Deuteronomy 30

And in the new generation, though there might be a much larger number of true believers, yet, speaking of the people generally, the Lord had not given them “a heart to perceive, and eyes to see, and ears to hear,” unto the very day on which Moses wrote; but there were still among them both individuals and families in whom there was “an evil heart of unbelief,” ((Hebrews 3:12).) a root bearing “gall and wormwood.” Such a one might “bless himself in his heart,” and say, as all hypocrites are wont to do, “I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst,” &c. Such may deceive themselves, but the Lord will not spare them in the day in which he visits, either for national sins or personal transgressions.

The closing verse of this chapter contains a most important admonition, though its connexion with the rest is not very clear. The author of this exposition would connect it thus: should any curiously inquire the time when these judgments might be expected, or question the equity of the divine proceedings in their infliction, the inspired writer silences all such inquiries by saying, “The secret things (such as he hath not revealed) belong unto the Lord our God, but those things which are revealed to us and to our children for ever, that we (and they) may do all the words of this law;” a reproof not unsimilar to that which our Lord, in a certain case, gave to his disciples, “What is that to thee? follow thou me.” ((John 21:22).) So again, when they asked him, “Lord, wilt thou at this time restore the kingdom to Israel?” his reply was, “It is not for you to know the times and seasons, which the Father hath put in his own power.” ((Acts 1:6-7).) It is always impertinent for servants to inquire into the designs of their masters, or into the motives of their conduct; into those of the Almighty, angels dare not pry, and mortals ought not. Speaking of the volume of the divine decrees, which he represents as chained to the eternal throne, Dr. Watts beautifully represents Gabriel himself as not presuming to look therein. “‘Not Gabriel asks the reason why, Nor God the reason gives; Nor dare the favourite angel pry Between the folded leaves.”—Lyrics, Hy.

3. Chap., XXX. Ver. 1-20. Promises of mercy to Israel, on their repentance.—This short recapitulatory chapter gives encouragement to hope, that after all the judgments that Israel had brought upon themselves, their destruction would not be final; and that hope is so much strengthened by various passages in the prophets, and especially in St. Paul’s Epistle

Notes on the verses

Ver. 12. That thou shouldest enter into covenant.—To enter into a covenant is, literally, to pass between the parts of the sacrifice slain on these occasions. See the exposition of (Genesis 15:12-21). Ver. 18. Gall.—“rin, or, ‘a poisonous herb.” A gall, in natural history, is an excrescence formed by insects on the trunks of trees, &c.; those of the oak are used in making black ink, and sometimes in medicine, as a powerful astringent; some are probably very bitter, whence the proverb. Ver. 19. Add drunkenness.—A very forcible metaphor, denoting the natural progress and increasing avidity of sinful passions and depraved inclinations; which lead men to drink down iniquity as the drunkard doves his liquor, without regard to consequences. Some render, ‘to add thirst to drunkenness;’ and then it implies the insatiableness of men’s sinful passions, which hanker for more and more indulgences after the greatest excesses, }—Bagster. Ver. 23. The whole land is brimstone, and salt, and burning.—The effect of salt, where it abounds, on vegetation, is described by burning. Thus Volney, speaking of the borders of the Asphaltic Lake, or Dead sea, says, “The true cause of the absence of vegetables and animals is, the acrid saltness of its waters, which is infinitely greater than that of the sea.”—Orient. Cust. No. 71. Ver. 26. Whom he had not given unto them.—Margin, Or, “who had not given (Hebrew, divided) unto them (any portion)’ i.e. gods from whom they had received no benefits; no manna, no quails, no miraculous cases, no promised land.

na cs oe Chap. XXX. Ver. 4. From thence, &c.—[As this promise refers to a return from a captivity among all nations, consequent? it cannot be exclusively the re-possession of their land Babylonish captivity which is intended; and it must be different from that which was consequent on their return from Babylon. Nor at that period could it be said that they were multiplied more than their fathers, or, as the Hebrew imports, made greater than their fathers, when after their return, they were tributary to the Persians, and afterwards fell under the power of the Greeks, under whom they suffered much; nor have their hearts, as a nation, yet been circumcised,]—Bagster. Ver. 11. Is not hidden.—Not wonderful, or difficult of comprehension: for though there are mysteries, and deep ones, in the doctrines of divine truth, referred to; nothing can be plainer there are none in the moral precepts he than the ten Commands.