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繁體中文
英語原文
One would have thought that the threatenings in the close of the foregoing chapter had made a full end of the people of Israel, and had left their case for ever desperate; but in this chapter we have a plain intimation of the mercy God had in store for them in the latter days, so that mercy at length rejoices against judgment, and has the last word. Here we have, I. Exceedingly great and precious promises made to them, upon their repentance and return to God, De 30:1-10. II. The righteousness of faith set before them in the plainness and easiness of the commandment that was now given them, De 30:11-14. III. A fair reference of the whole matter to their choice, De 30:15-20, etc.
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Promises to the Penitent (1451 BC)
繁體中文
對悔改者的應許（主前1451年）
¹ 我所陳明在你面前的這一切咒詛都臨到你身上；你在耶和華─你神追趕你到的萬國中必心裏追念祝福的話； ² 你和你的子孫若盡心盡性歸向耶和華─你的神，照著我今日一切所吩咐的聽從他的話； ³ 那時，耶和華─你的神必憐恤你，救回你這被擄的子民；耶和華─你的神要回轉過來，從分散你到的萬民中將你招聚回來。 ⁴ 你被趕散的人，就是在天涯的，耶和華─你的神也必從那裏將你招聚回來。 ⁵ 耶和華─你的神必領你進入你列祖所得的地，使你可以得著；又必善待你，使你的人數比你列祖眾多。 ⁶ 耶和華─你神必將你心裏和你後裔心裏的污穢除掉，好叫你盡心盡性愛耶和華─你的神，使你可以存活。 ⁷ 耶和華─你的神必將這一切咒詛加在你仇敵和恨惡你、逼迫你的人身上。 ⁸ 你必歸回、聽從耶和華的話，遵行他的一切誡命，就是我今日所吩咐你的。 ⁹ 耶和華─你神必使你手裏所辦的一切事，並你身所生的、牲畜所下的、地所產的，綽綽有餘；因為耶和華必再喜悅你，降福與你，像從前喜悅你列祖一樣。 ¹⁰ 你若聽從耶和華─你神的話，謹守這律法書上所寫的誡命律例，又盡心盡性歸向耶和華─你的神。
這幾節聖經可從兩方面來看：或視為有條件的應許，或視為無條件的預言。
一、此處主要當看作有條件的應許，如此便屬於一切人、一切民族，不單屬於以色列；其用意是要叫我們確知：最大的罪人只要悔改歸正，罪必蒙赦，並得以恢復神面上的恩光。這正是恩典之約的要旨——在犯過之時仍為悔改留有餘地，並應許悔改即得赦免；這是無罪之約所沒有的。現在我們當注意：
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作為這些應許條件的悔改，是怎樣描述的。（1）這悔改始於切實的思想（申 30:1）：「你必……心裏追念」，追念那從前忘記或不以為意的事。注意，思想乃是歸正的第一步。以賽亞書 46:8 說：你們這些悖逆的人，應當回想。 浪子先醒悟過來，然後才回到父親那裏。他們當追念的，就是祝福與咒詛。罪人若肯認真思想自己因罪所失去的福樂、所招致的禍患，又思想藉悔改可逃脫那禍患、復得那福樂，他們就不會遲延歸向耶和華他們的神。浪子思念祝福與咒詛——當他想到眼前的貧窮，與父家裏豐盛的糧食之時（路 15:17）。（2）悔改在於真誠的歸回。思想的結果不能不是敬虔的憂傷與慚愧（結 6:9，7:16）。但悔改的生命與靈魂——缺少了它，再激烈的表示也不過是兒戲——乃是歸向耶和華我們的神（申 30:2）。你若歸回（申 30:10）就當盡心盡性。我們必須重新歸向神為我們的主與君王，承認對他的倚靠如對父與恩主，重新獻身於他為我們至高的目的，並恢復與他作我們立約之神的相交。我們必須從一切與神對立、與神相爭的事上歸向他。在這歸回之中，我們必須正直——以心以性；必須全然——盡心盡性。（3）這悔改由對神聖潔旨意恒久的順服來證明：你若聽從他的話（申 30:2），你和你的子孫；因為我們自己盡本分還不夠，必須教養並引導兒女也盡本分。或者這也作為祝福臨到兒女的條件——只要他們的兒女忠於本分。〔一〕這順服必須以神為對象：你要聽從他的話（申 30:8），側耳而聽（申 30:10）。〔二〕必須真誠、甘心而完全：盡心盡性（申 30:2）。〔三〕必須出於愛的原則，而這愛也必須盡心盡性（申 30:6）。神所察看、所要求的，正是心與性；非此不可，且須全備，否則不取。〔四〕必須無所不包：照著我今日一切所吩咐你的（申 30:2），又說遵行他的一切誡命（申 30:8）；因為凡任憑自己在任何一條誡命上違犯的，就使自己擔當了輕忽全部的罪責（雅 2:10）。正直的心看重神的一切訓詞（詩 119:6）。
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在悔改之時所應許的恩惠是甚麼。他們雖因患難困苦被帶到神面前——被趕散到的萬國之中（申 30:1）——神仍要恩慈地悅納他們；因為患難之臨到，正是為領我們悔改。他們雖被趕散到天涯，他們悔改的禱告仍要達到神施恩的耳中，他的恩惠也必在那裏尋見他們（申 30:4）。Undique ad cælos tantundem est viæ—從任何地方到天上的路程都是一樣的。 尼希米為分散的以色列人禱告時，正是憑這應許懇求（尼 1:9）。此處應許：（1）神必憐恤他們，視他們為可憐的對象（申 30:3）。對於仍舊在罪中行惡的罪人，神滿懷義憤（申 29:20）；但對於悔改自責的人，他卻大有憐恤（耶 31:18, 20）。真誠悔改的人可從我們神那永不斷絕、且洋溢滿溢的憐憫與慈愛中得極大的激勵。（2）他必救回他們被擄的子民，將他們從所分散到的萬民中招聚回來（申 30:3），無論相距多遠（申 30:4）。有一位亞蘭文意譯者將此應許應用於彌賽亞，如此解說：耶和華的話必藉大祭司以利亞的手招聚你們，又必藉彌賽亞君王的手帶領你們；因為這正是神與他所立之約的內容——他要使雅各歸回，使以色列中保全的歸回（賽 49:6）。他捨命而死，也是為此目的——要將神四散的子民聚集歸一（約 11:51–52）。萬民必歸順他。（3）他必領他們再進入自己的地（申 30:5）。注意，悔改的罪人不僅從患難中被解救出來，更在神的恩中恢復真正的福樂。他們被領進去得為業的那地，雖非與我們始祖亞當曾擁有又被逐出的那地完全相同，卻在某些方面更美。（4）他必善待他們（申 30:5），又再喜悅他們，降福與他們（申 30:9）。因為罪人悔改歸正之時，天上大有喜樂：浪子的父親歡喜快樂地善待他。（5）他必使他們人數增多（申 30:5），且當他們繁衍之時，叫各人的口都有糧食：他必使他們手裏所辦的一切事綽綽有餘（申 30:9）。全國的悔改與改革必帶來全國的豐足、平安與繁榮。所應許的是：耶和華必使你牲畜所下的、地所產的，豐盛有餘，成為美福。許多人豐足反而受害；愚昧人的繁盛反毀滅自己。惟有當神賜恩使我們為他的榮耀而善用豐足之時，那才是真福。（6）他必把他們從前所受的咒詛轉移到他們的仇敵身上（申 30:7）。當神招聚他們重建之時，他們必遭遇許多反對；但從前壓在他們身上的咒詛，反要成為他們的保障——就是傾倒在他們的對頭身上。那令人戰兢的杯必從他們手中奪去，交給那苦待他們的人（賽 51:22–23）。（7）他必賜恩改變他們的心，並在那裏掌權（申 30:6）：耶和華─你神必將你心裏……的污穢除掉，好叫你愛耶和華。 注意，〔一〕心必須受割禮才能愛神。肉體的污穢必須除去，正如亞蘭文意譯所說的，心中的愚昧也必須除掉。參西 2:11–12，羅 2:29。割禮乃是約的印記；當心因這約被緊緊繫於這本分之時，便是受了割禮而愛神。〔二〕為心行割禮、並將神的愛澆灌在心裏，乃是神恩典的工作；這恩典賜給一切悔改、竭力尋求的人。不但如此，第 30:8 看來更是一項應許，而非僅僅誡命：你必歸回、聽從耶和華的話。 那要求我們歸回的，也應許賜恩使我們能歸回；這恩典若不生效，責任便在我們自己。恩典之約之所以美好周全，正在於約中所要求的一切，也都蒙應許。你們當因我的責備回轉；看哪，我要將我的靈澆灌你們（箴 1:23）。
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摩西在此稱神為耶和華─你神，於申 30:1–10 中凡十二次之多，這頗堪玩味：（1）悔改的人可從自己與神的關係中，得著歸向神的指引與激勵。耶 3:22：看哪，我們來到你這裏，因為你是耶和華─我們的神；所以我們理當來到你這裏，除此還能往何處去？也因此我們盼望在你面前蒙恩。（2）凡從神那裏叛離的人，只要歸向他、行起初所行的，就必恢復從前的尊榮與福樂。把那上好的袍子快拿出來給他穿。 在前一章的警戒中，神一貫被稱為耶和華——大能的神、審判全地的主；但在本章的應許裏，卻稱為耶和華─你神——滿有恩典的神、與你立約的神。
二、這段經文也可看作論到猶太人悔改與復興的預言：當這一切事臨到你之後（申 30:1）——先是祝福，後是咒詛——那時所存留的憐憫便要發動。他們的心雖然可悲地剛硬，神的恩典卻能使之軟化改變；於是他們的景況雖然可悲地悽慘，神的護理卻要補足他們一切的困苦。如今：1. 這事確已應驗於他們從巴比倄被擄歸回之時。以法蓮從前與偶像連合，如今竟 renounce 偶像，說：我與偶像還有甚麼關涉呢？ 這是何等奇妙的悔改與改革的例證。那次被擄有效地醫治了他們拜偶像的病；於是神再把他們栽於本地，善待他們。但 2. 有人以為這事將來還要在如今分散各處的猶太人歸主之時進一步應驗——他們為其祖宗釘死基督之罪懊悔，藉著他歸向神，並歸入基督教會。但唉！耶和華行這事、誰能存活呢？
英語原文
Promises to the Penitent (1451 BC)
¹ And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee,
² And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;
³ That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.
⁴ If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee:
⁵ And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers.
⁶ And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.
⁷ And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee.
⁸ And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day.
⁹ And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers:
¹⁰ If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul.
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, De 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, Lu 15:17. (2.) It consists in sincere conversion. The effect of the consideration cannot but be godly sorrow and shame, Eze 6:9,7:16. 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, De 30:2. If thou turn (De 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 (De 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 (De 30:8), and hearken to it, De 30:10. [2.] It must be sincere, and cheerful, and entire: With all thy heart, and with all thy soul, De 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, De 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, De 30:2, and again De 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, Ps 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 (De 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, De 30:4. Undique ad cælos tantundem est viæ—From every place there is the same way to heaven. This promise Nehemiah pleads in his prayer for dispersed Israel, Ne 1:9. It is here promised, (1.) That God would have compassion upon them, as proper objects of his pity, De 30:3. Against sinners that go on in sin God has indignation (De 29:20), but on those that repent and bemoan themselves he has compassion, Jer 31:18,20. 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 (De 30:3), though ever so remote, De 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 11:51,52. To him shall the gathering of the people be. (3.) That he would bring them into their land again, De 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 (De 30:5) and rejoice over them for good, De 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 (De 30:5), and that, when they grew numerous, every mouth might have meat: he would make them plenteous in every work of their hand, De 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, De 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 51:22,23. (7.) That he would give them his grace to change their hearts, and rule there (De 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 2:11,12, Ro 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 (De 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, Pr 1:23.
3. It is observable how Moses here calls God the Lord thy God twelve times in De 30:1-10, 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 (De 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?
11-20
The Advantages of Revelation (1451 BC)
繁體中文
啟示的益處（主前1451年）
¹¹ 我今日所吩咐你的誡命，不是你難行的，也不是離你遠的；
¹² 不是在天上，使你說：誰替我們上天取下來，使我們聽見可以遵行呢？
¹³ 也不是在海外，使你說：誰替我們過海取了來，使我們聽見可以遵行呢？
¹⁴ 這話卻離你甚近，就在你口中，在你心裏，使你可以遵行。
摩西在此從誡命的清晰和容易這個角度，勸勉他們順服。
I. 這話對於摩西的律法是真實的。他們絕不能以神所吩咐的難以明白或難以實行、無法認知或無法遵行，作為不順服的藉口（De 30:11）：這誡命不是隱藏的，也不是離你遠的。即是說，不必差遣使者上天（De 30:12），去查問當做甚麼才能討神的喜悅；也不必航海過去（De 30:13），如同那些哲學家為了追求學問而跋涉許多遙遠的地域；不，你不必受那樣的勞苦和花費；這誡命也不是只有擁有豐厚家產或出眾才智的人才能達到的，而是離你甚近（De 30:14）。它已記在你的書卷上，清楚地寫在版上，使那奔跑的人也能閱讀；你祭司的嘴唇當存記這知識，每逢遇到疑難，你可以在他們口中尋求律法（Mal 2:7）。它不是用陌生的語言傳達的；而是在你口中，就是說，在你日常所用的通俗言語之中，使你可以聽見被誦讀，並在兒女之間自然地談論。它不是包裹在晦澀的措辭或令人困惑的圖像、或象形文字之中，而是在你心裏；它是用一種與你的理解力相稱的方式傳遞的，甚至與最卑微之人的理解力相稱。第二，"這誡命對你並非太難或太沉重"：七十士譯本如此翻譯（De 30:11）。你不必說："倒不如嘗試升上天去，或乘著清晨的翅膀飛到海極，去遵行這律法的一切話"；不，事實並非如此；這並不像一些心懷不軌之人所形容的那種無法忍受的軛。與基督的軛相比（Ac 15:10），它誠然是沉重的軛，但與鄰近列國拜偶像的儀式相比卻不然。神親自向他們申明，他並沒有使他們因獻祭而服事，也沒有因馨香祭而使他們疲乏（Isa 43:23, Mic 6:3）。但他特別論到道德律及其誡命："這話離你甚近，與自然律相符，若人肯留心，這自然律本可存在每個人的心中和口中。在你裏面有同意律法是善的那種天性*（Ro 7:16）。因此你沒有理由抱怨在遵守律法上有任何無法克服的困難。"
II. 這話對於基督的福音也是真實的。使徒將此話應用於福音，並將其作為本乎信的義的言語（Ro 10:6-8）。許多人認為這正是摩西在此主要所指的；因為他曾寫了基督（Joh 5:46）。如今在福音之下，神所吩咐的就是要我們信他兒子耶穌基督的名（1Jo 3:23）。我們若問，如同那瞎子所問的：*主啊，他是誰？*或他在哪裏，好使我們信他？（Joh 9:36），這段經文便給了答案：我們不必升到天上去把他帶下來，因為他已在道成肉身中從天降下；也不必下到深淵去把他帶上來，因為他已從死裏復活。這話卻離我們甚近，基督就在這話語之中；因此我們若心裏信神叫死人復活，信應許中的彌賽亞在肉身與復活的事都已應驗在我們的主耶穌身上，並如此領受他，又口裏承認他，那麼基督就與我們同在，我們必將得救。那稱我們為義的主是近的，極其相近。律法是清晰而容易的，但福音更是如此。
¹⁵ 看哪，我今日將生與福，死與禍，陳明在你面前。
¹⁶ 吩咐你愛耶和華你的神，遵行他的道，謹守他的誡命、律例、典章，使你可以存活，人數增多，耶和華你神就必在你所要進去得為業的地上賜福與你。
¹⁷ 倘若你心裏偏離，不肯聽從，卻被勾引去敬拜事奉別神，
¹⁸ 我今日宣告你們必要滅亡，在你過約但河進去得為業的地上，你的日子必不長久。
¹⁹ 我今日呼天喚地向你作見證：我將生死禍福陳明在你面前，所以你要揀選生命，使你和你的後裔都得存活；
²⁰ 且愛耶和華你的神，聽從他的話，專靠他，因為他是你的生命，你的日子長久也在乎他。這樣，你就可以在耶和華向你列祖亞伯拉罕、以撒、雅各起誓應許給他們的地土上居住。
摩西在此以極明亮的光和極強烈的火焰作結，為要使他所傳講的信息（若可能的話）能進入這群不思想之百姓的悟性與情感之中。還有甚麼比這更感人、更可能留下深刻而持久印象的話呢？他對待他們的方式如此合理、如此審慎、如此充滿感情，且各方面都如此適合達到目的，這充分表明他是何等認真，並使他們的不順服無可推諉。
I. 他極其公正地陳明情況。他就此事向他們申明，彷彿問他們：他豈不是已將事情擺得如他們所願的那樣清楚嗎？第一，每個人都渴望得著生命與福分，逃避死亡與禍患，渴望幸福，畏懼痛苦。"好，"他說，"我已將得著你們所渴望的一切幸福、並逃避一切痛苦的途徑指示你們。只要順服，一切都必亨通，毫無差錯。"我們的始祖吃了禁果，本想藉此獲得分別善惡樹的知識；但他們所得的知識是何等悲慘——因失去善而認識善，因感受惡而認識惡。然而神對人是何等充滿憐憫，他沒有任憑人沉溺於自己的錯覺中，反而藉著他的話語，賜給人一種對善惡的認識，使人若非自取其咎，必永遠得福。第二，每個人都在其行動中受盼望和畏懼的驅使和管治——對善的盼望和對惡的畏懼，無論是實在的還是表面的。"如今，"摩西說，"我已嘗試了兩條途徑；你們若肯因順服必然帶來的益處而被吸引順服，或因不順服必然帶來的毀滅而被驅使順服——你們若肯受任何一種方式感動，就必緊緊跟隨神和你們的本分；但你們若不肯，就完全無可推諉了。"那麼，讓我們聽取這整件事的結論吧。（1）若他們和他們的子孫愛神、事奉神，他們就必存活並得福（De 30:16）。他們若愛神，並以遵守他的誡命來證明其愛的真誠——他們若以良心謹守誡命，並出於愛的原則而行——那麼神必善待他們，他們必因他的愛和賜福而極其有福。（2）若他們或他們的子孫在任何時候偏離神、離棄他的事奉、並敬拜別神，這必使他們歸於毀滅（De 30:17,18）。請注意，毀滅的威脅不是針對他們在具體本分上每一次的失敗，而是針對背道和拜偶像：雖然每一次違背誡命都當受咒詛，但使國家滅亡的，唯有那違背婚約的罪。新約的要旨大致相同；新約照樣將生與死、福與禍擺在我們面前；信而受洗的必然得救，不信的必被定罪（Mk 16:16）。而這信心包含了愛與順服。凡恆心行善，尋求榮耀、尊貴和不能朽壞之福的，神就以永生報應他們。惟有結黨不順從真理，反順從不義的（這實際上就是敬拜事奉別神），必遭受那永生神的震怒與憤恨，其後果必是不朽之靈魂的患難與困苦（Ro 2:7-9）。
II. 既已如此陳明情況，他便公正地將選擇擺在他們面前，並指示他們當作明智的揀選。他呼天喚地為他對他們公正而信實的行事作見證（De 30:19）。他們不能不承認，無論結果如何，他都已盡了自己的本分；因此，為使他們也能盡其本分，他囑咐他們要揀選生命，就是揀選遵行本分，這便成為他們的生命。請注意，第一，揀選生命的人必得著生命：那些揀選神的恩寵和與神的相交作為他們的幸福，並按當行的途徑追求這揀選的人，必得著他們所揀選的。第二，那些未得著生命和幸福的人只能怪自己；他們若在生命被擺在面前供其揀選時揀選了它，本可擁有；但他們滅亡，是因為他們定意滅亡；也就是說，因為他們不喜悅那按所提出的條件應許給他們的生命。
III. 在 De 30:20，第一，他簡要地向他們指明他們的本分是甚麼——愛神，並愛他為主——一位至為可愛的主宰，以及愛他為他們的神——一位與他們立約的神；並以聽從他的話（在一切事上）作為這愛的憑據，藉著在這愛與順服上的恆忍來專靠他，在情感和行為上永不離棄他。第二，他向他們指明這本分有何理由，並從以下幾方面考慮：（1）他們對神的倚賴：*他是你的生命，你日子的長久也在乎他。*他賜生命、保全生命、恢復生命，並以他的大能延長生命——雖然這生命是脆弱的，又以他的忍耐延長生命——雖然這生命是已喪失的；他以他的安慰使生命甘甜，並是生命的主宰；我們的氣息在他手中。因此我們有責任保守自己常在他的愛中；因為以他為友是好的，以他為敵是可怕的。（2）他們對他的義務，因為他向其列祖所應許的迦南地已起誓為證。以及（3）他們對他的期望，相信他必履行那應許："愛神，並事奉他，使你可以居住在那應許之地，你當確信他能賜予那地，並以那為你的生命、為你日子長久的主來扶持你。"這一切都是勸勉我們繼續愛和順服那賜憐憫之神的理由。
英語原文
The Advantages of Revelation (1451 BC)
¹¹ 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.
Moses here urges them to obedience from the consideration of the plainness and easiness of the command.
I. This is true of the law of Moses. They could never plead in excuse of their disobedience that God had enjoined them that which was either unintelligible or impracticable, impossible to be known or to be done (De 30:11): It is not hidden from thee. That is, not send messengers to heaven (De 30:12), to enquire what thou must do to please God; nor needest thou go beyond sea (De 30:13), as the philosophers did, that travelled through many and distant regions in pursuit of learning; no, thou art not put to that labour and expense; nor is the commandment within the reach of those only that have a great estate or a refined genius, but it is very nigh unto thee, De 30:14. It is written in thy books, made plain upon tables, so that he that runs may read it; thy priests' lips keep this knowledge, and, when any difficulty arises, thou mayest ask the law at their mouth, Mal 2:7. It is not communicated in a strange language; but it is in thy mouth, that is, in the vulgar tongue that is commonly used by thee, in which thou mayest hear it read, and talk of it familiarly among thy children. It is not wrapped up in obscure phrases or figures to puzzle and amuse thee, or in hieroglyphics, but it is in thy heart; it is delivered in such a manner as that it is level to thy capacity, even to the capacity of the meanest." 2. "It is not too hard nor heavy for thee:" so the Septuagint reads it, De 30:11. Thou needest not say, "As good attempt to climb to heaven, or flee upon the wings of the morning to the uttermost part of the sea, as go about to do all the words of this law:" no, the matter is not so; it is no such intolerable yoke as some ill-minded people represent it. It was indeed a heavy yoke in comparison with that of Christ (Ac 15:10), but not in comparison with the idolatrous services of the neighbouring nations. God appeals to themselves that he had not made them to serve with an offering, nor wearied them with incense, Isa 43:23, Mic 6:3. But he speaks especially of the moral law, and its precepts: "That is very nigh thee, consonant to the law of nature, which would have been found in every man's heart, and every man's mouth, if he would but have attended to it. There is that in thee which consents to the law that it is good, Ro 7:16. Thou hast therefore no reason to complain of any insuperable difficulty in the observance of it."
II. This is true of the gospel of Christ, to which the apostle applies it, and makes it the language of the righteousness which is of faith, Ro 10:6-8. And many think this is principally intended by Moses here; for he wrote of Christ, Joh 5:46. This is God's commandment now under the gospel that we believe in the name of his Son Jesus Christ, 1Jo 3:23. If we ask, as the blind man did, Lord, who is he? or where is he, that we may believe on him? (Joh 9:36), this scripture gives an answer, We need not go up to heaven, to fetch him thence, for he has come down thence in his incarnation; nor down to the deep, to fetch him thence, for thence he has come up in his resurrection. But the word is nigh us, and Christ in that word; so that if we believe with the heart that the promises of the incarnation and resurrection of the Messiah are fulfilled in our Lord Jesus, and receive him accordingly, and confess him with our mouth, we have then Christ with us, and we shall be saved. He is near, very near, that justifies us. The law was plain and easy, but the gospel much more so.
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, De 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, De 30:17,18. 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, Mk 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, Ro 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, De 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 De 30:20, 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.
人讀了前一章末了的警誡，或許會以為以色列民已被全然滅盡，他們的結局已永遠絕望；但本章明顯指出神在末後的日子為他們所存留的憐憫，以致憐憫至終向審判誇勝，並有最後的發言權。本章包含：一、向他們作出的極大、極寶貴的應許——只要他們悔改歸向神（申三十1–10）。二、因信而得的義擺在他們面前，顯於如今所賜誡命的簡明與容易（申三十11–14）。三、把整件事公正地交給他們自己選擇（申三十15–20等）。