Verse 1

Now these are the commandments, the statutes, and the judgments,.... Not the ten commandments repeated in the preceding chapter, but all others, whether moral, ceremonial, or judicial, afterwards declared; for what Moses now did was only to give a repetition and fresh declaration of such laws as he had before received, and delivered to the people; and so the Targum of Jonathan thus paraphrases this clause,"this is a declaration of the commandments, statutes, and judgments:" which the Lord your God commanded to teach you; that is, which he commanded him, Moses, to teach them, though not fully expressed, as may be learned from Deu 4:1. that ye might do them in the land whither ye go to possess it; this is often observed, to imprint upon their minds a sense of their duty, even of obedience to the laws of God, which they were carefully and diligently to perform in the land of Canaan they were going into, and by which they were to hold their possession of it.

Verse 2

That thou mightest fear the Lord thy God,.... Being taught to know the greatness of his being, and the nature of his mind and will, and the manner of his worship; and not with a slavish fear, but with a filial one, a reverential affection for God; being instructed in their duty, as of children, to their God and Father; see Deu 5:29. to keep all his statutes, and his commandments, which I command thee; not in his own name, but in the name, and by the authority of God, whose minister and messenger he was; and all, having the stamp of divine authority on them, were to be observed and kept, and not one to be neglected or departed from: thou, and thy son, and thy son's son, all the days of thy life; a man and his children, and grandchildren; he was to take care that they kept all the commandments of the Lord as long as he lived, and had any concern with them: and that thy days may be prolonged; long life being reckoned a very great outward mercy; a long enjoyment of, and continuance in the land of Canaan, is chiefly designed, which is usually expressed when this is observed; see Deu 4:26.

Verse 3

Hear therefore, O Israel, and observe to do it,.... Or them, the commandments given them: that it may be well with thee; in body and estate: and that ye may increase mightily; not only in wealth and riches, but chiefly in numbers: as the Lord God of thy fathers hath promised thee; a promise of increase of numbers was frequently made to Abraham, Isaac, and Jacob; as that their seed should be as the stars of heaven, and as the dust of the earth, and the sand on the sea shore, innumerable; see Gen 15:5 and this especially in the land that floweth with milk and honey; a very common periphrasis of the land of Canaan, because of the plenty of good things in it; see Exo 3:8.

Verse 4

Hear, O Israel,.... These are the words of Moses, stirring up the people to an attention to what he was about to say of this great and momentous article, the unity of God, to prevent their going into polytheism and idolatry. From one of the words here used, the Jews call this section Kiriathshema, which they oblige themselves to read twice a day, morning and evening (n); the last letter of the first word in this verse, "Shema", meaning "hear", and the last letter of the last word in it, "Echad", meaning "one", are greater than ordinary; which seems designed to excite the attention to what is contained in this passage: the Lord our God is one Lord; the doctrine of which is, that the Lord, who was the covenant God and Father of his people Israel, is but one Jehovah; he is Jehovah, the Being of beings, a self-existent Being, eternal and immutable; and he is but one in nature and essence; this appears from the perfection of his nature, his eternity, omnipotence, omnipresence, infinity, goodness, self-sufficiency, and perfection; for there can be but one eternal, one omnipotent, one omnipresent, one infinite, one that is originally and of himself good; one self, and all sufficient, and perfect Being; and which also may be concluded from his being the first cause of all things, which can be but one; and from his relations to his creatures, as their King, ruler, governor, and lawgiver. And for this purpose these words are cited in Mar 12:29 but then they no ways contradict the doctrine of a trinity of persons in the unity of the divine essence, the Father, Word, and Holy Spirit, which three are one; the one God, the one Jehovah, as here expressed; see Jo1 5:7 and so the ancient Jews understood this passage. In an ancient book of theirs it is said (o) Jehovah, Elohenu, Jehovah (i.e. Jehovah, our God, Jehovah); these are the three degrees with respect to this sublime mystery; "in the beginning God (Elohim) created the heavens and the earth"; and again (p), Jehovah, Elohenu, Jehovah, they are one; the three forms (modes or things) which are one; and elsewhere (q) it is observed, there are two, and one is joined to them, and they are three; and when the three are one, he says to (or of) them, these are the two names which Israel heard, Jehovah, Jehovah, and Elohenu (our God) is joined unto them; and it is the seal of the ring of truth, and when they are joined they are one in one unity; which is illustrated by the three names the soul of man is called by, the soul, spirit, and breath; and elsewhere they say (r) the holy blessed God, and his Shechinah, are called one; see Joh 10:30. (n) Mist. Beracot, c. 1. sect. 1, 2. (o) Zohar in Gen. fol. 1, 3. (p) Ib. in Exod. fol. 18. 3, 4. (q) Ib. in Numb. fol. 67. 3. (r) Tikkune Zohar, Correct. 47. fol. 86. 2.

Verse 5

And thou shalt love the Lord thy God,.... Which is the first and chief commandment in the law, the sum and substance of the first table of it; and includes in it, or at least has connected with it, knowledge of God, esteem of him, delight in him, faith and trust in him, fear and worship of him, and obedience to him, which when right springs from it. God is to be loved because of the perfections of his nature, and the works of his hand, of nature, providence, and grace; and because of the relations he stands in to men, and especially to his own people; and because of his peculiar love to them; and, indeed, he is to be loved by all men for his care of them, and blessings of goodness bestowed on them; the manner in which this is to be done follows: with all thine heart, and with all thy soul, and with all thy might; with a superlative love, above all creatures whatever; with the whole of the affections of the heart, with great fervency and ardour of spirit, in the sincerity of the soul, and with all the strength of grace a man has, with such love that is as strong as death. Jarchi interprets loving God with all the heart, that is, with thy heart not divided about God, a heart not divided between God and the creature; "all thy might" he interprets of mammon or substance; and, indeed, that is one way in which men may show their love to God, by laying out their substance in his service, and for the support of his cause and interest in the world. Aben Ezra by "the heart" understands knowledge, and by the "soul" the spirit of man that is in his body, and by might perfect love in the heart.

Verse 6

And these words, which I command thee this day,.... To hearken to, observe, and take notice of, that God is one, and is to be loved in the strongest manner that possibly can be: shall be in thine heart; on the table of the heart, as the Targum of Jonathan; see Co2 3:3, be cordially received, have a place in the affections of the heart, and be retained in mind and memory.

Verse 7

And thou shall teach them diligently unto thy children,.... Care and diligence are to be used, and pains taken, to instruct children, as soon as they are capable, in the knowledge of God, and of his commandments; that they are to love him, fear him, serve, and worship him; this is to bring them up in the nurture and admonition of the Lord, Eph 6:4, it may be rendered "thou shalt whet or sharpen them" (s), the words or commandments; it is expressive of diligence and industry in teaching, by frequent repetition of things, by inculcating them continually into their minds, endeavouring to imprint them there, that they may be sharp, ready, and expert in them: and shalt talk of them when thou sittest in thine house; at the time of meals, or at leisure hours, or even when employed in any business in the house which will admit of it; every opportunity should be taken to instil the knowledge of divine things into their tender minds: and when thou walkest by the way; in a journey, and any of his children with him; or for diversion, in the garden, field, or vineyard; occasion may be taken on sight of any of the works of creation to lead into a discourse concerning God, his nature, perfections, and works, and the obligations his creatures lie under to love, fear, and serve him: and when thou liest down, and when thou risest up; at the time of going to bed, and rising from it; which, as they are seasons of prayer to God, may be improved in instruction of children. (s) "et acues ea", Vatablus, Piscator.

Verse 8

And thou shalt bind them for a sign upon thine hand,.... As a man ties anything to his hand for a token, that he may remember somewhat he is desirous of; though the Jews understand this literally, of binding a scroll of parchment, with this section and others written in it, upon their left hand, as the Targum of Jonathan here interprets the hand: and they shall be as frontlets between thine eyes; and which the same Targum interprets of the Tephilim, or phylacteries, which the Jews wear upon their foreheads, and on their arms, and so Jarchi; of which See Gill on Mat 23:5.

Verse 9

And thou shalt write them upon the posts of thine house, and on thy gates. To put them in mind of them when they went out and came in, that they might be careful to observe them; this the Jews take literally also, and write in a scroll of parchment this section with some passages; and, as the Targum of Jonathan here, fix them in three places, over against the bed chamber, upon the posts of the house, and on the gate at the right hand of it; and this is what they call the Mezuzah; and the account given of it is this. In a parchment prepared for the purpose, they write the words in Deu 6:4 and then roll up the parchment, and write on it "Shaddai"; and put it either into a cane (or reed), or else into a like hollow piece of wood, and so fasten it to the wall on the posts of the door at the right hand of entrance; and thus, as often as they go in and out, they make it a part of their devotion to touch this parchment, and kiss it (t). (t) Buxtorf. Synag. Jud. c. 31. p. 582, &c. Leo Modena's History of the Rites and Customs of the Jews, par. 1. c. 2. p. 5, 6.

Verse 10

And it shall be, when the Lord thy God shall have brought thee into the land,.... The land of Canaan, on the borders of which they now were, and were just going into: which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee; of his own free favour and good will, without any merit and desert of theirs, and in which would be found great and goodly cities, which thou buildedst not; large and capacious, delightfully situated, well built, and strongly fortified, without any pains or expense of theirs; all ready for them to take possession of, and dwell in; and so should no longer reside in tents or booths, as they had for forty years past, but in spacious and noble cities.

Verse 11

And houses full of all good things which thou filledst not,.... Not only full of good, convenient, and rich household furniture, but of the fruits of the earth, of corn, and wine, and oil, and also, perhaps, of gold and silver: and wells digged which thou diggedst not; which in those hot and dry countries were in much esteem, and of great worth; see Gen 26:18, vineyards and olive trees which thou plantedst not; which Canaan abounded with much more than Egypt, where there were but few vines and olive trees, though of both these there were more where the Israelites lived than elsewhere; See Gill on Gen 47:11 and these therefore might be such as they had seen in Egypt, in that part of it in which they dwelt, Goshen, which was in the Heracleotic nome, and that Strabo (u) says only produced perfect olives, and fruit bearing trees, but the rest of Egypt wanted oil; and this home is the same which the Arabs now call the province of Fium, of which Leo Africanus (w) says, it produces a large quantity of olives; so that this might be observed for the encouragement of the Israelites: when thou shalt have eaten and be full; having such plenty of good things the land would furnish them with. (u) Geograph. l. 17. p. 556. (w) Descriptio Africae, l. 8. p. 722.

Verse 12

Then beware lest thou forget the Lord,.... To love, fear, and worship him, and keep his commands; creature enjoyments being apt to get possession of the heart, and the affections of it; Pro 30:9. which brought thee forth out of the land of Egypt, out of the house of bondage; into a land abounding with all the above good things, and therefore under the highest obligations to remember the Lord and his kindnesses, and to serve and glorify him: Exo 20:2.

Verse 13

Thou shalt fear the Lord thy God, and serve him,.... Serve him through fear; not through slavish fear, a fear of hell and damnation; but through filial fear, a reverential affection for that God that had brought them out of a state of bondage into great and glorious liberty, out of Egypt into Canaan's land, out of a place of misery into a land of plenty; and therefore should fear the Lord and his goodness, and from such a fear of him serve him, in every part of worship, public and private, enjoined; this passage Christ refers to Mat 4:10. and shalt swear by his name; when they made a covenant with any, or were called to bear a testimony for the decision of any controversy which could not be otherwise finished; or whenever they took an oath on any account, which should never be taken rashly or on any trivial account, and much less falsely; it should be taken not in the name of any idol, or of any other but the true and living God; the Targum of Jonathan is,"in the name of the Word of the Lord, in truth ye shall swear.''

Verse 14

Ye shall not go after other gods,.... To serve and worship them, and swear by them; and which indeed are no gods, only nominal and fictitious ones; idols which are nothing in the world, and ought to have no veneration and adoration given them; to go after them is to worship them, and this is to depart from the true God, and go a whoring after false deities: of the gods of the people which are round about you; the gods of the Edomites, Ammonites, Moabites, Philistines, and Egyptians; all of which had their peculiar deities.

Verse 15

For the Lord thy God is a jealous God among you,.... He was near to them, in the midst of them, his tabernacle being placed between their camps; and was a God jealous of his honour and glory in matters of worship, and would resent any affront given him in that way: lest the anger of the Lord thy God be kindled against thee; there being nothing more apt to stir up his wrath than idolatry: and destroy thee from off the face of the earth; suffer them to be carried captive out of their own land, and to be scattered among the nations of the world, and be utterly destroyed.

Verse 16

Ye shall not tempt the Lord your God,.... By striving with him or against him, by murmuring at or complaining of his providential dealings with them, or by requiring a sign of him, or miracles to be done by him; this is another passage used by Christ to repel the temptations of Satan, Mat 4:7, as tempted him in Massah; a place so called from the Israelites tempting the Lord there, Exo 17:7, the Targum of Jonathan adds, with ten temptations; see Num 14:21.

Verse 17

You shall diligently keep the commandments of the Lord your God,.... Not only the ten commands, but all others: and his testimonies, and his statutes, which he hath commanded thee; those of a judicial and ceremonial kind.

Verse 18

And thou shalt do that which is right and good in the sight of the Lord,.... And what is such appears from the declaration of his mind and will in the commandments he has given, and obeying which is therefore doing what is right and good; for his commandment is holy, just, and good, being agreeable both to his nature and will, Rom 7:12 that it may be well with thee; as it is with those that fear God, and keep his commandments: and that thou mayest go in and possess the good land which the Lord sware unto thy fathers; to give to them and to their posterity, even the land of Canaan; but if they did not what was right and good in the sight of God, they might expect to be kept out of it, as their immediate parents were, whose carcasses fell in the wilderness.

Verse 19

To cast out all thine enemies from before thee,.... This the Lord promised, and as it seems with an oath, that he would do for them; drive out their enemies, and make way for the settlement of them in their country: as the Lord hath spoken; see Gen 15:18.

Verse 20

And when thy son asketh thee in time to come,.... Or "tomorrow" (x); that is, in later times, as Jarchi interprets it; any time after this, and particularly after they were come into the land of Canaan, when the several laws, statutes, and ordinances appointed, would take place and be obeyed: what mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? what is the reason of the various rites, customs, and usages, the observance of which is directed to, such as the feasts of passover, pentecost, tabernacles, sacrifices, and other duties of religion? (x) "cras", V. L. Pagninus, Montanus.

Verse 21

In order to lead him into the spring and original of them, and to acquaint him with the goodness of God, which laid them under obligation to observe them: we were Pharaoh's bondmen in Egypt; were brought into bondage and slavery to Pharaoh king of Egypt, into whose country their ancestors came, and where they resided many years, and at length were reduced to the utmost servitude and misery: and the Lord brought us out of Egypt with a mighty hand; by the exertion of his mighty power, which the Egyptians and their king could not withstand, as a token of his care and kindness to us; by the ties of which we are bound in gratitude to observe his commands. The Targum of Jonathan is,"the Word of the Lord brought us, &c.''and it was Christ the Son of God that was from first to last concerned in that affair, even from the appearance to Moses in the bush to Israel's coming out of Egypt.

Verse 22

And the Lord showed signs and wonders, great and sore,.... Meaning the ten plagues, which were signs of the power of God, marvellous works, great, above the power of nature, and very sore or "evil" (y); very distressing to the Egyptians; for they came and lay heavy upon Egypt, upon Pharaoh, and upon all his household, before our eyes; upon the king, his courtiers, and the whole land, and which were done publicly in the sight of the people of Israel, as well as the Egyptians; and there were some then living, though at that time when wrought under twenty years, who saw with their own eyes what were done to them, and could never forget them. Here also the Targum of Jonathan has it,"and the Word of the Lord sent signs, &c'' (y) "et pessima", V. L. Junius & Tremellius; "et noxia", Tigurine version; "et mala", Pagninus, Montanus, Piscator.

Verse 23

And he brought us out from thence,.... By means of those miraculous plagues, even out of a state of bondage and misery: and in order that he might bring us in, to give us the land which he sware unto our fathers; to bring them into the land of Canaan, give it to them, and put them in the possession of it; and so fulfil his promise and his oath made to Abraham, Isaac, and Jacob.

Verse 24

And the Lord commanded us to do all these statutes,.... Some of which were designed on purpose to commemorate the wonderful deliverance out of Egypt, as particularly the passover; and all of them they were obliged in gratitude to obey, in consideration of such great favours bestowed upon them: to fear the Lord our God, for our good always: as it is always for the good of men, temporal, spiritual, and eternal, to fear the Lord; for there is no want to them that fear him, nor will the Lord withhold good things from them; see Psa 34:9, that he might preserve us alive, as it is at this day; in bodily health and strength, and in the enjoyment of the good land, and all the blessings and benefits of it.

Verse 25

And it shall be our righteousness,.... Or a mercy, benefit, and blessing to us; or this shall be reckoned our righteousness, and that by which we shall be justified: if we observe to do all these commandments before the Lord our God, as he hath commanded us; in order to have such a justifying righteousness, a man must keep all the commandments of God, not one excepted; and that perfectly, without the least breach of them in thought, word, or deed; and that before the Lord, in his sight, not as it may appear to a man himself, or to others, but as it appears to God, who sees the heart, and weighs all actions; and a man must keep them in the manner the Lord has commanded, even with all his heart, soul, and strength, as in Deu 6:5 and this is not possible for a sinful man to do; and therefore righteousness cannot be by the law. Only Christ could thus keep all the commandments of God, and his obedience is our righteousness; and he only is the end of the law for righteousness to everyone that believes, and to him we must seek for it. Next: Deuteronomy Chapter 7

Verse 1

Announcement of the commandments which follow, with a statement of the reason for communicating them, and the beneficent results of their observance. המּצוה, that which is commanded, i.e., the substance of all that Jehovah had commanded, synonymous therefore with the Thorah (Deu 4:44). The words, "the statutes and the rights," are explanatory of and in apposition to "the commandment." These commandments Moses was to teach the Israelites to keep in the land which they were preparing to possess (cf. Deu 4:1). Deu 6:2 The reason for communicating the law was to awaken the fear of God (cf. Deu 4:10; Deu 5:26), and, in fact, such fear of Jehovah as would show itself at all times in the observance of every commandment. "Thou and thy son:" this forms the subject to "thou mightest fear," and is placed at the end for the sake of emphasis. The Hiphil האריך has not the transitive meaning, "to make long," as in Deu 5:30, but the intransitive, to last long, as in Deu 5:16; Exo 20:12, etc. Deu 6:3 The maintenance of the fear of God would bring prosperity, and the increase of the nation promised to the fathers. In form this thought is not connected with Deu 6:3 as the apodosis, but it is appended to the leading thought in Deu 6:1 by the words "Hear therefore, O Israel!" which correspond to the expression "to teach you" in Deu 6:1. אשׁר, that, in order that (as in Deu 2:25; Deu 4:10, etc.). The increase of the nation had been promised to the patriarchs from the very first (Gen 12:1; cf. Lev 26:9). - On "milk and honey," see at Exo 3:8.

Verse 4

With Deu 6:4 the burden of the law commences, which is not a new law added to the ten commandments, but simply the development and unfolding of the covenant laws and rights enclosed as a germ in the decalogue, simply an exposition of the law, as had already been announced in Deu 1:5. The exposition commences with an explanation and enforcing of the first commandment. There are two things contained in it: (1) that Jehovah is the one absolute God; (2) that He requires love with all the heart, all the soul, and all the strength. "Jehovah our God is one Jehovah." (Note: On the majuscula ע and ד in שׁמע and אחד, R. Bochin has this remark: "It is possible to confess one God with the mouth, although the heart is far from Him. For this reason ע and ד are majuscula, from which the tsere subscribed the word עד, 'a witness,' is formed, that every one may know, when he professes the unity of God, that his heart ought to be engaged, and free from every other thought, because God is a witness and knows all things" (J. H. Mich. Bibl. Hebr.).) This does not mean Jehovah is one God, Jehovah alone (Abenezra), for in that case לבדּו יהוה would be used instead of אחד יהוה; still less Jehovah our God, namely, Jehovah is one (J. H. Michaelis). אחד יהוה together form the predicate of the sentence. The idea is not, Jehovah our God is one (the only) God, but "one (or the only) Jehovah:" not in this sense, however, that "He has not adopted one mode of revelation or appearance here and another there, but one mode only, viz., the revelation which Israel had received" (Schultz); for Jehovah never denotes merely a mode in which the true God is revealed or appears, but God as the absolute, unconditioned, or God according to the absolute independence and constancy of His actions. Hence what is predicated here of Jehovah (Jehovah one) does not relate to the unity of God, but simply states that it is to Him alone that the name Jehovah rightfully belongs, that He is the one absolute God, to whom no other Elohim can be compared. This is also the meaning of the same expression in Zac 14:9, where the words added, "and His name one," can only signify that in the future Jehovah would be acknowledged as the one absolute God, as King over all the earth. This clause not merely precludes polytheism, but also syncretism, which reduces the one absolute God to a national deity, a Baal (Hos 2:18), and in fact every form of theism and deism, which creates for itself a supreme God according to philosophical abstractions and ideas. For Jehovah, although the absolute One, is not an abstract notion like "absolute being" or "the absolute idea," but the absolutely living God, as He made Himself known in His deeds in Israel for the salvation of the whole world. Deu 6:5 As the one God, therefore, Israel was to love Jehovah its God with all its heart, with all its soul, and with all its strength. The motive for this is to be found in the words "thy God," in the fact that Jehovah was Israel's God, and had manifested Himself to it as one God. The demand "with all the heart" excludes all half-heartedness, all division of the heart in its love. The heart is mentioned first, as the seat of the emotions generally and of love in particular; then follows the soul (nephesh) as the centre of personality in man, to depict the love as pervading the entire self-consciousness; and to this is added, "with all the strength," sc., of body and soul. Loving the Lord with all the heart and soul and strength is placed at the head, as the spiritual principle from which the observance of the commandments was to flow (see also Deu 11:1; Deu 30:6). It was in love that the fear of the Lord (Deu 10:12), hearkening to His commandments (Deu 11:13), and the observance of the whole law (Deu 11:22), were to be manifested; but love itself was to be shown by walking in all the ways of the Lord (Deu 11:22; Deu 19:9; Deu 30:16). Christ therefore calls the command to love God with all the heart "the first and great commandment," and places on a par with this the commandment contained in Lev 19:8 to love one's neighbour as oneself, and then observes that on these two commandments hang all the law and the prophets (Mat 22:37-40; Mar 12:29-31; Luk 10:27). (Note: In quoting this commandment, Matthew (Mat 22:37) has substituted δαίνοια, "thy mind," for "thy strength," as being of especial importance to spiritual love, whereas in the lxx the mind (διάνοια) is substituted for the heart. Mark (Mar 12:30) gives the triad of Deuteronomy (heart, soul, and strength); but he has inserted "mind" (διάνοια) before strength (ἰσχύς), whilst in Mar 12:33 the understanding (σύνεσις) is mentioned between the heart and the soul. Lastly, Luke has given the three ideas of the original passage quite correctly, but has added at the end, "and with all thy mind" (διάνοια). Although the term διάνοια (mind) originated with the Septuagint, not one of the Evangelists has adhered strictly to this version.) Even the gospel knows no higher commandment than this. The distinction between the new covenant and the old consists simply in this, that the love of God which the gospel demands of its professors, is more intensive and cordial than that which the law of Moses demanded of the Israelites, according to the gradual unfolding of the love of God Himself, which was displayed in a much grander and more glorious form in the gift of His only begotten Son for our redemption, than in the redemption of Israel out of the bondage of Egypt. Deu 6:6-9 But for the love of God to be of the right kind, the commandments of God must be laid to heart, and be the constant subject of thought and conversation. "Upon thine heart:" i.e., the commandments of God were to be an affair of the heart, and not merely of the memory (cf. Deu 11:18). They were to be enforced upon the children, talked of at home and by the way, in the evening on lying down and in the morning on rising up, i.e., everywhere and at all times; they were to be bound upon the hand for a sign, and worn as bands (frontlets) between the eyes (see at Exo 13:16). As these words are figurative, and denote an undeviating observance of the divine commands, so also the commandment which follows, viz., to write the words upon the door-posts of the house, and also upon the gates, are to be understood spiritually; and the literal fulfilment of such a command could only be a praiseworthy custom or well-pleasing to God when resorted to as the means of keeping the commandments of God constantly before the eye. The precept itself, however, presupposes the existence of this custom, which is not only met with in the Mahometan countries of the East at the present day (cf. A. Russell, Naturgesch. v. Aleppo, i. p. 36; Lane, Sitten u. Gebr. i. pp. 6, 13, ii. p. 71), but was also a common custom in ancient Egypt (cf. Wilkinson, Manners and Customs, vol. ii. p. 102). (Note: The Jewish custom of the Medusah is nothing but a formal and outward observance founded upon this command. It consists in writing the words of Deu 6:4-9 and Deu 11:13-20 upon a piece of parchment, which is then placed upon the top of the doorway of houses and rooms, enclosed in a wooden box; this box they touch with the finger and then kiss the finger on going either out or in. S. Buxtorf, Synag. Jud. pp. 582ff.; and Bodenschatz. Kirchl. Verfassung der Juden, iv. pp. 19ff.)

Verse 10

To the positive statement of the command there is attached, in the next place, the negative side, or a warning against the danger to which prosperity and an abundance of earthly goods so certainly exposed, viz., of forgetting the Lord and His manifestations of mercy. The Israelites were all the more exposed to this danger, as their entrance into Canaan brought them into the possession of all the things conducive to well-being, in which the land abounded, without being under the necessity of procuring these things by the labour of their own hands; - into the possession, namely, of great and beautiful towns which they had not built, of houses full of all kinds of good things which they had not filled, of wells ready made which they had not dug, of vineyards and olive-plantations which they had not planted. - The nouns ערים, etc. are formally dependent upon לך לתת, and serve as a detailed description of the land into which the Lord was about to lead His people.

Verse 12

"House of bondage," as in Exo 13:3. "Not forgetting" is described from a positive point of view, as fearing God, serving Him, and swearing by His name. Fear is placed first, as the fundamental characteristic of the Israelitish worship of God; it was no slavish fear, but simply the holy awe of a sinner before the holy God, which includes love rather than excludes it. "Fearing" is a matter of the heart; "serving," a matter of working and striving; and "swearing in His name," the practical manifestation of the worship of God in word and conversation. It refers not merely to a solemn oath before a judicial court, but rather to asseverations on oath in the ordinary intercourse of life, by which the religious attitude of a man involuntarily reveals itself.

Verse 14

The worship of Jehovah not only precludes all idolatry, which the Lord, as a jealous God, will not endure (see at Exo 20:5), but will punish with destruction from the earth ("the face of the ground," as in Exo 32:12); but it also excludes tempting the Lord by an unbelieving murmuring against God, if He does not remove any kind of distress immediately, as the people had already sinned at Massah, i.e., at Rephidim (Exo 17:1-7).

Verse 17

They were rather to observe all His commandments diligently, and do what was right and good in His eyes. The infinitive וגו להדף contains the further development of וגו ייטב למען: "so that He (Jehovah) thrust out all thine enemies before thee, as He hath spoken" (viz., Exo 23:27., Deu 34:11).

Verse 20

In Deu 6:20-25, the teaching to the children, which is only briefly hinted at in Deu 6:7, is more fully explained. The Israelites were to instruct their children and descendants as to the nature, meaning, and object of the commandments of the Lord; and in reply to the inquiries of their sons, to teach them what the Lord had done for the redemption of Israel out of the bondage of Egypt, and how He had brought them into the promised land, and thus to awaken in the younger generation love to the Lord and to His commandments. The "great and sore miracles" (Deu 6:22) were the Egyptian plagues, like מפתּים, in Deu 4:34. - "To fear," etc., i.e., that we might fear the Lord.

Verse 25

"And righteousness will be to us, if we observe to do:" i.e., our righteousness will consist in the observance of the law; we shall be regarded and treated by God as righteous, if we are diligent in the observance of the law. "Before Jehovah" refers primarily, no doubt, to the expression, "to do all these commandments;" but, as we may see from Deu 24:13, this does not prevent the further reference to the "righteousness" also. This righteousness before Jehovah, it is true, is not really the gospel "righteousness of faith;" but there is no opposition between the two, as the righteousness mentioned here is not founded upon the outward (pharisaic) righteousness of works, but upon an earnest striving after the fulfilment of the law, to love God with all the heart; and this love is altogether impossible without living faith.

Verse 1

Observe here, 1. That Moses taught the people all that, and that only, which God commanded him to teach them, Deu 6:1. Thus Christ's ministers are to teach his churches all that he has commanded, and neither more nor less, Mat 28:20. 2. That the end of their being taught was that they might do as they were taught (Mat 28:1), might keep God's statutes (Deu 6:2), and observe to do them, Deu 6:3. Good instructions from parents and ministers will but aggravate our condemnation if we do not live up to them. 3. That Moses carefully endeavoured to fix them for God and godliness, now that they were entering upon the land of Canaan, that they might be prepared for the comforts of that land, and fortified against the snares of it, and now that they were setting out in the world might set out well. 4. That the fear of God in the heart will be the most powerful principle of obedience: That thou mightest fear the Lord thy God, to keep all his statutes, Deu 6:2. 5. The entail of religion in a family, or country, is the best entail: it is highly desirable that not we only, but our children, and our children's children, may fear the Lord. 6. Religion and righteousness advance and secure the prosperity of any people. Fear God, and it shall be well with thee. Those that are well taught, if they do what they are taught, shall be well fed too, as Israel in the land flowing with milk and honey, Deu 6:3.

Verse 4

Here is, I. A brief summary of religion, containing the first principles of faith and obedience, Deu 6:4, Deu 6:5. These two verses the Jews reckon one of the choicest portions of scripture: they write it in their phylacteries, and think themselves not only obliged to say it at least twice every day, but very happy in being so obliged, having this saying among them, Blessed are we, who every morning and evening say, Hear, O Israel, the Lord our God is one Lord. But more blessed are we if we duly consider and improve, 1. What we are here taught to believe concerning God: that Jehovah our God is one Jehovah. (1.) That the God whom we serve is Jehovah, a Being infinitely and eternally perfect, self-existent, and self-sufficient. (2.) That he is the one only living and true God; he only is God, and he is but one. The firm belief of this self-evident truth would effectually arm them against all idolatry, which was introduced by that fundamental error, that there are gods many. It is past dispute that there is one God, and there is no other but he, Mar 12:32. Let us therefore have no other, nor desire to have any other. Some have thought there is here a plain intimation of the trinity of persons in the unity of the Godhead; for here is the name of God three times, and yet all declared to be one. Happy they that have this one Lord for their God; for they have but one master to please, but one benefactor to seek to. It is better to have one fountain that a thousand cisterns, one all-sufficient God than a thousand insufficient ones. 2. What we are here taught concerning the duty which God requires of man. It is all summed up in this as its principle, Thou shalt love the Lord thy God with all thy heart. He had undertaken (Deu 6:2) to teach them to fear God; and, in pursuance of his undertaking, he here teaches them to love him, for the warmer our affection to him the greater will be our veneration for him; the child that honours his parents no doubt loves them. Did ever any prince make a law that his subjects should love him? Yet such is the condescension of the divine grace that this is made the first and great commandment of God's law, that we love him, and that we perform all other parts of our duty to him from a principle of love. My son, give me thy heart. We must highly esteem him, be well pleased that there is such a Being, well pleased in all his attributes, and relations to us: our desire must be towards him, our delight in him, our dependence upon him, and to him we must be entirely devoted. It must be a constant pleasure to us to think of him, hear from him, speak to him, and serve him. We must love him, (1.) As the Lord, the best of beings, most excellent and amiable in himself. (2.) As our God, a God in covenant with us, our Father, and the most kind and bountiful of friends and benefactors. We are also commanded to love God with all our heart, and soul, and might; that is, we must love him, [1.] With a sincere love; not in word and tongue only, saying we love him when our hearts are not with him, but inwardly, and in truth, solacing ourselves in him. [2.] With a strong love; the heart must be carried out towards him with great ardour and fervency of affection. Some have hence though that we should avoid saying (as we commonly express ourselves) that we will do this or that with all our heart, for we must not do any thing with all our heart but love God; and that this phrase, being here used concerning that sacred fire, should not be unhallowed. He that is our all must have our all, and none but he. [3.] With a superlative love; we must love God above any creature whatsoever, and love nothing besides him but what we love for him and in subordination to him. [4.] With an intelligent love; for so it is explained, Mar 12:33. To love him with all the heart, and with all the understanding, we must know him, and therefore love him as those that see good cause to love him. [5.] With an entire love; he is one, and therefore our hearts must be united in this love, and the whole stream of our affections must run towards him. O that this love of God may be shed abroad in our hearts! II. Means are here prescribed for the maintaining and keeping up of religion in our hearts and houses, that it might not wither and go to decay. And they are these: - 1. Meditation: These words which I command thee shall be in thy heart, Deu 6:6. Though the words alone without the things will do us no good, yet we are in danger of losing the things if we neglect the words, by which ordinarily divine light and power are conveyed to the heart. God's words must be laid up on our heart, that our thoughts may be daily conversant with them and employed about them, and thereby the whole soul may be brought to abide and act under the influence and impression of them. This immediately follows upon the law of loving God with all your heart; for those that do so will lay up his word in their hearts both as an evidence and effect of that love and as a means to preserve and increase it. He that loves God loves his Bible. 2. The religious education of children (Deu 6:7): "Thou shalt teach them diligently to thy children; and by communicating thy knowledge thou wilt increase it." Those that love the Lord God themselves should do what they can to engage the affections of their children to him, and so to preserve the entail of religion in their families from being cut off. Thou shalt whet them diligently upon thy children, so some read it; frequently repeat these things to them, try all ways of instilling them into their minds, and making them pierce into their hearts; as, in whetting a knife, it is turned first on this side, then on that. "Be careful and exact in teaching thy children; and aim, as by whetting, to sharpen them, and put an edge upon them. Teach them to thy children, not only those of thy own body" (say the Jews) "but all those that are anyway under thy care and tuition." Bishop Patrick well observes here that Moses thought his law so very plain and easy that every father might be able to instruct his sons in it and every mother her daughters. Thus that good thing which is committed to us we must carefully transmit to those that come after us, that it may be perpetuated. 3. Pious discourse. "Thou shalt talk of these things, with due reverence and seriousness, for the benefit not only of thy children, but of thy other domestics, thy friends and companions, as thou sittest in thy house at work, or at meat, or at rest, or to receive visits, and when thou walkest by the way for diversion, or for conversation, of in journeys, when at night thou art retiring from thy family to lie down for sleep, and when in the morning thou hast risen up and returnest to thy family again. Take all occasions to discourse with those about thee of divine things; not of unrevealed mysteries, or matters of doubtful disputation, but of the plain truths and laws of God, and the things that belong to our peace." So far is it from being reckoned a diminution to the honour of sacred things to make them subject of our familiar discourse that they are recommended to us to be talked of; for the more conversant we are with them the more we shall admire them and be affected with them, and may thereby be instrumental to communicate divine light and heat. 4. Frequent reading of the word: They shall be as frontlets between thy eyes, and thou shalt write them upon the posts of thy house, Deu 6:8, Deu 6:9. It is probable that at that time there were few written copies of the whole law, only at the feasts of tabernacles the people had it read to them; and therefore God appointed them, at least for the present, to write some select sentences of the law, that were most weighty and comprehensive, upon their walls, or in scrolls of parchment to be worn about their wrists; and some think that hence the phylacteries so much used among the Jews took rise. Christ blames the Pharisees, not for wearing them, but for affecting to have them broader than other people's, Mat 23:5. But when Bibles came to be common among them there was less occasion for this expedient. It was prudently and piously provided by the first reformers of the English church that then, when Bibles were scarce, some select portions of scripture should be written on the walls and pillars of the churches, which the people might make familiar to them, in conformity to this direction, which seems to have been binding in the letter of it to the Jews as it is to us in the intent of it, which is that we should endeavour by all means possible to make the word of God familiar to us, that we may have it ready to us upon all occasions, for our restraint from sin and our direction and excitement to our duty. It must be as that which is graven on the palms of our hands, always before our eyes. See Pro 7:1-3. It is also intimated that we must never be ashamed to own our religion, nor to own ourselves under the check and government of it. Let it be written on our gates, and let every one that goes by our door read it, that we believe Jehovah to be God alone, and believe ourselves bound to love him with all our hearts. III. A caution is here given not to forget God in a day of prosperity and plenty, Deu 6:10-12. Here, 1. He raises their expectations of the goodness of their God, taking it for granted that he would bring them into the good land that he had promised (Deu 6:10), that they should no longer dwell in tents as shepherds and poor travellers, but should settle in great and goodly cities, should no longer wander in a barren wilderness, but should enjoy houses will furnished and gardens well planted (Deu 6:11), and all this without any care and expense of their own, which he here lays a great stress upon - Cities which thou buildest not, houses which thou filledst not, etc., both because it made the mercy really much more valuable that what they had come to them so cheaply, and yet, if they did not actually consider it, the mercy would be the less esteemed, for we are most sensible of the value of that which has cost us dear. When they came so easily by the gift they would be apt to grow secure, and unmindful of the giver. 2. He engages their watchfulness against the badness of their own hearts: Then beware, when thou liest safe and soft, lest thou forget the Lord, Deu 6:12. Note, (1.) In a day of prosperity we are in great danger of forgetting God, our dependence upon him, our need of him, and our obligations to him. When the world smiles we are apt to make our court to it, and expect our happiness in it, and so we forget him that his our only portion and rest. Agur prays against this temptation (Pro 30:9): Lest I be full and deny thee. (2.) There is therefore need of great care and caution at such a time, and a strict watch over our own hearts. "Then beware; being warned of your danger, stand upon your guard against it. Bind the words of God for a sign upon thy hand, for this end to prevent thy forgetting God. When thou art settled in Canaan forget not thy deliverance out of Egypt; but look to the rock out of which thou wast hewn. When thy latter end has greatly increased, remember the smallness of thy beginnings." IV. Some special precepts and prohibitions are here given, which are of great consequence. 1. They must upon all occasions give honour to God (Deu 6:13): Fear him and serve him (for, if he be a Master, we must both reverence him and do his work); and swear by his name, that is, they must not upon any occasion appeal to any other, as the discerner of truth and avenger of wrong. Swear by him only, and not by an idol, or any other creature. Swear by his name in all treaties and covenants with the neighbouring nations, and do not compliment them so far as to swear by their gods. Swearing by his mane is sometimes put for an open profession of his name. Isa 45:23, Every tongue shall swear, is expounded (Rom 14:11), Every tongue shall confess to God. 2. They must not upon any occasion give that honour to other gods (Deu 6:14): You shall not go after other gods, that is, "You shall not serve nor worship them;" for therein they went astray, they went a whoring from the true God, who in this, more than in any thing, is jealous god (Deu 6:15): and the learned bishop Patrick observes here, out of Maimonides, that we never find, either in the law or the prophets, anger, or fury, or jealousy, or indignation, attributed to God but upon occasion of idolatry. 3. They must take heed of dishonouring God by tempting him (Deu 6:16): You shall not tempt the Lord your God, that is, "You shall not in any exigence distrust the power, presence, and providence of God, nor quarrel with him," which, if they indulged an evil heart of unbelief, they would take occasion to do in Canaan as well as in the wilderness. No change of condition will cure a disposition of murmur and fret. Our Saviour uses this caution as an answer to one of Satan's temptations, with application to himself, Mat 4:7, Thou shalt not tempt the Lord thy God, either by despairing of his power and goodness while we keep in the way of our duty, or by presuming upon it when we turn aside out of that way.

Verse 17

Here, I. Moses charges them to keep God's commandments themselves: You shall diligently keep God's commandments, Deu 6:17-19. Note, It requires a great deal of care and pains to keep up religion in the power of it in our hearts and lives. Negligence will ruin us; but we cannot be saved without diligence. To induce them to this, he here shows them, 1. That this would be very acceptable to God: it is right and good in the sight of the Lord; and that is right and good indeed that is, so in God's sight. If we have any regard to the favour of our Creator as our felicity, and the law of our creation as our rule, we shall be religious. 2. That it would be very advantageous and profitable to themselves. It would secure to them the possession of the land of Canaan, prosperity there, and constant victory over those that stood in their way. In short, "Do well, and it shall be well with thee." II. He charges them to instruct their children in the commands of God, not only that they might in their tender years intelligently and affectionately join in religious services, but that afterwards they might in their day keep up religion, and convey it to those that should come after them. Now, 1. Here is a proper question which it is supposed the children would ask (Deu 6:20): "What mean the testimonies and the statutes? What is the meaning of the feasts we observe, the sacrifices we offer, and the many peculiar customs we keep up?" Observe, (1.) All divine institutions have a certain meaning, and there is something great designed in them. (2.) It concerns us to know and understand the meaning of them, that we may perform a reasonable service and may not offer the blind for sacrifice. (3.) It is good for children betimes to enquire into the true intent and meaning of the religious observances they are trained up in. If any are thus inquisitive in divine things it is a good sign that they are concerned about them, and a good means of their attaining to a great acquaintance with them. Then shall we know if thus we follow on to know. 2. Here is a full answer put into the parents' mouths to be given to this good question. Parents and teachers must give instruction to those under their charge, though they do not ask it, nay, though they have an aversion to it; much more must they be ready to answer questions, and to give instruction when it is desired; for it may be hoped that those who ask it will be willing to receive it. Did the children ask the meaning of God's laws? Let them be told that they were to be observed, (1.) In a grateful remembrance of God's former favours to them, especially their deliverance out of Egypt, Deu 6:21-23. The children must be often told of the deplorable state their ancestors were in when they were bondmen in Egypt, the great salvation God wrought for them in fetching them out thence, and that God, in giving them these peculiar statutes, meant to perpetuate the memorial of that work of wonder, by which they were formed into a peculiar people. (2.) As the prescribed condition of his further favours (Deu 6:24): The Lord commanded us all these statutes for our good. Note, God commands us nothing but what is really for our good. It is our interest as well as our duty to be religious. [1.] It will be our life: That he might preserve us alive, which is a great favour, and more than we could expect, considering how often we have forfeited life itself. Godliness has the promise of the continuance and comfort of the life that now is as far as it is for God's glory. [2.] It will be our righteousness. Could we perfectly fulfil but that one command of loving God with all our heart, soul, and might, and could we say, "We have never done otherwise," this would be so our righteousness as to entitle us to the benefits of the covenant of innocency; had we continued in every thing that is written in the book of the law to do it, the law would have justified us. But this we cannot pretend to, therefore our sincere obedience shall be accepted through a Mediator to denominate us, as Noah was, righteous before God, Gen 7:1; Luk 1:6; and Jo1 3:7. The Chaldee reads it, There shall be a reward to us if we observe to do these commandments; for, without doubt, in keeping God's commandments there is great reward.

Verse 1

6:1-25 Moses here explains how the stipulations in the following sections should be applied and handed on to future generations.

6:1 Moses added commands to decrees and regulations, the usual formula for covenant stipulations (see 4:1; 5:1); commands is a general term for the whole body of instruction.

Verse 2

6:2 God’s awesome power and glory (see 4:10) require that God’s people fear him, treating him with respect and reverence (see study notes on 7:21; 10:12-13).

Verse 3

6:3 The milk and honey abundant in Canaan represented both agriculture and forage. Compared to the desert fare, Canaan’s food was sumptuous indeed (see Exod 3:8, 17).

Verse 4

6:4-5 Listen (Hebrew shema‘): The Shema is the fundamental statement of Israel’s faith. Jesus described these verses as the greatest of the commandments (Matt 22:34-39; Mark 12:28-31; Luke 10:25-28), a sentiment shared by ancient and modern Judaism. The rabbi Hillel (first century BC) spoke of the Shema as the central theological idea of the Hebrew Bible (the Old Testament), calling the rest mere commentary.

6:4 The Lord is our God, the Lord alone: Only God is worthy of worship (5:7).

Verse 5

6:5 love the Lord: See study note on Josh 23:11. • The words heart, . . . soul, and . . . strength represent the intellect, the will, the emotions, the spirituality, and the physical being—all that a person is and can do for God. This commandment is the core of God’s covenant with Israel (see Jesus’ comments in Matt 22:37; Mark 12:30; Luke 10:27).

Verse 7

6:7 Repeat them: The Hebrew verb (shanan) might suggest “engraving” a text into a medium that cannot be obliterated, or it might simply mean “repeat.” Either way, the teaching of the Shema was to be indelibly imparted to children by constant repetition so that it would never be forgotten.

Verse 8

6:8 Tie them: The Lord’s commandments (6:6) were to be as interwoven into the hearts and minds of children as though they were tied to them. Eventually, this figurative phrase in Judaism was practiced literally by wrapping the forearm with cords representing the Torah (see study note on 4:44). • wear them: This figure of speech was represented literally in later Judaism by a small box containing a few brief Torah texts. The box and its contents (Hebrew tefillin; Greek phylactery) were reminders of the need to teach and obey the covenant (cp. 11:18; Matt 23:5).

Verse 9

6:9 Write them on the doorposts: In later Judaism, people placed portions of Deuteronomy in a small metal case (a mezuzah) attached to the doorframes of houses or other buildings. It was customary to touch the mezuzah when passing through the doorway to show respect for and dependence upon the Scripture.

Verse 13

6:13 Jesus quoted this verse when tempted by Satan (Matt 4:10; Luke 4:8).

Verse 16

6:16 When Israel journeyed through the Sinai desert after the Exodus, they came to Rephidim, where they found no water (Exod 17:1-7). Moses saw the people’s demand for water as testing the Lord; hence the name Massah (“testing”) for this place. Jesus quoted this verse to rebut Satan (Matt 4:7; Luke 4:12).

Verse 21

6:21 The phrase his strong hand is an anthropomorphism (see study note on 8:2).

Verse 22

6:22 The signs and wonders were the ten plagues God sent to impress Israel and Egypt with his power when he brought about the Exodus (Exod 7–12; see also Exod 3:20; 4:5; Josh 4:23-24).

Verse 25

6:25 righteous when we obey: Obedience shows that one is already in a state of righteousness, a standing before God obtained by faith (see 24:13; Hab 2:4; Rom 1:17; 4:1-5; Gal 3:6-7; see also Gen 15:6; Eph 2:8-9). When other nations observed Israel’s commitment to the covenant, they could rightly conclude that Israel was righteous.