Второзаконие 30

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 Deu 4:29. and Lev 26:40., where it was also observed that the extremity of their distress would bring the people to reflection and induce them to return. Deu 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. Deu 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…

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, Deu 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, Luk 15:17. (2.) It consists in sincere conversion. The effect of the consideration cannot but be godly sorrow and shame, Eze 6:9; Eze 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, Deu 30:2. If thou turn (Deu 30:10) with all thy heart and with all thy soul. We…

30:1-10 Repentance was the only solution to the threat of judgment. The possibility of blessing and the prevention of judgment both depended on a proper relationship with the Lord. 30:1 These blessings and curses: See 27:1–28:68.