Deuteronomy · Chapter 6

1, 2. The commandments — That which is commanded. The word in its signification is equivalent to the thorah, the law. Statutes, and the judgments — Explanatory of the preceding word — statutes referring more to moral and religious precepts, judgments to laws regulating civil rights. That thy days may be prolonged — Comp. what Moses says in chap. 8:1; 30:16.

Verse 2. That thou mightest fear the Lord] Respect his sovereign authority as a lawgiver, and ever feel thyself bound to obey him. No man can walk either conscientiously or safely who has not the fear of God continually before his eyes. When this is gone, more than a guardian angel is fled.

Thou, and thy son, and thy son’s son] Through all thy successive generations. Whoever fears God will endeavour to bring up his children in the way of righteousness, that they also may fear God, and that pure and undefiled religion may be preserved in his family through all its generations, not only in word, but in practice also.

1, 2. The commandments — That which is commanded. The word in its signification is equivalent to the thorah, the law. Statutes, and the judgments — Explanatory of the preceding word — statutes referring more to moral and religious precepts, judgments to laws regulating civil rights. That thy days may be prolonged — Comp. what Moses says in chap. 8:1; 30:16.

Verse 3. Hear therefore, O Israel, and observe to do it] Literally, Ye shall hear, O Israel, and thou shalt keep to do them. 1. God is to be heard; no obligation without law to found it on, and no law in religion but from God. 2. The commandment must be understood in order to be obeyed. 3. It must be observed-attentively considered, in order to be understood. And,

4. It must be performed, that the end for which it was given may be accomplished, viz., that GOD may be glorified, and that it may be well with the people. What is here spoken applies powerfully to every part of the moral law; God has given IT as a rule of life, therefore obedience to it is indispensably necessary, not to the purchase of salvation, for no human merit can ever extend to that, but it is the way by which both the justice and mercy of God choose to conduct men to heaven. But let it be fully understood that no man can walk in the way of obedience but by and under the influence of the grace of God.

3. Promised thee, in the land — As there is no preposition before the word translated land the passage is better read: “For Jehovah, God of thy fathers, promised thee a land flowing with milk and honey.”

Verse 4. Hear, O Israel] dja hwhy wnyhla hwhy larvy [mv shemA Yisrael, Yehovah Eloheinu, Yehovah achaD. These words may be variously rendered into English; but almost all possible verbal varieties in the translation (and there can be none other) amount to the same sense: “Israel, hear! Jehovah, our God, is one Jehovah;” or, “Jehovah is our God, Jehovah is one;” or, “Jehovah is our God, Jehovah alone;” or, “Jehovah is our God, Jehovah who is one;” or, “Jehovah, who is our God, is the one Being.” On this verse the Jews lay great stress; it is one of the four passages which they write on their phylacteries, and they write the last letter in the first and last words very large, for the purpose of exciting attention to the weighty truth it contains. It is perhaps in reference to this custom of the Jews that our blessed Lord alludes, Matthew 22:38; Mark 12:29, 30, where he says, This is the first and great commandment; and this is nearly the comment that Maimonides gives on this place: “Hear, O Israel; because in these words the property, the love, and the doctrine of God are contained.”

Many think that Moses teaches in these words the doctrine of the Trinity in Unity. It may be so; but if so, it is not more clearly done than in the first verse of Genesis, to which the reader is referred. When this passage occurs in the Sabbath readings in the synagogue, the whole congregation repeat the last word dja achad for several minutes together with the loudest vociferations: this I suppose they do to vent a little of their spleen against the Christians, for they suppose the latter hold three Gods, because of their doctrine of the Trinity; but all their skill and cunning can never prove that there is not a plurality expressed in the word wnyhla Eloheinu, which is translated our God; and were the Christians, when reading this verse, to vociferate Eloheinu for several minutes as the Jews do achad, it would apply more forcibly in the way of conviction to the Jews of the plurality of persons in the Godhead, than the word achad, of one, against any pretended false tenet of Christianity, as every Christian receives the doctrine of the unity of God in the most conscientious manner. It is because of their rejection of this doctrine that the wrath of God continues to rest on them; for the doctrine of the atonement cannot be received, unless the doctrine of the Godhead of Christ is received too. Some Christians have joined the Jews against this doctrine, and some have even outdone them, and have put themselves to extraordinary pains to prove that אלהים Elohim is a noun of the singular number! This has not yet been proved. It would be as easy to prove that there is no plural in language.

Verse 4. Hear, O Israel! — The passage contained in this and the following verse, the Jews reckoned one of their choicest portions of Scripture. They wrote it on their phylacteries, (or slips of parchment bound on their foreheads, their necks, their breasts, or wrists,) and thought themselves not only obliged to repeat it 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!” Jehovah our God is one Jehovah; 1st, The God whom we worship is Jehovah; a Being infinitely and eternally perfect, self-existent, and self-sufficient. 2d, He is the 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 that there is no other but he, Mark 12:32. Let us, therefore, neither have, nor desire to have any other.

Verse 4. dja hwhy wnyhla hwhy, Jehovah our Elohim is one Jehovah. There is uniformly an elision of the letter µ mem, when the plural is associated with the noun; and the y yod is not used in the paradigm of Hebrew verbs to designate the plural noun. The name of the Divinity being here used three times, as in Psalm 33:6. Isaiah 49. 63., and the central name or noun, Elohinu, being in the plural number, indicates to us that mysterious sociality in the Trinity in unity, known to us by the adorable names of Father; Son, Word, Wisdom, or Messiah; and Spirit. This text is sublimely introduced, Hear, oh Israel; the more divinely to impress the heart with the consequent duties of love, obedience, and adoration; yea, of utter abhorrence of all idols which would share the heart, and estrange it from the knowledge and love of the one true and eternal God. In Eusebius we have many heathen testimonies which coincide with this text. See Isaiah 56:17.

4. The Lord our God is one Lord — The force of the Hebrew is with difficulty expressed: “Jehovah our God is one Jehovah.” The unity of the Godhead is thus brought out with strong emphasis to a people who had seen, and many of them been seduced by, the impure rites of polytheism.

V. 5. And thou shalt love the Lord thy God with all thine heart-And is this only an external commandment? Can any then say, that the Sinai-covenant was merely external? With all thy heart-With an entire love. He is One; therefore our hearts must be united in his love. And the whole stream of our affections must run toward Him. O that this love of God may be shed abroad in our hearts.

Verse 5. Thou shalt love the Lord, &c.] Here we see the truth of that word of the apostle, 1 Timothy 1:5: Now the END of the COMMANDMENT is LOVE out of a pure heart, &c. See the whole of the doctrine contained in this verse explained on Matthew 22:36-40.

Verse 5. Thou shalt love the Lord thy God with all thy heart — And is this only an external commandment? Can any then say that the Sinai covenant was merely external? With all thy heart — It is not only the external action, but the internal affection of the mind that God requires; an affection which influences all our actions, in secret as well as in public. We must love him, 1st, With a sincere love; not in words and in tongue only; saying that we love him, when our hearts are not with him; but inwardly, and in truth, delighting ourselves with him. 2d, With a strong love; the heart must be carried out toward him, with great ardour and fervency of affection. 3d, 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. 4th, With an intelligent love, or with all our understanding, as it is explained Mark 12:33: we must know him, and therefore love him, as those that see good reason for loving him. 5th, With an entire and undivided heart, the whole stream of our affections running toward him, and being united in his love. O that this love of God may be shed abroad in our hearts!

5. Love the Lord thy God — This comprehensive requirement Christ calls the first and great commandment. And by its side he places the requirement to love our neighbours as ourselves. Leviticus 19:9. On these two hang all the law and the prophets. Comp. Matthew 22:37-40; Mark 12:29-31; Luke 10:27. The whole significance of the Scriptures as a rule of life is embodied in these requirements. With all thine heart — The commandment excludes all division of affection. Love to God must be engrossing. The word we translate heart is used to denote the centre of all moral activity, not merely the seat of the affections. With all thy soul — The word for soul is used to denote the entire personality: love to God must pervade the entire man. With all thy might — With all the power God has given man. What higher demand could be made?

Verse 6. Shall be in thine heart] For where else can love be? If it be not in the heart, it exists not. And if these words be not in the heart-if they are not esteemed, prized, and received as a high and most glorious privilege, what hope is there that this love shall ever reign there?

Verse 6. These words shall be in thy heart — Though the words alone, without the things expressed by them, will do us no good, yet as we are in danger of losing the things if we neglect the words, we must, therefore, even lay the words up in our hearts. Our thoughts must be daily conversant with them, and employed about them, that thereby our whole soul may be brought under the influence and impression of them.

6. These words,… shall be in thine heart — The passage might be rendered, “Let these words be in thine heart.” Comp. Jeremiah 31:33: “I will put my law in their inward parts, and write it in their hearts.”

V. 7. Teach them diligently-Heb. whet, or sharpen them, so as they may pierce deep into their hearts. This metaphor signifies the manner of instructing them, that it is to be done diligently, earnestly, frequently, discreetly.

Verse 7. Thou shalt teach them diligently] שננתם shinnantam, from שנן shanan, to repeat, iterate, or do a thing again and again; hence to whet or sharpen any instrument, which is done by reiterated friction or grinding. We see here the spirit of this Divine injunction. God’s testimonies must be taught to our children, and the utmost diligence must be used to make them understand them. This is a most difficult task; and it requires much patience, much prudence, much judgment, and much piety in the parents, to enable them to do this good, this most important work, in the best and most effectual manner. See at the end of this chapter. And shalt talk of them when thou sittest in thine house] Thou shalt have religion at home, as well as in the temple and tabernacle. And when thou walkest by the way] Thou shalt be religious abroad as well as at home, and not be ashamed to own God wheresoever thou art. When thou liest down, and when thou risest up.] Thou shalt begin and end the day with God, and thus religion will be the great business of thy life. O how good are these sayings, but how little regarded!

Verse 7. Thou shall teach them diligently — Hebrew, whet, or sharpen them, so as that they may pierce deeply into their hearts, This metaphor signifies the manner of instructing them, that it is to be done diligently, earnestly, frequently, discreetly. To thy children — They that love the Lord God themselves will do what they can to engage the affections of their children to him, and so preserve the entail of religion in their families from being cut off. 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. That good thing which is committed to us, we must carefully transmit to those that come after us, that it may be perpetuated. Thou shalt talk of them — With due reverence and seriousness, for the benefit, not only of thy children, but of thy other domestics, thy friends, and companions. When thou sittest in thy house — At work, or at meat, or at rest. When thou walkest by the way — For air and exercise, for conversation, or on journeys. When thou liest down — Art about to retire from thy family for sleep. And when thou risest up — Returnest again to thy family in the morning. 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 belonging to their peace.

7. Teach them, etc. — These precepts were to be constantly impressed upon their households at all times.

V. 8. Thou shalt bind them-Thou shalt give all diligence, and use all means to keep them in thy remembrance, as men often bind something upon their hands, or put it before their eyes to prevent forgetfulness of a thing which they much desire to remember.

Verse 8. Thou shalt bind them for a sign upon thins hand] Is not this an allusion to an ancient and general custom observed in almost every part of the world? When a person wishes to remember a thing of importance, and is afraid to trust to the common operations of memory, he ties a knot on some part of his clothes, or a cord on his hand or finger, or places something out of its usual order, and in view, that his memory may be whetted to recollection, and his eye affect his heart. God, who knows how slow of heart we are to understand, graciously orders us to make use of every help, and through the means of things sensible, to rise to things spiritual.

And they shall be as frontlets] tpcc totaphoth seems to have the same meaning as phylacteries has in the New Testament; and for the meaning and description of these appendages to a Jew’s dress and to his religion, see the notes on “Exodus 13:9”, and See “Matthew 23:5”, where a phylactery is particularly described.

Verse 8. Thou shalt bind them for a sign upon thy hand — As at that time there were few written copies of the whole law, and the people had it read to them only at the feast of tabernacles, God seems to have appointed, at least for the present, that some select sentences of the law, that were most weighty and comprehensive, should literally be written upon their gates and walls, or on slips of parchment, to be worn about their wrists, or bound upon their foreheads. The spirit of the command, however, and the chief thing intended, undoubtedly was, that they should give all diligence and use all means to keep God’s laws always in remembrance, as men frequently bind something upon their hands, or put something before their eyes, to prevent forgetfulness of a thing which they much desire to remember.

8. Thou shalt bind them… upon thine hand, and… between thine eyes — The Jews applied this literally. The so-called phylacteries, in Hebrew tephillin, are leather boxes with four compartments, in which are put four portions of the law written on parchment. The passage is Exodus 13:9. On this box is the letter v, (shin,) written in the usual form, for the right hand side of the wearer, and the same letter with four strokes for the left hand side. There was another box with only one compartment, but with the same passages for the arm of the worshipper. The phylacteries were bound to the forehead and arm by long leather straps. The straps around the head were to be tied in the shape of a d, (daleth.) The straps on the arm must go around it seven times, and three times around the middle finger, with enough over to form the letter y, (yodh.) Thus, by the shin on the leather box, the daleth on the forehead, and the yodh on the hand, would be formed the word Shaddai — the Almighty.

Verse 9. Write them upon the posts of thy house, and on thy gates.] The Jews, forgetting the spirit and design of this precept, used these things as superstitious people do amulets and charms, and supposed, if they had these passages of Scripture written upon slips of pure parchment, wrapped round their foreheads, tied to their arm, or nailed to their door-posts, that they should then be delivered from every evil! And how much better are many Christians, who keep a Bible in their house merely that it may keep the devil out; and will have it in their rooms, or under their pillows, to ward off spirits and ghosts in the night? How ingenious is the heart of man to find out every wrong way, and to miss the right!

9. Write them upon the posts of thy house — The Egyptians placed inscriptions on the lintels and doorposts of their dwellings for favourable omens. In Moslem countries, on gates and fountains and bridges, as well as houses, the traveller sees inscribed passages of the Koran or choice sentences from the poets. The mezuza was a cylindrical tube of tin or lead, on which were written two passages of Scripture — Deuteronomy 6:4-9; 11:13-21. The word Shaddai (Almighty) was written on the outside of the parchment, and a section cut out of the tube, so that this word could be clearly seen. The mezuza was nailed to the doorpost on the right hand side. All who entered were thus to be reminded that the eyes of the Almighty were upon them. The Talmudists say that “Whoever has the phylacteries bound to his head and arm and the fringes thrown over his garments, and the mezuza fixed on his doorpost, is safe from sin, for these are excellent memorials, and the angels secure him from sin, as it is written, ‘The angel of the Lord encampeth round about them that fear him, and delivereth them.’ Psalm 34:7.” — BARCLAY’S Talmud, p. 363. To the positive precepts which he has enjoined upon the people Moses now adds solemn admonitions. In their subsequent prosperity he sees their danger of forgetting Jehovah. Their possession of the Land of Promise will give them homes of abundance — vineyards and olive groves that they have not planted. Their prosperity will be their peril. How appropriate that these words of warning be impressed upon them! They are not to forget that Jehovah, their fathers’ God and their God, brought them out “from the house of bondage.”

Verse 12. Beware lest thou forget the Lord] In earthly prosperity men are apt to forget heavenly things. While the animal senses have every thing they can wish, it is difficult for the soul to urge its way to heaven; the animal man is happy, and the desires of the soul are absorbed in those of the flesh. God knows this well; and therefore, in his love to man, makes comparative poverty and frequent affliction his general lot. Should not every soul therefore magnify God for this lot in life? “Before I was afflicted,” says David, “I went astray;” and had it not been for poverty and affliction, as instruments in the hands of God’s grace, multitudes of souls now happy in heaven would have been wretched in hell. It is not too much to speak thus far; because we ever see that the rich and the affluent are generally negligent of God and the interests of their souls. It must however be granted that extreme poverty is as injurious to religion as excessive affluence. Hence the wisdom as well as piety of Agur’s prayer, Proverbs 30:7-9: “Give me neither poverty nor riches, lest I be full and deny thee, or lest I be poor and steal,” &c.

V. 13. Shalt swear by his name-When thou hast a call and just cause to swear, not by idols, or any creatures.

Verse 13. Thou shalt fear the Lord thy God] Thou shalt respect and reverence him as thy Lawgiver and Judge; as thy Creator, Preserver, and the sole object of thy religious adoration.

And serve him] Our blessed Lord, in Matthew 4:10; Luke 4:8, quotes these words thus: And him ONLY (autw monw) shalt thou serve. It appears, therefore, that wdbl lebaddo was anciently in the Hebrew text, as it was and is in the SEPTUAGINT, (autw monw,) from which our Lord quoted it. The COPTIC preserves the same reading; so do also the VULGATE, (illi soli,) and the ANGLO-SAXON, ([Anglo-Saxon]) Dr. Kennicott argues, that without the word only the text would not have been conclusive for the purpose for which our Lord advanced it; for as we learn from Scripture that some men worshipped false gods in conjunction with the true, the quotation here would not have been full to the point without this exclusive word. It may be proper to observe that the omitted word wdbl lebaddo, retained in the above versions, does not exist in the Hebrew printed text, nor in any MS. hitherto discovered. Shalt swear by his name.] [bvt tishshabea, from [bv shaba, he was full, satisfied, or gave that which was full or satisfactory. Hence an oath and swearing, because appealing to God, and taking him for witness in any case of promise, &c., gave full and sufficient security for the performance; and if done in evidence, or to the truth of any particular fact, it gave full security for the truth of that evidence. An oath, therefore, is an appeal to God, who knows all things, of the truth of the matter in question: and when a religious man takes such an oath, he gives full and reasonable satisfaction that the thing is so, as stated; for it is ever to be presumed that no man, unless in a state of the deepest degradation, would make such an appeal falsely, for this would imply an attempt to make God a party in the deception.

Verse 13. Shall swear by his name — Not by idols, or any creatures, but only by his name, when thou hast a call and just cause to swear. But some think, from comparing this with other passages, the words rather mean, that they were to be steadfast in the acknowledgment and worship of the true God, and in professing that religion which he had instituted. Thus, (Isaiah 19:18,) to swear to the Lord of hosts, is to profess the true religion. And God’s words, by the same prophet, (Isaiah 45:23,) Unto me every knee shall bow, and every tongue shall swear, are interpreted by St. Paul to mean, Every tongue shall confess to God, Romans 14:11. Thus, (Psalm 63:11,) Every one that sweareth by him, signifies, every worshipper of the true God.

Ver. 13. And serve him. The LXX read, And him only, autw monw, shalt thou serve; and so quoted by our Lord. Matthew 4:10.

13. Swear by his name — Not servile fear, but reverential awe, is enjoined. This was the essential basis of Hebrew worship. The oath in the name of Jehovah was equivalent to a solemn acknowledgment of belief in him. This command is not to be considered inconsistent with what the Saviour enjoins in Matthew 5:34.

Verse 14. Ye shall not go after other gods] The object of religious worship among every people, whether that object be true or false, is ever considered as the pattern or exemplar to his worshippers. Christians are termed the followers of God; they take God for their pattern, and walk-act, as he does. Hence we see the meaning of the terms in this verse: Ye shall not go after-ye shall not take false gods for your patterns. The Canaanites, Greeks, Romans, &c., were a most impure people, because the objects of their worship were impure, and they went after them, i.e., were like their gods. This serves to show us that such as our Redeemer is, such should we be; and indeed this is the uniform language of God to man: Be ye holy, for I am holy, Leviticus 21:8; Be ye perfect, as your Father who is in heaven is perfect, Matthew 5:48.

V. 15. Among you-Heb. In the midst of you, to see and observe all your ways and your turnings aside to other Gods.

Verse 15. A jealous God] Jehovah has betrothed you to himself as a bride is to her husband. Do not be unfaithful, else that love wherewith he has now distinguished you shall assume the form of jealousy, and so divorce and consume you.

Verses 15-17. Is a jealous God among you — Hebrew, In the midst of you; to see and observe all your ways, and your turnings aside to other gods. Ye shall not tempt — Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are said to tempt God; that is, to make a trial of God, whether he be so wise as to see their sins, so just, and true, and powerful, as to take vengeance on them, concerning which they are very apt to doubt, because of the present impunity and prosperity of many such persons. Ye shall diligently keep — Negligence will ruin us; but we cannot be saved without diligence.

V. 16. Ye shall not tempt-Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are said to tempt God, that is, to make a trial of God, whether he be, so wise as to see their sins, so just and true and powerful as to take vengeance on them, concerning which they are very apt to doubt because of the present impunity and prosperity of many such persons.

Verse 16. Ye shall not tempt the Lord] Ye shall not provoke him by entertaining doubts of his mercy, goodness, providence, and truth. As ye tempted him in Massah.] How did they tempt him in Massah? They said, Is the Lord among us or not? Exodus 17:1-7. After such proofs as they had of his presence and his kindness, this was exceedingly provoking. Doubting God’s kindness where there are so many evidences of it, is highly insulting to God Almighty.

Verses 15-17. Is a jealous God among you — Hebrew, In the midst of you; to see and observe all your ways, and your turnings aside to other gods. Ye shall not tempt — Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are said to tempt God; that is, to make a trial of God, whether he be so wise as to see their sins, so just, and true, and powerful, as to take vengeance on them, concerning which they are very apt to doubt, because of the present impunity and prosperity of many such persons. Ye shall diligently keep — Negligence will ruin us; but we cannot be saved without diligence.

16. Ye shall not tempt the Lord — This is one of the passages quoted by our Lord in the temptation in the wilderness. Matthew 4:7. “And as he quoted Deuteronomy as a part of the sacred Scriptures, and as it was then held — that is, as the work of Moses — so we have here again his endorsement of the Mosaic authorship of this book.” — LANGE’S Deuteronomy, p. 96. As ye tempted him in Massah — They had there tempted God by their murmuring and unbelief. The reference is to Exodus 17:1-7. The place was Rephidim, but Moses called it Massah and Meribah, “because of the chiding of the children of Israel, and because they tempted the Lord.” “Massah” is derived from a verb which means to tempt; “Meribah,” from one that means to strive. Rephidim was the place of tempting and striving.

In the concluding verses the teaching of the commandments to their children, already enjoined in the seventh verse, is more fully enforced. The people were to instruct their children as to the significance of the requirements of Jehovah.

V. 17. Ye diligently keep-Negligence will ruin us: but we cannot be saved without diligence.

Verse 17. Ye shall diligently keep, &c.] On this and the following verse see Clarke’s note on “Deuteronomy 6:3”.

Verses 15-17. Is a jealous God among you — Hebrew, In the midst of you; to see and observe all your ways, and your turnings aside to other gods. Ye shall not tempt — Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are said to tempt God; that is, to make a trial of God, whether he be so wise as to see their sins, so just, and true, and powerful, as to take vengeance on them, concerning which they are very apt to doubt, because of the present impunity and prosperity of many such persons. Ye shall diligently keep — Negligence will ruin us; but we cannot be saved without diligence.

Verse 20. And when thy son asketh thee, &c.] “Here,” as Mr. Ainsworth justly remarks, “followeth a brief catechism, containing the grounds of religion.”

What mean the testimonies, &c.] The Hebrew language has no word to express to mean or signify, and therefore uses simply the substantive verb what is, i.e., what mean or signify, &c. The seven thin ears ARE, i.e., signify, seven years of famine. This form of speech frequently occurs.

22. Signs and wonders — The plagues sent upon the Egyptians before they would consent to the liberation of the Israelites from their bondage.

V. 25. It shall be our righteousness-Heb. Righteousness shall be to us. We shall be owned and pronounced by God to be righteous and holy persons, if we sincerely obey him, otherwise we shall be declared to be unrighteous and ungodly. Or, mercy shall be to us, or with us. For as the Hebrew word rendered righteousness is very often put for mercy, (as Psalm 24:5 36:10 51:14 Proverbs 10:2 11:4 Daniel 9:16) so this sense seems best to agree both with the scripture use of this phrase, (in which righteousness, seldom or never, but grace or mercy frequently, is said to be to us or with us) and with the foregoing verse and argument God, saith he, Deuteronomy 5:24, commanded these things for our good, that he might preserve us alive, as it is this day. And, saith he in this verse, this is not all; for as he hath done us good, so he will go on to do us more and more good, and God’s mercy shall be to us, or with us, in the remainder of our lives, and for ever, if we observe these commandments.

Verse 25. It shall be our righteousness] The evidence that we are under the influence of the fear and love of God. Moses does not say that this righteousness could be wrought without the influence of God’s mercy, nor does he say that they should purchase heaven by it: but, God required them to be conformed to his will in all things, that they might be holy in heart, and righteous in every part of their moral conduct.

1. ON a very important subject in this chapter, it may be necessary to make some farther observations.

A most injurious and destructive maxim has lately been advanced by a few individuals, which it is to be hoped is disowned by the class of Christians to which they belong, though the authors affect to be thought Christians, and rational ones, too; the sum of the maxim is this: “Children ought not to be taught religion for fear of having their minds biased to some particular creed, but they should be left to themselves till they are capable of making a choice, and choose to make one.” This maxim is in flat opposition to the command of God, and those who teach it show how little they are affected by the religion they profess. If they felt it to be good for any thing, they would certainly wish their children to possess it; but they do not teach religion to their children, because they feel it to be of no use to themselves. Now the Christian religion properly applied saves the soul, and fills the heart with love to God and man; for the love of God is shed abroad in the heart of a genuine believer, by the Holy Ghost given to him. These persons have no such love, because they have not the religion that inspires it; and the spurious religion which admits of the maxim above mentioned, is not the religion of God, and consequently better untaught than taught. But what can be said to those parents who, possessing a better faith, equally neglect the instruction of their children in the things of God! They are highly criminal; and if their children perish through neglect, which is very probable, what a dreadful account must they give in the great day! PARENTS! hear what the Lord saith unto you: Ye shall diligently teach your children that there is one Lord, Jehovah, Elohim; the Father, the Son, and the Holy Ghost: and that they must love him with all their heart, with all their soul, and with all their might. And as children are heedless, apt to forget, liable to be carried away by sensible things, repeat and re-repeat the instruction, and add line upon line, precept upon precept, here a little and there a little, carefully studying time, place, and circumstances, that your labour be not in vain: show it in its amiableness, excite attention by exciting interest; show how good, how useful, how blessed, how ennobling, how glorious it is. Whet these things on their hearts till the keenest edge is raised on the strongest desire, till they can say, “Whom have I in heaven but thee? and there is none upon earth I desire besides thee!” See Clarke’s notes on “Deuteronomy 4:9”, and “Genesis 18:32”, and see Clarke “Genesis 19:38” at the end.

2. Without offence to any, I hope, a few words more may be said on the nature of an oath, in addition to the note, See Clarke “Deuteronomy 6:13”. The matter is important, and perhaps not well understood by many. The making an appeal to the Supreme Being, and calling him to witness and record, constitutes the spirit and essence of an oath. It is no matter in what form this appeal is made, whether by putting the hand under the thigh, as among the patriarchs; by the water of the Ganges, as among the Hindoos; on a surat or chapter of the Koran, as among the Mohammedans; on a Hebrew Pentateuch, as among the Jews; on the form of the cross, as among the Roman Catholics; kissing the New Testament, as among Protestants in general; or holding up the hand, and making affirmation, as among the people called Quakers; still the oath is the same, for the appeal is made to God. On this ground (and this is the true ground), the holding up of the hand in a court of justice, is as perfect, as substantial, and as formal an oath, as kissing the New Testament. Why then so many objections against taking an oath in a court of justice by any one particular form, when the same thing is done in spirit, essence, and substance, when God is called to witness and record, though the form be different? When God says, Thou shalt fear the Lord thy God, and shalt swear by his name, he says, in effect, Thou shalt have no god besides me; thou shalt consider me the fountain of truth, the rewarder of righteousness, and the punisher of perfidy and wickedness. Swear by my name-bind thyself to me; take me for witness to all thy actions; and act in all things as having me continually before thine eyes, and knowing that for every act and word thou shalt give account to me in the day of judgment. Our Lord’s command, Swear not at all, can never relate to an oath in a civil cause, taken according to the definition above given: profane and common swearing, with all light, irreverent oaths and imprecations, and all such oaths as are not required by the civil magistrate, in cases where the Lord is supposed to be witness, are certainly intended in our blessed Lord’s prohibition. See Clarke on “Deuteronomy 4:26”.

DEUTERONOMY

Verse 25. It shall be our righteousness — Hebrew, Righteousness shall be to us. We shall be owned, and pronounced by God to be righteous and holy persons, if we sincerely obey him; otherwise we shall be declared to be unrighteous and ungodly. Or, mercy shall be to us, or with us. For as the Hebrew word rendered righteousness is very often put for mercy, (as Psalm 24:5; 36:10; 51:14; Proverbs 10:2; 11:4; Daniel 9:16,) so this sense seems best to agree both with the Scripture use of this phrase, (in which righteousness seldom or never, but grace or mercy frequently, is said to be to us, or with us,) and with the foregoing verse and argument. God, saith he, (verse 24,) commanded these things for our good, that he might preserve us alive, as it is this day. And, adds he in this verse, this is not all; for as he hath done us good, so he will go on to do us more and more good, and God’s mercy shall be to us, or with us, in the remainder of our lives, and for ever, if we observe these commandments. “Our sincere obedience,” says Henry, (including in the term, repentance, faith, and love, with all other graces,) “shall be accepted through a Mediator, to denominate us, as Noah was, righteous before God, Genesis 7:1; Luke 1:6; and 1 John 3:7. The Chaldee reads it, There shall be a reward to us if we observe to do these commandments.”

Ver. 25. It shall be our righteousness, if we observe to do, &c. The Hebrew reads, righteousness shall be to us; that is, all covenant mercies shall be ours. The LXX, followed by the Vulgate, read, mercy shall be to us. So is the running language of the holy scriptures. The merciful shall obtain mercy. Righteousness cannot come by the deeds of the law.

25. It shall be our righteousness — “Righteousness will be to us” is the literal rendering. If we keep the commands of God we shall be deemed righteous, is undoubtedly the meaning of the expression. “This righteousness before Jehovah is not indeed the gospel righteousness of faith; but there is no opposition between the two, as that which is here spoken of is not founded on the outward 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 impossible without living faith.” — Keil.