Deuteronomy 30:14
But the word is very near you; it is in your mouth and in your heart, so that you may obey it.
But the word
The term "word" in this context refers to the divine commandments and teachings given by God to the Israelites. In Hebrew, the word is "dabar," which encompasses not only spoken words but also the essence and power of God's communication. Historically, this reflects the covenant relationship between God and His people, emphasizing that His instructions are not distant or inaccessible but are meant to be an integral part of their lives.

is very near you
The phrase "very near" underscores the accessibility and immediacy of God's commandments. In Hebrew, "karov" means near or close, suggesting that God's word is not hidden or far off but is readily available to the believer. This nearness implies that God's guidance is not only accessible but also personal, inviting a close relationship with Him. Archaeologically, this reflects the ancient Near Eastern understanding of covenants, where the terms were meant to be internalized by the parties involved.

in your mouth
The expression "in your mouth" signifies the importance of verbal confession and proclamation of God's word. In the Hebrew tradition, speaking the word was a way of internalizing and affirming one's commitment to it. This phrase suggests that God's commandments should be so familiar that they are naturally spoken and shared, reflecting a life lived in accordance with His will. Historically, this aligns with the Jewish practice of reciting the Shema, a daily declaration of faith.

and in your heart
The heart, or "lev" in Hebrew, is considered the center of thought, emotion, and will. Having God's word in one's heart implies a deep, internalized understanding and commitment. This phrase highlights the necessity of not just intellectual assent but heartfelt devotion and love for God's commandments. Scripturally, this echoes the call for a transformation that goes beyond external observance to a genuine, inner change.

so that you may obey it
The ultimate purpose of having the word near, in the mouth, and in the heart is obedience. The Hebrew word for obey, "shama," also means to hear or listen, indicating that true obedience involves attentive listening and responsive action. This phrase emphasizes that God's commandments are not burdensome but are given to guide and bless His people. Historically, this reflects the covenantal expectation that Israel would live in a way that reflects God's holiness and righteousness.

Persons / Places / Events
1. Moses
The author of Deuteronomy, Moses is delivering his final speeches to the Israelites before they enter the Promised Land. He is reminding them of God's laws and the importance of obedience.

2. Israelites
The audience of Moses' speech, the Israelites are on the brink of entering Canaan, the land promised to their ancestors. They are being prepared to live according to God's commandments in a new land.

3. Promised Land (Canaan)
The land God promised to Abraham, Isaac, and Jacob. The Israelites are about to enter this land after wandering in the desert for 40 years.

4. Covenant Renewal
This chapter is part of a larger section where Moses is renewing the covenant between God and the Israelites, emphasizing the blessings of obedience and the curses of disobedience.

5. Heart and Mouth
Symbolic of internal belief and external confession, these terms highlight the accessibility and personal nature of God's word.
Teaching Points
Accessibility of God's Word
God's word is not distant or unattainable; it is near and accessible to all believers. We are encouraged to engage with it daily, allowing it to shape our thoughts and actions.

Internalization and Confession
The word must be both in our hearts and on our lips. Internal belief should naturally lead to external confession and action. This dual presence ensures that our faith is both personal and communal.

Obedience as a Response
The proximity of God's word calls for a response of obedience. Knowing God's commands is not enough; we must actively choose to follow them in our daily lives.

Heart and Mouth Connection
The connection between heart and mouth signifies the unity of belief and action. True faith is demonstrated through a life that reflects God's word in both speech and conduct.

Covenant Relationship
This passage reminds us of our covenant relationship with God. Just as the Israelites were called to renew their commitment, we too are called to continually renew our dedication to living according to God's word.
Bible Study Questions
1. How does the concept of God's word being "very near" challenge or encourage your current engagement with Scripture?

2. In what ways can you ensure that God's word is both in your heart and on your lips in your daily life?

3. How does the connection between Deuteronomy 30:14 and Romans 10:8 deepen your understanding of faith and righteousness?

4. Reflect on a time when internalizing God's word helped you in a moment of decision or temptation. How can this practice be strengthened?

5. How does the idea of covenant renewal in Deuteronomy 30 inspire you to renew your commitment to God today? What practical steps can you take to live out this commitment?
Connections to Other Scriptures
Romans 10:8
Paul references Deuteronomy 30:14 to explain the righteousness based on faith, emphasizing that the word of faith is near, in the heart and mouth, just as Moses described.

Psalm 119:11
This verse speaks of hiding God's word in one's heart to avoid sin, paralleling the idea of the word being in the heart for obedience.

Jeremiah 31:33
The promise of a new covenant where God's law is written on the hearts of His people, reflecting the internalization of God's word.
Instruction Nigh At HandDeuteronomy 30:11-14
Moral Teaching Nigh At HandNorth American ReviewDeuteronomy 30:11-14
Personal ReligionC. A. Bartol.Deuteronomy 30:11-14
Plain Gospel for Plain PeopleSpurgeon, Charles HaddonDeuteronomy 30:11-14
Revealed Truth Clear and AvailableD. Davies Deuteronomy 30:11-14
The Basis of BeliefLyman Abbott, D. D.Deuteronomy 30:11-14
The Bible in ItselfW. Dalby, M. A.Deuteronomy 30:11-14
The Revelation At Man's DoorR.M. Edgar Deuteronomy 30:11-14
The Word of FaithJ. Orr Deuteronomy 30:11-14
Three Characteristics of SalvationW. L. Watkinson.Deuteronomy 30:11-14
People
Isaac, Jacob, Moses
Places
Jordan River, Moab
Topics
Heart, Mayest, Mouth, Nigh, Obey, Observe
Dictionary of Bible Themes
Deuteronomy 30:14

     1690   word of God
     5627   word
     7410   phylactery

Deuteronomy 30:1-16

     5376   law, purpose of

Deuteronomy 30:14-17

     5015   heart, and Holy Spirit

Library
June 30. "Therefore, Choose" (Deut. xxx. 19).
"Therefore, choose" (Deut. xxx. 19). Men are choosing every day the spiritual or earthly. And as we choose we are taking our place unconsciously with the friends of Christ, or the world. It is not merely what ye say, it is what we prefer. When Solomon made his great choice at Gibeon, God said to him, "Because this was in thine heart to ask wisdom, therefore will I give it unto thee, and all else besides that thou didst not choose." It was not merely that he said it because it was right to say, and
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Spirit of the Law
'For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13. Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 15. See, I have
Alexander Maclaren—Expositions of Holy Scripture

The Love of God Its Own Reward
DEUT. xxx. 19, 20. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest cleave unto him, for he is thy life and the length of thy days, that thou mayest dwell in the land which the Lord God sware unto thy fathers Abraham, Isaac, and Jacob to give them. I spoke to you last Sunday on this text. But there is something
Charles Kingsley—The Good News of God

The Blessing and the Curse.
Preached on Whit-Sunday. DEUT. XXX. 19, 20. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: that thou mayest love the Lord thy God, and that thou mayest obey His voice, and that thou mayest cleave unto Him: for He is thy life, and the length of thy days: that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to
Charles Kingsley—Westminster Sermons

The Jewish World in the Days of Christ - the Jewish Dispersion in the East.
Among the outward means by which the religion of Israel was preserved, one of the most important was the centralisation and localisation of its worship in Jerusalem. If to some the ordinances of the Old Testament may in this respect seem narrow and exclusive, it is at least doubtful, whether without such a provision Monothsiem itself could have continued as a creed or a worship. In view of the state of the ancient world, and of the tendencies of Israel during the earlier stages of their history,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Distinction Between Exterior and Interior Actions --Those of the Soul in this Condition are Interior, but Habitual, Continued, Direct, Profound, Simple, and Imperceptible --Being a Continual
The actions of men are either exterior or interior. The exterior are those which appear outwardly, and have a sensible object, possessing neither good nor evil qualities, excepting as they receive them from the interior principle in which they originate. It is not of these that I intend to speak, but only of interior actions, which are those actions of the soul by which it applies itself inwardly to some object, or turns away from some other. When, being applied to God, I desire to commit an
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved
PROPOSITION VI. According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means which they say God useth to manifest the doctrine and history of Christ's passion unto such, who, living in parts of the world where the outward preaching of the gospel is unknown, have well improved the first and common grace. For as hence it well follows that some of
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Entering the Covenant: with all the Heart
"And they entered into the covenant to seek the Lord God of their fathers with all their heart, and all their soul."--2 CHRON. xv. 12 (see xxxiv. 31, and 2 Kings xxiii. 3). "The Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart, and with all thy soul."--DEUT. xxx. 6. "And I will give them an heart to know Me, that I am the Lord; and they shall be My people, and I will be their God: for they shall turn to Me with their whole heart."--JER. xxiv. 7 (see xxix. 13).
Andrew Murray—The Two Covenants

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is
Charles Grandison Finney—Systematic Theology

"He is the Rock, his Work is Perfect, for all his Ways are Judgment, a God of Truth, and Without Iniquity, Just and Right is He.
Deut. xxxii. 4, 5.--"He is the Rock, his work is perfect, for all his ways are judgment, a God of truth, and without iniquity, just and right is he. They have corrupted themselves, their spot is not the spot of his children," &c. There are none can behold their own vileness as it is, but in the sight of God's glorious holiness. Sin is darkness, and neither sees itself, nor any thing else, therefore must his light shine to discover this darkness. If we abide within ourselves, and men like ourselves,
Hugh Binning—The Works of the Rev. Hugh Binning

The Disciple, -- Master, what are Heaven and Hell...
The Disciple,--Master, what are heaven and hell, and where are they? The Master,--1. Heaven and hell are the two opposite states in the spiritual realm. They have their origin in the heart of man and it is in this world that their foundations are laid. Since man cannot see his own spirit, so neither can he see these two states of the soul. But he has experience of them within him, just as he feels pain from a blow and perceives sweetness from eating sweetmeats. The wound caused by the blow may increase
Sadhu Sundar Singh—At The Master's Feet

The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye
Andrew Murray—The Two Covenants

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment
Hugh Binning—The Works of the Rev. Hugh Binning

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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