Deuteronomy 6 commentary

In this and the like passages, the “commandments” seem to denote the moral law, the “statues” the ceremonial law, and the “judgments” the law by which the judges decided. Moses taught the people all that, and that only, which God commanded him to teach. Thus Christ's ministers are to teach his churches all he has commanded, neither more nor less, Mt 28:20. The fear of God in the heart will be the most powerful principle of obedience. It is highly desirable that not we only, but our children, and our children's children, may fear the Lord. Religion and righteousness advance and secure the prosperity of any people.

Here is a brief summary of religion, containing the first principles of faith and obedience. Jehovah our God is the only living and true God; he only is God, and he is but One God. Let us not desire to have any other. The three-fold mention of the Divine names, and the plural number of the word translated God, seem plainly to intimate a Trinity of persons, even in this express declaration of the unity of the Godhead. Happy those who have this one Lord for their God. It is better to have one fountain than a thousand cisterns; one all-sufficient God than a thousand insufficient friends. This is the first and great commandment of God's law, that we love him; and that we do all parts of our duty to him from a principle of love; My son, give me thine heart. We are to love God with all our heart, and soul, and might. That is, 1. With a sincere love; not in word and tongue only, but inwardly in truth. 2. With a strong love. 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 whatever, and love nothing but what we love for him. 4. With an intelligent love. To love him with all the heart, and with all the understanding, we must see good cause to love him. 5. With an entire love; he is ONE, our hearts must be united in his love. Oh that this love of God may be shed abroad in our hearts!

Here are means for maintaining and keeping up religion in our hearts and houses. 1. Meditation. God's words must be laid up in our hearts, that our thoughts may be daily employed about them. 2. The religious education of children. Often repeat these things to them. Be careful and exact in teaching thy children. Teach these truths to all who are any way under thy care. 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 servants, thy friends and companions. Take all occasions to discourse with those about thee, not of matters of doubtful disputation, but of the plain truths and laws of God, and the things that belong to our peace. 4. Frequent reading of the word. God appointed them to write sentences of the law upon their walls, and in scrolls of parchment to be worn about their wrists. This 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 by all means make the word of God familiar to us; that we may have it ready to use upon all occasions, to restrain us from sin, and direct us in duty. We must never be ashamed to own our religion, nor to own ourselves under its check and government. Here is a caution not to forget God in a day of prosperity and plenty. When they came easily by the gift, they would be apt to grow secure, and unmindful of the Giver. Therefore be careful, when thou liest safe and soft, lest thou forget the Lord. When the world smiles, we are apt to make court to it, and expect our happiness in it, and so we forget Him who is our only portion and rest. There is need of great care and caution at such a time. Then beware; being warned of your danger, stand upon your guard. Thou shalt not tempt the Lord thy God; neither by despairing of his power and goodness, while we keep in the way of our duty; nor by presuming upon it, when we turn aside out of that way.

Moses gives charge to keep God's commandments. Negligence will ruin us; but we cannot be saved without diligence. It is our interest, as well as our duty, to be religious. It will be our life. Godliness has the promise of the continuance and comfort of the life that now is, as far as it is for God's glory. It will be our righteousness. It is only through the Mediator we can be righteous before God. The knowledge of the spirituality and excellency of the holy law of God, is suited to show sinful man his need of a Saviour, and to prepare his heart to welcome a free salvation. The gospel honours the law, not only in the perfect obedience of the Son of God, the Lord Jesus Christ; but in that it is a plan for bringing back apostate rebels and enemies, by repentance, faith, forgiveness, and renewing grace, to love God above all things, even in this world; and in the world above, to love him perfectly, even as angels love him.

1. Now these are the commandments. In these three verses he repeats what we have already seen in many previous passages; since God deals so liberally with the Israelites, they would be too perverse, unless such great kindness should allure them to love the law. We must remember too what I have already touched on, that, although I have postponed to another place the promises, whereby Moses urged the people to endeavor to keep the Law, still I have designedly put before my exposition of the Law those passages, in which, by setting the promised land as it were before the people’s eyes, he prepares their minds for submission, and renders the rule of so bountiful a Father pleasant and delightful. Since, then, they were appointed to inherit the land, Moses, when he invites them to its enjoyment, commands them gladly to embrace the doctrine, for the sake of which they were adopted; and to devote themselves, on their side, to obedience to God, by whose gratuitous goodness they had been prevented. As in chapters 8 and 11 he praised the richness of the land, so does he now confirm the same statement; or rather afterwards more fully explains what he slightly touches upon here. They all agree in this, that the happy state of life which was before their eyes ought to awaken the people’s gratitude, lest such notable beneficence should be expended on them in vain. Moses therefore declares, that he had presented to them laws and statutes, by which they might be instructed in the fear of God; at the same time, he reminds them how base in them it would be not to be ravished to the love of God and of His law by the delightfulness and abundance of the land. I pass over what I have already explained, viz., that he taught nothing of himself, but was the faithful interpreter of God; and also that he commands the doctrine to be handed down to their posterity, so that it may never be lost. Whence it appears how difficult it is for men to be duly prepared for keeping the law, since God does not in vain so often stimulate their indolence; for there is a silent reproof conveyed either of their indolence or instability, when God does not cease to insist on what it would have been sufficient to have pointed out in a single word. We must also remark the definition of righteousness, that they should do what is right in the sight of the Lord; in opposition to the reason and judgment of the flesh.

Deuteronomy 8

Deuteronomy 8:11-18

11. Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:

11. Cave tibi ne obliviscaris Jehovae Dei tui, ut non observes praecepta ejus, et judicia ejus, et statuta ejus, quae ego praecipio tibi hodie.

12. Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;

12. Ne forte comedas et satureris, et domos egregias aedifices, atque habites in illis.

13. And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;

13. Et boves tui ovesque tuae multiplicentur, argentum quoque et aurum multiplicentur tibi: omne inquam quod est tibi multiplicetur;

14. Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage;

14. Tum elevetur cor tuum, et obliviscaris Jehovae Dei tui, qui eduxit to e terra Aegypti, e domo servorum:

15. Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;

15. Qui deduxit to per desertum magnum et terribile serpentis adurentis, et scorpionis, et sitis, in quo nulla erat aqua: qui eduxit tibi aquam e petra silicis:

16. Who fed thee in the wilderness with manna, which thy fathers knew not; that he might humble thee, and that he might prove thee, to do thee good at thy latter end;

16. Qui pavit to Man in deserto, quod non noverant patres tui: ut affligeret to, et probaret to, ut benefaceret tibi in novissimo tuo.

17. And thou say in thine heart, My power, and the might of mine hand, hath gotten me this wealth.

17. Ut dicas in corde tuo, Potentia mea et robur manus meae paravit mihi has opes.

18. But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.

18. Sed memineris Jehovae Dei tui, quia ipse dat tibi facultatem ad parandas opes, ut confirmet pactum suum quod juravit patribus tuis, sicut in hoc die.

4. Hear, O Israel. When Moses proclaims that God is One, the statement is not confined to His sole essence, which is incomprehensible, but must be also understood of His power and glory, which had been manifested to the people; as though he had said, that they would be guilty of rebellion unless they abode in the One God, who had laid them under such obligations to Himself. Therefore he not only calls him Jehovah, but at the same time infers that He is the God of that people whom he addresses, “Thy God.” Thus all other deities are brought to nought, and the people are commanded to fly and detest whatever withdraws their minds from the pure knowledge of Him; for although His name may be left to Him, still He is stripped of His majesty, as soon as He is mixed up with a multitude of others. Thus He says by Ezekiel, (Ezekiel 20:39,) “Go ye, serve ye every one his idols;” in which words He not only repudiates all mixed worship, but testifies that He would rather be accounted nothing than not be worshipped undividedly. The orthodox Fathers aptly used this passage against the Arians; Vide St. Ath. Or. 3, contra At. sec. 7, 8. Jones of Nayland’s “Cath. Doctrine of Trinity,” chap. 4:2, sums up the argument concisely and well. because, since Christ is everywhere called God, He is undoubtedly the same Jehovah who declares Himself to be the One God; and this is asserted with the same force respecting the Holy Spirit.

6. And these words. In these four next verses God again commands (as before) the study of His Law. And first, indeed, He would have it implanted in their hearts, lest forgetfulness of it should ever steal over them; and by the word “heart” He designates the memory and other faculties of the mind; as though He had said that this was so great a treasure, that there was good cause why they should hide it in their hearts, or so fix this doctrine deeply in their minds that it should never escape. Afterwards He enjoins that constant conversation should be held about it with their children, in order that fathers should diligently attend and apply themselves to the duty of instruction. The word שנן Margin of A.V., to whet, or sharpen. — W. shanan, which Moses uses, means properly “to whet.” Commentators think that it is employed metaphorically for “to reiterate,” or “to repeat constantly,” because, when the heavenly doctrine is inculcated, it will scarcely even thus be duly impressed on their hearts; but, since it is here used in the conjugation Piel, its signification may be transitive, viz., that they should cause it to penetrate their minds, as if they should prick them with the point of a sword; for the other translation does not seem consistent. But it is sufficient for me to state my opinion, lest any should be offended by its novelty. Lastly, he exhorts them to exercise themselves in its meditation both publicly and privately, in order to stimulate their want of energy. But, although he may seem to speak hyperbolically, yet if any one will carefully consider how slow and careless men are in learning, and how forgetful they are when they seem to have made some progress, he will readily acknowledge that Moses does not urge them so strongly on insufficient grounds, but that it was highly necessary for him to be thus rigid in exacting their attention. For this reason the Prophet in Psalm 1:2, pronounces them to be blessed who meditate in God’s law “day and night.” He leaves, then, no portion of time unoccupied with meditation on the Law; whether they are at home, or abroad, or when they retire to rest, or when they rise in the morning. To this precept David appears to allude in Psalm 119:62, where he says, “At midnight I will rise to give thanks unto thee because of thy righteous judgments;” and again, Psalm 119:148, “Mine eyes prevent the night-watches, that I might meditate in thy word.” But still, by the expression “talk of them,” Moses does not urge the people to empty talkativeness, to which many are too much inclined, but he would have them severally thus establish themselves and be teachers of each other. He enumerates these various engagements, lest that change of occupation by which the mind is wont to be distracted should withdraw the godly from the right path, as though he commanded them to make this their chief aim in whatever business they might be engaged. For the same reason he desires bracelets and frontlets to be made of the precepts of the Law, contrasting doubtless this spiritual ornament with chains A tous joyaux, affiquets, et parures. — Fr. of gold, as much as to say that they would more properly take delight in the pious recollection of the Law, than in those trifling ornaments which attract men’s senses. The Jews understanding this literally, accounted this external ostentation a mark of holiness, so as to think that they had almost done all they needed, when they wore the Law on their arms and foreheads. Thence their mistaken zeal proceeded still further, so that, as each desired to be thought better than others, they widened their phylacteries in proportion, for so they denominated the borders of their garments, on which were written certain sentences of the Law, as safeguards. This error our Lord severely reproves in the Scribes and Pharisees, (Matthew 23:5,) because it was a mere mockery of this admonition, and a profanation of its doctrine. The intention of God sufficiently appears in the passage from Exodus, which I have subjoined, and in which they are simply commanded to be diligent in keeping the Law. But there is good reason why diligence should be required, not only on account of the matter being highly important, but because, through our vanity, we are apt to relax our exertions, unless our slowness of heart is stimulated.

deuteronomy 11

ANOTHER REPETITION

deuteronomy 11:18-20

18. Therefore shall ye lay up these my words in your heart, and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.

18. Ponite verba haec in corde vestro, et animo vestro, atque ea ligate in signum in manu vestra, sintque in frontalia inter oculos vestros.

19. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.

19. Et docete ea filios vestros, et loquamini de eis quum sedebis domi tuae, et quum ambulabis per viam: quumque jacebis in lecto, et quum surges.

20. And thou shalt write them upon the door-posts of thine house, and upon thy gates.

20. Scribes quoque ea in postibus domus tuae, et in portis tuis.

10. And it shall be, when the Lord thy God. Since wealth and prosperity for the most part blind men’s minds, so that they do not sufficiently attend to modesty and moderation, but rather grow wanton in their lusts, and intoxicate themselves with pleasures, God prescribes against this error by anticipation. For not without cause does he admonish them to beware lest they forget God, when they shall have been liberally and luxuriously treated by Him, but because he knew this to be a common vice, for abundance to beget arrogance; as afterwards he will say in his song,

“Jeshurun waxed fat and kicked: thou art waxen fat, etc., then he forsook God which made him, and lightly esteemed the Rock of his salvation.” (Deuteronomy 32:15.)

First of all, he shews how base and unworthy would be their ingratitude, if, when loaded with so many excellent benefits by God, they should cast away the recollection of Him; for, as His goodness was inestimable, in giving them cities built by the hands of others, and in transferring to them whatever others had prepared by their great labor and industry, so would their impiety be the more detestable in neglecting Him, when He daily set Himself before them in this abundant store of blessing. Let us learn, therefore, from this passage, that we are invited by God’s liberality to honor Him, and that whenever He deals kindly by us, He places His glory before our eyes; but, on the other hand, we should remember, that what ought to be as it were vehicles, to lift up our minds on high, are, by our own fault, converted into obstacles and clogs, and that therefore we ought to be the more upon our guard. At the end of verse 12, he reproves their folly by another argument, if being thus suddenly enriched, they should give way to intemperance; as if he had said, that their absurdity would be insupportable, if, when uplifted by God’s bounty, they should not remember their origin; for nothing should have served more to incline them to humility than that wretched state of servitude from whence they had been rescued. Therefore he contrasts with that ample dominion to which God had exalted them, the house of bondmen,” Margin of A. V. in order that the recollection of their former lot may restrain all frowardness.

DEUTERONOMY 9

Deuteronomy 9:1-6

1. Hear, O Israel: Thou art to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great, and fenced up to heaven;

1. Audi Israel, Tu transis bodie Jordanem, ut ingrediaris ad possidendum gentes magnas et robustas praeter to, urbes magnas et munitas usque ad coelum;

2. A people great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard say, Who can stand before the children of Anak?

2. Populum magnum et procerum, filios Enacim quos tu nosti, et de quibus tu audisti, Quis consister coram filiis Enac?

3. Understand therefore this day, that the Lord thy God is he which goeth over before thee; as a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the Lord hath said unto thee.

3. Scito itaque hodie quod Jehova Deus tuus ipse est qui transit ante to, ignis consumens: ipse delebit eos ac humiliabit eos coram re, ut expellas eos perdasque eos cito, quemadmodum dixit Jehova tibi.

4. Speak not thou in thine heart, after that the Lord thy God hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this land; but for the wickedness of these nations the Lord doth drive them out from before thee.

4. Ne dicas in corde tuo, quum expulerit Jehova Deus tuus illos a facie tua, dicendo, Propter justitiam meam introduxit me Jehova ut possideam terram hanc: quum propter iniquitatem gentium istarum Jehova expellat eas a facie tua.

5. Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land; but for the wickedness of these nations the Lord thy God doth drive them out from before thee, and that he may perform the word which the Lord sware unto thy fathers, Abraham, Isaac, and Jacob.

5. Non propter justitiam tuam et rectitudinem cordis tui tu ingredieris ad possidendam terram eorum, sed propter impietatem gentium istarum Jehova Deus tuus expellit eas a facie tua, ut confirmet verbum quod juravit ipse Jehova patribus tuis, Abrahae, Isaac, et Jacob.

6. Understand therefore, that the Lord thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiff-necked people.

6. Scito itaque quod non propter justitiam tuam Jehova Deus tuus dat tibi terram istam optimam, ut possideas eam: siquidem populus durae cervicis es.

13. Thou shalt fear the Lord thy God. Hence it is more evident why He has just declared that there is One God, viz., that He alone may be undividedly worshipped; for unless our minds are fixed on Him alone, religion is torn, as it were, into divers parts, and this is soon followed by a labyrinth of errors. But, first, he calls for reverence, and then for the worship which may testify and demonstrate it. “Fear” contains in it the idea of subjection, when men devote themselves to God, because His terrible majesty keeps them in their proper place. Hence results worship, which is the proof of piety. But we must observe that the fear enjoined in this passage is voluntary, so that men influenced by it desire nothing more than to obey God. When I stated, therefore, that God brings us under the yoke by a sense of His power and greatness, I did not understand that a violent and servile obedience is extorted from us; I only wished to affirm that men cannot be induced to obey God, before they have been subdued by fear; because their innate corruption always carries with it a contempt for religion, and a spirit of licentiousness. Therefore, in Jeremiah (Jeremiah 5:22), in order to exhort men to fear, He sets forth His terrible power in restraining the strength of the sea; but this fear leads on His true worshippers further. In the other passage which we have subjoined from Deuteronomy 10, the word cleave again confirms the truth, that as soon as men decline from God in the least degree, His worship is corrupted. For this is the meaning of that union with Himself to which He calls His worshippers, that they should be, as it were, glued to Him, and should not look elsewhere.

14. Ye shall not go after. In this passage Moses commands the people not to turn away from the simple service of God, although examples of superstition may present themselves to their sight on every side. For this was a very destructive temptation, that none could be anywhere found who subscribed to the doctrine of the Law, although the respective nations had some religion, or at any rate the name of it existing among them. Since, therefore, these various forms of worship were so many temptations to forsake the right way, it was needful to provide against the danger betimes, and so to establish the authority of the One God, that the Jews might have courage to despise the common belief of all the Gentiles. A threat is added, that vengeance would not be far off if they should fall away into these superstitions, since God is a jealous God, and dwelling among them. As to the former epithet, I am about to say more under the Second Commandment. Meanwhile, let my readers observe that God is called jealous, because He permits no rivalry which may detract from His glory, nor does He suffer the service which is due to Him alone to be transferred elsewhere. When He reminds the people that he dwells among them, it is partly to inspire terror by reason of His presence, and partly to reprove indirectly their ingratitude, if they should forsake Him, and seek for themselves gods who are afar of.

Deuteronomy 18

Deuteronomy 18:9-14

9. When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations.

9. Quum tu ingressus fueris in terram quam Jehova Deus tuus dat tibi, ne discas ad faciendum secundum abominationes gentium istarum.

10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,

10. Non inveniatur in medio tui qui tradueat filium suum, (ad verbum, Transire faciat,) vel filiam suam per ignem, qui divinet divinationes, augur, magus, et incantator,

11. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.

11. Colligans colligationes, consulens Pythonem, prognostes, (vel, ariolus,) et qui sciscitatur a mortuis.

12. For all that do these things are an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee.

12. Abominatio enim est Jehovae quisquis facit haec, et propter abo. minationes istas evellit cos Jehova Deus tuus a facie tua.

13. Thou shalt be perfect with the Lord thy God.

13. Integer eris cum Jehova Deo tuo.

14. For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so to do.

14. Nam gentes istae quas tu obtinebis attentae sunt ad prognostas (vel, ariolos) et ad divinos: quod ad to, non ita permisit tibi Jehova Dens tuus.

16. Ye shall not tempt the Lord. Since the doctrine here should undoubtedly be referred to the First Commandment, we gather from it that this is the main foundation of piety, to give to Him what is His own, and to diminish nothing from the prerogative which He claims. As we have already seen, unbelief was the fountain and cause of the tempting in Massah, for when the people neither relied on God’s providence nor rested on His paternal love, they burst forth into impatience, and at length advanced so far as to think that God was not with them, unless He complied with their wicked lusts. We perceive, then, that God cannot be rightly worshipped unless when He has His peculiar attributes acknowledged. Whence, also, it appears that true piety cannot be dissevered from faith, because, if we confess that every desirable good dwells in Him, we shall expect and seek for all things from Him; we shall also patiently and contentedly allow ourselves to be governed by His will, and, in a word, give up ourselves and our lives into His hands.

Leviticus 19

Leviticus 19:1, 2

1. And the Lord spake unto Moses, saying,

1. Loquutus est Jehova ad Mosen, dicendo:

2. Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy.

2. Loquere ad universum coetum filiorum Israel, et dic eis, Sancti estote, quia ego sanctus Jehova Deus vester.

20. And when thy son asketh thee. The sole point which Moses urges in these verses is, that the people should testify their gratitude by obeying the Law, and that the same religion, Addition in Fr., “qu’il a apprinse de Dieu;” which they have learnt of God. which he commands the fathers to teach, should descend to their posterity. The sum is, that there was good reason why all the precepts of the Law should be observed, since by them it was that God desired His people, after their deliverance, to shew forth their sense of His loving-kindness. Again, therefore, in this passage, he commends the Law by reminding them of their redemption, that the people might more willingly and more earnestly reverence it; for its authority has stronger claims upon them, because it was not imposed before God had laid them under obligation to Himself; and it would have been too base and absurd in them to refuse God as their Lawgiver, when they knew that by Him they had been purchased to Himself. In the next place He reminds them that for the same object they had been constituted the heirs of the land of Canaan, that they should honor God as the author of this special favor; thus he concludes that they are bound by a two-fold tie, for God had devoted them to Himself not once only, but had confirmed His dominion over them by their continued possession of the land. But there is nothing inconsistent in his saying that the land was promised by oath to their fathers before the Law was given; for, although God bestowed this gift gratuitously, yet did He justly claim the testimony of their gratitude; just as now-a-days, although He invites us to the hope of an eternal inheritance of His own free bounty, yet the end of our calling is, that we on our part should celebrate His glory all our life long. When in verse 24 he uses the words “to fear the Lord our God,” he briefly defines the sum of the Law; for it would not suffice for us to perform whatever is there commanded, unless our obedience had reference to the fear and worship of God. Integrity and uprightness, indeed, give God delight; but none will say that men’s life is duly ordered, if, whilst they exercise equity one towards another, they defraud God of His right. But it is well known that legitimate honor and worship are comprehended under the name of fear. Just afterwards, he commends the Law on account of its profitableness; for God provided for their own good, in delivering to them the rule of a just and pious life. In these words he intimates that they would be doubly ungrateful if they rejected what God meant for their own advantage. For this expression, “for our good,” is equivalent to saying that God not only had respect and care for His own rights in enacting the Law, but at the same time regarded what would be useful to them; and this he more clearly states in the next verse, where he says that “this shall be their righteousness if they observe” the Law; otherwise, that the rule of a righteous life, which would please God, was prescribed to them, than which nothing better could be desired. But it will be elsewhere shewn at greater length how the keeping of the Law is in itself righteousness, and yet that no man is justified by the Law; for, that the Law brings only wrath and condemnation, does not arise from any defect or faultiness in its doctrine, but must be imputed to our own guilt, as being far removed, nay, aliens from the righteousness La doctrine. — Fr. which it contains.

NUMBERS 15

Numbers 15:37-41

37. And the Lord spake unto Moses, saying,

37. Dixit Jehova ad Mosen, dicendo:

38. Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments, throughout their generations, and that they put upon the fringe of the borders a ribband of blue:

38. Alloquere filios Israel, et dic eis ut faciant sibi fimbrias in angulis vestimentorum suorum, per generationes suas, et ponant in fimbria anguli filum hyacinthinum.

39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart, and your own eyes, after which ye use to go a whoring:

39. Et erit vobis instar fimbriarum, videbitisque eam, et recordabimini omnium praeceptorum Jehovae, ut faciatis ea: et non aspicietis post cor vestrum, et oculos vestros, post quos vos fornicamini.

40. That ye may remember, and do all my commandments, and be holy unto your God.

40. Ut recordemini, inquam, et faciatis omnia praecepta, et sitis sancti Deo vestro.

41. I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God.

41. Ego Jehova Deus vester, qui eduxi vos e terra Aegypti, ut essem vobis in Deum: ego, inquam, Jehova Dens rester.

exodus 23

exodus 23:13

13. And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.

13. In omnibus quae praecepi vobis, cauti eritis.

CHAPTER 6

De 6:1-25. Moses Exhorts Israel to Hear God and to Keep His Commandments.

1-9. Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them ... whither ye go to possess it--The grand design of all the institutions prescribed to Israel was to form a religious people, whose national character should be distinguished by that fear of the Lord their God which would ensure their divine observance of His worship and their steadfast obedience to His will. The basis of their religion was an acknowledgment of the unity of God with the understanding and the love of God in the heart (De 6:4, 5). Compared with the religious creed of all their contemporaries, how sound in principle, how elevated in character, how unlimited in the extent of its moral influence on the heart and habits of the people! Indeed, it is precisely the same basis on which rests the purer and more spiritual form of it which Christianity exhibits (Mt 22:37; Mr 12:30; Lu 10:27). Moreover, to help in keeping a sense of religion in their minds, it was commanded that its great principles should be carried about with them wherever they went, as well as meet their eyes every time they entered their homes. A further provision was made for the earnest inculcation of them on the minds of the young by a system of parental training, which was designed to associate religion with all the most familiar and oft-recurring scenes of domestic life. It is probable that Moses used the phraseology in De 6:7 merely in a figurative way, to signify assiduous, earnest, and frequent instruction; and perhaps he meant the metaphorical language in De 6:8 to be taken in the same sense also. But as the Israelites interpreted it literally, many writers suppose that a reference was made to a superstitious custom borrowed from the Egyptians, who wore jewels and ornamental trinkets on the forehead and arm, inscribed with certain words and sentences, as amulets to protect them from danger. These, it has been conjectured, Moses intended to supersede by substituting sentences of the law; and so the Hebrews understood him, for they have always considered the wearing of the Tephilim, or frontlets, a permanent obligation. The form was as follows: Four pieces of parchment, inscribed, the first with Ex 13:2-10; the second with Ex 13:11-16; the third with De 6:1-8; and the fourth with De 11:18-21, were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter (shin), and bound round the forehead with a thong or ribbon. When designed for the arms, those four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose. With regard to the other usage supposed to be alluded to, the ancient Egyptians had the lintels and imposts of their doors and gates inscribed with sentences indicative of a favorable omen [Wilkinson]; and this is still the case, for in Egypt and other Mohammedan countries, the front doors of houses (in Cairo, for instance) are painted red, white, and green, bearing conspicuously inscribed upon them such sentences from the Koran, as "God is the Creator," "God is one, and Mohammed is his prophet." Moses designed to turn this ancient and favorite custom to a better account and ordered that, instead of the former superstitious inscriptions, there should be written the words of God, persuading and enjoining the people to hold the laws in perpetual remembrance.

20-25. when thy son asketh thee in time to come, saying--The directions given for the instruction of their children form only an extension of the preceding counsels.

Now these are the commandments, etc. - See the difference between commandments, statutes, judgments, etc., pointed out, Lev 26:15 (note).

Do them - That is, live in the continual practice of them; for by this they were to be distinguished from all the nations of the world, and all these were to be in force till the Son of God should come. Whither ye go. עברים oberim, whither ye pass over, referring to the river Jordan, across which they must pass to get into Canaan.

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 endeavor 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.

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.

Hear, O Israel - שמע ישראל יהוה אלהינו יהוה אחד 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, Mat 22:38; Mar 12:29, Mar 12:30, 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 אחד 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 אלהינו 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.

Thou shalt love the Lord, etc. - Here we see the truth of that word of the apostle, 1Tim 1:5 : Now the End of the Commandment is Love out of a pure heart, etc. See the whole of the doctrine contained in this verse explained on Mat 22:36-40 (note).

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?

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, Deu 6:25 (note).

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!

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 - טטפת 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 Exo 13:9, and Mat 23:5 (note), where a phylactery is particularly described.

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!

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, Pro 30:7-9 : "Give me neither poverty nor riches, lest I be full and deny thee, or lest I be poor and steal," etc.

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 Mat 4:10; Luk 4:8, quotes these words thus: And him Only (αυτῳ μονῳ) shalt thou serve. It appears, therefore, that לבדו lebaddo was anciently in the Hebrew text, as it was and is in the Septuagint, (αυτῳ μονῳ), from which our Lord quoted it. The Coptic preserves the same reading; so do also the Vulgate, (illi soli), and the 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 לבדו 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 - תשבע tishshabea, from שבע 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, etc., 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.

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, etc., 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, Lev 21:8; Be ye perfect, as your Father who is in heaven is perfect, Mat 5:48.

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.

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? Exo 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.

Ye shall diligently keep, etc. - On this and the following verse see the note on Deu 6:3.

And when thy son asketh thee, etc. - "Here," as Mr. Ainsworth justly remarks, "followeth a brief catechism, containing the grounds of religion."

What mean the testimonies, etc. - 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, etc. The seven thin ears Are, i. e., signify, seven years of famine. This form of speech frequently occurs.

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 labor 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 the notes on Deu 4:9, and Genesis 18 (note), and Genesis 29 (note) at the end.

2. Without offense to any, I hope, a few words more may be said on the nature of an oath, in addition to the note, see Deu 6:13 (note). 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 on Deu 4:26 (note).

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.

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.

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.

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

Among you - Heb. 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 diligently keep - Negligence will ruin us: but we cannot be saved without diligence.

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 Psa 24:5 36:10 51:14 Pro 10:2 11:4 Dan 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, Deu 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.

2 That thou mightest fear the LORD thy God, to keep all his statutes; and his commandments which I command thee, thou and thy son, and thy sons son, all the dayes of thy life: and that thy dayes may be prolonged.

Which he hereby implies to be the first principle of true Obedience.

4 Hear O Israel, the LORD our God is one LORD .

One in Essence, and the onely Object of our Worship.

Marginal references: Mark. 12. 29.; Heb. the LORD our God, the LORD is one. So Gr.

5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

Now he shews another spring or principle of sincere Obedience to God, even hearty love to God, which will make his work and service ease▪ and that the fear he mentioned before, [illegible: 1+ letters]. 2. was such [illegible: 1 word] [illegible: 1 word] consist with love to God, and not that [illegible: 1+ letters]vish fear and honour which produceth hatred.

Marginal references: Chap. 10. 12. Mat. 22. 3[illegible: 1+ letters]. Mark 12. 30. Luk. 1[illegible: 1+ letters]. [illegible: 1 word].

6 And these words which I command thee this day shall be in thine heart .

i. e. In thy m[illegible: 1+ letters]nd to remember them, and meditate upon them▪ and in thy [illegible: 1 word] to love and pursue them.

Marginal references: Chap. 11. 1[illegible: 1+ letters]. Psa. 3[illegible: 1+ letters]. 31 & 4[illegible: 1+ letters]. 8. & 11[illegible: 1+ letters]. 98. Isa. 51. 7.

7 And thou shalt teach them diligently unto thy children, and shalt talk of them when [illegible: 1 word] [illegible: 1 word] in thine house, and when thou walkest by the [illegible: 1 word], and when thou lyest down, and when [illegible: 1 word] [illegible: 1 word] up.

[illegible: 1 word] as they may pierce deep into [illegible: 1 word] the manner of instructing [illegible: 1 word], earnestly, frequently, [illegible: 1 word].

Marginal references: Chap. 4▪ 9.; [illegible: 1 word]. [illegible: 1 word] or [illegible: 1 word].

8 And thou shalt bind them for a sign upon thy hand, and they shall be as frontlets between thine eyes .

Thou shalt give all diligence▪ and use all means to keep them in thy remembrance, as men oft times bind something upon their hands, or put it before their eyes to prevent forgetfulness of a thing which they much desire to remember. [illegible: 1+ letters]ompare Prov. 3. 3. and 6. 21. and 7. 3. See the notes on Exod. 13. 16.

Marginal references: Chap. 11. 1[illegible: 1+ letters].; Heb. [illegible: 1 word] [illegible: 1 word].

13 Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name .

When thou hast a call and just cause to swear.

Understand onely, as Deut. 5. 2. not by Idols, or any Creatures.

Marginal references: Chap. 1[illegible: 1+ letters] ▪ [illegible: 1 word]. 2[illegible: 1+ letters]. & [illegible: 1 word]. [illegible: 1+ letters]. Mat 4. 1[illegible: 1+ letters]. Luk. 4. [illegible: 1+ letters].

15 (For the LORD thy God is a jealous God among you ) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth.

Heb. In the midst of you, to see and observe all your wayes and your turnings aside to other Gods.

16 Ye shall not tempt the LORD your God as ye tempted him in Massah.

i. e. Not provoke him, as the following instance explains▪ Sinners▪ especially presumptuous sinners, are oft said to tempt God, i. e. to make a tryal of God whether he be what he pretends to be▪ so wise as to see their sins, so just and true and powerful as to take vengeance on them for their sins, concerning which they are very apt to doubt because of the present impunity and prosperity of many such persons. See Numb. 14. 22. Psal. 78. 18. Mat. 4. 7. Acts 5. 9.

Marginal references: Ma[illegible: 1+ letters]. 4. [illegible: 1 word] Luk. 4. 1[illegible: 1+ letters].; Exod. [illegible: 1 word] Numb. [illegible: 1 word]

18 And thou shalt do that which is right and good in the sight of the LORD that it may be well with thee, and that thou mayest go in, and possess the good land which the LORD sware unto thy fathers:

Not that which is right in thine own eyes, as many superstitious and sinful practises seem right and good to evil minded men. Let Gods will and word, and not thine own fancy or invention, be thy rule in Gods service. Good actions are oft said to be right in Gods sight, as Ier. 34. 15. Act. 4. 19. and evil actions are oft said to be right in our own eyes, as Deut. 12. 8. Iudg. 17. 6.

24 And the LORD commanded us to do all these statutes, to fear the LORD our God for our good alwayes, that he might preserve us alive as it is this day.

The benefit of Obedience is ours, not Gods. Iob 35. 7. and therefore our Obedience is highly reasonable, and absolutely necessary.

25 And it shall be our righteousness , if we observe to do all these commandments, before the LORD our God, as he hath commanded us.

Heb. [illegible: 1 word] shall be to us. We shall be owned and pronounced by God to be truly righteous and holy persons, if we sincerely obey him, otherwise we shall be declared to be unrighteous and ungodly persons, and all our profession of Religion will appear to be in Hypocrisie. Or [illegible: 1 word] shall be to us or wit[illegible: 1+ letters] us. For as the Hebrew word rendred [illegible: 1 word] is very oft put for [illegible: 1 word], as Psal. 24. 5. and 36. 10. and 51. 14. Prov. 1[illegible: 1+ letters]. 2. and 11. 4. [illegible: 1 word]. 9. 16, &c. so this sence seem, best to agree both with the Scripture use of this phrase, in which righteousness seldom or never, to my remembrance, but [illegible: 1 word] or [illegible: 1 word] frequently, is said to be to us, or with us, as 2 Sam. 15. 20. Psal. 89. 24. Prov. 14. 22. Gal. 6. 16. 2 Ioh. 3. and with the foregoing verse and argument, God, saith he, v. 24. commanded these things for our good, that he might preserve us alive▪ as it is this day. And, [illegible: 1+ letters]th 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 Gods [illegible: 1 word] shall be to us, or with us in the remainder of our lives, and forever, if we observe, &c.

Marginal references: [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] 24. 13.; [illegible: 1 word] 1[illegible: 1+ letters]. 5.

On loving Jehovah, the one God, with all the Heart.

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.

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.”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 aremajuscula, 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 Zec 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).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).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.

Deu 6:10-11

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.

Deu 6:12-13

“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.

Deu 6:14-16

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).

Deu 6:17-19

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).

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.  “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.

Summary of Religion. (b. c. 1451.)

1 Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them in the land whither ye go to possess it: 2 That thou mightest fear the Lord thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged. 3 Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey.

Observe here, 1. That Moses taught the people all that, and that only, which God commanded him to teach them, v. 1. Thus Christ's ministers are to teach his churches all that he has commanded, and neither more nor less, Matt. xxviii. 20. 2. That the end of their being taught was that they might do as they were taught (v. 1), might keep God's statutes (v. 2), and observe to do them, v. 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, v. 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, v. 3.

Cautions and Precepts. (b. c. 1451.)

4 Hear, O Israel: The Lord our God is one Lord : 5 And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. 6 And these words, which I command thee this day, shall be in thine heart: 7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 8 And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. 9 And thou shalt write them upon the posts of thy house, and on thy gates. 10 And it shall be, when the Lord thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not, 11 And houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full; 12 Then beware lest thou forget the Lord , which brought thee forth out of the land of Egypt, from the house of bondage. 13 Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. 14 Ye shall not go after other gods, of the gods of the people which are round about you; 15 (For the Lord thy God is a jealous God among you) lest the anger of the Lord thy God be kindled against thee, and destroy thee from off the face of the earth. 16 Ye shall not tempt the Lord your God, as ye tempted him in Massah.

Here is, I. A brief summary of religion, containing the first principles of faith and obedience, v. 4, 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, Mark xii. 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 (v. 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, Mark xii. 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, v. 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 (v. 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, v. 8, 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, Matt. xxiii. 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 Prov. vii. 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, v. 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 (v. 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 well furnished and gardens well planted (v. 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, &c., 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, v. 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 (Prov. xxx. 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 (v. 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 name is sometimes put for an open profession of his name. Isa. xlv. 23, Every tongue shall swear, is expounded (Rom. xiv. 11), Every tongue shall confess to God. 2. They must not upon any occasion give that honour to other gods (v. 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 (v. 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 (v. 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, Matt. iv. 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.

A Charge to Israel. (b. c. 1451.)

17 Ye shall diligently keep the commandments of the Lord your God, and his testimonies, and his statutes, which he hath commanded thee. 18 And thou shalt do that which is right and good in the sight of the Lord : that it may be well with thee, and that thou mayest go in and possess the good land which the Lord sware unto thy fathers, 19 To cast out all thine enemies from before thee, as the Lord hath spoken. 20 And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? 21 Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand: 22 And the Lord showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes: 23 And he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers. 24 And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as it is at this day. 25 And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us.

Here, I. Moses charges them to keep God's commandments themselves: You shall diligently keep God's commandments, v. 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 (v. 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, v. 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 (v. 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. vii. 1; Luke i. 6; and 1 John iii. 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.

CHAP. VI.

ANd this is the Commandement, the Statutes and the Iudgements, which Iehovah your God commanded to teach you, to doe in the Land, whither yee passe over to possesse it. That thou maiest feare Iehovah thy God, to keepe all his statutes and his commandements, which I command thee; thou, and thy sonne, and thy sonnes sonne, all the dayes of thy life; and that thy dayes may be prolonged. Heare therefore, ô Israel, and observe to doe, that it may be well with thee, and that ye may multiplie mightily, as Iehovah the God of thy fathers hath spoken unto thee, in the land that floweth with milke and honey.

Heare, ô Israel: Iehovah our God, Iehovah is one. And thou shalt love Iehovah thy God, with all thy heart, and with all thy soule, and with all thy might. And these words, which I command thee this day, shall be in thy heart. And thou shalt whet them on thy children, and shalt speake of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest downe, and when thou risest up. And thou shalt binde them for a signe upon thy hand, and they shall be for phylacteries betweene thine eyes. And thou shalt write them upon the doore-posts of thine house, and on thy gates. And it shall be, when Iehovah thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaak, and to Iakob, to give unto thee, cities great & good, which thou buildedst not; And houses full of all good things, which thou filledst not; and wells digged, which thou diggedst not; vineyards and olive-trees, which thou plantedst not; and thou shalt have eaten, and be full: Take heed to thy selfe, left thou forget Iehovah, which brought thee forth out of the land of Egypt, out of the house of servants. Thou shalt feare Iehovah thy God, and serve him, and shalt sweare by his name. Ye shall not goe after other gods, of the gods of the peoples, which are round about you. For Iehovah thy God is a jealous God, in the midst of thee; lest the anger of Iehovah thy God be kindled against thee, and he destroy thee from off the face of the earth.

Yee shall not tempt Iehovah your God, as ye tempted him in Massah. Keeping ye shal[illegible: 1 letter] keepe the commandements of Iehovah your God, and his testimonies, and his statutes, which he hath commanded thee. And thou shalt doe that which is right and good in the eyes of Iehovah, that it may be well with thee, and thou maist goe in, and possesse the good land which Iehovah sware unto thy fathers. To drive out all thy enemies from thy face, as Iehovah hath spoken.

When thy sonne shall aske thee to morrow, saying, What are the testimonies, and the statutes, and the judgements, which Iehovah our God hath commanded you? Then thou shalt say unto thy sonne, Wee were servants to Pharaoh in Egypt, and Iehovah brought us forth out of Egypt with a strong hand. And Iehovah shewed signes and wonders, great and evill, upon Egypt, upon Pharaoh, and upon all his house, before our eyes.

And he brought us out from thence, that he might bring us in, to give unto us the land which he sware unto our fathers. And Iehovah commanded us to doe all these statutes, to feare Iehovah our God, for good unto us, all dayes, to preserve us alive, as (it is) this day. And justice shall it be unto us, when we observe to doe all this commandement, before Iehovah our God, as hee hath commanded us.

Annotations. COmmandement] put generally for Commandements, as the Greeke translateth it: see Deut. 5. [illegible: 1 word]. Here Moses entreth upon the explanation of the first commandement of the ten before rehear [illegible: 3 letters], in chap. 5. to doe] that yee may doe them, [illegible: 2 words], continually. For practise and obedience is that which the Law requireth for blessednesse, Iam. [illegible: 1 word]. [illegible: 1 letter]5. And that wch one prophet calleth Doing the words of the covenant, 2 Chron. 34. 31. another call[illegible: 1 letter]th Stablishing (or Confirming) 2 King. 23. 3. and Confirming is expounded by the holy Ghost, [illegible: 1 word], Gal. 3. 10. from Deut. 27. 26. [illegible: 1 word]] to wit, the river Iordan, that so they might come into Canaan. This was by the cond[illegible: 2 letters]t of Iosua, Ios. 1. 1, 2, &c. and it figured the [illegible: 1 word] of the Church under Christ, by whom these commandements are fulfilled in us that beleeve, [illegible: 1 word]. 20. 40.—44. Rom. 8. 1, 2, 3, &c. In the [illegible: 1 word], time, the possession of Canaan and good thin[illegible: 1 letter]s therein, was a gracious inducement of that People unto voluntarie obedience and keeping of God[illegible: 2 letters]aw: which notwithstanding they perform▪ not, Psal. 105. 44. 45. Nehem. 9. 24, 25, 26, 35. Vers. [illegible: 1 word]. feare] this is the beginning of wisdome, Psal. 111. 10. and by it we depart from evill, Prov. 16. 6. and it comprehendeth generally Gods worship, and true religion, Esay 29. 13. Matt. 15. 8, 9. therefore it is mentioned in the first place. prolonged] under which, eternall life is also implied; for Gods commandements when they are kept, doe adde unto men, length of dayes, and yeeres of life, and peace, Prov. 3. 2. 1 Pet. 3. 10, 11, &c. Vers. 3. and honey] signifying heavenly graces, as is observed on Exod. 3. 8. Vers. 4. Heare] The last letter of this first word Heare, and of the last word One, are extraordinarily great in the Hebrew, and so noted in the margent, to cause heed and attention. And here beginneth the first and great commandement, as our Saviour calleth it, Mark. 12. 29, 30. Matt. 22. 38. And this place of Scripture, unto the end of the ninth verse, was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries, as is noted on Exod. 13. 9. and fastned to their doore-posts, and read in their houses twice a day: as the Hebrewes say, Twice every day doe men reade the lecture, HEARE O ISRAEL, &c. at evening and at morning, as it is written (in Deut. 6. 7.) when thou liest downe, and when thou risest up; at the time when men are wont to lie downe, which is at night; and at the time when men are wont to rise up, which is at day. And what is it that he readeth? Three sections; to wit, Heare O Israel, &c. (Deut. 6. 4) And it shall be if you shall hearken, &c. (Deut. 11. 13.) And Moses said unto the people, &c. (Exod. 13. 3.) And they read first the section, Heare O Israel, because in it there is the propertie of God, and the love of him, and the doctrine of him, which is the great foundation, whereupon all doe depend. Maim. in Misn. b. 2. in Keriath Shemangh, ch. 1. sect. 1, 2. is one] so in Mark. 12. 29. the LORD our God, the LORD is one: where the word is (which the Hebrew wanteth) is supplied in the Greeke, and explained by a learned Scribe, saying; Well, Master, thou hast said the truth, for there is one God, and there is none other but he, Mark. 12. 32. So Paul saith, There is no other God but one, 1 Cor. 8. 4. Here it is probable, that Moses closely taught the unitie of the God-head, and trinitie of persons; Iehovah, the Father; our God, the Sonne; and Iehovah, the Holy Ghost: thus many doe understand these words. But the Apostle cleerely openeth the mysterie, saying, There are three that beare record in heaven; the Father, the Word, and the Holy Ghost; and these three are one, 1 Ioh. 5. 7. And here is the ground of saith. Vers. 5. love] The end of the commandement is love, out of a pure heart, and of a good conscience, and of faith unfained. 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ie[illegible: 2 letters]vah thy God] these implie the causes of our love of the Lord; the one, for his owne nature and being, Iebovah; the other, for the covenant of his grace, whereby he is our God. These two are often joyned together by Moses and all the Prophets. heart] unto the heart the Scripture attributeth wisdome and understanding, 1 King. 3. 9. 11. 12. Prov. 2. 2. 10, and beleefe in God, differing from confession with the mouth, Rom. 10. 10. and it is opposed unto hypocrisie, Matth. 15. 8. soule] the seat of the will and affections, Deut. 21. 14. and 24. 15▪ and 12. 20, 21. might] in Hebrew, Meod, which signifieth might or vehemencie, all that we can. The Chaldee translateth it riches; the Greeke, power (dunamis:) but the holy Ghost useth a more significant Greeke word, (ischus) might, or, ability, Mark. 12. 32. where also another word is added for explanation, dianoia, which is the efficacie both of the mind and will, and the Scribe useth a fit word, Sunesis, understanding, Mark. 12. 33. By which variety of words, God would teach us to love him unfainedly, with all whatsoever is in vs, and in our power; for wee ought to honour him with our substance also, Prov. 3. 9. This praise is of King Iosias above all kings, that he turned to the Lord, with all his heart, and with all his soule, and with all his might, according to all the law of Moses, 2 King. 23. 25. Moreover from this word, with all thy might, the Heb[illegible: 1 letter]ewsteach, that a man is bound to blesse (God) with cheerefulnesse of soule, for evill (or affliction) even as he blesseth for good (or prosperity) with gladnesse. Maimony in Beracoth, chap. 10. sect. 3. And hereof we have a good example in Iob, Iob 1. 21. Vers. 6. these Words] the Oracles of God are also to be loved, as the outward meanes, whereby wee are bronght to the love and obedience of God, Psal. 119. 97, 98. in thy heart] as the fleshly tables wherein Gods law is to be written, Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth, in thy heart, and in thy soule. Vers. 7. What them] that is, often, earnestly, and diligently teach them, that they may pierce the hearts of thy children, to understand and affect them. So the Greek and Chaldee explaine it, to fore-instruct and teach. thy children] or, thy sonnes: under this name the Hebrews understand, not the naturall sonnes onely, but schollers also, or disciples; because disciples are called sonnes, as it is written (in 2 King 2. 3.) and the sonnes of the Prophets came forth, &c. Maimony in Thalmud Torah, chap. 1 sect. 2. Children are to bee trained up (or catechized) in the way they should goe, and brought up in the nurture and admonition of the Lord, Prov. 22. 6. Ephes. 6. 4. Vers. 8. phylacteries] or, fr[illegible: 1 letter]ntlets: ornaments fastened unto the liead; the Greek therefore calleth them unmo[illegible: 2 letters]able. Of these, see the notes on Ex. 13. 9. 16. By these outward rites, God would teach them to apply all their study, and all their practise, unto the keeping of his law. Vers. 9. doore posts] by this signe to professe unto all, their love unto the Law, and to have it alwaie[illegible: 1 letter] in remembrance. So the blood of the Paschal Lambe was stricken on their doore posts, Exod. 12. 7. Of this ri[illegible: 2 letters] the Iewes are to this day very carefull, and even superstitious. The manner of observing it they have recorded this. They wrote two severall places of the Law, namely, Heare O Israel, &c. Deut. 6. 4.—9. And it shall be if you shall bearken &c. Deut. [illegible: 1 word]. 13. 21. upon one peece of parchment, which they rolled [illegible: 1 letter]p beginning at the be[illegible: 2 letters]me, and so to the top; that when any should open to read it, he might read from the beginning to the end. After it was rolled up, they put it within a pipe of reed, or of wood, or of any other matter, and fastned it to the doore post with a naile; but blessed God before they so fastened it, who had commanded them that thing. If it were hung up on a sticke, it was unlawfull, for that was no fastening: or if it were laid behind the doore, it was as good as nothing. The writing was fastened a good height upon the doore post within, and it must be on the right hand, as a man went into the house: if it were on the left hand, it was unlawfull. These things Maimony sheweth at large, in Misneh, treat. Tephilin, (or of Phylacteries &c.) chap. 5. and 6. adding this in the end; A man must be warned of the post writings, because it is every ones duty continually. And every time that he goeth in, and goeth out, hee meeteth with the name of the holy blessed God, and shall remember the love of him, and awake out of his sleepe, and his erroars among the vanities of the time; and know that there is nothing which abideth for ever, and for ever and ever, but the knowledge of (God) the everlasting Rocke; and forthwith he returneth to his knowledge, and walketh in the strait & even waies. Our ancient wise men have said, Whosoever hath his phylacteries on his head and on his arme, and fringes on his garment, and postwriting on his doore, he is fortified that he shall not sin: for behold, hee hath many remembrancers, and they are the Angels which deliver him from sinning; as it is written, The Angell of the Lord encampeth round about them that feare him, and delivereth them, Psal. 34. 8. Thus have they magnified their outward observances; and were taxed by our Saviour, for making their phylacteries broad, and the fringes of their garments large, Matth. 23. 5. See the annotations on Exod. 13. 9. Vers. 10. to give unto thee] understand, he sware that he would give unto thee: so in vers. 19. Vers. 11. digged] or, hewed, to wit, out of the Rocke. Vnder these particulars, all other good things are implyed: for which men ought to serve the Lord with joyfulnesse, and with a good heart, Deut. 28. 47. Prov. 3. 9, 10. And by earthly riches, the spirituall graces of God in Christ, are also understood, as 1 Cor. 1. 4, 5, 7. Ephes. 1. 18. and 2. 5, 6, 7. full] or, satisfied: which also is a blessing of God, Levit. 26. 5. But by mens corruption may easily be abused, unto lasciviousnesse, Deut. 32. 13, 14, 15. Vers. 12. forget Iehovah] the Chaldeesaith, forget the feare of the LORD, that is, his true Religion. The Greeke addeth, lest thy heart be deceived, and thou forget the Lord. When men doe corrupt their religion, they are said to forget God, Psal. 106. 20, 21. and 44. 21. Iudg. 3. 7. Ier. 3. 21. and 18. 15. And this we are prone unto in prosperity: therefore the Prophet prayeth, Give me not riches, lest I be full, and belye thee, and say, who is the Lord' Prov. 30. 8, 9. This doctrine Moses repeateth in Deut. 8. 10, 11. servants] the Greeke and Chaldee [illegible: 4 letters]slate, servi[illegible: 1 letter]d[illegible: 2 letters] (or bondage.) Of this he Iewes made yeerely mention, when the brought their first-fruits unto God, Deut. 26 5, 6. &c. Vers. 13. feare] this is for the inward worship of God, as the two next are for his outward service, and profession of the same. Feare is expounded worship, Matth. 15. 9. from Esay 29. 13. and so Christ speaketh, having reference to this Scripture, Matth. 4. 10. See after on Deut. 10. 12. serve him] the Greeke addeth, serve him [illegible: 2 letters]ly and so Christ all eageth it against Satan, Matt. 4. 10. The like is to be understood of the other two things here mentioned. Vnder service, prayer is comprehended, which Christ hath taught us, that it must be to our Father which is in heaven, Luk. 11. 2. So of the Hebrewes it is said, Wee are commanded to pray every day, as it is written, And yee shall serve the Lord your God, Exod. 23. 25. Wee have beene taught, that this service is praier, as it is written, And to serve him with all your heart: Our wise men have said, W[illegible: 1 letter]at service is this with the heart? It is praier. And there is no number of praiers by the Law, neither is there any set forme of this praier by the Law, nor any appointed time for praier by the Law. And therefore women and servants are bound to pray, because it is a commandement, the time wherof is not determined. But the dutie of this commandement is thus, That a man make supplication and praier every day, and shew forth the praise of the holy blessed (God) and afterward aske such things as are needfull for him, by request, and by supplication; and afterward give praise and thankes unto the Lord for his goodnesse which hee abundantly ministreth unto him, every one according to his might. If hee be accust[illegible: 2 letters]ed unto it, let him use such supplication and pra[illegible: 3 letters]: and if hee be of uncircumcised lips, let him speake according as hee is able, at any time when hee will; and so they make praiers every one according to his ability. Maimony in Misn[illegible: 1 letter]h, treat. of praier, chap. 1. sect. 1, 2, 3. sweare] before this the Greeke addeth, and shalt cleave unto him which words are used by Moses in Deut. 10. 20. and from thence here taken. Swearing is used for all other profession of Gods name and truth: as when the Prophet saith, Every [illegible: 1 word] shall sweare, Esay 45. 23. the Apostle exp[illegible: 1 span]s it, Every tongue shall confesse unto God, R[illegible: 2 letters] ▪ 14. 11. Vers▪ 14. other gods] which the Chaldee inter [illegible: 1 span], Idols of the peoples. By going, or walking after such, is meant, worshipping or serving them, as afterward is shewed, Deut. 8. 19. and 13. 2. 4. Vers. 15. in the middest] the Chaldee expounds [illegible: 1 word], his Majestie dwelleth is the middest of thee. Gods presence, and diligent looking to the waies of his people, is hereby meant, Esay 12. 6. Rev. 2. [illegible: 1 word]. 2. Of jealousie, see Exod. 20. 5. by it was signified, that God would not forgive their transgressions, Ios. 24. 19. Vers. 16. in Massah] or, in the tentation (as the Greeke and Chaldee explaine it;) where in their distresse and want, they tempted the Lord, saying. Is the Lord amongst us or no? Exod. 17. 1.—7. As prosperitie, so adversity often occasioneth men to sione; therefore the Prophet prayeth against both extremities, Proverb. 30. 8▪ 9. Vers. 18. right] in Greeke, pleasing, which the word also signifies, as is noted on Exod. 15. 26. And so our Saviour did alwaies those things that pleased his Father, Ioh. 8. 29. By things right and good, are meant the things commanded of God, and the doing of them with a sincere heart. To performe this, the Apostle saith, Bee yee transformed by the renewing of your minde, that ye may prove what is that good, that well-pleasing and perfect will of God, Rom. 12. 2. Vers. 19. to drive out] that is, hee sware unto thy fathers, that he would drive out, &c. But because the people obeyed not the voice of God, he would not drive out all from before them, Iudg. 2. 1, 2, 3, 12, 14. and 3, 1.—4. Vers. 20. tomorrow] that is, hereafter in time to come. See Exod. 13. 14. Here followeth a briefe Catechisme, containing the grounds of religion. what are] that is, what meane, or signifie. The word are is supplied also in the Greeke, (as before in vers. 4.) and by it the meaning of Gods precepts is intended, as the answer following sheweth. Here God provideth for the continuance and propagation of his true religion in Israel, in respect of the whole Law, morall, ceremoniall, and judiciall. commanded you] The Law was commanded the Fathers, that they should make them knowne to their children, that the generation after, even children that should bee borne, might know, might rise up, and tell their children, Psal. 78. 5, 6. Vers. 21. to Pharaoh] the Historie hereof is in Exod. 1. and 2. &c. the mystery was, our servitude unto sinne and Satan, from which God hath redeemed us, as Rom. 6. 17, 18. Heb. 2. 14, 15. The memoriall whereof is alwaies to be continued amongst us and our posterity, to the praise of Gods grace, Deut. 26. 5, 6, 7, 8, 9. strong hand] that is, by force and constraint, through great judgments: see Exod. 6. 1. and 3. 19. Vers. 22. evill] that is, hurtfull, grievous, noysome to the enemie, as were all the plagues of Egypt, Exod. 7. and 8, &c. So in Revel. 16. 12. a noysome and evill sore. house] that is, houshold, as the Chaldee translateth it, men of his house. our eies] that is, our sight. This is one of Gods promises to such as trust in him; With thine eyes shalt thou behold, and shalt see the reward of the wicked, Psalme 91. 8. Vers. 24. for good] or as the Greeke explaineth, that it may bee well with us. The end of our redemption from misery is, that wee may serve God, and keepe his Law, for his glory in our good and salvation, Rom. 6. 17, 18, 22. to preserve] meaning, that hee may preserve us alive: the Greeke translateth, that wee may live. Here Life is promised to the doers of the Law; as also▪ in Luke 10. 28. but this is a legall promise, unpossible for us to fulfill, Romans 8. 3. and is not of faith, (as the Apostle teacheth) by which the just shall live, Galathians. 3. 11, 12. Vers. 25. justice] or righteousnesse; the Greeke translateth, Mercy shall be to us: so the word justice sometime signifieth, Psal. 112. 9. But here it meaneth justice or righteousnesse, whereby men if they could doe the law, might bee justified before God; and differeth from the justice of faith which wee have obtained in Christ, as Paul saith, Moses describeth the justice which is of the Law, that the man which doth those things shall live by them. But the justice which is by faith, speaketh, &c. Rom. 10. 5, 6. Thus the law was a Schoolemaster unto Christ, that wee might bee made righteous by saith, Gal. 3. 24.