Deuteronomy 30:8
And you will again obey the voice of the LORD and follow all His commandments I am giving you today.
Sermons
Divine Discipline Founded on Known PrincipleD. Davies Deuteronomy 30:1-10
Israel's RestorationJ. Orr Deuteronomy 30:1-10
The Restoration of the JewsR.M. Edgar Deuteronomy 30:1-10














The blackness of the picture of Israel's rejection and desolation is relieved by this rim of gold on the further edge. The verses seem to teach, not only that if Israel repent, mercy awaits it, but that Israel will repent; that a day of repentance is ordained for it - a day in which the veil that has been so long left lying on Jewish hearts will be lifted off, and the nation will mourn for him whom it has pierced and has so long rejected (Zechariah 12:9-14; Romans 11:25-33; 2 Corinthians 3:14-16). The result will be the incorporation of the Israelitish people into Christ's kingdom, with possibly restoration to the land given them as a national possession, and blessings, temporal and spiritual, beyond those bestowed upon their fathers (ver. 5). In a wider regard, the passage teaches -

I. THAT IN MAN'S CONVERSION, IT IS THE SINNER, NOT GOD, WHO CHANGES. Israel is saved at last, not by any lowering of the standard of holiness, or by any change in God's requirements, or by any new and easier way of life being discovered than that originally provided, but by Israel coming round to God's way of thinking, and doing in the end what God pleaded with it to do at first (ver. 2). After all their sorrowful experiences, the people are brought to this: that they must submit to do what they were told in the beginning that they ought to do. It is so always. There can be no change on God's part. If the sinner is to be saved, it is he who must forsake his thoughts and his ways (Isaiah 55:7). He must do at last what he now feels he has not the least inclination to do - what, as years go on, he is getting the more disinclined even to think about. Will he do it? Is it likely? Is it certain? If ever it is to come about, what agonies of soul must be gone through before so great a revolution can be produced!

II. THAT CONVERSION IS SOMETIMES A RESULT OF THE EXPERIENCE OF THE HARDNESS OF TRANSGRESSION. It is in the far-off country, broken, peeled, and scattered, that Israel, like the prodigal (Luke 15:14-19), remembers the Father's house. Is not this a reason why God sometimes leaves a sinner to eat of the fruit of his own devices - to take the reins upon his own neck, and plunge wildly away into sin's wildernesses? - that he may taste the hardness of such courses, the bitterness, the emptiness, the essential unsatisfyingness of a life of evil, and so, if by no gentler methods, be brought back to ways of righteousness? The penalties which attend sin are, while retributive, also designed in this world for the sinner's correction (Hosea 2:6-23; Hosea 14.).

III. THAT THE MOMENT THE SINNER RETURNS, GOD IS READY TO FORGIVE HIM. We must not, indeed, post-date the mercy of God, as if that waited on the sinner's self-moved return as a condition of showing him any kindness. God's gracious action goes before conversion - leading, drawing, striving, enlightening, aiding; nay, it is this gracious action which leads to conversion. This is of itself a pledge that when conversion comes, he who has thus drawn us to himself will not say us "nay." But we have express assurances, backed by numerous examples, that whoso cometh he will in no wise east out (Psalm 32:5; John 6:37; 1 John 1:9). There is:

1. Forgiveness, with reversal of sentence of rejection (ver. 3).

2. Redemption from bondage (vers. 3, 4; Colossians 1:13).

3. Restoration to inheritance (ver. 5; Ephesians 1:14).

4. A new heart and spirit (ver. 6).

5. Deliverance from enemies (ver. 7; 2 Thessalonians 1:5, 6).

6. Untold blessings (ver. 9; Ephesians 1:3). - J.O.

Circumcise thine heart.
Circumcision was the sign of the covenant God made with Abraham, mention of which we have in Genesis 17, and which the first martyr, St. Stephen, quoted in that remarkable address in Acts 7:8, where he said, "And He gave him the Covenant of Circumcision: and so Abraham begat Isaac, and circumcised him the eighth day." And St. Paul in writing to the Romans 4:11, speaking of Abraham, says, "And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also." This sign was also made with Abraham's seed — that is, Christ — as St. Paul tells us in Galatians 3:16. This was then the Covenant of Grace, the Gospel which preceded the law. To Israel this covenant was an outward sign that God would give them rest in Canaan; and to all of us it is a sign continued in Christian baptism, and a seal that "God is not ashamed to be called their God, for He hath prepared for them a city." This rite of circumcision was performed by the cutting off of the flesh of the foreskin; this was cut off and cast away, to show that the body of the sins of the flesh must be put off; a list of what some of these are we have in Colossians 3:5. On this account we are told in Deuteronomy 10:16, "Circumcise the foreskin of your hearts," and in the text, "Circumcise thine heart." Ishmael was circumcised although the covenant was made with Abraham and Isaac, for the children of believing parents must be sealed with its seal for the reasons given by St. Paul in 1 Corinthians 7:14. The act of circumcising the male child was a painful ceremony, and was full of meaning, suggesting then what the New Testament teaches now, "Your body is the temple of the Holy Ghost." This rite of circumcision was administered to a child who could know nothing except pain. What good was it? How unreasonable! and how cruel — we would be prompted to ask. Following our own reason, no child would have received the rite; but we should remember what Locke says, "Whatever is Divine revelation ought to overrule all our opinions, prejudices, and interests, and hath a right to be received with full assent. Such a submission as this of our reason to faith, takes not away the landmarks of knowledge, this shakes not the foundations of reason, but leaves us that use of our faculties for which they were given us." But God's commands upon this subject far outstrip man's reason and man's feelings upon the subject. For there was a penalty attached to disobedience; the child not circumcised was to be cut off from his people, he was to die. In Colossians 2:11, 12, we are told this of baptism, which now answers to the rite of circumcision, "In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ. Buried with Him in baptism, wherein also ye are risen with Him, through the faith of the operation of God, who hath raised Him from the dead." This rite of baptism is equally for babes as well as for those of mature years, even for those only a few weeks old. Parents ought to see that their children receive it. I shall now endeavour to show you in what two points circumcision differs from baptism.

1. Baptism in its literal sense, taken as an outward rite, is of universal and continual obligation, that is, as long as this dispensation (the dispensation of the Spirit) lasts, though it is only in the first of these that it differs from circumcision.

2. Taken in its literal sense, circumcision was the initiatory rite of the old covenant, as baptism is of the new; both are placed at the threshold of church privileges. In circumcision a man was pledged to keep the whole law (Galatians 5:3), whereas in baptism a man is pledged to put on Christ. The case of the Ethiopian eunuch.As there are two points of difference between circumcision and baptism, there are on the other hand three points of resemblance.

1. In a spiritual sense both have the same signification, both point to the renewal of the heart, which is required of all.

2. Neither circumcision, nor baptism, are of value as mere rites, unaccompanied, by the spiritual grace which they typify; "For in Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love."

3. "Baptism doth also save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ." Above all, the Spirit of God is all essential. The truths which circumcision teach us, and the blessings of which it was the pledge, are the birthright of every real child of God. It taught what baptism now teaches us, the total depravity of the human nature, its inability to please God, and its unfitness to partake of His mercy. Circumcision was also like our initiatory sacrament baptism — a sign and pledge of the remedy which infinite love has devised for the depravity of the heart. "A new heart will I give you, and a new spirit will I put within you." "I will be their God, and they shall be My people." All these blessings are now communicated to every genuine member of the Christian Church. Our blessed Lord therefore submitted to the rite of circumcision. It was right that He should bear the evidence of being a descendant of Abraham according to the flesh. Although He had no personal pollution to put off, yet His submitting to circumcision was an essential part of His humiliation, and of the obedience by which He fulfilled all righteousness. It was also one of those sacred actions in which He sustained the character of the representative of His people. Now, what are we to learn from all this, and more especially those that are parents and guardians? As circumcision was originally an admission unto covenant relationship with God, Jesus, the Son of the Highest, submitted to it the eighth day, when Joseph exercised his parental right over Jesus, as man, in giving. Him His name, and by His baptism by St. John, He fulfilled the law by obedience. From the manger at Bethlehem to the Cross on Calvary, He did the will of God till it was finished. What an example for us all to follow in His blessed steps. In order to do so, we must see that our hearts are circumcised. In like manner baptism as the covenant of grace, of which it is the symbol, is higher than that of the law, with greater privileges and blessings. How shall we escape if we neglect so great salvation? The last act of grace is, as the promise under our consideration implies, ensured by the first act of grace. The primary change of heart effected by the operation of the Holy Spirit, is the pledge of the final accomplishment of the purposes of sovereign love. "The Lord thy God will circumcise thy heart that thou mayest live."

(C. T. Buchanan.)

Sketches of Four Hundred Sermons.
I. THE PURITY OF ITS CHARACTER: "The Lord thy God will circumcise thine heart," etc. Circumcision was originally instituted to ratify the covenant which the Lord made with Abraham His faithful servant (Genesis 17:10, 11). It subsequently became a distinguishing and standing rite in the Jewish Church. It was an outward and typical sign of an internal and spiritual grace. Hence we read of "the circumcision of the flesh made with hands," and also of "the heart made without hands," by Jesus Christ. Circumcision, therefore, of the heart implies —

1. The renovation of its moral powers. Human nature is totally depraved, and every man's heart is "desperately wicked." Hence we must be spiritually circumcised and made holy, or we cannot enter into the kingdom of heaven (Hebrews 12:14). This inward circumcision includes a deliverance from the power and pollution of sin, and an actual participation of the Divine nature.

2. The special result of Divine operation. "The Lord thy God will, etc., and the heart of the seed," who shall believe in His name. He only is able to achieve this great and glorious change.

II. THE EXCELLENCY OF ITS PRINCIPLE: "To love the Lord thy God," etc. Purity of heart is invariably accompanied with the principle of Divine love. When grace becomes predominant, it sways the whole empire of the soul, and reigns through righteousness unto eternal life. The object which the believer's love embraces, "The Lord thy God."

1. His essential character demands our love. He is the Lord — the uncreated, infinite, and eternal Jehovah.

2. His relative character also demands our love. He is thy God — not only Creator, Legislator, Benefactor, but also Redeemer, Saviour, Portion. Thine by innumerable obligations, relations, and endearments: by right, by purchase, by covenant, by adoption, by enjoyment, by profession, and by anticipation.

3. The degree to which the believers love extends. "With all thy heart, and with all thy soul."(1) It must be sincere, and not in word and tongue only, but in deed and in truth.(2) Intense, not a lukewarm and languishing desire, but a vigorous and hallowing flame, ever burning on the altar of the heart.(3) Supreme, admitting no rival, but refining and regulating all subordinate attachments to inferior objects.(4) Entire in its character, casting out all tormenting fear, reaching to all the faculties of the soul, and engaging all the powers and energies of the mind.(5) Progressive, "abounding yet more and more in knowledge, and in all judgment, being rooted and grounded in love, and filled with all the fulness of God" (Ephesians 3:17-19).

III. THE FELICITY OF ITS SUBJECTS. "That thou mayest live." This assertion affords both instruction and encouragement. It plainly intimates the destructive tendency of sin, and the quickening and saving efficacy of Divine grace.

1. The misery of the impenitent is fairly implied. Life's opposite is death: and those who lose the former must endure the latter. The wicked are already legally dead by the condemning sentence of the law, are spiritually dead in trespasses and sins; and except they speedily repent, they will eternally perish.

2. The reward of the righteous is Divinely promised: "That thou mayest live." This gracious promise is very comprehensive. It not merely includes a negative deliverance from a death of sin, but is also expressive of the peculiar excellency and perpetuity of religion as a principle of spiritual and eternal life.We may conclude by observing —

1. The necessity of personal purity, without which the external ordinances of Christianity are insufficient and unprofitable. And —

2. The exalted character and blessedness of the pious, as participants of saving grace, and heirs of the glorious "inheritance of the saints in light."

(Sketches of Four Hundred Sermons.)

I. THE BLESSING TO BE BESTOWED — CIRCUMCISION OF HEART.

1. The truths which circumcision taught, and the blessings of which it was the pledge, are the birthright of every real child of God.

2. All these blessings are communicated to every genuine member of the Christian Church through Christ. A circumcised Saviour affords a pledge of —

(1)A perfect obedience on behalf of His people.

(2)The putting away of the guilt of sin.

(3)The personal and internal circumcision which distinguishes all the real children of God.

3. God, as sovereign, retains to Himself the application of these blessings.

4. Their extension to the seed of those who partake of this spiritual circumcision is a further illustration of God's sovereignty and benignity towards His people.

II. ITS IMMEDIATE RESULT: LOVE TO GOD.

1. The source of this love: God Himself.

2. The ground on which He lays claim to it —

(1)His absolute excellencies.

(2)His particular relations.

3. Its extent and intensity. We must love God with all our heart.

III. ITS ULTIMATE ISSUE; EVERLASTING LIFE. A life of —

1. Enjoyment.

2. Activity.

3. Growth.

4. Permanency.Learn —

1. The due distinction between the symbolical and spiritual.

2. The blessed character of true religion.

(J. Hill, M. A.)

I. THE AUTHOR OF IT. "The Lord thy God." He alone can deal effectively with our heart, and take away its carnality and pollution.

II. WHERE IT IS WROUGHT. It is not of the flesh, but of the spirit. It is the essential mark of the covenant of grace.

III. THE RESULT. "That thou mayest live." To be carnally minded is death. In the overcoming of the flesh we find life and peace.

( C. H. Spurgeon.)

People
Isaac, Jacob, Moses
Places
Jordan River, Moab
Topics
Command, Commanding, Commandments, Commands, Ear, Follow, Giving, Hast, Hearken, Hearkened, Obey, Observe, Orders, Return, To-day, Turn, Voice
Outline
1. Great mercies promised unto the penitent
11. The commandment is manifest
15. Death and life are set before them

Dictionary of Bible Themes
Deuteronomy 30:1-10

     6734   repentance, importance

Deuteronomy 30:1-16

     5376   law, purpose of

Deuteronomy 30:8-9

     4430   crops

Deuteronomy 30:8-10

     2425   gospel, requirements

Library
June 30. "Therefore, Choose" (Deut. xxx. 19).
"Therefore, choose" (Deut. xxx. 19). Men are choosing every day the spiritual or earthly. And as we choose we are taking our place unconsciously with the friends of Christ, or the world. It is not merely what ye say, it is what we prefer. When Solomon made his great choice at Gibeon, God said to him, "Because this was in thine heart to ask wisdom, therefore will I give it unto thee, and all else besides that thou didst not choose." It was not merely that he said it because it was right to say, and
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Spirit of the Law
'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
Alexander Maclaren—Expositions of Holy Scripture

The Love of God Its Own Reward
DEUT. xxx. 19, 20. 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; that thou mayest love the Lord thy God, 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 God sware unto thy fathers Abraham, Isaac, and Jacob to give them. I spoke to you last Sunday on this text. But there is something
Charles Kingsley—The Good News of God

The Blessing and the Curse.
Preached on Whit-Sunday. DEUT. XXX. 19, 20. 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: 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
Charles Kingsley—Westminster Sermons

The Jewish World in the Days of Christ - the Jewish Dispersion in the East.
Among the outward means by which the religion of Israel was preserved, one of the most important was the centralisation and localisation of its worship in Jerusalem. If to some the ordinances of the Old Testament may in this respect seem narrow and exclusive, it is at least doubtful, whether without such a provision Monothsiem itself could have continued as a creed or a worship. In view of the state of the ancient world, and of the tendencies of Israel during the earlier stages of their history,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Distinction Between Exterior and Interior Actions --Those of the Soul in this Condition are Interior, but Habitual, Continued, Direct, Profound, Simple, and Imperceptible --Being a Continual
The actions of men are either exterior or interior. The exterior are those which appear outwardly, and have a sensible object, possessing neither good nor evil qualities, excepting as they receive them from the interior principle in which they originate. It is not of these that I intend to speak, but only of interior actions, which are those actions of the soul by which it applies itself inwardly to some object, or turns away from some other. When, being applied to God, I desire to commit an
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved
PROPOSITION VI. According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means which they say God useth to manifest the doctrine and history of Christ's passion unto such, who, living in parts of the world where the outward preaching of the gospel is unknown, have well improved the first and common grace. For as hence it well follows that some of
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Entering the Covenant: with all the Heart
"And they entered into the covenant to seek the Lord God of their fathers with all their heart, and all their soul."--2 CHRON. xv. 12 (see xxxiv. 31, and 2 Kings xxiii. 3). "The Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart, and with all thy soul."--DEUT. xxx. 6. "And I will give them an heart to know Me, that I am the Lord; and they shall be My people, and I will be their God: for they shall turn to Me with their whole heart."--JER. xxiv. 7 (see xxix. 13).
Andrew Murray—The Two Covenants

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is
Charles Grandison Finney—Systematic Theology

"He is the Rock, his Work is Perfect, for all his Ways are Judgment, a God of Truth, and Without Iniquity, Just and Right is He.
Deut. xxxii. 4, 5.--"He is the Rock, his work is perfect, for all his ways are judgment, a God of truth, and without iniquity, just and right is he. They have corrupted themselves, their spot is not the spot of his children," &c. There are none can behold their own vileness as it is, but in the sight of God's glorious holiness. Sin is darkness, and neither sees itself, nor any thing else, therefore must his light shine to discover this darkness. If we abide within ourselves, and men like ourselves,
Hugh Binning—The Works of the Rev. Hugh Binning

The Disciple, -- Master, what are Heaven and Hell...
The Disciple,--Master, what are heaven and hell, and where are they? The Master,--1. Heaven and hell are the two opposite states in the spiritual realm. They have their origin in the heart of man and it is in this world that their foundations are laid. Since man cannot see his own spirit, so neither can he see these two states of the soul. But he has experience of them within him, just as he feels pain from a blow and perceives sweetness from eating sweetmeats. The wound caused by the blow may increase
Sadhu Sundar Singh—At The Master's Feet

The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye
Andrew Murray—The Two Covenants

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment
Hugh Binning—The Works of the Rev. Hugh Binning

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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