John Calvin Commentary Deuteronomy 30:1

"And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither Jehovah thy God hath driven thee," — Deuteronomy 30:1 (ASV)

And it shall come to pass, when all these things are come. He again confirms what we have seen elsewhere: that God never afflicts His Church so severely that He is not ready to return to mercy. Indeed, by their punishments, however cruel in appearance, the afflicted—who were destroying themselves as if their hearts were set on it—are invited to repentance, so that they may obtain pardon. Therefore, although cause for despair is everywhere surrounding them from the burning wrath of God, still He urges them to take heart and be of good hope.

Still, we must bear in mind what I have already shown from the words of Moses: that reconciliation is not offered to all indiscriminately, but this blessing exists by special privilege in the Church alone. We also gather this from the special promise: ²⁷⁸ I will visit their iniquities with the rod; nevertheless I will not take away my loving-kindness from them.

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 hypocrites, though they are mixed with believers, to be struck with the scourges of God unto salvation, than it is for strangers. Therefore, this promise is only addressed to a certain number, because it was always necessary that some people should remain as a residue, so that God’s covenant should stand firm and sure.

Still, Moses not only urges the Israelites to profit from God's corrections, but also to reflect on His blessings by which they might be led to serve Him with pleasure. For this comparison was of considerable use in illustrating the judgments of God. ²⁸⁰ If the punishments alone had occupied their minds, their knowledge would have been only partial or more obscure. In contrast, when on the one hand they considered that they had not served God in vain, and on the other, that in forsaking Him they had fallen from the height of blessedness 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 that, under the Law, God so adapted Himself to a tender and ignorant people that the course of His blessings and curses was perfectly clear, so that it was plainly shown that they neither threw away their labor in keeping the Law, nor violated it with impunity. He often declares by the Prophets that, as long as His children were obedient, He on His part would be their Father, so that from this it might be more clearly perceived that the deterioration of their circumstances arose from His just indignation.

Indeed, under this pretext, the wicked formerly endeavored to defend their superstitions. For instance, when trying to refute Jeremiah, they proudly boasted that it was well with them when they “burnt incense unto the frame of heaven;” ²⁸¹ but such flagrant depravity is admirably rebuked by the Prophet, who shows that God had most clearly avenged such pollutions by the destruction of their city and the fall of the Temple (Jeremiah 44:17, 22). Therefore, the distinction 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 least when severely 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 previously had been despised through contempt, neglect, or stupidity, and buried, as it were, in voluntary oblivion.

Still, lest they should presume on God’s kindness and seek pardon only 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 life, but demands sincere desires to obey, for we have seen elsewhere ²⁸⁴ that “all the heart” means with integrity of heart.

²⁷⁸ 2 Samuel 12:14, 15; ; Psalms 89:32, 33..

²⁷⁹ “Residuum semen.” — Lat. “La semence, que Dieu se reserve;” the seed which God reserves to Himself. — . “La semence, que Dieu se reserve;” the seed which God reserves to Himself. — Fr..

²⁸⁰ “A donner lustre a la gloire de Dieu;” to give lustre to the glory of God. — Fr..

²⁸¹ See margin, A..V., ., Jeremiah 44:17..

²⁸² “Call them to mind.” — to mind.” — A..V. “And thou shalt cause . “And thou shalt cause them to return to thine heart, or reduce, bring again to thine heart, to return to thine heart, or reduce, bring again to thine heart, i..e., call to mind, consider seriously; so in ., call to mind, consider seriously; so in Deuteronomy 4:39.” — Ainsworth..” — Ainsworth.

²⁸³ Added from Fr..

²⁸⁴ See ante on on Deuteronomy 4:29, , p. 271..