TRV
Translation
Complete Jewish Bible
"Look! I am presenting you today with, on the one hand, life and good; and on the other, death and evil -
Berean Standard Bible
See, I have set before you today life and goodness, as well as death and disaster.
American Standard Version
See, I have set before thee this day life and good, and death and evil;
World English Bible Messianic
Behold, I have set before you this day life and prosperity, and death and evil.
Young's Literal Translation
`See, I have set before thee to-day life and good, and death and evil,
See also
In the KJVVerse 5,724 of 31,102
Study This Verse
Commentary on Deuteronomy 30 verses 15–20
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.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–20. Public domain.
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Basil of CaesareaAD 379
HOMILY ON PSALM 61:4
There is a certain balance constructed in the interior of each of us by our Creator, on which it is possible to judge the nature of things. “I have set before you life and death, good and evil,” two natures contrary to each other. Balance them against each other in your own tribunal.
Ambrose of MilanAD 397
DEATH AS A GOOD 1.2
Let us ponder the nature of life and of death. Life is the enjoyment of the gift of breath, death the deprivation of it. Further, this gift of breath is considered by most people as a good. And so life is this, the enjoyment of goods, but death is the divestiture of them. And Scripture says, “Behold, I have set before your face life and death, good and evil,” for it calls life good and death evil and attributes to each its proper deserts.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 30:15 presents the Israelites with a profound and stark choice, delivered by Moses on the cusp of their entry into the Promised Land. It encapsulates the essence of the Mosaic covenant, declaring that God has explicitly laid out two paths before them: one leading to "life and good" through obedience and faithfulness, and the other to "death and evil" as a consequence of disobedience and rebellion. This verse underscores the foundational biblical principle of moral agency and the direct correlation between human choices and their divine consequences, setting the stage for the exhortation to "choose life" that follows.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 30:15 employs several potent literary devices to convey its message with maximum impact. The most prominent is Antithesis, the direct contrast between "life and good" and "death and evil." This stark opposition highlights the mutually exclusive nature of the two paths and the absolute clarity of the choice presented. Closely related is Dichotomy, which presents two distinct and opposing options, leaving no middle ground for ambiguity or compromise. The use of Merism is also evident, where two contrasting parts (life/death, good/evil) are used to represent the whole spectrum of possibilities or outcomes. By presenting the extremes, Moses implies the entire range of experiences that fall under these categories. Furthermore, the opening "See" (רְאֵה) functions as an Imperative, a direct command to observe and comprehend, drawing the audience into the gravity of the moment and the necessity of a conscious decision. The entire verse serves as a powerful Summary Statement, encapsulating the core message of the preceding chapters on blessings and curses, distilling complex theological truths into a concise and memorable declaration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 30:15 stands as a foundational statement on human responsibility and divine justice within the framework of the covenant. It articulates a theology of consequences, where God, in His perfect righteousness, has established a moral universe where choices have direct and unavoidable outcomes. This is not a capricious God, but one who transparently reveals the path to flourishing and the path to ruin, empowering His people to choose. The verse underscores the active role of humanity in their spiritual destiny, even within God's sovereign plan. It emphasizes that true life and good are found in alignment with God's will, while deviation inevitably leads to spiritual death and evil. This principle resonates throughout the biblical narrative, from the Garden of Eden's tree of the knowledge of good and evil to the New Testament's call to walk in the Spirit and choose Christ.
REFLECTION AND APPLICATION
Deuteronomy 30:15 is not merely a historical declaration to ancient Israel; it is a timeless principle that confronts every individual with the profound reality of moral choice. In every generation, God sets before humanity the paths of life and death, good and evil. While salvation in the New Covenant is by grace through faith, the quality and direction of our daily lives are still profoundly shaped by the choices we make. Choosing "life and good" today means choosing to align our will with God's revealed truth, to obey His commands not out of legalism but out of love and gratitude for His grace. It means actively pursuing righteousness, justice, and compassion, reflecting God's character in our actions and attitudes. Conversely, choosing "death and evil" means succumbing to our sinful nature, pursuing selfish desires, and embracing values contrary to God's kingdom. This verse calls us to a conscious, deliberate, and daily commitment to the path that leads to true flourishing and honors our Creator, recognizing that our choices have eternal ramifications and impact our present experience of God's blessing.
Questions for Reflection
FAQ
Does this verse imply that salvation is based on works or obedience?
Answer: Deuteronomy 30:15, within its Old Covenant context, certainly links "life and good" (flourishing, blessing, and continued presence in the Promised Land) to obedience to the covenant stipulations. However, it's crucial to understand that the covenant itself was initiated by God's grace and love, not by Israel's merit. God chose Israel (Deuteronomy 7:7-8) and then gave them the Law as a means to maintain their relationship with Him and experience His blessings within the covenant. So, while obedience was the condition for experiencing the blessings of the covenant, it was not the basis for entering into the covenant in the first place. For New Testament believers, salvation is unequivocally by grace through faith in Jesus Christ (Ephesians 2:8-9). However, even in the New Covenant, our choices regarding obedience to Christ's teachings profoundly impact the quality of our Christian life, our fruitfulness, and our experience of God's presence and blessing in this world, echoing the principle that choosing God's way leads to "life and good."
CHRIST-CENTERED FULFILLMENT
Deuteronomy 30:15, with its stark presentation of "life and good" versus "death and evil," finds its ultimate and most profound fulfillment in Jesus Christ. While Moses set before Israel a choice tied to the Mosaic covenant and the Law, Jesus embodies the very essence of "life and good" for all humanity. He declared, "I am the way, the truth, and the life" (John 14:6), making it clear that true, eternal life is found exclusively in Him. The "death and evil" that humanity faces is the consequence of sin, a spiritual separation from God that the Law could reveal but not ultimately remedy (Romans 3:20). Christ, through His sacrificial death and resurrection, conquered death and evil, offering reconciliation and the gift of eternal life to all who believe (Romans 6:23). Thus, the choice presented in Deuteronomy is no longer merely between obeying a set of laws, but between accepting or rejecting the Person who is Life itself. To "choose life" today means to choose Christ, to trust in His finished work, and to follow Him, thereby entering into a new covenant relationship where God circumcises the heart (Colossians 2:11) and empowers believers to walk in newness of life (Romans 6:4).