What is the historic reformed understanding of Deuteronomy 30:1-10?

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Delahunt

Puritan Board Freshman
I'm curious how the reformed understand Deuteronomy 30:1-10, especially verses 1-5. A simple reading of the text in context of the previous chapters seems to be a prophesy regarding Israelites returning to the land from which they were banished due to disobedience, the return being a result of the New Covenant taking effect in these that are returning (verses 6-10). How would various strands of reformed thought interpret this passage? Some specific questions I have in mind with regard to their interpretation: Is this physical Israel? Is this Israel with Gentiles grafted in? Or maybe something else? Is the land the promised land of Canaan? Is it expanded to include the whole earth (New Heavens and New Earth)?
 
I'm curious how the reformed understand Deuteronomy 30:1-10, especially verses 1-5. A simple reading of the text in context of the previous chapters seems to be a prophesy regarding Israelites returning to the land from which they were banished due to disobedience, the return being a result of the New Covenant taking effect in these that are returning (verses 6-10). How would various strands of reformed thought interpret this passage? Some specific questions I have in mind with regard to their interpretation: Is this physical Israel? Is this Israel with Gentiles grafted in? Or maybe something else? Is the land the promised land of Canaan? Is it expanded to include the whole earth (New Heavens and New Earth)?

Calvin commentary on Deuteronomy 30 1-10
Verse 1
1.And it shall come to pass, when all these things are come. He again confirms what we have elsewhere seen, that God never so severely afflicts His Church as not to be ready to return to mercy; nay, that by their punishments, however cruel in appearance, the afflicted, who were destroying themselves as if their hearts were bent upon it, are invited to repentance, so as to obtain pardon. Although, therefore, cause for despair is everywhere besetting them from the burning wrath of God, still he bids them take heart and be of good hope. Still, we must bear in mind what I have already shewn from the words of Moses, that reconciliation is not offered to all indiscriminately, but that this blessing exists by peculiar privilege in the Church alone; and this we gather also from the special promise, (278)I will visit their iniquities with the rod; nevertheless I will not take away my loving-kindness from them. Now, however, it must also be added, that this is not common to all who profess to be members of the Church, but only belongs (279) to the residue of the seed, and those whom Paul calls the remnant of grace, (Romans 11:5;) for it is no more profitable for the hypocrites, though they are mixed with believers, to be smitten with the scourges of God unto salvation, than it is for strangers. Wherefore this promise is only addressed to a certain number, because it was always necessary that some people should remain as a residue, in order that God’s covenant should stand firm and sure.

Still, Moses does not only enjoin the Israelites to profit by the corrections of God, but also to reflect upon His blessings whereby they might be led to serve Him with pleasure. For this comparison was of no slight avail in illustration of the judgments of God. (280) If the punishments alone had occupied their minds, their knowledge would have been but partial or more obscure; whereas, when on the one hand they considered that they had not served God in vain, and on the ether, that in forsaking Him they had fallen from the height of felicity into the deepest misery, it was easy for them to infer that whatever misfortunes they suffered were the fruit and reward of their ungodliness. Nor is it to be doubted but that, under the Law, God so adapted Himself to a tender and ignorant people, that the course of his blessings and curses was perfectly manifest; so that it was plainly shewn that they neither threw away their labor in keeping the Law, nor violated it with impunity. Often does He declare by the Prophets, that, as long as His children were obedient, He on His part would be their Father; that thence it might be more clearly perceived that the deterioration of their circumstances arose from His just indignation. Under this pretext, indeed, the wicked formerly endeavored to defend their superstitions; as, for instance, when in order to refute Jeremiah, they proudly boasted that it was well with them when they “burnt incense unto the frame of heaven;” (281) but such wanton depravity is admirably reproved by the Prophet, who shews that God had most manifestly avenged such pollutions by the destruction of their city and the fall of the Temple. (Jeremiah 44:17.) The distinction, therefore, of which Moses now speaks, could not escape them, unless they willfully shut out the light. Moreover, because it rarely happens that men are wise in prosperity, he advises the Israelites to return to their senses, at any rate when sorely afflicted; for He addresses the exiles, who, disinherited by God, had no hope left; and promises them, that if, when banished to distant lands, they at length repented, God would be propitiated towards them. For “to (282) bring back to their heart” is equivalent to considering what before had been despised through contempt, or neglect, or stupidity, and buried as it were in voluntary oblivion. Still, lest they should presume on God’s kindness, and only seek for pardon in a perfunctory manner, serious conversion is required, the results of which should appear in their life, since newness of life accompanies (genuine (283)) repentance. Nor does Moses speak only of the outward correction of the life, but demands sincere desires to obey, for we have elsewhere seen (284) that “all the heart” means with integrity of heart.

Verse 4
4.If any of thine be driven out. Since their dispersion into unknown countries might have altogether annihilated their hope of restoration, Moses anticipates this doubt, and teaches them that, although they might be driven out into the utmost regions of the earth, the infinite power of God sufficed to gather them from thence; as also it is said in Psalms 147:2,

With this intent, the adverb “from thence” is twice repeated, lest they should imagine that the distance of place would be any impediment to the fulfillment of what God had promised.

We have seen elsewhere that it was not without reason that their dwelling in the land of Canaan was magnified as a peculiar blessing, because it behooved that, until the time of Christ’s coming, the hope of an eternal inheritance should be cherished in their minds by an earthly and visible symbol.

Verse 6
6.And the Lord thy God will circumcise thine heart. This promise far surpasses all the others, and properly refers to the new Covenant, for thus it is interpreted by Jeremiah, who introduces God thus speaking, —
“Behold, the days come that I will make a new covenant with the house of Israel, and the house of Judah, not according to the covenant that I made with their fathers, which covenant they brake, but I will put my law in their inward parts, and write it in their hearts.” (Jeremiah 31:31.)

Moses now declares the same thing in different words, that, lest the Israelites, according to their wonted instability, should fall back from time to time into new rebellions, a divine remedy was needed, i. e. , that God should renew and mould their hearts. In short, he reminds them that this would be the chief advantage of their reconciliation, that God should endow them with the Spirit of regeneration. There is a metaphor in this word circumcise; for Moses alludes to the legal sign of consecration, whereby they were initiated into the service of God. The expression, therefore, is equivalent to his saying, God will create you spiritually to be new men, so that, cleansed from the filth of the flesh and the world, and separated from the unclean nations, you should serve Him in purity. Meanwhile, he shews that, whatever God offers us in the Sacraments, depends on the secret operation of His Spirit. Circumcision was then the Sacrament of repentance and renewal, as Baptism is now to us; but “the letter,” as Paul calls it, (Romans 2:27,) was useless in itself, as also now many are baptized to no profit. So far, then, is God from resigning the grace of His Spirit to the Sacraments, that all their efficacy and utility is lodged in the Spirit alone.

Although Moses seems to make a division of the matter between men and God, so as to ascribe to them the beginning of repentance, and to make Him the author of perseverance (only, (285)) nevertheless this difficulty is easily solved; for according to the ordinary manner of Scripture, when he exhorts them to repentance, he is not teaching them that it is a gift of the Spirit, but simply reminding them of their duty. Meanwhile, the defenders of free-will foolishly conclude, that more is not required of men than they are able to perform; for in other places they are taught to ask of God whatever He enjoins. Thus, in this passage, Moses treats of the means of propitiating God, viz., by returning into the right way with an unfeigned heart; but, after he has testified that God will be gracious to them, he adds, that there is need of a better remedy, so that, being once restored by Him, they may be perpetual recipients of His grace. Still, it is not his intention to restrict the circumcision of the heart to the subsequent course of their lives, as if it depended on their own will and choice to circumcise themselves before God should work in them. And surely it is not at all more easy to rise when you have fallen, than to stand upright after God has set you up. I confess that perseverance is an excellent grace; but how shall the sinner, who is enthralled to Satan, free himself from those chains, unless God shall deliver him? Therefore, what Moses lays down as to the gift, of perseverance, applies no less to the commencement of conversion; but he only wishes to teach us that, although God should pardon our sins, that blessing would be but transient, unless He should keep us in subjection to His Law. And, in fact, He regenerates by His Spirit unto righteousness all those whose sins He pardons.

Verse 8
8.And thou shalt return (286) and obey the voice of the Lord. The copula which Moses here employs is equivalent to the illative particle; for he argues from their certainty of obtaining pardon, that they should not hesitate to return to God, nay, rather that they should set about it with a cheerful and ready mind; and then that they should constantly proceed in the course of obedience. But, when he now requires of the people the perseverance which he had just before declared to be given by God alone, we may at once infer that they deal foolishly who estimate the powers of man by the commands of God. Meanwhile, let us bear in mind this main point, that true conversion is proved by the constant tenor of the life; because we are redeemed, as Zecharias testifies, to this end that we should serve God, our Deliverer, “in holiness and righteousness all the days of our life.” (Luke 1:74.)
 
In a strict sense, this passage (reaching back to ch.28) is no more prophetic than Lev.26, esp. vv40ff. The law promises a chance for restoration even after great apostasy and consequent judgment: provided there is repentance. Moses elaborates on the blessings and curses, but also on the hope of restoration; if the unbelief of the people has reached a point so deep, and the judgments of God so severe that ANY recovery would seem impossible.

The subsequent history of the people--their decline--makes these words of Moses (and prior witness to the fruit of rebellion) into prophecy. And, the restoration of the Jews out of their Babylonian captivity is at least tied in some manner to the presence of these mercies written long before into the law.

There is no question but that hope for the enduring quality of such a restoration as is allowed for in this passage must needs be tied to a further promise of grace, the effect of a broadened and deepened effectual-call of God. As Calvin indicates, the heart of man is inherently unstable; and apart from a greater work of the Spirit than hitherto, and the "weight" of his enduring presence in a general outpouring, Israel as a whole would remain as they had ever been: fickle.

Later writing prophets (e.g. Isaiah, Jeremiah, Ezekiel) pick up on this hope, especially as the Exile looms and eventually overtakes the nation in revolt. They hold out the hope for God to work a miracle in the hearts of a people who are constitutionally unable to maintain their covenant bargain. This is a universal human problem, of course; but it becomes very pronounced in the exhibit of the chosen people.

It is clear, in the Return from exile, that restoration is too imperfect; the very imperfection of it points to a better fulfillment still to come. Isaiah's prophecy in particular points to a restoration that is Messianic in character. In fact, one of his emphases is that the Gentiles must have a part in the restoration. The international promises to Abraham will have a resolution in the age that sees fulfillment of Israel's restored fortune.

So, that which in Moses' terms is a focus on Israelite restoration and a return to its Promised-Land territory (in the event of an exile event), is expanded by the prophets in light of the actual Exile into a fuller restoration encompassing all the nations of the earth; and the arrival of the Messianic Kingdom with a New Covenant for the people. In all this expansion, the old borders are like old wineskins, they cannot contain but will burst with the blessings Christ brings.

Moses promises restoration in terms of the inheritance the people have in his hour not even taken first possession of. Lose what God is about to give you, and there's the possibility he will return it to you. There's a hint of added expansiveness, when he says he "will prosper you and multiply you more than your fathers." But for many generations the people of God barely occupied the land they were given, much less spilled out of its borders.

But no matter how constrained the vision was to begin with, God's habit is to over-deliver on expectations. "Eye hath not seen, ear hath not heard." The more spiritual the expectation was in someone's apprehension (be they believing in Moses' day, or David's, or Daniel's, or the Apostles'), the less an earthly limited fulfillment could satisfy the longing, especially when intermediate fulfillments were over and over brought up short by human sin and failure.

In the end, it is Israel's Christ as King of kings, Lord of all nations, and his Second Coming and The Regeneration, that sees all the promises made Yes and Amen in him.

Hope this is helpful
 
Thanks for the responses Ray and Contra_Mundum! I found them both very helpful. It's a topic that I've found doesn't have short answers, and I appreciate the well thought-out replies.
 
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