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God’s Fidelity Assured


When all these things have happened to you, the blessings and the curses that I have set before you, if you call them to mind among all the nations where the L ord your God has driven you, 2and return to the L ord your God, and you and your children obey him with all your heart and with all your soul, just as I am commanding you today, 3then the L ord your God will restore your fortunes and have compassion on you, gathering you again from all the peoples among whom the L ord your God has scattered you. 4Even if you are exiled to the ends of the world, from there the L ord your God will gather you, and from there he will bring you back. 5The L ord your God will bring you into the land that your ancestors possessed, and you will possess it; he will make you more prosperous and numerous than your ancestors.

6 Moreover, the L ord your God will circumcise your heart and the heart of your descendants, so that you will love the L ord your God with all your heart and with all your soul, in order that you may live. 7The L ord your God will put all these curses on your enemies and on the adversaries who took advantage of you. 8Then you shall again obey the L ord, observing all his commandments that I am commanding you today, 9and the L ord your God will make you abundantly prosperous in all your undertakings, in the fruit of your body, in the fruit of your livestock, and in the fruit of your soil. For the L ord will again take delight in prospering you, just as he delighted in prospering your ancestors, 10when you obey the L ord your God by observing his commandments and decrees that are written in this book of the law, because you turn to the L ord your God with all your heart and with all your soul.

Exhortation to Choose Life

11 Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. 12It is not in heaven, that you should say, “Who will go up to heaven for us, and get it for us so that we may hear it and observe it?” 13Neither is it beyond the sea, that you should say, “Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?” 14No, the word is very near to you; it is in your mouth and in your heart for you to observe.

15 See, I have set before you today life and prosperity, death and adversity. 16If you obey the commandments of the L ord your God that I am commanding you today, by loving the L ord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the L ord your God will bless you in the land that you are entering to possess. 17But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, 18I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. 19I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, 20loving the L ord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the L ord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.

11. For this commandment, which I command thee. This declaration is like the preceding, and tends to the same end; for Moses commends in it the Law, on account of its easiness; because God does not propound to us obscure enigmas to keep our minds in suspense, and to torment us with difficulties, but teaches familiarly whatever is necessary, according to the capacity, and consequently the ignorance of the people. Therefore, in Isaiah 45:19 He reproves the Jews for having wandered in darkness through their own depravity and folly; because He had not spoken to them in secret, nor said in vain 275275     In A. V., it will be remembered, the words, “in vain,” are connected with “Seek ye me.” “I said not unto the seed of Jacob, Seek ye me in vain.” to the seed of Jacob, Seek ye me. But Moses here invites them to learn, because they had an easy and clear method of instruction set before their eyes, and would not lose their labor; for we know that it is very often made an excuse for idleness, if great labor without much profit is to be applied to deep and difficult studies. Moses, therefore, declares that the Law is not hard to be understood, so as to demand inordinate fatigue in its study; but that God there speaks distinctly and explicitly, and that nothing is required of them but diligent application. More-over, he thus takes away from them every pretext for ignorance, since, with so much light, they cannot err, except by wilfully blinding themselves, or shutting their eyes. Whence, also, we gather, how impious are the babblings of the Papists that the Scripture is beset by thick darkness, and how wicked is their driving away the people from approaching it, as if it were some labyrinth. Surely they thus must needs accuse the Holy Spirit of falsehood, who so abundantly asserts its comprehensibleness, (claritatem,) or else they malign itself by their blasphemous taunts. But if the ancient people were left without excuse, unless they kept in the right way, when they had the Law for their mistress and director, our stupidity must be worthy of double and triple condemnation, if we do not make progress in the Gospel, wherein God has opened all the treasures of His wisdom, as far as is sufficient for salvation. The Sophists276276     Les Theologiens de la Papaute. — Fr. improperly and ignorantly wrest this passage to prove the freedom of the will. (They allege277277     Added from the French. ) that Moses here declares the precepts of the Law not to be above our reach. What? Does he state that the keeping of them is within the compass of our strength? Surely the words convey nothing of the sort; neither can this sense be elicited from them, if his intention be duly weighed. For he merely encourages the Jews, and commands them to be diligent disciples of the Law, because they will easily understand whatever is enjoined by God therein. But the power of performance is a very different thing from understanding. Besides, Paul, with very good reason, accommodates this passage to the Gospel, (Romans 10:8;) because it would profit nothing to comprehend the doctrine itself in the mind, unless reverence and a serious disposition to obey be superadded. But he takes it for granted, that to have a good will is so far from being in our own power, that we are not even competent to think aright. Hence it follows, that what is here stated falls to the ground as frivolous, and spoken to no purpose, if it be applied simply to the Law. Paul also considers another thing, viz., that because the Law requires a perfect righteousness, it cannot be received by any mortal fruitfully; for however any one may study to obey God, yet he will still be far from perfection; and, therefore, it is necessary to come to the Gospel, wherein that rigorous requirement is relaxed, because, through the interposition of pardon, the will to obey is pleasing to God instead of perfect obedience. For Paul insists on the latter verse, “The word is nigh in the mouth, and in the heart, that the people may do it.” Now, it is clear that men’s hearts are strongly and obstinately opposed to the Law; and that in the Law itself is contained only a dead and deadly letter; how then could the literal doctrine have a place in the heart? But if God, by the Spirit of regeneration, corrects the depravity of the heart and softens its hardness, this is not the property of the Law, but of the Gospel. Again, because in the children of God, even after they are regenerated, there always abide the remainders of carnal desires, no mortal will be found who can perform the Law. But in the Gospel God receives, with fatherly indulgence, what is not absolutely perfect. The word of God, therefore, does not begin to penetrate into the heart, and to produce its proper fruit in the lips, until Christ shines upon us with His Spirit and gratuitous pardon. Wherefore Paul most truly concludes that this is the word of faith which is preached in the Gospel; both because the Law does not efficaciously lead men to God, and because the keeping of it is impossible, on account of its extreme rigor. But this is the peculiar blessing of the new covenant, that the Law is written on men’s hearts, and engraven on their inward parts; whilst that severe requirement is relaxed, so that the vices under which believers still labor are no obstacle to their partial and imperfect obedience being pleasant to God.

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