TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 30:1–10. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
[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?
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Summary
Deuteronomy 30:7 stands as a powerful declaration of God's unwavering commitment to His covenant people, Israel, promising a dramatic reversal of fortune. Following a call to repentance and restoration, this verse assures that the very curses previously outlined for Israel's disobedience would be divinely redirected onto their oppressors—those who actively hated and persecuted them. It underscores God's justice and His active defense of His chosen, demonstrating His sovereign power to vindicate His people and bring retribution upon their adversaries.
Context
Literary Context
Deuteronomy 30:7 is situated within Moses' final discourse to the Israelites on the plains of Moab, just before their entry into the Promised Land. Specifically, it falls within a pivotal section (Deuteronomy 30:1-10) that offers a profound message of hope and restoration, often referred to as the "Blessings and Curses" or "Covenant Renewal" section. Having detailed the severe consequences of covenant disobedience, including exile and dispersion (as seen in the curses for disobedience in Deuteronomy 28), Moses prophesies a future scenario where, upon genuine repentance and a return to the Lord with all their heart and soul (as described in Deuteronomy 30:2), God would gather His scattered people. In this context of national repentance and restoration, the curses that had afflicted Israel would be supernaturally transferred to their enemies, marking a profound reversal of divine judgment.
Historical & Cultural Context
This passage is delivered at a critical juncture in Israel's history: the generation that experienced the Exodus has largely passed, and a new generation stands poised to enter Canaan. Moses, acting as God's mediator, re-establishes the covenant made at Sinai, adapting it for life in the land. The structure of Deuteronomy itself often mirrors ancient Near Eastern suzerain-vassal treaties, which typically included stipulations, blessings for obedience, and curses for disobedience. In this framework, the "curses" (Hebrew: ʼâlâh) were not merely misfortunes but divinely ordained consequences for covenant infidelity. The concept of God actively defending His people and bringing judgment upon their oppressors was a common theme in the ancient world, but here it is uniquely tied to Israel's covenant relationship with Yahweh, who is revealed as a just and faithful God who hears the cries of His persecuted people.
Key Themes
Deuteronomy 30:7 powerfully contributes to several overarching themes in Deuteronomy and the broader biblical narrative. It highlights God's Divine Justice and Retribution, assuring Israel that their suffering at the hands of enemies would not go unaddressed; God Himself would intervene to exact judgment. This underscores God's Covenant Faithfulness, demonstrating that even after Israel's potential disobedience and exile, His ultimate commitment to His promises and His people remains steadfast, leading to Repentance and Restoration. The verse also vividly portrays a Reversal of Fortune, where the oppressed become vindicated, and the oppressors face the very judgment they inflicted or deserved. This theme is echoed throughout prophetic literature, such as in Isaiah 14:2. Ultimately, Deuteronomy 30:7 testifies to the Sovereignty of God over nations and their destinies, affirming that He orchestrates events and executes justice according to His perfect will and covenant promises, serving as a profound assurance of His Protection of His People.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God (H3068), emphasizing His self-existence, eternal nature, and personal relationship with Israel. It signifies the faithful, active God who keeps His promises and intervenes in history on behalf of His people, underscoring His unwavering commitment to His covenant.
This term refers to a solemn pronouncement of adverse consequences, a divinely ordained execration or oath of judgment. In Deuteronomy, these are the dire consequences for covenant disobedience, now promised to be redirected from Israel to their adversaries, signifying a complete reversal of their covenant status.
This verb (H7291) describes the aggressive, hostile act of running after, chasing, or pursuing with malicious intent. It highlights the active oppression and antagonism inflicted upon Israel by their enemies, providing the direct justification for God's retributive justice and His intervention on behalf of His afflicted people.
Verse Breakdown
"And the LORD thy God will put all these curses"
This opening clause immediately establishes God's active agency and sovereign power. It is Yahweh Himself, Israel's covenant God, who will initiate and execute this judgment. The phrase "all these curses" directly references the comprehensive list of judgments outlined in Deuteronomy 28, indicating that the full weight of covenant consequences, once threatened against Israel, will now be transferred.
"upon thine enemies"
This specifies the new recipients of the divine judgment. These are not merely abstract adversaries but those who stand in opposition to God's people, often acting as instruments of divine discipline against Israel, but now becoming objects of divine wrath themselves due to their own malice.
"and on them that hate thee"
This phrase further defines and intensifies the nature of these enemies. Their animosity is rooted in deep-seated hatred, suggesting an active and malevolent disposition towards Israel, which aligns with their role as persecutors. God's judgment is therefore directed at both their opposition and their malicious intent.
"which persecuted thee"
This final clause provides the justification for the redirected curses. It highlights the specific actions that warrant divine retribution—the active oppression and pursuit of Israel. God's justice is not arbitrary but a direct response to the concrete acts of hostility and suffering inflicted upon His chosen people, ensuring a just recompense.
Literary Devices
Deuteronomy 30:7 employs several powerful literary devices to convey its message of divine justice and reversal. The most prominent is Retribution, or Poetic Justice, where the very curses designated for Israel's disobedience are turned upon their oppressors. This creates a dramatic Inversion or Reversal of Fortune, where the roles of the afflicted and the afflicter are completely switched by divine decree. The verse functions as a Prophecy, a future promise from God, guaranteeing a specific outcome based on Israel's repentance and God's faithfulness. The phrase "the LORD thy God will put" uses Anthropomorphism, attributing human-like action (placing something) to God, emphasizing His direct and personal involvement in executing justice. This active portrayal of God underscores His Sovereignty and control over historical events and the destinies of nations.
Theological and Thematic Connections
Deuteronomy 30:7 profoundly reveals God's character as both just and faithful. It assures Israel that while divine discipline for disobedience is certain, so too is God's ultimate vindication of His repentant people. This promise is rooted in the covenant relationship, demonstrating that God will always defend those who are His, even when they have strayed, provided they return to Him. It establishes a theological principle that God is not indifferent to the suffering of His people at the hands of oppressors; rather, He actively intervenes to bring about justice and to reverse their fortunes. This divine justice is not merely punitive but redemptive, clearing the way for Israel's restoration and flourishing in the land. The verse serves as a powerful reminder that while human injustice may prevail for a time, God's ultimate sovereignty ensures that righteousness will triumph and the wicked will face consequences.
Reflection and Application
Deuteronomy 30:7 offers profound comfort and a robust foundation for hope for believers facing opposition or injustice today. While specifically addressed to ancient Israel within the framework of the Mosaic Covenant, the underlying principles of God's character—His justice, faithfulness, and active defense of His people—remain timeless. This verse reminds us that God is not a passive observer of suffering; He is intimately involved in the affairs of humanity and will ultimately bring about justice. It encourages us to trust in His perfect timing and methods for vindication, rather than resorting to personal retaliation, for "Vengeance is mine; I will repay, saith the Lord" (Romans 12:19). This promise allows us to endure persecution with patience and confidence, knowing that our ultimate defender is the sovereign Lord who will ultimately turn the tables on those who hate and oppress. It calls us to live righteously, repent when we stray, and rest in the assurance that God will ultimately settle all accounts, ensuring that His people are not perpetually oppressed.
Questions for Reflection
FAQ
Does this verse mean God will always punish my personal enemies in the same way He punished Israel's enemies?
While Deuteronomy 30:7 speaks to a specific covenant context between God and national Israel, the underlying principle of God's justice remains. God is indeed a just God who sees all injustice and will ultimately bring all things into account. However, applying this verse directly to every personal conflict requires careful discernment. In the New Testament, believers are called to love their enemies and pray for those who persecute them (Matthew 5:44). This does not negate God's justice, but rather shifts the responsibility for vengeance from the individual to God Himself, as stated in Romans 12:19). God's timing and methods for justice are sovereign and often extend beyond our immediate understanding, sometimes involving repentance and reconciliation rather than immediate retribution. The verse primarily assures us of God's ultimate vindication of His people and His unwavering commitment to righteousness on a cosmic scale.
Christ-Centered Fulfillment
Deuteronomy 30:7 finds its profoundest Christ-centered fulfillment in the person and work of Jesus Christ. The "curses" that Israel was to bear for their disobedience, and which were ultimately redirected to their enemies, point forward to the ultimate curse-bearer: Jesus. As Galatians 3:13 declares, "Christ redeemed us from the curse of the law by becoming a curse for us." He bore the full weight of divine judgment for humanity's sin, taking upon Himself the very consequences that we deserved. Furthermore, Christ's victory on the cross and through His resurrection represents the decisive defeat of the ultimate spiritual enemies—sin, death, and the devil—who had persecuted humanity. Colossians 2:15 speaks of Christ disarming the principalities and powers, triumphing over them by the cross. In Christ, believers are no longer under the curse but are blessed with every spiritual blessing (Ephesians 1:3). The promise of curses being put upon enemies is ultimately fulfilled in Christ's future role as Judge, where He will put all enemies under His feet, culminating in the final defeat of death itself (1 Corinthians 15:25-26). Thus, Deuteronomy 30:7 foreshadows the comprehensive and definitive victory of God's Messiah over all who oppose Him and His people, securing eternal blessing for those who trust in Him.