Read-Post Through the Bible

[daniel1212av]

{15} But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: {16} Cursed shalt thou be in the city, and cursed shalt thou be in the field. {17} Cursed shall be thy basket and thy store. {18} Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. {19} Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. {20} The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. {21} The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it. {22} The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish. {23} And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. {24} The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed. {25} The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth. {26} And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away. {27} The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. {28} The LORD shall smite thee with madness, and blindness, and astonishment of heart: {29} And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee. {30} Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof. {31} Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them. {32} Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand. {33} The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway: {34} So that thou shalt be mad for the sight of thine eyes which thou shalt see. {35} The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head. {36} The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. {37} And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee. {38} Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it. {39} Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them. {40} Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit. {41} Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity. {42} All thy trees and fruit of thy land shall the locust consume. {43} The stranger that is within thee shall get up above thee very high; and thou shalt come down very low. {44} He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail. {45} Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee: {46} And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. {47} Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things; {48} Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. {49} The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; {50} A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: {51} And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. {52} And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. {53} And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee: {54} So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave: {55} So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. {56} The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, {57} And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates. {58} If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD; {59} Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. {60} Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee. {61} Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed. {62} And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the LORD thy God. {63} And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it. {64} And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. {65} And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind: {66} And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: {67} In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. {68} And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you."

[daniel1212av]

Vs. 1-14: Obedience = blessing and complete victory;
Vs. 15-68: Disobedience = cursing and defeat

Like in the words of the Spirit of Christ to the churches in Rv. 2-3, more warning of the negative consequences of sin is necessary for sinful man, and yet the obedience God enjoined was not reasonable, but was that which men should observe whether there be any reward or not.  But  "Verily there is a reward for the righteous: verily he is a God that judgeth in the earth" (Ps. 57:11).  Israel was a people who entered into a covenant with almighty God, in response to great manifestations of His grace and powers on their behalf, such as no other nation had seen. And according to the principal,  “unto whomsoever much is given, of him shall be much required:” (Lk. 12:48), so Israel was far more blessed and far more responsible and accountable than other nations. Under Joshua they would again see the LORD show Himself strong on their behalf, though imperfect obedience would cut them short of the degree of victory they could have had.  And in Judges and other historical books we see the rebellion of blessed people again manifest, yet the gracious deliverance of almighty God when they would humble themselves and cry for help. But as their rebellion became terminal, and after many many years of warning, the prophecy of Dt. 28 was fulfilled. The lament of which is recorded in the book of Lamentations, on which few sermons are ever preached.  America also is a nation given much grace and light, and is thus blessed and more accountable, i think,  than her enemies. And having sown  to the flesh, putting off the LORD Jesus to make increasing provision for the lusts of the flesh, it is even now reaping corruptions of the same. Yet it presently increasingly worships and serves the creature more than the Creator, who is blessed forever.  And as was spoken of Israel, "Israel hath cast off the thing that is good: the enemy shall pursue him" (Hosea 8:3), so this nation which has largely put God under it, shall be abased, and her glory turned to shame. Let us therefore work by the Spirit of Christ, while we still have such tremendous liberty and material means —  such as is exceedingly rare in history —  both to warn the wicked of his way, and turn many to righteousness, and save souls from the wrath to come to live for Christ, and to know death as gain — rather than everlasting contempt — to the glory of God who bought us with His own blood.

Deuteronomy 28 - INTRODUCTION TO DEUTERONOMY 28

In this chapter Moses enlarges on the blessings and the curses which belong, the one to the doers, the other to the transgressors of the law; the blessings, Deu_28:1; the curses, some of which concern individual persons, others the whole nation and body of people, and that both under the former and present dispensations, and which had their fulfilment in their former captivities, and more especially in their present dispersion, Deu_28:15. ― Gill

Deuteronomy 28 -
The blessings which God pronounces on the obedient, Deu_28:1-6. Particular privileges which the faithful shall receive, Deu_28:7-13. The curses pronounced against the ungodly and idolatrous, Deu_28:14-19. A detailed account of the miseries which should be inflicted on them, should they neglect the commandments of the Lord, Deu_28:20. They shall be smitten with the pestilence, Deu_28:21; with consumption, fever, etc., Deu_28:22; drought and barrenness, Deu_28:23, Deu_28:24; they shall be defeated by their enemies, Deu_28:25, Deu_28:26; they shall be afflicted with the botch of Egypt, Deu_28:27; with madness and blindness, Deu_28:28, Deu_28:29; they shall be disappointed in all their projects, Deu_28:30; deprived of all their possessions, and afflicted in all their members, Deu_28:31-35; they and their king shall go into captivity, Deu_28:36, and become a by-word among the nations, Deu_28:37. Their land shall be unfruitful, and they shall be the lowest of all people, Deu_28:38-44. All these curses shall come on them should they be disobedient, Deu_28:45-48. Character of the people by whom they should be subdued, Deu_28:49, Deu_28:50. Particulars of their dreadful sufferings, Deu_28:51-57. A recapitulation of their wretchedness, Deu_28:58-63. The prediction that they shall be scattered among all the nations of the earth, Deu_28:64-68. ― Clarke

Deu 28:1-14 -
This chapter is a very large exposition of two words, the blessing and the curse. They are real things and have real effects. The blessings are here put before the curses. God is slow to anger, but swift to show mercy. It is his delight to bless. It is better that we should be drawn to what is good by a child-like hope of God's favour, than that we be frightened to it by a slavish fear of his wrath. The blessing is promised, upon condition that they diligently hearken to the voice of God. Let them keep up religion, the form and power of it, in their families and nation, then the providence of God would prosper all their outward concerns. ― MHCC

Deu 28:1-14 -
A comparison of this chapter with Exo_23:20-23 and Lev. 26 will show how Moses here resumes and amplifies the promises and threats already set forth in the earlier records of the Law. The language rises in this chapter to the sublimest strains, especially in the latter part of it; and the prophecies respecting the dispersion and degradation of the Jewish nation in its later days are among the most remarkable in scripture. They are plain, precise, and circumstantial; and the fulfillment of them has been literal, complete, and undeniable.

The Blessing. The six repetitions of the word “blessed” introduce the particular forms which the blessing would take in the various relations of life.

Deu_28:5
The “basket” or bag was a customary means in the East for carrying about whatever might be needed for personal uses (compare Deu_26:2; Joh_13:29).
The “store” is rather the kneading-trough Exo_8:3; Exo_12:34. The blessings here promised relate, it will be observed, to private and personal life: in Deu_28:7 those which are of a more public and national character are brought forward.

Deu_28:9
The oath with which God vouchsafed to confirm His promises to the patriarchs (compare Gen_22:16; Heb_6:13-14) contained by implication these gifts of holiness and eminence to Israel (compare the marginal references). ― Barnes

Deu 28:1-14 -
The blessings are here put before the curses, to intimate,

1. That God is slow to anger, but swift to show mercy: he has said it, and sworn, that he would much rather we would obey and live than sin and die. It is his delight to bless.

2. That though both the promises and the threatenings are designed to bring and hold us to our duty, yet it is better that we be allured to that which is good by a filial hope of God's favour than that we be frightened to it by a servile fear of his wrath. That obedience pleases best which comes from a principle of delight in God's goodness. Now,

I. We have here the conditions upon which the blessing is promised.

1. It is upon condition that they diligently hearken to the voice of God (Deu_28:1, Deu_28:2), that they hear God speaking to them by his word, and use their utmost endeavours to acquaint themselves with his will, Deu_28:13. 2. Upon condition that they observe and do all his commandments (and in order to obedience there is need of observation) and that theykeep the commandments of God (Deu_28:9) and walk in his ways. Not only do them for once, but keep them for ever; not only set out in his ways, but walk in them to the end. 3. Upon condition that they should not go aside either to the right hand or to the left, either to superstition on the one hand, or profaneness on the other; and particularly that they should not go after other gods (Deu_28:14), which was the sin that of all others they were most prone to, and God would be most displeased with. Let them take care to keep up religion, both the form and power of it, in their families and nation, and God would not fail to bless them...― Henry 

[daniel1212av]

II. The particulars of this blessing.

1. It is promised that the providence of God should prosper them in all their outward concerns. These blessings are said to overtake them, Deu_28:2. Good people sometimes, under the sense of their unworthiness, are ready to fly from the blessing and to conclude that it belongs not to them,; but the blessing shall find them out and follow them notwithstanding. Thus in the great day the blessing will overtake the righteous that say, Lord, when saw we thee hungry and fed thee? Mat_25:37. Observe, ...

(1.) Several things are enumerated in which God by his providence would bless them: -

[1.] They should be safe and easy; a blessing should rest upon their persons wherever they were, in the city, or in the field, Deu_28:3. Whether their habitation was in town or country, whether they were husbandmen or tradesmen, whether their business called them into the city or into the field, they should be preserved from the dangers and have the comforts of their condition. This blessing should attend them in their journeys, going out and coming in, Deu_28:6. Their persons should be protected, and the affair they went about should succeed well. Observe here, What a necessary and constant dependence we have upon God both for the continuance and comfort of this life. We need him at every turn, in all the various movements of life; we cannot be safe if he withdraw his protection, nor easy if he suspend his favour; but, if he bless us, go where we will it is well with us.

[2.] Their families should be built up in a numerous issue: blessed shall be the fruit of thy body (Deu_28:4), and in that the Lord shall make thee plenteous (Deu_28:11), in pursuance of the promise made to Abraham, that his seed should be as the stars of heaven for multitude, and that God would be a God to them, than which a greater blessing, and more comprehensive, could not be entailed upon the fruit of their body. See Isa_61:9.

[3.] They should be rich, and have an abundance of all the good things of this life, which are promised them, not merely that they might have the pleasure of enjoying them, but (as bishop Patrick observes out of one of the Jewish writers) that they might have wherewithal to honour God, and might be helped and encouraged to serve him cheerfully and to proceed and persevere in their obedience to him. A blessing is promised, First, On all they had without doors, corn and cattle in the field (Deu_28:4, Deu_28:11), their cows and sheep particularly, which would be blessed for the owners' sakes, and made blessings to them. In order to this, it is promised that God would give them rain in due season, which is called his good treasure (Deu_28:12), because with this river of God the earth is enriched, Psa_65:9. Our constant supplies we must see coming from God's good treasure, and own our obligations to him for them; if he withhold his rain, the fruits both of the ground and of the cattle soon perish. Secondly, On all they had within doors, the basket and the store (Deu_28:5), the store-houses or barns, Deu_28:8. When it is brought home, God will bless it, and not blow upon it as sometimes he does, Hag_1:6, Hag_1:9. We depend upon God and his blessing, not only for our yearly corn out of the field, but for our daily bread out of our basket and store, and therefore are taught to pray for it every day.

[4.] They should have success in all their employments, which would be a constant satisfaction to them: “The Lord shall command the blessing (and it is he only that can command it) upon thee, not only in all thou hast, but in all thou doest, all that thou settest thy hand to,” Deu_28:8. This intimated that even when they were rich they must not be idle, but must find some good employment or other to set their hand to, and God would own their industry, and bless the work of their hand (Deu_28:12); for that which makes rich, and keeps so, is the blessing of the Lord upon the hand of the diligent, Pro_10:4, Pro_10:22.

[5.] They should have honour among their neighbours (Deu_28:1): The Lord thy God will set thee on high above all nations. He made them so, by taking them into covenant with himself, Deu_26:19. And he would make them more and more so by their outward prosperity, if they would not by sin disparage themselves. Two things should help to make them great among the nations: - First, Their wealth (Deu_28:12): “Thou shalt lend to many nations upon interest” (which they were allowed to take form the neighbouring nations), “but thou shalt not have occasion to borrow.” This would give them great influence with all about them; for the borrower is servant to the lender. It may be meant of trade and commerce, that they should export abundantly more than they should import, which would keep the balance on their side. Secondly, Their power (Deu_28:13): “The Lord shall make thee the head, to give law to all about thee, to exact tribute, and to arbitrate all controversies.” Every sheaf should bow to theirs, which would make them so considerable that all the people of the earth would be afraid of them (Deu_28:10), that is, would reverence their true grandeur, and dread making them their enemies. The flourishing of religion among them, and the blessing of God upon them, would make them formidable to all their neighbours, terrible as an army with banners.

[6.] They should be victorious over their enemies, and prosper in all their wars. If any were so daring as to rise up against them to oppress them, or encroach upon them, it should be at their peril, they should certainly fall before them, Deu_28:7. The forces of the enemy, though entirely drawn up to come against them one way, should be entirely routed, and flee before them seven ways, each making the best of his way.

(2.) From the whole we learn (though it were well if men would believe it) that religion and piety are the best friends to outward prosperity. Though temporal blessings do not take up so much room in the promises of the New Testament as they do in those of the Old, yet it is enough that our Lord Jesus has given us his word (and surely we may take his word) that if we seek first the kingdom of God, and the righteousness thereof, all other things shall be added to us, as far as Infinite Wisdom sees good; and who can desire them further? Mat_6:33.

2. It is likewise promised that the grace of God should establish them a holy people, Deu_28:9. Having taken them into covenant with himself, he would keep them in covenant; and, provided they used the means of stedfastness, he would give them the grace of steadfastness, that they should not depart from him. Note, Those that are sincere in holiness God will establish in holiness; and he is of power to do it, Rom_16:25. He that is holy shall be holy still; and those whom God establishes in holiness he thereby establishes a people to himself, for a long as we keep close to God he will never forsake us. This establishment of their religion would be the establishment of their reputation (Deu_28:10): All the people of the earth shall see, and own, that thou art called by the name of the Lord, that is, “that thou art a most excellent and glorious people, under the particular care and countenance of the great God. They shall be made to know that a people called by the name Jehovah are without doubt the happiest people under the sun, even their enemies themselves being judges.” The favourites of Heaven are truly great, and, first or last, it will be made to appear that they are so, if not in this world, yet at that day when those who confess Christ now shall be confessed by him before men and angels, as those whom he delights to honour. ― Henry 

Deu 28:15-20 - But . . . if thou wilt not hearken unto the voice of the Lord--Curses that were to follow them in the event of disobedience are now enumerated, and they are almost exact counterparts of the blessings which were described in the preceding context as the reward of a faithful adherence to the covenant. ― JFB

Deu 28:15-44 -
If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which includes all misery, as the blessing all happiness. Observe the justice of this curse. It is not a curse causeless, or for some light cause. The extent and power of this curse. Wherever the sinner goes, the curse of God follows; wherever he is, it rests upon him. Whatever he has is under a curse. All his enjoyments are made bitter; he cannot take any true comfort in them, for the wrath of God mixes itself with them. Many judgments are here stated, which would be the fruits of the curse, and with which God would punish the people of the Jews, for their apostasy and disobedience. We may observe the fulfilling of these threatenings in their present state. To complete their misery, it is threatened that by these troubles they should be bereaved of all comfort and hope, and left to utter despair. Those who walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful. ― MHCC

[daniel1212av]

Deu 28:15-44 -
Having viewed the bright side of the cloud, which is towards the obedient, we have now presented to us the dark side, which is towards the disobedient. If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which is as comprehensive of all misery as the blessing is of all happiness. Observe,

I. The equity of this curse. It is not a curse causeless, nor for some light cause; God seeks not occasion against us, nor is he apt to quarrel with us. That which is here mentioned as bringing the curse is,

1. Despising God, refusing to hearken to his voice (Deu_28:15), which bespeaks the highest contempt imaginable, as if what he said were not worth the heeding, or we were not under any obligation to him.

2. Disobeying him, not doing his commandments, or not observing to do them. None fall under his curse but those that rebel against his command. 3. Deserting him. “It is because of the wickedness of thy doings, not only whereby thou hast slighted me, but whereby thou hast forsaken me,” Deu_28:20. God never casts us off till we first cast him off. It intimates that their idolatry, by which they forsook the true God for false gods, would be their destroying sin more than any other.

II. The extent and efficacy of this curse.

1. In general, it is declared, “All these curses shall come upon thee from above, and shall overtake thee; though thou endeavour to escape them, it is to no purpose to attempt it, they shall follow thee whithersoever thou goest, and seize thee, overtake thee, and overcome thee,” Deu_28:15. It is said of the sinner, when God's wrath is in pursuit of him, that he would fain flee out of his hand (Job_27:22), but he cannot; if he flee from the iron weapon, yet the bow of steel shall reach him and strike him through. There is no running from God but by running to him, no fleeing from his justice but by fleeing to his mercy. See Psa_21:7, Psa_21:8.

(1.) Wherever the sinner goes, the curse of God follows him; wherever he is, it rests upon him. He is cursed in the city and in the field, Deu_28:16. The strength of the city cannot shelter him from it, the pleasant air of the country is no fence against these pestilential steams. He is cursed (Deu_28:19) when he comes in, for the curse is upon the house of the wicked (Pro_3:33), and he is cursed when he goes out, for he cannot leave that curse behind him, nor get rid of it, which has entered into his bowels like water and like oil into his bones.

(2.). Whatever he has is under a curse: Cursed is the ground for his sake, and all that is on it, or comes out of it, and so he is cursed from the ground, as Cain, Gen_4:11. The basket and store are cursed, Deu_28:17, Deu_28:18. All his enjoyments being forfeited by him are in a manner forbidden to him, as cursed things, which he has no title to. To those whose mind and conscience are defiled every thing else is so, Tit_1:15. They are all embittered to him; he cannot take any true comfort in them, for the wrath of God mixes itself with them, and he is so far from having any security of the continuance of them that, if his eyes be open, he may see them all condemned and ready to be confiscated, and with them all his joys and all his hopes gone for ever.

(3.) Whatever he does is under a curse too. It is a curse in all that he sets his hand to (Deu_28:20), a constant disappointment, which those are subject to that set their hearts upon the world, and expect their happiness in it, and which cannot but be a constant vexation. This curse is just the reverse of the blessing in the former part of the chapter. Thus whatever bliss there is in heaven there is not only the want of it, but the contrary to it, in hell. Isa_65:13, My servants shall eat, but you shall be hungry.

2. Many particular judgments are here enumerated, which would be the fruits of the curse, and with which God would punish the people of the Jews for their apostasy and disobedience. These judgments threatened are of divers kinds, for God has many arrows in his quiver, four sore judgments (Eze_14:21), and many more. They are represented as very terrible, and the descriptions of them are exceedingly lively and affecting, that men, knowing these terrors of the Lord, might, if possible, be persuaded. The threatenings of the same judgment are several times repeated, that they might make the more deep and lasting impressions, and to intimate that, if men persisted in their disobedience, the judgment which they thought was over, and of which they said, “Surely the bitterness of it is past,” would return with double force; for when God judges he will overcome.

(1.) Bodily diseases are here threatened, that they should be epidemical in their land. These God sometimes makes use of for the chastisement and improvement of his own people. Lord, behold, he whom thou lovest is sick. But here they are threatened to be brought upon his enemies as tokens of his wrath, and designed for their ruin. So that according to the temper of our spirits, under sickness, accordingly it is to us a blessing or a curse. But, whatever sickness may be to particular persons, it is certain that epidemical diseases raging among a people are national judgments, and are so to be accounted. He here threatens,

[1.] Painful diseases (Deu_28:35), a sore botch, beginning in the legs and knees, but spreading, like Job's boils, from heat to foot. [2.] Shameful diseases (v. 27), the botch of Egypt (such boils and blains as the Egyptians had been plagued with, when God brought Israel from among them), and the emerods and scab, vile diseases, the just punishment of those who by sin had made themselves vile.

[3.] Mortal diseases, the pestilence (v. 21), the consumption (put for all chronical diseases), and the fever (for all acute diseases), v. 22. See Lev_26:16. And all incurable, Deu_28:27.

(2.) Famine, and scarcity of provisions; and this, [1.] For want of rain (Deu_28:23, Deu_28:24): Thy heaven over thy head, that part that is over thy land, shall be as dry as brass, while the heavens over other countries shall distil their dews; and, when the heaven is as brass, the earth of course will be as iron, so hard and unfruitful. Instead of rain, the dust shall be blown out of the highways into the field, and spoil the little that there is of the fruits of the earth.

[2.] By destroying insects. The locust should destroy the corn, so that they should not have so much as their seed again, Deu_28:38, Deu_28:42. And the fruit of the vine, which should make glad their hearts, should all be worm-eaten, Deu_28:39. and the olive, some way or other, should be made to cast its fruit, Deu_28:40. The heathen use many superstitious customs in honour of their idol-gods for preserving the fruits of the earth; but Moses tells Israel that the only way they had to preserve them was to keep God's commandments; for he is a God that will not be sported with, like their idols, but will be served in spirit and truth. This threatening we find fulfilled in Israel, 1Ki_17:1; Jer_14:1, etc.; Joe_1:4.

(3.) That they should be smitten before their enemies in war, who, it is likely, would be the more cruel to them, when they had them at their mercy, for the severity they had used against the nations of Canaan, which their neighbours in after-ages would be apt to remember against them, Deu_28:25. It would make their flight the more shameful, and the more grievous, that they might have triumphed over their enemies if they had but been faithful to their God. The carcases of those that were slain in war, or died in captivity among strangers, should be meat for the fowls (Deu_28:26); and an Israelite, having forfeited the favour of his God, should have so little humanity shown him as that no man should drive them away, so odious would God's curse make him to all mankind.

(4.) That they should be infatuated in all their counsels, so as not to discern their own interest, nor bring any thing to pass for the public good: The Lord shall smite thee with madness and blindness, Deu_28:28, Deu_28:29. Note, God's judgments can reach the minds of men to fill them with darkness and horror, as well as their bodies and estates; and those are the sorest of all judgments which make men a terror to themselves, and their own destroyers. That which they contrived to secure themselves by should still turn to their prejudice. Thus we often find that the allies they confided in distressed them and strengthened them not, 2Ch_28:20. Those that will not walk in God's counsels are justly left to be ruined by their own; and those that are wilfully blind to their duty deserve to be made blind to their interest, and, seeing they loved darkness rather than light, let them grope at noon-day as in the dark... ― Henry   

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(5.) That they should be plundered of all their enjoyments, stripped of all by the proud and imperious conqueror, such as Benhadad was to Ahab, 1Ki_20:5, 1Ki_20:6. Not only their houses and vineyards should be taken from them, but their wives and children, Deu_28:30, Deu_28:32. Their dearest comforts, which they took most pleasure in, and promised themselves most from, should be the entertainment and triumph of their enemies. As they had dwelt in houses which they built not, and eaten of vineyards which they planted not (Deu_6:10, Deu_6:11), so others should do by them. Their oxen, asses, and sheep, like Job's, should be taken away before their eyes, and they should not be able to recover them, v. 31. And all the fruit of their land and labours should be devoured and eaten up by the enemy; so that they and theirs would want necessaries, while their enemies were revelling with that which they had laboured for.

(6.) That they should be carried captives into a far country; nay, into all the kingdoms of the earth, v. 25. Their sons and daughters, whom they promised themselves comfort in, should go into captivity (v. 41), and they themselves at length, and their king in whom they promised themselves safety and settlement, v. 36. This was fully accomplished when the ten tribes first were carried captive into Assyria (2Ki_17:6), and not long after the two tribes into Babylon, and two of their kings, 2Ki_24:14, 2Ki_24:15; 2Ki_25:7, 2Ki_25:21. That which is mentioned as an aggravation of their captivity is that they should go into an unknown country, the language and customs of which would be very uncouth, and their treatment among them barbarous, and there they should serve other gods, that is, be compelled to do so by their enemies, as they were in Babylon, Dan_3:6. Note, God often makes men's sin their punishment, and chooses their delusions. You shall serve other gods, that is, “You shall serve those that do serve them;” a nation is often in scripture called by the name of its gods, as Jer_48:7. They had made idolaters their associates, and now god made idolaters their oppressors.

(7.) That those who remained should be insulted and tyrannized over by strangers, Deu_28:43, Deu_28:44. So the ten tribes were by the colonies which the king of Assyria sent to take possession of their land, 2Ki_17:24. Or this may be meant of the gradual encroachments which the strangers within their gates should make upon them, so as insensibly to worm them out of their estates. We read of the fulfilling of this, Hos_7:9, Strangers have devoured his strength. Foreigners ate the bread out of the mouths of trueborn Israelites, by which they were justly chastised for introducing strange gods.

(8.) That their reputation among their neighbours should be quite sunk, and those that had been a name, and a praise, should be an astonishment, a proverb, and a by-word, Deu_28:37. Some have observed the fulfilling of this threatening in their present state; for, when we would express the most perfidious and barbarous treatment, we say, None but a Jew would have done so. Thus is sin a reproach to any people.

(9.) To complete their misery, it is threatened that they should be put quite out of the possession of their minds by all these troubles (Deu_28:34): Thou shalt be mad for the sight of thy eyes, that is, quite bereaved of all comfort and hope, and abandoned to utter despair. Those that walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful; and their condition is woeful indeed that are mad for the sight of their eyes. ― Henry 

Deu 28:15-68 -
The curses correspond in form and number Deu_28:15-19 to the blessings Deu_28:3-6, and the special modes in which these threats should be executed are described in five groups of denunciations Deut.
28:20-68.

Deu_28:20-26
First series of judgments. The curse of God should rest on all they did, and should issue in manifold forms of disease, in famine, and in defeat in war.

Deu_28:20
Vexation - Rather, confusion: the word in the original is used Deu_7:23; 1Sa_14:20 for the panic and disorder with which the curse of God smites His foes.

Deu_28:22
“Blasting” denotes (compare Gen_41:23) the result of the scorching east wind; “mildew” that of an untimely blight falling on the green ear, withering it and marring its produce.

Deu_28:24
When the heat is very great the atmosphere in Palestine is often filled with dust and sand; the wind is a burning sirocco, and the air comparable to the glowing heat at the mouth of a furnace.

Deu_28:25
Shalt be removed - See the margin. The threat differs from that in Lev_26:33, which refers to a dispersion of the people among the pagan. Here it is meant that they should be tossed to and fro at the will of others, driven from one country to another without any certain settlement.

Deu_28:27-37
Second series of judgments on the body, mind, and outward circumstances of the sinners.

Deu_28:27
The “botch” (rather “boil;” see Exo_9:9), the “emerods” or tumors 1Sa_5:6, 1Sa_5:9, the “scab” and “itch” represent the various forms of the loathsome skin diseases which are common in Syria and Egypt.

Deu_28:28
Mental maladies shah be added to those sore bodily plagues, and should Deu_28:29-34 reduce the sufferers to powerlessness before their enemies and oppressors.
Blindness - Most probably mental blindness; compare Lam_4:14; Zep_1:17; 2Co_3:14 ff.

Deu_28:30-33
See the marginal references for the fulfillment of these judgments.

Deu_28:38-48
Third series of judgments, affecting every kind of labor and enterprise until it had accomplished the total ruin of the nation, and its subjection to its enemies.

Deu_28:39
Worms - i. e. the vine-weevil. Naturalists prescribed elaborate precautions against its ravages.

Deu_28:40
Cast ... - Some prefer “shall be spoiled” or “plundered.”

Deu_28:43, Deu_28:44
Contrast Deu_28:12 and Deu_28:13.

Deu_28:46
Forever - Yet “the remnant” Rom_9:27; Rom_11:5 would by faith and obedience become a holy seed.

Deu_28:49-58
Fourth series of judgments, descriptive of the calamities and horrors which should ensue when Israel should be subjugated by its foreign foes.

Deu_28:49
The description (compare the marginal references) applies undoubtedly to the Chaldeans, and in a degree to other nations also whom God raised up as ministers of vengeance upon apostate Israel (e. g. the Medes). But it only needs to read this part of the denunciation, and to compare it with the narrative of Josephus, to see that its full and exact accomplishment took place in the wars of Vespasian and Titus against the Jews, as indeed the Jews themselves generally admit.
The eagle - The Roman ensign; compare Mat_24:28; and consult throughout this passage the marginal references.
--- Barnes

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Deu_28:54
Evil - i. e. grudging; compare Deu_15:9.

Deu_28:57
Young one - The “afterbirth” (see the margin). The Hebrew text in fact suggests an extremity of horror ..... Compare 2Ki_6:29.

Deu_28:58-68
Fifth series of judgments. The uprooting of Israel from the promised land, and its dispersion among other nations. Examine the marginal references.

Deu_28:58
In this book - i. e. in the book of the Law, or the Pentateuch in so far as it contains commands of God to Israel. Deuteronomy is included, but not exclusively intended. So Deu_28:61; compare Deu_27:3 and note, Deu_31:9.

Deu_28:66
Thy life shall hang in doubt before thee - i. e. shall be hanging as it were on a thread, and that before thine own eyes. The fathers regard this passage as suggesting in a secondary or mystical sense Christ hanging on the cross, as the life of the Jews who would not believe in Him.

Deu_28:68
This is the climax. As the Exodus from Egypt was as it were the birth of the nation into its covenant relationship with God, so the return to the house of bondage is in like manner the death of it. The mode of conveyance, “in ships,” is added to heighten the contrast. They crossed the sea from Egypt with a high hand. the waves being parted before them. They should go back again cooped up in slaveships.
There ye shall be sold - Rather, “there shall ye offer yourselves, or be offered for sale.” This denunciation was literally fulfilled on more than one occasion: most signally when many thousand Jews were sold into slavery and sent into Egypt by Titus; but also under Hadrian, when numbers were sold at Rachel’s grave Gen_35:19.

No man shall buy you - i. e. no one shall venture even to employ you as slaves, regarding you as accursed of God, and to be shunned in everything. ― Barnes (abridged)

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  (Deu 29)  "These are the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb. {2} And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; {3} The great temptations which thine eyes have seen, the signs, and those great miracles: {4} Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. {5} And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot. {6} Ye have not eaten bread, neither have ye drunk wine or strong drink: that ye might know that I am the LORD your God. {7} And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them: {8} And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh. {9} Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do.

{10} Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, {11} Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water: {12} That thou shouldest enter into covenant with the LORD thy God, and into his oath, which the LORD thy God maketh with thee this day: {13} That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. {14} Neither with you only do I make this covenant and this oath; {15} But with him that standeth here with us this day before the LORD our God, and also with him that is not here with us this day: {16} (For ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by; {17} And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them:) {18} Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; {19} And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: {20} The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven. {21} And the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law: {22} So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it; {23} And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath: {24} Even all nations shall say, Wherefore hath the LORD done thus unto this land? what meaneth the heat of this great anger? {25} Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt: {26} For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them: {27} And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book: {28} And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day.

{29} The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law."

[daniel1212av]

Deuteronomy 29 -
The first words of this chapter are the contents of it, “These are the words of the covenant” (Deu_29:1), that is, these that follow. Here is,  I. A recital of God's dealings with them, in order to the bringing of them into this covenant (Deu_29:2-8).  II. A solemn charge to them to keep the covenant (Deu_29:9).  III. An abstract of the covenant itself (Deu_29:12, Deu_29:13).  IV. A specification of the persons taken into the covenant (Deu_29:10, Deu_29:11, Deu_29:14, Deu_29:15).  V. An intimation of the great design of this covenant against idolatry, in a parenthesis (Deu_29:16, Deu_29:17).  VI. A most solemn and dreadful denunciation of the wrath of God against such persons as promise themselves peace in a sinful way (Deu_29:18-28).  VII. The conclusion of this treaty, with a distinction between things secret and things revealed (Deu_29:29). ― Henry 

Deuteronomy 29 -
Conclusion of the Covenant in the Land of Moab - Deuteronomy 29-30
The addresses which follow in ch. 29 and 30 are announced in the heading in Deu_29:1 as “words (addresses) of the covenant which Jehovah commanded Moses to make with the children of Israel, beside the covenant which He made with them in Horeb,” and consist, according to Deu_29:10., in a solemn appeal to all the people to enter into the covenant which the Lord made with them that day; that is to say, it consisted literally in a renewed declaration of the covenant which the Lord had concluded with the nation at Horeb, or in a fresh obligation imposed upon the nation to keep the covenant which had been concluded at Horeb, by the offering of sacrifices and the sprinkling of the people with the sacrificial blood (Ex 24). There was no necessity for any repetition of this act, because, notwithstanding the frequent transgressions on the part of the nation, it had not been abrogated on the part of God, but still remained in full validity and force. The obligation binding upon the people to fulfil the covenant is introduced by Moses with an appeal to all that the Lord had done for Israel (Deu_29:2-9); and this is followed by a summons to enter into the covenant which the Lord was concluding with the now, that He might be their God, and fulfil His promises concerning them (Deu_29:10-15), with a repeated allusion to the punishment which threatened them in case of apostasy (Deu_29:16-29), and the eventual restoration on the ground of sincere repentance and return to the Lord (Deu_30:1-14), and finally another solemn adjuration, with a blessing and a curse before them, to make choice of the blessing (Deu_30:15-20).  — K+D

Deu 29:1-9 -
Both former mercies, and fresh mercies, should be thought on by us as motives to obedience. The hearing ear, and seeing eye, and the understanding heart, are the gift of God. All that have them, have them from him. God gives not only food and raiment, but wealth and large possessions, to many to whom he does not give grace. Many enjoy the gifts, who have not hearts to perceive the Giver, nor the true design and use of the gifts. We are bound, in gratitude and interest, as well as in duty and faithfulness, to keep the words of the covenant. ― MHCC

Deu 29:1-9 -
Now that Moses had largely repeated the commands which the people were to observe as their part of the covenant, and the promises and threatenings which God would make good (according as they behaved themselves) as part of the covenant, the whole is here summed up in a federal transaction. The covenant formerly made is here renewed, and Moses, who was before, is still, the mediator of it (Deu_29:1): The Lord commanded Moses to make it. Moses himself, though king in Jeshurun, could not make the covenant any otherwise than as God gave him instructions. It does not lie in the power of ministers to fix the terms of the covenant; they are only to dispense the seals of it. This is said to be besides the covenant made in Horeb; for, though the covenant was the same, yet it was a new promulgation and ratification of it. It is probable that some now living, though not of age to be mustered, were of age to consent for themselves to the covenant made at Horeb, and yet it is here renewed. Note, Those that have solemnly covenanted with God should take all opportunities to do it again, as those that like their choice too well to change. But the far greater part were a new generation, and therefore the covenant must be made afresh with them, for it is fit that the covenant should be renewed to the children of the covenant.

I. It is usual for indentures to begin with a recital; this does so, with a rehearsal of the great things God had done for them,

1. As an encouragement to them to believe that God would indeed be to them a God, for he would not have done so much for them if he had not designed more, to which all he had hitherto done was but a preface (as it were) or introduction; nay, he had shown himself a God in what he had hitherto done for them, which might raise their expectations of something great and answering the vast extent and compass of that pregnant promise, that God would be to them a God. 2. As an engagement upon them to be to him an obedient people, in consideration of what he had done for them.

II. For the proof of what he here advances he appeals to their own eyes (Deu_29:2): You have seen all that the Lord did. Their own senses were incontestable evidence of the matter of fact, that God had done great things for them; and then their own reason was a no less competent judge of the equity of his inference from it: Keep therefore the words of this covenant, Deu_29:9.

III. These things he specifies, to show the power and goodness of God in his appearances for them.

1. Their deliverance out of Egypt, Deu_29:2, Deu_29:3. The amazing signs and miracles by which Pharaoh was plagued and compelled to dismiss them, and Israel was tried (for they are called temptations) whether they would trust God to secure them from, and save them by, those plagues. 2. Their conduct through the wilderness for forty years, Deu_29:5, Deu_29:6. There they were led, and clad, and fed, by miracles; though the paths of the wilderness were not only unknown but untrodden, yet God kept them from being lost there; and (as bishop Patrick observes) those very shoes which by the appointment of God they put on in Egypt, at the passover, when the were ready to march (Exo_12:11), never wore out, but served them to Canaan: and though they lived not upon bread which strengthens the heart, and wine which rejoices it, but upon manna and rock-water, yet they were men of strength and courage, mighty men, and able to go forth to war. By these miracles they were made to know that the Lord was God, and by these mercies that he was their God. 3. The victory they had lately obtained of Sihon and Og, and that good land which they had taken possession of, Deu_29:7, Deu_29:8. Both former mercies and fresh mercies should be improved by us as inducements to obedience.

IV. By way of inference from these memoirs,

1. Moses laments their stupidity: Yet the Lord has not given you a heart to perceive, Deu_29:4. This does not lay the blame of their senselessness, and sottishness, and unbelief, upon God, as if they had stood ready to receive his grace and had begged for it, but he had denied them; no, but it fastens the guilt upon themselves. “The Lord, who is the Father of spirits, a God in covenant with you, and who had always been so rich in mercy to you, no doubt would have crowned all his other gifts with this, he would have given you a heart to perceive and eyes to see if you had not by your own frowardness and perverseness frustrated his kind intentions, and received his grace in vain.” Note,

(1.) The hearing ear, the seeing eye, and the understanding heart, are the gift of God. All that have them have them from him.

(2.) God gives not only food and raiment, but wealth and large possessions, to many to whom he does not give grace. Many enjoy the gifts who have not hearts to perceive the giver, nor the true intention and use of the gifts.

(3.) God's readiness to do us good in other things is a plain evidence that if we have not grace, that best of gifts, it is our own fault and not his; he would have gathered us and we would not.

2. Moses charges them to be obedient: Keep therefore, and do, Deu_29:9. Note, We are bound in gratitude and interest, as well as duty and faithfulness, to keep the words of the covenant. ― Henry 

[daniel1212av]

Deu 29:10-29 -
It appears by the length of the sentences here, and by the copiousness and pungency of the expressions, that Moses, now that he was drawing near to the close of his discourse, was very warm and zealous, and very desirous to impress what he said upon the minds of this unthinking people. To bind them the faster to God and duty, he here, with great solemnity of expression (to make up the want of the external ceremony that was used Exo_24:4 etc.), concludes a bargain (as it were) between them and God, an everlasting covenant, which God would not forget and they must not. He requires not their explicit consent, but lays the matter plainly before them, and then leaves it between God and their own consciences. Observe,

I. The parties to this covenant.
1. It is the Lord their God they are to covenant with, Deu_29:12. To him they must give up themselves, to him they must join themselves. “It is his oath; he has drawn up the covenant and settled it; he requires your consent to it; he has sworn to you and to him you must be sworn.” This requires us to be sincere and serious, humble and reverent, in our covenant-transactions with God, remembering how great a God he is with whom we are covenanting, who has a perfect knowledge of us and an absolute dominion over us. 2. They are all to be taken into covenant with him. They were all summoned to attend (Deu_29:2), and did accordingly, and are told (Deu_29:10) what was the design of their appearing before God now in a body - they were to enter into covenant with him.

(1.) Even their great men, the captains of their tribes, their elders and officers, must not think it any disparagement to their honour, or any diminution of their power, to put their necks under the yoke of this covenant, and to draw in it. They must rather enter into the covenant first, to set a good example to their inferiors.

(2.) Not the men only, but their wives and children, must come into this covenant; though they were not numbered and mustered, yet they must be joined to the Lord, Deu_29:11. Observe, Even little ones are capable of being taken into covenant with God, and are to be admitted with their parents. Little children, so little as to be carried in arms, must be brought to Christ, and shall be blessed by him, for of such was and is the kingdom of God.

(3.) Not the men of Israel only, but the stranger that was in their camp, provided he was so far proselyted to their religion as to renounce all false gods, was taken into this covenant with the God of Israel, forasmuch as he also, though a stranger, was to be looked upon in this matter as a son of Abraham, Luk_19:9. This was an early indication of favour to the Gentiles, and of the kindness God had in store for them.

(4.) Not the freemen only, but the hewers of wood and drawers of water, the meanest drudge they had among them. Note, As none are too great to come under the bonds of the covenant, so none are too mean to inherit the blessings of the covenant. In Christ no difference is made between bond and free, Col_3:11. Art thou called being a servant? Care not for it, 1Co_7:21. (5.) Not only those that were now present before God in this solemn assembly, but those also that were not here with them were taken into covenant (Deu_29:15): As with him that standeth here with us (so bishop Patrick thinks it should be rendered) so also with him, that is not here with us this day; that is,

[1.] Those that tarried at home were included; though detained either by sickness or necessary business, they must not therefore think themselves disengaged; no, every Israelite shares in the common blessings. Those that tarry at home divide the spoil, and therefore every Israelite must own himself bound by the consent of the representative body. Those who cannot go up to the house of the Lord must keep up a spiritual communion with those that do, and be present in spirit when they are absent in body.

[2.] The generations to come are included. Nay, one of the Chaldee paraphrasts reads it, All the generations that have been from the first days of the world, and all that shall arise to the end of the whole world, stand with us here this day. And so, taking this covenant as a typical dispensation of the covenant of grace, it is a noble testimony to the Mediator of that covenant, who is the same yesterday, today, and for ever.

II. The summary of this covenant. All the precepts and all the promises of the covenant are included in the covenant-relation between God and them, Deu_29:13. That they should be appointed, raised up, established, for a people to him, to observe and obey him, to be devoted to him and dependent on him, and that he should be to them a God, according to the tenour of the covenant made with their fathers, to make them holy, high, and happy Their fathers are here named, Abraham, Isaac, and Jacob, as examples of piety, which those were to set themselves to imitate who expected any benefit from the covenant made with them. Note, A due consideration of the relation we stand in to God as our God, and of the obligation we lie under as a people to him, is enough to bring us to all the duties and all the comforts of the covenant.

III. The principal design of the renewing of this covenant at this time was to fortify them against temptations to idolatry. Though other sins will be the sinner's ruin, yet this was the sin that was likely to be their ruin. Now concerning this he shows,

1. The danger they were in of being tempted to it (Deu_29:16, Deu_29:17): “You know we have dwelt in the land of Egypt, a country addicted to idolatry; and it were well if there were not among you some remains of the infection of that idolatry; we have passed by other nations, the Edomites, Moabites, etc. and have seen their abominations and their idols, and some among you, it may be, have liked them too well, and still hanker after them, and would rather worship a wooden god that they can see than an infinite Spirit whom they never saw.” It is to be hoped that there were those among them who, the more they saw of these abominations and idols, the more they hated them; but there were those that were smitten with the sight of them, saw the accursed things and coveted them.

2. The danger they were in if they yielded to the temptation. He gives them fair warning: it was at their peril if they forsook God to serve idols. If they would not be bound and held by the precepts of the covenant, they would find that the curses of the covenant would be strong enough to bind and hold them.

(1.) Idolatry would be the ruin of particular persons and their families, Deu_29:18-21, where observe,

[1.] The sinner described, Deu_29:18. First, He is one whose heart turns away from his God; there the mischief begins, in the evil heart of unbelief, which inclines men to depart from the living God to dead idols. Even to this sin men are tempted when they are drawn aside by their own lusts and fancies. Those that begin to turn from God, by neglecting their duty to him, are easily drawn to other gods: and those that serve other gods do certainly turn away from the true God; for he will admit of no rivals: he will be all or nothing. Secondly, He is a root that bears gall and wormwood; that is, he is a dangerous man, who, being himself poisoned with bad principles and inclinations, with a secret contempt of the God of Israel and his institutions and a veneration for the gods of the nations, endeavours, by all arts possible, to corrupt and poison others and draw them to idolatry: this is a man whose fruit is hemlock (so the word is translated, Hos_10:4) and wormwood; it is very displeasing to God, and will be, to all that are seduced by him, bitterness in the latter end. This is referred to by the apostle, Heb_12:15, where he is in like manner cautioning us to take heed of those that would seduce us from the Christian faith; they are the weeds or tares in a field, which, if let alone, will overspread the whole field. A little of this leaven will be in danger of infecting the whole lump.

[2.] His security in the sun. He promises himself impunity, though he persists in his impiety, Deu_29:19. Though he hears the words of the curse, so that he cannot plead ignorance of the danger, as other idolaters, yet even then he blesses himself in his own heart, thinks himself safe from the wrath of the God of Israel, under the protection of his idol-gods, and therefore says, “I shall have peace, though I be governed in my religion, not by God's institution, but by my own imagination, to add drunkenness to thirst, one act of wickedness to another.” Idolaters were like drunkards, violently set upon their idols themselves and industrious to draw others in with them. Revellings commonly accompanied their idolatries (1Pe_4:3), so that this speaks a woe to drunkards (especially the drunkards of Ephraim), who, when they are awake, being thirsty, seek it yet again, Pro_23:35. And those that made themselves drunk in honour of their idols were the worst of drunkards. Note, First, There are many who are under the curse of God and yet bless themselves; but it will soon be found that in blessing themselves they do but deceive themselves. Secondly, Those are ripe for ruin, and there is little hope of their repentance, who have made themselves believe that they shall have peace though they go on in a sinful way.

Thirdly, Drunkenness is a sin that hardens the heart, and debauches the conscience, as much as any other, a sin to which men are strangely tempted themselves even when they have lately felt the mischiefs of it, and to which they are strangely fond of drawing others, Hab_2:15. And such an ensnaring sin is idolatry.

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[3.] God's just severity against him for the sin, and for the impious affront he put upon God in saying he should have peace though he went on, so giving the lie to eternal truth, Gen_3:4. There is scarcely a threatening in all the book of God that sounds more dreadful than this. O that presumptuous sinners would read it and tremble! For it is not a bug-bear to frighten children and fools, but a real declaration of the wrath of God against the ungodliness and the unrighteousness of men, Deu_29:20, Deu_29:21. First, The Lord shall not spare him. The days of his reprieve, which he abuses, will be shortened, and no mercy remembered in the midst of judgment. Secondly, The anger of the Lord, and his jealousy, which is the fiercest anger, shall smoke against him, like the smoke of a furnace. Thirdly, The curses written shall lie upon him, not only light upon him to terrify him, but abide upon him, to sink him to the lowest hell, Joh_3:36. Fourthly, His name shall be blotted out, that is, he himself shall be cut off, and his memory shall rot and perish with him. Fifthly, He shall be separated unto evil, which is the most proper notion of a curse; he shall be cut off from all happiness and all hope of it, and marked out for misery without remedy. And (lastly) All this according to the curses of the covenant, which are the most fearful curses, being the just revenges of abused grace.

(2.) Idolatry would be the ruin of their nation; it would bring plagues upon the land that connived at this root of bitterness and received the infection; as far as the sin spread, the judgment should spread likewise.

[1.] The ruin is described. It begins with plagues and sicknesses (Deu_29:22), to try if they will be reclaimed by less judgments; but, if not, it ends in a total overthrow, like that of Sodom, Deu_29:23. As that valley, which had been like the garden of the Lord for fruitfulness, was turned into a lake of salt and sulphur, so should the land of Canaan be made desolate and barren, as it has been ever since the last destruction of it by the Romans. The lake of Sodom bordered closely upon the land of Israel, that by it they might be warned against the iniquity of Sodom; but, not taking the warning, they were made as like to Sodom in ruin as they had been in sin.

[2.] The reason of it is enquired into, and assigned. First, It would be enquired into by the generations to come (v. 22), who would find the state of their nation in all respects the reverse of what it had been, and, when they read both the history and the promise, would be astonished at the change. The stranger likewise, and the nations about them, as well as particular persons, would ask, Wherefore hath the Lord done thus unto this land? v. 24. Great desolations are thus represented elsewhere as striking the spectators with amazement, 1Ki_9:8, 1Ki_9:9; Jer_22:8, Jer_22:9. It was time for the neighbours to tremble when judgment thus began at the house of God, 1Pe_4:17. The emphasis of the question is to be laid upon this land, the land of Canaan, this good land, the glory of all lands, this land flowing with milk and honey. A thousand pities that such a good land as this should be made desolate, but this is not all; it is this holy land, the land of Israel, a people in covenant with God; it is Immanuel's land, a land where God was known and worshipped, and yet thus wasted. Note,

1. It is no new thing for God to bring desolating judgments upon a people that in profession are near to him, Amo_3:2. 2. He never does this without a good reason. 3. It concerns us to enquire into the reason, that we may give glory to God and take warning to ourselves. Secondly, The reason is here assigned, in answer to that enquiry. The matter would be so plain that all men would say, It was because they forsook the covenant of the Lord God of their fathers, Deu_29:25. Note, God never forsakes any till they first forsake him. But those that desert the God of their fathers are justly cast out of the inheritance of their fathers. They went and served other gods (Deu_29:26), gods that they had no acquaintance with, nor lay under any obligation to either in duty of gratitude; for God has not given the creatures to be served by us, but to serve us; nor have they done any good to us (as some read it), more than what God has enabled them to do; to the Creator therefore we are debtors, and not to the creatures. It was for this that God was angry with them (Deu_29:27), and rooted them out in anger, Deu_29:28. So that, how dreadful soever the desolation was, the Lord was righteous in it, which is acknowledged, Dan_9:11-14. “Thus” (says Mr. Ainsworth) “the law of Moses leaves sinners under the curse, and rooted out of the Lord's land; but the grace of Christ towards penitent believing sinners plants them again upon their land, and they shall no more be pulled up, being kept by the power of God,” Amo_9:15.

[3.] He concludes his prophecy of the Jews' rejection just as St. Paul concludes his discourse on the same subject, when it began to be fulfilled (Rom_11:33), How unsearchable are God's judgments, and his ways past finding out! So here (Deu_29:29), Secret things belong to the Lord our God. Some make it to be one sentence, The secret things of the Lord our God are revealed to us and to our children, as far as we are concerned to know them, and he hath not dealt so with other nations: but we make it two sentences, by which, First, We are forbidden curiously to enquire into the secret counsels of God and to determine concerning them. A full answer is given to that question, Wherefore has the Lord done thus to this land? sufficient to justify God and admonish us. But if any ask further why God would be at such a vast expense of miracles to form such a people, whose apostasy and ruin he plainly foresaw, why he did not by his almighty grace prevent it, or what he intends yet to do with them, let such know that these are questions which cannot be answered, and therefore are not fit to be asked. It is presumption in us to pry into the Arcana imperii - the mysteries of government, and to enquire into the reasons of state which it is not for us to know. See Act_1:7; Joh_21:22; Col_2:18. Secondly, We are directed and encouraged diligently to enquire into that which God has made known: things revealed belong to us and to our children. Note,

1. Though God has kept much of his counsel secret, yet there is enough revealed to satisfy and save us. He has kept back nothing that is profitable for us, but that only which it is good for us to be ignorant of.

2. We ought to acquaint ourselves, and our children too, with the things of God that are revealed. We are not only allowed to search into them, but are concerned to do so. They are things which we and ours are nearly interested in. They are the rules we are to live by, the grants we are to live upon; and therefore we are to learn them diligently ourselves, and to teach them diligently to our children.

3. All our knowledge must be in order to practice, for this is the end of all divine revelation, not to furnish us with curious subjects of speculation and discourse, with which to entertain ourselves and our friends, but that we may do all the words of this law, and be blessed in our deed. ― Henry 

V. 29a: “The secret things belong unto the LORD our God...." cf. Rev. 10:4. This should especially be noted by certain prophecy teachers,  whose income depends on coming up with books of ever morphing eschatology to predict future events with certainty, but who are most consistently wrong, as they are not true prophets but false profits.   

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(Deu 30)  "And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, {2} 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; {3} That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. {4} 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: {5} And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. {6} And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. {7} And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. {8} And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day. {9} And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers: {10} If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul.

{11} For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. {12} It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? {13} Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? {14} But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. {15} See, I have set before thee this day life and good, and death and evil; {16} In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it. {17} But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; {18} I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. {19} I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: {20} That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them."

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Deuteronomy 30 -
One would have thought that the threatenings in the close of the foregoing chapter had made a full end of the people of Israel, and had left their case for ever desperate; but in this chapter we have a plain intimation of the mercy God had in store for them in the latter days, so that mercy at length rejoices against judgment, and has the last word. Here we have,  I. Exceedingly great and precious promises made to them, upon their repentance and return to God (Deu_30:1-10).  II. The righteousness of faith set before them in the plainness and easiness of the commandment that was now given them (Deu_30:11-14).  III. A fair reference of the whole matter to their choice (Deu_30:15, etc.).  ― Henry     

Deuteronomy 30 -
Gracious promises are given to the penitent, Deu_30:1-6. The Lord will circumcise their heart, and put all these curses on their enemies, if they hearken to his voice and keep his testimonies, Deu_30:7-10. The word is near to them, and easy to be understood, Deu_30:11-14. Life and death, a blessing and a curse, are set before them; and they are exhorted to love the Lord, obey his voice, and cleave unto him, that they may inherit the land promised to Abraham, Deu_30:15-20. – Gill

Deu 30:1-10 -
In this chapter is a plain intimation of the mercy God has in store for Israel in the latter days. This passage refers to the prophetic warnings of the last two chapters, which have been mainly fulfilled in the destruction of Jerusalem by the Romans, and in their dispersion to the present day; and there can be no doubt that the prophetic promise contained in these verses yet remain to come to pass. The Jewish nation shall in some future period, perhaps not very distant, be converted to the faith of Christ; and, many think, again settled in the land of Canaan. The language here used is in a great measure absolute promises; not merely a conditional engagement, but declaring an event assuredly to take place. For the Lord himself here engages to “circumcise their hearts;” and when regenerating grace has removed corrupt nature, and Divine love has supplanted the love of sin, they certainly will reflect, repent, return to God, and obey him; and he will rejoice in doing them good. The change that will be wrought upon them will not be only outward, or consisting in mere opinions; it will reach to their souls. It will produce in them an utter hatred of all sin, and a fervent love to God, as their reconciled God in Christ Jesus; they will love him with all their hearts, and with all their soul. They are very far from this state of mind at present, but so were the murderers of the Lord Jesus, on the day of Pentecost; who yet in one hour were converted unto God. So shall it be in the day of God's power; a nation shall be born in a day; the Lord will hasten it in his time. As a conditional promise this passage belongs to all persons and all people, not to Israel only; it assures us that the greatest sinners, if they repent and are converted, shall have their sins pardoned, and be restored to God's favour.  ― MHCC 

Deu 30:1-10 -
The rejection of Israel and the desolation of the promised inheritance were not to be the end of God’s dispensations. The closing words of the address therefore are words of comfort and promise. Compare marginal reference and Deu_4:29 ff; 1Ki_8:46-50.
The chastisements of God would lead the nation to repent, and thereupon God would again bless them.

Deu_30:3
Will turn thy captivity - Will change or put an end to thy state of captivity or distress (compare Psa_14:7; Psa_85:2; Jer_30:18). The rendering of the Greek version is significant; “the Lord will heal thy sins.”
The promises of this and the following verses had no doubt their partial fulfillment in the days of the Judges; but the fact that various important features are repeated in Jer_32:37 ff, and in Eze_11:19 ff, Eze_34:13 ff, Eze_36:24 ff, shows us that none of these was regarded as exhausting the promises. In full analogy with the scheme of prophecy we may add that the return from the Babylonian captivity has not exhausted their depth. The New Testament takes up the strain (e. g. in Rom. 11), and foretells the restoration of Israel to the covenanted mercies of God. True these mercies shall not be, as before, confined to that nation. The “turning again of the captivity” will be when Israel is converted to Him in whom the Law was fulfilled, and who died “not for that nation only,” but also that he might “gather together in one the children of God that were scattered abroad” Joh_11:51-52. Then shall there be “one fold and one shepherd” Joh_10:16. But whether the general conversion of the Jews shall be accompanied with any national restoration, any recovery of their ancient prerogatives as the chosen people; and further, whether there shall be any local replacement of them in the land of their fathers, may be regarded as of “the secret things” which belong unto God Deu_29:29; and so indeed our Lord Himself teaches us Act_1:6-7.

Deu_30:6
Circumcise thine heart - Compare Deu_10:16 note; Jer_32:39; Ezra 11:19.  ― Barnes 


Deu 30:1-10 -
These verses may be considered either as a conditional promise or as an absolute prediction.

I. They are chiefly to be considered as a conditional promise, and so they belong to all persons and all people, and not to Israel only; and the design of them is to assure us that the greatest sinners, if they repent and be converted, shall have their sins pardoned, and be restored to God's favour. This is the purport of the covenant of grace, it leaves room for repentance in case of misdemeanour, and promises pardon upon repentance, which the covenant of innocency did not. Now observe here,

1. How the repentance is described which is the condition of these promises.

(1.) It begins in serious consideration, Deu_30:1. “Thou shalt call to mind that which thou hadst forgotten or not regarded.” Note, Consideration is the first step towards conversion. Isa_46:8, Bring to mind, O you transgressors. The prodigal son came to himself first, and then to his father. That which they should call to mind is the blessing and the curse. If sinners would but seriously consider the happiness they have lost by sin and the misery they have brought themselves into, and that by repentance they may escape that misery and recover that happiness, they would not delay to return to the Lord their God. The prodigal called to mind the blessing and the curse when he considered his present poverty and the plenty of bread in his father's house, Luk_15:17.

(2.) It consists in sincere conversion. The effect of the consideration cannot but be godly sorrow and shame, Eze_6:9; Eze_7:16. But that which is the life and soul of repentance, and without which the most passionate expressions are but a jest, is returning to the Lord our God, Deu_30:2. If thou turn (Deu_30:10) with all thy heart and with all thy soul. We must return to our allegiance to God as our Lord and ruler, our dependence upon him as our Father and benefactor, our devotedness to him as our highest end, and our communion with him as our God in covenant. We must return to God from all that which stands in opposition to him or competition with him. In this return to God we must be upright - with the heart and soul, and universal - with all the heart and all the soul.

(3.) It is evidenced by a constant obedience to the holy will of God: If thou shalt obey his voice (Deu_30:2), thou and thy children; for it is not enough that we do our duty ourselves, but we must train up and engage our children to do it. Or this comes in as the condition of the entail of the blessing upon their children, provided their children kept close to their duty. ... ― Henry

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[1.] This obedience must be with an eye to God: Thou shalt obey his voice (Deu_30:8 ), and hearken to it, Deu_30:10.

[2.] It must be sincere, and cheerful, and entire: With all thy heart, and with all thy soul, Deu_30:2. [3.] It must be from a principle of love, and that love must be with all thy heart and with all thy soul, Deu_30:6. It is the heart and soul that God looks at and requires; he will have these or nothing, and these entire or not at all.

[4.] It must be universal: According to all that I command thee, Deu_30:2, and again Deu_30:8, to do all his commandments; for he that allows himself in the breach of one commandment involves himself in the guilt of contemning them all, Jam_2:10. An upright heart has respect to all God's commandments, Psa_119:6.

2. What the favour is which is promised upon this repentance. Though they are brought to God by their trouble and distress, in the nations whither they were driven (Deu_30:1), yet God will graciously accept of them notwithstanding; for on this errand afflictions are sent, to bring us to repentance. Though they are driven out to the utmost parts of heaven, yet thence their penitent prayers shall reach God's gracious ear, and there his favour shall find them out, Deu_30:4. Undique ad caelos tantundem est viae - From every place there is the same way to heaven. This promise Nehemiah pleads in his prayer for dispersed Israel, Neh_1:9. It is here promised,

(1.) That God would have compassion upon them, as proper objects of his pity, Deu_30:3. Against sinners that go on in sin God has indignation (Deu_29:20), but on those that repent and bemoan themselves he has compassion, Jer_31:18, Jer_31:20. True penitents may take great encouragement from the compassions and tender mercies of our God, which never fail, but overflow.

(2.) That he would turn their captivity, and gather them from the nations whither they were scattered (Deu_30:3), though ever so remote, Deu_30:4. One of the Chaldee paraphrasts applies this to the Messiah, explaining it thus: The word of the Lord shall gather you by the hand of Elias the great priest, and shall bring you by the hand of the king Messiah; for this was God's covenant with him, that he should restore the preserved of Israel, Isa_49:6. And this was the design of his death, to gather into one the children of God that were scattered abroad, Joh_11:51, Joh_11:52. To him shall the gathering of the people be.

(3.) That he would bring them into their land again, Deu_30:5. Note, Penitent sinners are not only delivered out of their misery, but restored to true happiness in the favour of God. The land they are brought into to possess it is , though not the same, yet in some respects better than that which our first father Adam possessed, and out of which he was expelled.

(4.) That he would do them good (Deu_30:5) and rejoice over them for good, Deu_30:9. For there is joy in heaven upon the repentance and conversion of sinners: the father of the prodigal rejoiced over him for good.

(5.) That he would multiply them (Deu_30:5), and that, when they grew numerous, every mouth might have meat: he would make them plenteous in every work of their hand, Deu_30:9. National repentance and reformation bring national plenty, peace, and prosperity. It is promised, The Lord will make thee plenteous in the fruit of thy cattle and land, for good. Many have plenty for hurt; the prosperity of fools destroys them. Then it is for good when with it God gives us grace to use it for his glory.

(6.) That he would transfer the curses they had been under to their enemies, Deu_30:7. When God was gathering them in to re-establish them they would meet with much opposition; but the same curses that had been a burden upon them should become a defence to them, by being turned upon their adversaries. The cup of trembling should be taken out of their hand, and put into the hand of those that afflicted them, Isa_51:22, Isa_51:23.

(7.) That he would give them his grace to change their hearts, and rule there (Deu_30:6): The Lord thy God will circumcise thy heart, to love the Lord. Note,

[1.] The heart must be circumcised to love God. The filth of the flesh must be put away; and the foolishness of the heart, as the Chaldee paraphrase expounds it. See Col_2:11, Col_2:12; Rom_2:29. Circumcision was a seal of the covenant; the heart is then circumcised to love God when it is strongly engaged and held by that bond to this duty.

[2.] It is the work of God's grace to circumcise the heart, and to shed abroad the love of God there; and this grace is given to all that repent and seek it carefully. Nay, that seems to be rather a promise than a precept (Deu_30:8 ): Thou shalt return and obey the voice of the Lord. He that requires us to return promises grace to enable us to return: and it is our fault if that grace be not effectual. herein the covenant of grace is well ordered, that whatsoever is required in the covenant is promised. Turn you at my reproof: behold, I will pour out my Spirit, Pro_1:23.

3. It is observable how Moses here calls God the Lord thy God twelve times in these ten verses, intimating,

(1.) That penitents may take direction and encouragement in their return to God from their relation to him. Jer_3:22, “Behold, we come unto thee, for thou art the Lord our God; therefore to thee we are bound to come, whither else should we go? And therefore we hope to find favour with thee.”

(2.) That those who have revolted from God, if they return to him and do their first works, shall be restored to their former state of honour and happiness. Bring hither the first robe. In the threatenings of the former chapter he is all along called the Lord, a God of power and the Judge of all: but, in the promises of this chapter, the Lord thy God, a God of grace, and in covenant with thee.

II. This may also be considered as a prediction of the repentance and restoration of the Jews: When all these things shall have come upon thee (Deu_30:1), the blessing first, and after that the curse, then the mercy in reserve shall take place. Though their hearts were wretchedly hardened, yet the grace of God could soften and change them; and then, though their case was deplorably miserable, the providence of God would redress all their grievances. Now,

1. It is certain that this was fulfilled in their return from their captivity in Babylon. It was a wonderful instance of their repentance and reformation that Ephraim, who had been joined to idols, renounced them, and said, What have I to do any more with idols? That captivity effectually cured them of idolatry; and then God planted them again in their own land and did them good. But,

2. Some think that it is yet further to be accomplished in the conversion of the Jews who are now dispersed, their repentance for the sin of their fathers in crucifying Christ, their return to God through him, and their accession to the Christian church. But, alas! who shall live when God doth this?  ― Henry   

As regards Israel returning to faith (what's left of her), see http://peacebyjesus.witnesstoday.org/israel-chosenorforgotten.html. The ancient commentators such as Barnes and Henry did not live to see one of the most astounding miracles of God – to whom be the glory - not only in enabling the Jews to keep a distinct identity for approx. 2,000 years with no land they could call home, but to be gathered back into their historic land, and to prevail in wars against their historic enemy.  But yet the goodness of God has not led Israel to repentance, and yet remains hardened in heart toward her Messiah, and her present troubles are part of her continuing chastisement due to such (1Thes. 2:16), which she shall yet face before an even greater purging and restoration (Zech. 13:9ff; Ezek. 20:33-44?) .

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Deu 30:11-20 -
Ignorance of the requirements of the law cannot be pleaded Deu_30:10-14; hence, Deu_30:15-20 life and death, good and evil, are solemnly set before the people for their own choice; and an earnest exhortation to choose the better part concludes the address.

Deu_30:11-14. “The righteousness which is of faith” is really and truly described in these words of the Law; and, under Paul’s guidance (see marginal references) we affirm was intended so to be. For the simplicity and accessibility which Moses here attributes to the Law of God neither is nor can be experimentally found in it except through the medium of faith; even though outwardly and in the letter that Law be written out for us so “that he may run that readeth,” and be set forth in its duties and its sanctions as plainly as it was before the Jews by Moses. The seeming ease of the commandment, and yet its real impossibility to the natural man, form part of the qualifications of the Law to be our schoolmaster to bring us unto Christ.

Deu_30:11
Not hidden from thee - Rather, not too hard for thee, as in Deu_17:8.
Neither is it far off - Compare Luk_17:21.

Deu_30:13
The paraphrase of this verse in the Jerusalem Targum is noteworthy, and should be compared with Paul’s rendering in Rom_10:7 : “Neither is the law beyond the great sea, that thou shouldest say, Oh that we had one like Jonah the prophet who could descend into the depths of the sea and bring it to us!”

Deu_30:14
In thy mouth, and in, thy heart - Compare Deu_6:6; Deu_11:18-20.

Deu_30:20
That thou mayest love the Lord - Compare Deu_6:5. Love stands first as the essential and only source of obedience.

He is thy life - Or, “that” (i. e., “to love the Lord”) “is thy life;” i. e., the condition of thy life and of its prolongation in the promised land. Compare Deu_4:40; Deu_32:47.   ― Barnes 

Deu 30:15-20 -
Moses here concludes with a very bright light, and a very strong fire, that, if possible, what he had been preaching of might find entrance into the understanding and affections of this unthinking people. What could be said more moving, and more likely to make deep and lasting impressions? The manner of his treating with them is so rational, so prudent, so affectionate, and every way so apt to gain the point, that it abundantly shows him to be in earnest, and leaves them inexcusable in their disobedience.

I. He states the case very fairly. He appeals to themselves concerning it whether he had not laid the matter as plainly as they could wish before them.

1. Every man covets to obtain life and good, and to escape death and evil, desires happiness and dreads misery. “Well,” says he, “I have shown you the way to obtain all the happiness you can desire and to avoid all misery. Be obedient, and all shall be well, and nothing amiss.” Our first parents ate the forbidden fruit, in hopes of getting thereby the knowledge of good and evil; but it was a miserable knowledge they got, of good by the loss of it, and of evil by the sense of it; yet such is the compassion of God towards man that, instead of giving him to his own delusion, he has favoured him by his word with such a knowledge of good and evil as will make him for ever happy if it be not his own fault.

2. Every man is moved and governed in his actions by hope and fear, hope of good and fear of evil, real of apparent. “Now,” says Moses, “I have tried both ways; if you will be either drawn to obedience by the certain prospect of advantage by it, or driven to obedience by the no less certain prospect of ruin in case you be disobedient - if you will be wrought upon either way, you will be kept close to God and your duty; but, if you will not, you are utterly inexcusable.” Let us, then, hear the conclusion of the whole matter.

(1.) If they and theirs would love God and serve him, they should live and be happy, Deu_30:16. If they would love God, and evidence the sincerity of their love by keeping his commandments - if they would make conscience of keeping his commandments, and do it from a principle of love - then God would do them good, and they should be as happy as his love and blessing could make them.

(2.) If they or theirs should at any time turn from God, desert his service, and worship other gods this would certainly be their ruin, Deu_30:17, Deu_30:18. Observe, It is not for every failure in the particulars of their duty that ruin is threatened, but for apostasy and idolatry: though every violation of the command deserved the curse, yet the nation would be destroyed by that only which is the violation of the marriage covenant. The purport of the New Testament is much the same; this, in like manner, sets before us life and death, good and evil; He that believes shall be saved; he that believes not shall be damned, Mar_16:16. And this faith includes love and obedience. To those who by patient continuance in well doing seek for glory, honour, and immortality, God will give eternal life. But to those that are contentious, and do not obey the truth, but obey unrighteousness (and so, in effect, worship other gods and serve them), will be rendered the indignation and wrath of an immortal God, the consequence of which must needs be the tribulation and anguish of an immortal soul, Rom_2:7-9.

II. Having thus stated the case, he fairly puts them to their choice, with a direction to them to choose well. He appeals to heaven and earth concerning his fair and faithful dealing with them, Deu_30:19. They could not but own that whatever was the issue he had delivered his soul; therefore, that they might deliver theirs, he bids them choose life, that is, choose to do their duty, which would be their life. Note,

1. Those shall have life that choose it: those that choose the favour of God and communion with him for their felicity, and prosecute their choice as they ought, shall have what they choose.

2. Those that come short of life and happiness must thank themselves; they would have had it if they had chosen it when it was put to their choice: but they die because they will die; that is, because they do not like the life promised upon the terms proposed.

III. In the last verse,

1. He shows them, in short, what their duty is, to love God, and to love him as the Lord, a Being most amiable, and as their God, a God in covenant with them; and, as an evidence of this love, to obey his voice in every thing, and by a constancy in this love and obedience to cleave to him, and never to forsake him in affection or practice.

2. He shows them what reason there was for this duty, inconsideration,

(1.) Of their dependence upon God: He is thy life, and the length of thy days. He gives life, preserves life, restores life, and prolongs it by his power though it is a frail life, and by his patience though it is a forfeited life: he sweetens life with his comforts, and is the sovereign Lord of life; in his hand our breath is. Therefore we are concerned to keep ourselves in his love; for it is good having him our friend, and bad having him our enemy.

(2.) Of their obligation to him for the promise of Canaan made to their fathers and ratified with an oath. And,

(3.) Of their expectations from him in performance of that promise: “Love God, and serve him, that thou mayest dwell in that land of promise which thou mayest be sure he can give, and uphold to thee who is thy life and the length of thy days.” All these are arguments to us to continue in love and obedience to the God of our mercies.  ― Henry 

[daniel1212av]

  (Deu 31)  "And Moses went and spake these words unto all Israel. {2} And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan. {3} The LORD thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, as the LORD hath said. {4} And the LORD shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom he destroyed. {5} And the LORD shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you. {6} Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee. {7} And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. {8} And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.

{9} And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel. {10} And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, {11} When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. {12} Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: {13} And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it.

{14} And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation. {15} And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle. {16} And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them. {17} Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us? {18} And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods. {19} Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel. {20} For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. {21} And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.

{22} Moses therefore wrote this song the same day, and taught it the children of Israel. {23} And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee. {24} And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, {25} That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying, {26} Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee. {27} For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death? {28} Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. {29} For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands. {30} And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended."