Seventh-day Adventist Bible CommentaryDeuteronomy 30

Call them to mind. Literally, “bring them back to thy heart.” Note the same expression in 1 Kings 8:47. It would be necessary for them to meditate upon the causes of their exile and their relation to Jehovah as a preliminary to their restoration to God’s favor (see Lev. 26:40; Deut. 4:29, 30).

Return. There must also be a turning away from sin and a return to the worship of Jehovah (see Neh. 1:8, 9). Sincerity would be reflected in obedience.

Turn thy captivity. Compare Ps. 14:7; 85:1–3; 126:1, 4; Eze. 16:53. It is not a deliverance from physical captivity that is most important, but rather deliverance from captivity to sin (see Ps. 41:4; Jer. 3:22; 17:14; Hosea 14:4; Matt. 13:15).

The outmost parts of heaven. The prophet Nehemiah refers to the promise of this verse (Neh. 1:8, 9). For a similar expression see Deut. 4:32; Ps. 19:4; Isa. 13:5. Jehovah would not cast off His people; as individuals He has never rejected them. Dispersion was to be their punishment. Divine chastisement always has a particular objective. When that effect is brought about, God turns to His child with offers of, and help to accomplish, restoration (see Job 23:10; Hosea 6:1–3; Heb. 12:11).

Do thee good. See Jer. 32:42, 43 for the way in which the Lord proposed to fulfill this promise.

Will circumcise thine heart. Compare Lev. 26:41; Jer. 31:33. To circumcise the heart means to quicken one’s spiritual perception and make tender one’s conscience.

Upon thine enemies. Genuine repentance reverses the curse that follows waywardness. There is no separation between God and the sinner so wide and deep that it cannot be closed up immediately, upon the sinner’s turning again to God. The joy of God is complete when a man turns to Him, for then the blessings of heaven can be poured out. It is the persistent sinner who must suffer the full curse of sin.

Return. To retrace one’s steps, as from a journey. It is often used figuratively of turning to God in humble repentance (see Isa. 10:21; 19:22; Jer. 4:1; 15:19; 18:11; Eze. 18:23; etc.).

Make thee plenteous. When a man loves God and obeys His will (see John 14:15), because he takes delight in God’s requirements (see 1 John 5:3), then it is that the divine principles become enshrined in his heart (see Ps. 40:8). This allows God to invigorate the soul and life of that man, and add material blessings (see Deut. 28:63; Jer. 32:41; Matt. 6:33).

The law. From torah, which refers to God’s revealed will in general. The Jews also applied it to the Pentateuch, and even to the entire OT.

It is not hidden. Literally, “not is it too hard,” that is, not too difficult to understand (see Gen. 18:14; Deut. 17:8; Jer. 32:17, 27; etc.).

Who shall go? It is possible that vs. 12 and 13 quote a proverbial saying. The meaning is that one is not required to undertake some superhuman task, to make a long, laborious journey, or seek to climb up into heaven in order to understand God’s will for man. God has clearly revealed His mind to Israel, through His prophet Moses. His righteous requirements have been written down; man is fully informed. Compare the argument of the apostle Paul (Rom. 10:5–13).

Nigh unto thee. Moses had not only declared God’s will by word of mouth but had also put it in writing. Compare the defense of Paul (Acts 20:26, 27; Phil. 1:8).

Ellen G. White

He is thy life. Better, “that is thy life,” that is, to love God. To have one’s life inspired and directed by the love of God is to inherit eternal life. The possibilities of life for every man are ultimately reduced to two. One is to love God with all one’s powers. The end result is life in all its fullness, ultimately merging into immortality. The alternative is a disregard of God’s good pleasure, with one’s life devoted to the things of this earth. A life spent persistently in such a way leads to eternal death. These alternatives challenge every man and woman born into the world. Here ends Moses’ fourth oration.