7 Yahweh your God will put all these curses on your enemies, and on those who hate you, who persecuted you.
For thus says the Lord Yahweh: Because you have clapped your hands, and stamped with the feet, and rejoiced with all the despite of your soul against the land of Israel;
Rejoice and be glad, daughter of Edom, that dwell in the land of Uz: The cup shall pass through to you also; you shall be drunken, and shall make yourself naked. The punishment of your iniquity is accomplished, daughter of Zion; he will no more carry you away into captivity: He will visit your iniquity, daughter of Edom; he will uncover your sins.
It will happen in that day, that I will make Jerusalem a burdensome stone for all the peoples. All who burden themselves with it will be severely wounded, and all the nations of the earth will be gathered together against it.
For the violence done to your brother Jacob, shame will cover you, and you will be cut off forever.
Thus says Yahweh: "For three transgressions of Edom, yes, for four, I will not turn away its punishment; Because he pursued his brother with the sword, And cast off all pity, And his anger raged continually, And he kept his wrath forever;
Thus says Yahweh: "For three transgressions of Tyre, yes, for four, I will not turn away its punishment; Because they delivered up the whole community to Edom, And didn't remember the brotherly covenant;
Thus says Yahweh: "For three transgressions of Damascus, yes, for four, I will not turn away its punishment; Because they have threshed Gilead with threshing instruments of iron;
Thus says the Lord Yahweh: Because the Philistines have dealt by revenge, and have taken vengeance with despite of soul to destroy with perpetual enmity;
Now, behold, I go to my people: come, [and] I will advertise you what this people shall do to your people in the latter days.
and tell the children of Ammon, Hear the word of the Lord Yahweh: Thus says the Lord Yahweh, Because you said, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was made desolate; and against the house of Judah, when they went into captivity:
Waters flowed over my head; I said, I am cut off. I called on your name, Yahweh, out of the lowest dungeon. You heard my voice; don't hide your ear at my breathing, at my cry. You drew near in the day that I called on you; you said, Don't be afraid. Lord, you have pleaded the causes of my soul; you have redeemed my life. Yahweh, you have seen my wrong; judge you my cause. You have seen all their vengeance and all their devices against me. You have heard their reproach, Yahweh, and all their devices against me, The lips of those that rose up against me, and their device against me all the day. See you their sitting down, and their rising up; I am their song. You will render to them a recompense, Yahweh, according to the work of their hands. You will give them hardness of heart, your curse to them. You will pursue them in anger, and destroy them from under the heavens of Yahweh.
Nebuchadrezzar the king of Babylon has devoured me, he has crushed me, he has made me an empty vessel, he has, like a monster, swallowed me up, he has filled his maw with my delicacies; he has cast me out. The violence done to me and to my flesh be on Babylon, shall the inhabitant of Zion say; and, My blood be on the inhabitants of Chaldea, shall Jerusalem say. Therefore thus says Yahweh: Behold, I will plead your cause, and take vengeance for you; and I will dry up her sea, and make her fountain dry. Babylon shall become heaps, a dwelling-place for jackals, an astonishment, and a hissing, without inhabitant.
I will render to Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, says Yahweh. Behold, I am against you, destroying mountain, says Yahweh, which destroy all the earth; and I will stretch out my hand on you, and roll you down from the rocks, and will make you a burnt mountain. They shall not take of you a stone for a corner, nor a stone for foundations; but you shall be desolate for ever, says Yahweh.
Thus says Yahweh of hosts: The children of Israel and the children of Judah are oppressed together; and all who took them captive hold them fast; they refuse to let them go. Their Redeemer is strong; Yahweh of Hosts is his name: he will thoroughly plead their cause, that he may give rest to the earth, and disquiet the inhabitants of Babylon.
For, behold, I begin to work evil at the city which is called by my name; and should you be utterly unpunished? You shall not be unpunished; for I will call for a sword on all the inhabitants of the earth, says Yahweh of Hosts.
It shall happen, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, says Yahweh, for their iniquity, and the land of the Chaldeans; and I will make it desolate forever. I will bring on that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah has prophesied against all the nations. For many nations and great kings shall make bondservants of them, even of them; and I will recompense them according to their deeds, and according to the work of their hands. For thus says Yahweh, the God of Israel, to me: take this cup of the wine of wrath at my hand, and cause all the nations, to whom I send you, to drink it. They shall drink, and reel back and forth, and be mad, because of the sword that I will send among them.
For Yahweh will have compassion on Jacob, and will yet choose Israel, and set them in their own land: and the foreigner shall join himself with them, and they shall cleave to the house of Jacob. The peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of Yahweh for servants and for handmaids: and they shall take them captive whose captives they were; and they shall rule over their oppressors. It shall happen in the day that Yahweh shall give you rest from your sorrow, and from your trouble, and from the hard service in which you were made to serve, that you shall take up this parable against the king of Babylon, and say, How has the oppressor ceased! the golden city ceased! Yahweh has broken the staff of the wicked, the scepter of the rulers; who struck the peoples in wrath with a continual stroke, who ruled the nations in anger, with a persecution that none restrained. The whole earth is at rest, [and] is quiet: they break forth into singing. Yes, the fir trees rejoice at you, [and] the cedars of Lebanon, [saying], Since you are laid low, no lumberjack is come up against us. Sheol from beneath is moved for you to meet you at your coming; it stirs up the dead for you, even all the chief ones of the earth; it has raised up from their thrones all the kings of the nations. All they shall answer and tell you, Are you also become weak as we? are you become like us? Your pomp is brought down to Sheol, [and] the noise of your viols: the worm is spread under you, and worms cover you. How you are fallen from heaven, day-star, son of the morning! How you are cut down to the ground, who laid the nations low! You said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God; and I will sit on the mountain of congregation, in the uttermost parts of the north; I will ascend above the heights of the clouds; I will make myself like the Most High. Yet you shall be brought down to Sheol, to the uttermost parts of the pit. Those who see you shall gaze at you, they shall consider you, [saying], "Is this the man who made the earth to tremble, who shook kingdoms; who made the world as a wilderness, and overthrew the cities of it; who didn't let loose his prisoners to their home?" All the kings of the nations, all of them, sleep in glory, everyone in his own house. But you are cast forth away from your tomb like an abominable branch, clothed with the slain, who are thrust through with the sword, who go down to the stones of the pit; as a dead body trodden under foot. You shall not be joined with them in burial, because you have destroyed your land, you have killed your people; the seed of evil-doers shall not be named forever. Prepare slaughter for his children for the iniquity of their fathers, that they not rise up, and possess the earth, and fill the surface of the world with cities. I will rise up against them, says Yahweh of Hosts, and cut off from Babylon name and remnant, and son and son's son, says Yahweh. I will also make it a possession for the porcupine, and pools of water: and I will sweep it with the broom of destruction, says Yahweh of Hosts. Yahweh of Hosts has sworn, saying, Surely, as I have thought, so shall it happen; and as I have purposed, so shall it stand: that I will break the Assyrian in my land, and on my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulder. This is the purpose that is purposed on the whole earth; and this is the hand that is stretched out on all the nations. For Yahweh of Hosts has purposed, and who shall annul it? and his hand is stretched out, and who shall turn it back?
Therefore it shall happen that, when the Lord has performed his whole work on Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.
Remember, Yahweh, against the children of Edom, The day of Jerusalem; Who said, "Raze it! Raze it even to its foundation!" Daughter of Babylon, doomed to destruction, He will be happy who rewards you, As you have served us. Happy shall he be, Who takes and dashes your little ones against the rock.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Deuteronomy 30
Commentary on Deuteronomy 30 Keil & Delitzsch Commentary
Nevertheless the rejection of Israel and its dispersion among the heathen were not to be the close. If the people should return to the Lord their God in their exile, He would turn His favour towards them again, and gather them again out of their dispersion, as had already been proclaimed in Deuteronomy 4:29. and Leviticus 26:40., where it was also observed that the extremity of their distress would bring the people to reflection and induce them to return.
Deuteronomy 30:1-3
“ When all these words, the blessing and the curse which I have set before thee, shall come .” The allusion to the blessing in this connection may be explained on the ground that Moses was surveying the future generally, in which not only a curse but a blessing also would come upon the nation, according to its attitude towards the Lord as a whole and in its several members, since even in times of the greatest apostasy on the part of the nation there would always be a holy seed which could not die out; because otherwise the nation would necessarily have been utterly and for ever rejected, whereby the promises of God would have been brought to nought, - a result which was absolutely impossible. “ And thou takest to heart among all nations ,” etc., sc., what has befallen thee - not only the curse which presses upon thee, but also the blessing which accompanies obedience to the commands of God, - “ and returnest to the Lord thy God, and hearkenest to His voice with all the heart ,” etc. (cf. Deuteronomy 4:29); “ the Lord will turn thy captivity, and have compassion upon thee, and gather thee again .” את־שׁבוּת שׁוּב does not mean to bring back the prisoners, as the more modern lexicographers erroneously suppose (the Kal שׁוּב never has the force of the Hiphil ), but to turn the imprisonment, and that in a figurative sense, viz., to put an end to the distress (Job 42:10; Jeremiah 30:8; Ezekiel 16:53; Psalms 14:7; also Psalms 85:2; Psalms 126:2, Psalms 126:4), except that in many passages the misery of exile in which the people pined is represented as imprisonment. The passage before us is fully decisive against the meaning to bring back the prisoners, since the gathering out of the heathen is spoken of as being itself the consequence of the “turning of the captivity;” so also is Jeremiah 29:14, where the bringing back ( השׁיב ) is expressly distinguished from it. But especially is this the case with Jeremiah 30:18, where “turning the captivity of Jacob's tents” is synonymous with having mercy on his dwelling-places, and building up the city, again, so that the city lying in ruins is represented as שׁבוּת , an imprisonment.
(Note: Hupfeld (on Psalms 14:7) has endeavoured to sustain the assertion that שׁבוּת is a later form for the older and simpler forms, שׁבי , שׁביה , by citing one single passage of the Old Testament. The abstract form of שׁבי is שׁבית , imprisonment (Numbers 21:29), then prisoners. This form has been substituted by Jeremiah for שׁבוּת in one passage, viz., Deuteronomy 32:44; and the Masoretic punctuators were the first to overlook the difference in the two words, and point them promiscuously.)
Deuteronomy 30:4-5
The gathering of Israel out of all the countries of the earth would then follow. Even though the rejected people should be at the end of heaven, the Lord would fetch them thence, and bring them back into the land of their fathers, and do good to the nation, and multiply them above their fathers. These last words show that the promised neither points directly to the gathering of Israel from dispersion on its ultimate conversion to Christ, nor furnishes any proof that the Jews will then be brought back to Palestine. It is true that even these words have some reference to the final redemption of Israel. This is evident from the curse of dispersion, which cannot be restricted to the Assyrian and Babylonian captivities, but includes the Roman dispersion also, in which the nation continues still; and it is still more apparent from the renewal of this promise in Jeremiah 32:37 and other prophetic passages. But this application is to be found in the spirit, and not in the latter. For if there is to be an increase in the number of the Jews, when gathered out of their dispersion into all the world, above the number of their fathers, and therefore above the number of the Israelites in the time of Solomon and the first monarchs of the two kingdoms, Palestine will never furnish room enough for a nation multiplied like this. The multiplication promised here, so far as it falls within the Messianic age, will consist in the realization of the promise given to Abraham, that his seed should grow into nations (Genesis 17:6 and Genesis 17:16), i.e., in the innumerable multiplication, not of the “Israel according to the flesh,” but of the “Israel according to the spirit,” whose land is not restricted to the boundaries of the earthly Canaan or Palestine (see p. 144). The possession of the earthly Canaan for all time is nowhere promised to the Israelitish nation in the law (see at Deuteronomy 11:21).
Deuteronomy 30:6
The Lord will then circumcise their heart, and the heart of their children (see Deuteronomy 10:16), so that they will love Him with all their heart. When Israel should turn with true humility to the Lord, He would be found of them, - would lead them to true repentance, and sanctify them through the power of His grace, - would take away the stony heart out of their flesh, and give them a heart of flesh, a new heart and a new spirit, - so that they should truly know Him and keep His commandments (vid., Ezekiel 11:19; Ezekiel 36:26; Jeremiah 31:33. and Deuteronomy 32:39.). “ Because of thy life ,” i.e., that thou mayest live, sc., attain to true life. The fulfilment of this promise does not take place all at once. It commenced with small beginnings at the deliverance from the Babylonian exile, and in a still higher degree at the appearance of Christ in the case of all the Israelites who received Him as their Saviour. Since then it has been carried on through all ages in the conversion of individual children of Abraham to Christ; and it will be realized in the future in a still more glorious manner in the nation at large (Romans 11:25.). The words of Moses do not relate to any particular age, but comprehend all times. For Israel has never been hardened and rejected in all its members, although the mass of the nation lives under the curse even to the present day.
Deuteronomy 30:7
But after its conversion, the curses, which had hitherto rested upon it, would fall upon its enemies and haters, according to the promise in Genesis 12:3.
Israel would then hearken again to the voice of the Lord and keep His commandments, and would rejoice in consequence in the richest blessing of its God. In the expression, ושׁמעתּ תשׁוּב אתּה (“ thou shalt return and hearken ”), תּשׁוּב (“ thou shalt return ”) has an adverbial signification. This is evident from the corresponding expression in Deuteronomy 30:9, “for Jehovah will again rejoice over thee” (lit., “will return and rejoice”), in which the adverbial signification is placed beyond all doubt.
Deuteronomy 30:8-10 contain the general thought, that Israel would then come again into its normal relation to its God, would enter into true and perfect covenant fellowship with the Lord, and enjoy all the blessings of the covenant.
Deuteronomy 30:9
Deuteronomy 30:9 is a repetition of Deuteronomy 28:11. The Lord will rejoice again over Israel, to do them good (vid., Deuteronomy 28:63), as He had rejoiced over their fathers. The fathers are not the patriarchs alone, but all the pious ancestors of the people.
Deuteronomy 30:10
A renewed enforcement of the indispensable condition of salvation.
The fulfilment of this condition is not impossible, nor really very difficult. This natural though leads to the motive, which Moses impresses upon the hearts of the people in Deuteronomy 30:11-14, viz., that He might turn the blessing to them. God had done everything to render the observance of His commandments possible to Israel. “ This commandment ” (used as in Deuteronomy 6:1 to denote the whole law) is “ not too wonderful for thee ,” i.e., is not too hard to grasp, or unintelligible (vid., Deuteronomy 17:8), nor is it too far off: it is neither in heaven , i.e., at an inaccessible height; nor beyond the sea , i.e., at an unattainable distance, at the end of the world, so that any one could say, Who is able to fetch it thence? but it is very near thee, in thy mouth and in thy heart to do it . It not only lay before the people in writing, but it was also preached to them by word of mouth, and thus brought to their knowledge, so that it had become a subject of conversation as well as of reflection and careful examination. But however near the law had thus been brought to man, sin had so estranged the human heart from the word of God, that doing and keeping the law had become invariably difficult, and in fact impossible; so that the declaration, “the word is in thy heart,” only attains its full realization through the preaching of the gospel of the grace of God, and the righteousness that is by faith; and to this the Apostle Paul applies the passage in Romans 10:8.
In conclusion, Moses sums up the contents of the whole of this preaching of the law in the words, “life and good, and death and evil,” as he had already done at Deuteronomy 11:26-27, in the first part of this address, to lay the people by a solemn adjuration under the obligation to be faithful to the Lord, and through this obligation to conclude the covenant afresh. He had set before them this day life and good (“ good ” = prosperity and salvation), as well as death and evil ( רע , adversity and destruction), by commanding them to love the Lord and walk in His ways. Love is placed first, as in Deuteronomy 6:5, as being the essential principle of the fulfilment of the commandments. Expounding the law was setting before them life and death, salvation and destruction, because the law, as the word of God, was living and powerful, and proved itself in every man a power of life or of death, according to the attitude which he assumed towards it (vid., Deuteronomy 32:47). נדּח , to permit oneself to be torn away to idolatry (as in Deuteronomy 4:19).
As Deuteronomy 4:26; Deuteronomy 8:19. He calls upon heaven and earth as witnesses (Deuteronomy 30:19, as in Deuteronomy 4:26), namely, that he had set before them life and death. וּבחרתּ , in Deuteronomy 30:19, is the apodosis: “ therefore choose life .”
חיּיך הוּא כּי , for that (namely, to love the Lord) is thy life , that is, the condition of life, and of long life, in the promised land (vid., Deuteronomy 4:40).