heart is more like the repeated filling of the Holy Spirit than the one-time event of regeneration — the birth from above. Spiritual circumcision is something that both the individual and God participate in together (Deut. 10:16, 30:6).
With the sanctifying influence of the Holy Spirit, the returned exiles will be able to do the greatest commandment – what life is all about – loving God. In case Moses words in chapter 6 were missed, “Hear, O Israel: The LORD our God, the LORD is one! {5} You shall love the LORD your God with all your heart, with all your soul, and with all your strength,” Deut. 6:4-5 (NKJV), he reminds them in chapter 30 that this is the main thing.
The result of loving God is “life.” Life in this context is a full, whole, abundant life in its fullest. Probably only Dan. 12:12 is an Old Testament usage of this same term that is clearly referring to eternal life. Nevertheless, the life in view here is much more that simply remaining physically alive.
vs. 7 Then Yahveh your God will put all of these curses upon your enemies and upon the ones hating you, – (those) who have persecuted you.
The first verb is often translated into English as the word “give.” It has a range of meaning that would include: permit, put, set, bestow, pay, apply, place, and grant. The curses that the Jews experienced during their years of disobedience will be placed on their foes during their time of deep loving obedience. The “enemies” are the ones who are hostile to the Jews and are their personal foes, in some sense. National enemies are not always personally engaged in attacks to their Nation’s enemies. There is another group also mentioned in this text. These are the ones who are hating the Jews and are harassing or persecuting them. These have the potential to be more active in their aggression against the Jews. They also will have the curses placed on them when the Israelites return to God. Based on this verse it would be wise to not mess with God’s people, because when they get right with Him, then He will come after you.
vs. 8 And you will turn back and you will listen to (the) voice of Yahveh and you will do all of His commands which I am commanding you this day.
Here again we have our important verb shuv. Duane Christensen views the seven occurrences of shuv as key part of the structure of verses Deut. 30:1-10.
A Recall [ tbwhV] these words and return [ tbwV] to YHWH 30:1-2
B YHWH will restore [ tvbw bwv] you and he will return [ bwV] 30:3
C YHWH will bring you back to the land of your fathers 30:4-5
X Love God with all your heart and with all your soul 30:6-7
C ’ You will return [ bvwt] and heed the voice of YHWH 30:8
B ’ YHWH will return [ tbwV] to take delight in you 30:9
A ’ You will heed YHWH’s voice when you return [ bvwt] to him 30:10
The returned exiles who will turn, obey, and will be loving Yahveh with all their being and from their spiritually renewed hearts – theses blessed people will even further turn back to Yahveh. This turning is characterized by obeying the written word of God (listening to the voice of Yahveh) and actually doing all His commands. The commands of God, which here are the stipulations of the covenant, begin with loving God with one’s entire being and end with loving one’s neighbor as himself. Moses has laid out the covenant responsibilities for Yahveh’s people. Now they must choose whether they will be covenant keepers or covenant breakers.
vs. 9 And Yahveh your God will cause you to prosper in all the work of your hand, in the fruit of your womb, and in the fruit of your livestock, and in the fruit of your ground, for (your) happiness. Surely, Yahveh will turn back to take delight over you for (your) happiness, just as He took delight over your fathers.
The LORD is the source of the exiles prosperity. His plan is to bless the returned Jews who are obeying Him in love with a fourfold blessing. Each of these blessings listed are a limited removal of the curse placed on the earth at the fall (Gen. 3:16-19). God is providentially intervening into the natural order in four areas. First, God will cause prosperity in the labor done by the hands of the returned Jewish exiles. Instead of cursed labor, they will experience blessed labor. Second, prosperity will come to the families as children are born (see under “multiply” in verse 5 above). Third, the domesticated animals will multiply very rapidly. Fourth, God will cause the ground (adamah) to be abundant in its production of crops. This will produce a surplus of food to eat and wealth for the Israelite believers.’ Yahveh will turn away (shuv) from chastisement and will turn back to blessing them. He will take delight in his people, which will be the cause producing their happiness. This happiness under the blessing of God will happen in the future to them just like it did in the past with their believing ancestors.
vs. 10 If you will listen to the voice of Yahveh your God, in order to keep His commandments and statutes, the ones having been written on the scroll of this law. If you will return unto Yahveh, your God, with all your heart and with all your soul.
The conditions of being blessed by Yahveh are set forth in this verse. The expatriates must trust God enough to listen to His voice as revealed in His written instructions. The LORD’s moral orders are to be lovingly obeyed along with His specific ritual laws. Where would they find these teachings? They have already been written by Moses in the Pentateuch (which he will complete shortly after his last speech is delivered) and deposited with Joshua, the new leader of Israel. Scribes will make copies of these instructions and the Levites will preserve these copies while reading them and teaching them to all future generations.
In this verse this writing prophet repeats again that the turning (shuv) that brings blessing is a spiritual return unto Yahveh with all of one’s being (heart and soul). Half-hearted confession of sin, mental assent, and ritualistic formalism will not result in God’s blessing falling on the lives of the exiles. To be a covenant keeper, they must meet all the terms of the covenant contract. Those terms require the grace and power of God to be active in the life of the enlightened sinner in the form of a divinely granted spiritual renewal that removes the foreskin of his heart. This tenderized heart then respond to God with love, deep repentance, and greater obedience to His Word. The Blessings of this chapter do not automatically flow down the bloodline of Abraham. They flow down his faith line and are conditioned upon a return (shuv) that is displayed by a whole-soul love for and obedience to Yahveh.
vs. 11 Surely this commandment, which I am commanding you this day, it is not to difficult for you, neither is it far away.
God’s command here is doable with God’s help for those who trust an love God. Moses refutes the expatriates excuses for disobedience. Obeying and doing the Word of God is not too difficult to accomplish by those who love God. God’s truth is not uncomprehensible nor are His requirements a mystical mystery given to a few enlightened one’s. Surely, Abraham’s descendants (faith line) can live and obey the Word of God, once they have embraced their covenant responsibilities as part of loving relationship with their Creator.
vs. 12 it (is) not in the heavens, (that you should ask) by saying, “Who will go up to the heavens for us and will carry it to us and will cause us to hear it so that we will do it?”
God’s orders are close at hand. They can be heard each Sabbath day as the Torah is read. They can be recited by the exiles mouths, and they can be allowed to penetrate their hearts and minds. The will of God is not out of reach for the Jew in exile or the one who has returned to the land. It is not necessary for him to hire a scholar to translate it into the language of his fathers. It is as close to him as his own mind, if he will read and recite it until it is lodged in his memory.
By asking this rectorial question, Moses may have been contrasting the difference between worshiping the true God and the false religions of his day based on his knowledge of ancient literature. Craige sites: “the enigmatic reference to the shepherd-king Etana, in the ancient Sumerian King List, ‘who ascended to heaven’ (ANET, p. 265). It is possible that the Hebrew verse implies criticism of views held sacred in other Near Eastern religions.” No one needed to go up to heaven and carry down the covenant treaty for the Jews. They already had it with them. God had made this covenant with their fathers, and it was preserved in writing and by oral recitation.
vs. 13 and it (is) not from the land beyond the sea, (that you should ask), by saying, “Who will cross over to the land beyond the sea for us, and will carry it to us and will cause us to hear it so that we can do it?”
Moses continues to make clear to the exiles that God’s will and Word are both intimate and easily accessed. It is not necessary to search for what is in their possession.
(v. 13) – the verse indicates in another way that the commandment was practical and realistic. The objective of the commandment, and obedience to it, was life (cf. vv. 15-20); and the emphasis on the immediacy and the practical nature of the commandment is in striking contrast to Near Eastern literature and religion at this point. The Mesopotamian hero Gilgamesh (ANET, pp. 72-92), following the death of his intimate friend Enkidu, set out on a quest for life, a quest that was in many ways fruitless. In the course of his quest, he had to cross the sea, searching for Utnapishtim, the survivor of the flood, whom Gilgamesh hoped might provide him with an answer to his quest. In contrast to this heroic yet tragic quest, life was to be found by the Hebrews in the law of the covenant which Moses set before them: it is in your mouth and your mind (lit. “heart”), so that you may do it.
Clearly, the typical excuses for disobedience to God’s Word cannot be applied to the covenant relationship with God because He recorded it in His Word and deposited that Word with the Jews (Rom. 3:1-2; Eph. 2:11-12).
vs. 14 But the word (is) very near to you, in your mouth and in your heart, in order that (you may) do it.
God’s Word is to be memorized, recited, and embraced by faith and obedience. The nearness of the word of the covenant in the heart and mind of the spiritually renewed Jew who loved God with all his being was an enticing illustration for the apostle Paul to use to show the importance of embracing Yeshua the Messiah by faith.
Paul cited this passage to speak on the accessibility of Christ and the gospel (Rom. 10:6-8). There is no need, he said, to go to heaven to bring Christ down or to descend to the deep (i.e., the netherworld, the “great deep” [tehOm] of the sea) to bring him back from the dead. The incarnation and resurrection have already occurred and need not be repeated. Instead, there is the powerful, life-changing message of gospel, the word of faith that is to be believed in the heart and confessed with the mouth (Rom 10:9). Just as the gospel message represents the very presence and purpose of Jesus Christ, so the word of covenant, Moses said, is as close and authoritative as the Lord himself is.
Therefore, Paul’s use of this text as an illustration of a new covenant principle in no way obscures or changes Moses’ original intention in writing this to his original audience and the Jew in the future who will experience this text first-hand. The Deut. 30:11-14 text is not about the Messiah, but about easy access to the word of the covenant. They had all they needed to know what God required of them right at their fingertips.
Conclusion
When the exiled Jews fully return (shuv) to Yahveh, in faith and love, He will turn back to them with love and blessings in excess. Likewise, if anyone who is alive will turn to Yahveh on His terms of dependent trust (faith) and deep repentance, this one will too experience the blessings of the covenant. God’s Word is to be read, studied, memorized and recited with the aim that it will penetrate the heart and transform the mind. Yahveh told us what we need to do, therefore, in loving gratitude let us do the Word of God.
The oral “publication” of the Torah continued long after the death of Moses, as the text of Josh. 1:8 bears witness: “Let not this book of the Torah depart out of your mouth; but recite it day and night, so that you may observe faithfully all that is written in it (author’s translation). It should be noted, however, that we are not talking about merely knowing the Torah by rote. It was to be known internally; that is, it was to be written in one’s heart. In one sense, then, the “new covenant” Jeremiah envisioned (Jer 31:31-34) was a return to the original intention of the covenant relationship between God and his people as expressed in Deuteronomy: “I will write it on their hearts; and I will be their God, and they shall be my people” (Jer 31:33 NRSV).
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