Moses,
in this chapter, goes on with his charge to
Israel, to be sure to keep up
their religion in
Canaan. It is much the same
with ch. iv. I. His preface is a persuasive to obedience, ver. 1-3.
II. He lays down the great principles of obedience. The first truth to be
believed, That God is one, ver. 4. The first duty to be done, To love him
with all our heart, ver. 5. III. He prescribes the means for keeping up
religion, ver. 6-9. IV. He cautions them against those things which would be
the ruin of religion--abuse of plenty (ver. 10-12), inclination to idolatry
(ver. 14, 15), and gives them some general precepts, ver. 13, 16-18. V. He
directs them what instructions to give their children, ver. 20, &c.
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Summary
of Religion.
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B.
C. 1451.
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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.
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Cautions
and Precepts.
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B.
C. 1451.
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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 will 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 mane 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.
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A
Charge to Israel.
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B.
C. 1451.
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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.
