Deuteronômio 30

Deuteronômio 30

William MacDonald adds another excellent thought - These verses are used by Paul in Romans 10:5-8 and are applied to Christ and the gospel. The covenant was not easy to keep (ED: HOW ABOUT "IMPOSSIBLE TO KEEP!"), but God had made provision in case of failure. The people were then required to repent and to bring the appointed sacrifices. Since the sacrifices were types of Christ, the lesson is that those who sin should repent and put their faith in the Lord Jesus Christ. (Believer's Bible Commentary) Keil and Delitzsch rightly states that "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 (ED: AND WE KNOW THE GOSPEL WAS PREACHED IN THE OT AS PAUL EXPLAINED IN Galatians 3:8-note), and the righteousness that is by faith (cf Ro 4:5-13-note)." Reformation Study Bible takes a slightly different approach commenting - Recalling his words in Dt 6:6, Moses maintains that the commandment God revealed through him and the righteousness it required were readily accessible to and attainable by Israel (Dt 30:11). He anticipates, however, that those with uncircumcised hearts and ears will raise questions denying these truths, and will seek to establish a righteousness of their own (Dt 30:12, 13). (ED: Or alternatively seek the righteousness in the same way their father Abraham attained righteousness in Genesis 15:6-note!) (Deut 30:11–14) Keil say it "is not too hard to grasp, or unintelligible." Treasury of Scripture Knowledge note on too difficult - Or as the (Hebrew) word niphlaith implies, not too wonderful for thee to comprehend or perform; but easily to be acquainted with, and understood, because clearly revealed: neither is it afar off; it was proclaimed in you ears from mount Sinai, and is now proclaimed in the sanctuary: it is not in heaven; for it has been already revealed: neither is it beyond the sea; that you need travel for instruction, as the ancient philosophers did, or seek instruction from men, at immense labour and expense; but the word is very nigh to thee; brought to thy very doors; in thy mouth, and in thy heart; made so familiar as to afford a topic of common discourse, that it might be laid up in the memory and reduced to practice. Merrill on too difficult - The point at issue here was not the ease or even possibility of keeping the word of the Lord (though theoretically the latter is so) but of even knowing what it was. Contrary to the inscrutable and enigmatic ways of the pagan gods, the Lord's purposes and will for His people are crystal clear. They are not “too difficult” (lō’ niplē’t, literally, “not too wonderful,” i.e., beyond comprehension) or beyond reach (Dt 30:11). That is, they can be understood by the human mind despite its limitations. (New American Commentary – Volume 4: Deuteronomy.)(Bolding added) Explore the Bible - To say that His commandments are "not too difficult" does not "mean that obedience is easy but rather that it is simple. It is not complicated and distracted by obscure philosophies, complex rules, or esoteric religious rituals, accessible only to the privileged few. All those who are in the covenant relationship are deemed capable of understanding and obeying the covenant law [italics his]" (Wright, 291). Difficult (wonderful) (06381)(pala) is a verb which means to be difficult, to be hard, to be extraordinary or amazing, be surpassing or to cause a wonderful thing to happen. To be beyond one’s power to do. To do something wonderful, extraordinary or difficult. The Septuagint translates pala in this verse with the adjective huperogkos (from hupér = over, + ógkos = bulky, swollen, a mass) which means oversized, overblown, of excessive bulk, swollen to a great size, high-sounding. In context this Greek word seems to mean something like excessive. The words of God's commandment are not excessive, not of such "great size" as to be too difficult to grasp or understand. The corollary is that anyone and everyone should be able to understand them. Another corollary is that no one has an excuse for obeying them! Commandment (04687)(mitsvah from tsavah = to lay charge upon, command, order) is that which is commanded, even human (esp a king, e.g. 2 Chr 9:14) or divine (most often) . In short it is not a suggestion. In the Pentateuch, mitsvah speaks only of God's commands to men, never of men's commands. Note that commandment is coupled with "keep" some 69 times in the NAS, clearly indicating that a major emphasis of this mitsvah is human obedience to God. Mitsvah refers to God's orders, the direction in which to go or not to go. Pr 6:23 says God's mitsvah is a lamp giving light to the eyes so we can see where to walk or not walk. It is notable that the greatest frequency of mitsvah is in the book of Deuteronomy, the "second giving of the law" (where it occurs some 43 times). There are 22 uses of mitsvah in Psalm 119 (see discussion below of the one from Ps 119:10). The term Bar Mitsvah (“Son of the Commandment” or here) marks the coming of age for a young Jewish male who accepts his duties relating to the Law of Moses. The Jews compiled a listing of what they interpreted as God's commands coming up with 613 mitzvot (see also). Baker on mitsvah - In the singular, it may distinguish a certain commandment (1 Ki. 13:21); yet it appears most frequently in the plural to designate the entire corpus of divine law and instruction (Ge 26:5; Ex. 16:28; Dt. 6:2; 1 Ki. 2:3). It is also important to note that, in the plural, this word often appears in synonymous parallelism with such words as ḥuqqîm (02706); mišpāṭîm (04941; ʿēd̠ōt̠ (05715); tôrôt̠ (08451). (The Complete Word Study Dictionary – Old Testament) Gilbrant - mitswāh is concerned with the authority of the subject, and usually refers to orders from God, a ruler, a parent or a teacher. The latter is the source of commandments in Proverbs, where the root verb "to command" is never used. The master (literally, "father") in Proverbs instructs his pupil (literally, "son") to keep his commandments, which ultimately stem from God's commands. Mitswāh can be used of an obligation to do something (e.g., Neh. 10:32) or what is divinely commanded (Neh. 13:5). The instructions of God through Moses on a subject can be summed up in the singular, "the commandment of Moses" (2 Chr. 8:13). The NIV translates "according to the commandment of David" as "in the way prescribed by David" (2 Chr. 29:25). Mitswāh can refer to a specific order for a specific situation in time (Mal. 2:1), or it can refer to a principle or combination of principles of the eternal character and will of God (1 Sa 13:13). It seems that Ge 26:5f uses this and the other words for laws to summarize obedience to whatever God says. Eccl 12:13 summarizes the whole covenant relationship with God as fearing or reverentially responding to Him with the whole being, and keeping his commandments. Psalm 19:8-note says, "The commandment of the Lord is pure, enlightening the eyes." We must never let the Word of God become to us as "a human commandment learned by rote" (Isa. 29:13, NRSB). (The Complete Biblical Library Hebrew-English Dictionary) Eccl 12:13 The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. Comment: This is the summary of an old man, a man who has become wise by living life to the full (but not always in a godly manner), and so his (Solomon's) conclusion deserves our very close attention! Notice how fear, a reverential awe (a fear of sullying the Name of God, etc) of God is a "precursor" to obeying or keeping His mitsvah! I fear the modern church has lost a sense of the vital importance of godly fear as a stimulus for a life of godliness. Psalm 119:10 With all my heart I have sought You; Do not let me wander from Your commandments. Comment: THIS IS A PRAYER WE SHOULD ALL PRAY DAILY! Notice that it was prayed by one who sought God with ALL his heart! If he needed to pray this how much more do we! The maturing man or woman of God grows increasingly aware of their need for God's power to live a Godward life! cf similar prayers of this genre - Ps 19:12-13 = "acquit...keep back"; Ps 25:15 = "My eyes are continually toward the LORD, for He will pluck my feet out of the net." David understood his vulnerability and his natural tendency to not keep God's commandments. We need to emulate his example of humble dependence on God's power to keep us from being ensnared! (Cf other uses Ps 119:6,10,19,21,32,35,47-48,60,66,73,86,96,98,115,127,131,143,151,166,172,176) Vine - In the Pentateuch, God is always the Giver of the mitṣvah (Dt. 8:1-2). The "commandment" may be a prescription ("thou shalt do …") or a proscription ("thou shalt not do …"). The commandments were given in the hearing of the Israelites ([and with a conditional promise in] Ex 15:26; Dt. 11:13-14), who were to "do" (Lev. 4:2ff.) and "keep" (Deut. 4:2; Ps. 78:7) them. Any failure to do so signified a covenantal breach (Nu 15:31), transgression (2 Chr 24:20), and apostasy (1 Ki 18:18). The plural of miṣwâ often denotes a "body of laws" given by divine revelation. They are God's "Word" (Ps 119:9). They are also known as "the commandments of God." Outside the Pentateuch, "commandments" are given by kings (1 Ki 2:43), fathers (Jer. 35:14), people (Isa 29:13), and teachers of wisdom (Pr. 6:20; cf. Pr. 5:13). Only about ten percent of all occurrences in the Old Testament fit this category. The Septuagint translation are: entolē ("commandment; order") and prostagma ("order; commandment; injunction"). (Vine's Expository Dictionary of Old Testament and New Testament Words) John E Hartley on mitsvah - In a deed of purchase for a plot of land, miṣwâ refers to the terms of the contract (Jeremiah 32:11). It is also the word used by the wisdom school for the instruction of a teacher to his pupil (Proverbs 2:1; Proverbs 3:1). More frequently the commandments are the particular conditions of the covenant. It is used for the Ten Commandments in Exodus 24:12. God clearly reveals his commandments in order that they be available to all the people. No one has to spend a lifetime in search of them (Deut. 30:11). They are right at hand. The Lord reaches out to man long before man seeks him. God's commandments are considered pure (Psalm 19:8 [H 9]), true (Psalm 119:151), reliable (Psalm 119:86), righteous (Psalm 119:172). The man of faith has his delight in God's commandments; and he is called blessed (Psalm 119:47; Psalm 112:1). The commandments of Yahweh provide insight into the meaning of life in order that it may be lived to its fullest significance (Psalm 19:8f. [H 9f.]; cf. Deut. 5:29; Deut. 6:2; Deut. 8:11). Following God's commandments gives one wisdom and the respect of his neighbors (cf. Deut. 4:5f.). Consequently the one who follows them often rises to a place of leadership. So too, Israel would become a leading nation if she remained true to the Lord's commandments (Deut. 28:13). The splendor which it experienced under David and Solomon bears witness to the validity of this affirmation. The reason Israel was to obey the commandments rests in God himself (Leviticus 22:31). By his very nature he knows what is best for his people and by his very position they are bound to serve him. The one who loves God keeps his commandments (Deut. 11:1). Thereby he shows his reverence for (or fear of) God and develops a walk with God (Deut. 8:6; Deut. 13:4 [H 5]). God extends his love (ḥesed) to those who obey him (Deut. 5:10). To do the commandments, man must remember them. The Hebrews were to make fringes (or tassels) on the corners of their garments to remind them of the law (Numbers 15:39). Also they were to bind God's words on their foreheads and on their hands and write them on the doorposts of their houses. The fathers were to teach them to their sons and to speak of them frequently (Deut. 6:6-9). And they were preserved by being written in the book of the law (Deut. 30:10). However, the commandments possess no real value if they are considered only a human document learned by rote (Isaiah 29:13f.). Furthermore, man in his depravity is tempted on the one hand to reject God's commandments and on the other hand to add to them by interpreting them very minutely. The latter leads to the sense of secure arrogance that one is even doing God a favor. Therefore God declares that one is not to add to or to diminish from the commandments given (Deut. 12:32 [H 13:1]; cf. Deut. 5:32). The violation of any commandment results in guilt and the need for atonement (cf. Leviticus 4). But whoever goes so far as to spurn God's commandments is cut off from God's people (Numbers 15:31). Solomon's failure to follow the commandments in his later life resulted in the division of the kingdom (1 Kings 11:31-39; 2 Kings 14:8). Then the continued disobedience of various kings, especially Manasseh, led to the end of David's dynasty. But God extended his mercy to Israel even in captivity (cf Neh. 1:8f.). And he will fulfill his promise to David through the Messiah. In the postexilic period the scribal class developed. They were skilled in the commandments, i.e. they interpreted the law for the people (Ezra 7:11). The writer of Ecclesiastes searched every possibility for meaning to life and came to this conclusion: "The end of the matter, all has been heard. Fear God, and keep his commandments; for this is the whole duty of man" (Eccles. 12:13). (Theological Wordbook of the Old Testament) Mitsvah - 186x in 177 v - command(15), commanded(7), commandment(34), commandments(118), commands(2), obligation(1), prescribed(2), terms(1), things(4), tradition*(1), what(1). Gen. 26:5; Exod. 15:26; Exod. 16:28; Exod. 20:6; Exod. 24:12; Lev. 4:2; Lev. 4:13; Lev. 4:22; Lev. 4:27; Lev. 5:17; Lev. 22:31; Lev. 26:3; Lev. 26:14; Lev. 26:15; Lev. 27:34; Num. 15:22; Num. 15:31; Num. 15:39; Num. 15:40; Num. 36:13; Deut. 4:2; Deut. 4:40; Deut. 5:10; Deut. 5:29; Deut. 5:31; Deut. 6:1; Deut. 6:2; Deut. 6:17; Deut. 6:25; Deut. 7:9; Deut. 7:11; Deut. 8:1; Deut. 8:2; Deut. 8:6; Deut. 8:11; Deut. 10:13; Deut. 11:1; Deut. 11:8; Deut. 11:13; Deut. 11:22; Deut. 11:27; Deut. 11:28; Deut. 13:4; Deut. 13:18; Deut. 15:5; Deut. 17:20; Deut. 19:9; Deut. 26:13; Deut. 26:17; Deut. 26:18; Deut. 27:1; Deut. 27:10; Deut. 28:1; Deut. 28:9; Deut. 28:13; Deut. 28:15; Deut. 28:45; Deut. 30:8; Deut. 30:10; Deut. 30:11; Deut. 30:16; Deut. 31:5; Jos. 22:3; Jos. 22:5; Jdg. 2:17; Jdg. 3:4; 1 Sam. 13:13; 1 Ki. 2:3; 1 Ki. 2:43; 1 Ki. 3:14; 1 Ki. 6:12; 1 Ki. 8:58; 1 Ki. 8:61; 1 Ki. 9:6; 1 Ki. 11:34; 1 Ki. 11:38; 1 Ki. 13:21; 1 Ki. 14:8; 1 Ki. 18:18; 2 Ki. 17:13; 2 Ki. 17:16; 2 Ki. 17:19; 2 Ki. 17:34; 2 Ki. 17:37; 2 Ki. 18:6; 2 Ki. 18:36; 2 Ki. 23:3; 1 Chr. 28:7; 1 Chr. 28:8; 1 Chr. 29:19; 2 Chr. 7:19; 2 Chr. 8:13; 2 Chr. 8:14; 2 Chr. 8:15; 2 Chr. 14:4; 2 Chr. 17:4; 2 Chr. 19:10; 2 Chr. 24:20; 2 Chr. 24:21; 2 Chr. 29:15; 2 Chr. 29:25; 2 Chr. 30:6; 2 Chr. 30:12; 2 Chr. 31:21; 2 Chr. 34:31; 2 Chr. 35:10; 2 Chr. 35:15; 2 Chr. 35:16; Ezr. 7:11; Ezr. 9:10; Ezr. 9:14; Ezr. 10:3; Neh. 1:5; Neh. 1:7; Neh. 1:9; Neh. 9:13; Neh. 9:14; Neh. 9:16; Neh. 9:29; Neh. 9:34; Neh. 10:29; Neh. 10:32; Neh. 11:23; Neh. 12:24; Neh. 12:45; Neh. 13:5; Est. 3:3; Job 23:12; Ps. 19:8; Ps. 78:7; Ps. 89:31; Ps. 112:1; Ps. 119:6; Ps. 119:10; Ps. 119:19; Ps. 119:21; Ps. 119:32; Ps. 119:35; Ps. 119:47; Ps. 119:48; Ps. 119:60; Ps. 119:66; Ps. 119:73; Ps. 119:86; Ps. 119:96; Ps. 119:98; Ps. 119:115; Ps. 119:127; Ps. 119:131; Ps. 119:143; Ps. 119:151; Ps. 119:166; Ps. 119:172; Ps. 119:176; Prov. 2:1; Prov. 3:1; Prov. 4:4; Prov. 6:20; Prov. 6:23; Prov. 7:1; Prov. 7:2; Prov. 10:8; Prov. 13:13; Prov. 19:16; Eccl. 8:5; Eccl. 12:13; Isa. 29:13; Isa. 36:21; Isa. 48:18; Jer. 32:11; Jer. 35:14; Jer. 35:16; Jer. 35:18; Dan. 9:4; Dan. 9:5; Mal. 2:1; Mal. 2:4 Out of reach - It is right there with them in Moses' speech and it is not in some distant land. See Ps 139:6 for a similar idiom. Grant – What the Lord was asking Israel was not beyond their understanding. They could not argue that He was asking them to do what they were unable to appreciate. The commandment was not hidden from them. He had made it very clear. It was not far off, in the sense that it was beyond their comprehension. The word of the Lord originated in heaven, but that does not mean that it is necessary to go up to heaven to get understanding of it. It was not necessary to send a representative to some far-flung corner of the earth to receive it or come to an understanding of its requirements. It was common in many pagan cults for individuals to travel to a cult "temple" to be initiated into the secrets of the cult. Even this was restricted to a favoured few. This was an attempt to surround the teachings of the cult with a mystical authority centred on secrets known only to the elite of that cult. The Lord did not deal with His people in that way. His law was known, available to all, and clear in its teaching. He did not claim that it would be easy to practise. He did claim, and rightly so, that no one was disadvantaged because its teaching was beyond them. What an honoured people they were. (What the Bible Teaches) This commandment which I command thee this day, it is not too hard for thee, neither is it far off. Deut. 30.11 Continuing his discourse concerning the covenant, Moses uttered words thrilling with tenderness, and urgent in their appeal. In the first ten verses of this chapter we have the long look ahead of love. He seems to have seen the people in the conditions which he had told them would result from their disobedience. He looked on, and saw them scattered, far off from the land which they were then about to enter. Yet he saw them returning to God as the result of the sore discipline through which they would pass. But, best of all, he saw God ready to receive and pardon them. It was a great prophetic evangel, the value of which Israel has even yet not learned, but the message of which is true for her to-day. Then, renewing his appeal, he uttered these particular words. They constitute a statement of the reasonableness of the commandments of God. His law is never too hard for man. It is based upon God's knowledge of human nature. He asks of man nothing other than the true realization of his own nature. Every word of the Divine law is an interpretation of human life. When a man breaks the law of God, he is not sinning against a requirement superimposed upon him, and for the doing of which he is not fitted. He is sinning against his own life. Moreover, the law of God is easy because it is made known. Man is not left to grope in the dark mysteries of his own being, seeking for it. Over against those mysteries, God has made the light of His revealed will to shine. As a man walks in that light, he is walking according to his deepest powers and possibilities. (G Campbell