เฉลยธรรมบัญญัติ 6:1 วิจารณ์

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. 4. I. His preface is a persuasive to obedience (Deu 4:1-3). II. He lays down the great principles of obedience. The first truth to be believed, That God is one (Deu 4:4). The first duty to be done, To love him with all our heart (Deu 4:5). III. He prescribes the means for keeping up religion (Deu 4:6-9). IV. He cautions them against those things which would be the ruin of religion - abuse of plenty (Deu 4:10-12), inclination to idolatry (Deu 4:14, Deu 4:15), and gives them some general precepts (Deu 4:13, Deu 4:16-18). V. He directs them what instructions to give their children (Deu 4:20, etc.).

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

INTRODUCTION TO DEUTERONOMY 6 In this chapter Moses proceeds on in his exhortations to the people of Israel, to attend to the commandments of God, that it might be well with them, Deu 6:1, and begins with a principal and fundamental article of religion, which deserved their first and chief regard, the unity of God, and the love of him, Deu 6:4, which they were carefully to instinct their children in, and ever to be mindful of themselves, Deu 6:6, and when they were come into the land of Canaan, and into a plentiful enjoyment of all good things in it, they are exhorted to be careful not to forget the Lord, their kind benefactor; but to fear him, serve him, and not go after other gods, since he is jealous of his honour and worship, Deu 6:10 and not to tempt him, as they had done, but diligently keep, his commandments, that it might be well with them in that land, Deu 6:16, and when their children inquired the reason and meaning of such testimonies, statutes, and judgments, that were enjoined them, they were to give them the history of their case in Egypt, their deliverance from thence, the wonders that were wrought for them, and the introduction of them into the good land of Canaan; and to let them know that these commands were some of them in commemoration of these blessings; and by these they were laid under obligation to regard them all, and the rather, since they were not only for the glory of God, but for their own good, Deu 6:20.

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

MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25) 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 (Deu 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 (Mat 22:37; Mar 12:30; Luk 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 Deu 6:7 merely in a figurative way, to signify assiduous, earnest, and frequent instruction; and perhaps he meant the metaphorical language in Deu 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 Exo 13:2-10; the second with Exo 13:11-16; the third with Deu 6:1-8; and the fourth with Deu 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.

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.