Text -- Deuteronomy 6:1-3 (NET)

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed 6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you– you, your children, and your grandchildren– all your lives, to prolong your days. 6:3 Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number– as the Lord, God of your ancestors, said to you, you will have a land flowing with milk and honey.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Deu 6:1-9

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.

Clarke: Deu 6:1

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

Clarke: Deu 6:1

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.

Clarke: Deu 6:2

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

Clarke: Deu 6:2

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.

Clarke: Deu 6:3

Hear therefore, O Israel, and observe to do it - Literally, Ye shall hear, O Israel, and thou shalt keep to do them

1.    God is to be heard; no obligation without law to found it on, and no law in religion but from God

2.    The commandment must be understood in order to be obeyed

3.    It must be observed - attentively considered, in order to be understood. And

4.    It must be performed, that the end for which it was given may be accomplished, viz., that God may be glorified, and that it may be well with the people

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

Calvin: Deu 6:1

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.

TSK: Deu 6:1

the commandments : Deu 4:1, Deu 4:5, Deu 4:14, Deu 4:45; Deu 5:31; Deu 12:1; Lev 27:34; Num 36:13; Eze 37:24

go to possess it : Heb. pass over.

TSK: Deu 6:2

fear : See note on Deu 4:10; Deu 10:12, Deu 10:13, Deu 10:20; Deu 13:4; Gen 22:12; Exo 20:20; Job 28:28; Psa 111:10; Psa 128:1; Pro 16:6; Ecc 12:13; Luk 12:5; 1Pe 1:17

and thy son : Deu 6:7; Gen 18:19; Psa 78:4-8

thy days : Deu 4:40; Deu 5:16, Deu 5:33; Deu 22:7; Pro 3:1, Pro 3:2, Pro 3:16; 1Pe 3:10, 1Pe 3:11

TSK: Deu 6:3

and observe : Deu 4:6; Deu 5:32; Ecc 8:12; Isa 3:10

that ye may : Gen 12:2; Gen 13:16; Gen 15:5; Gen 22:17; Gen 26:4; Gen 28:14; Exo 1:7; Act 7:17

in the land : Exo 3:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 6:1

Moses proceeds to set forth more particularly and to enforce the cardinal and essential doctrines of the Decalogue, the nature and attributes of God, and the fitting mode of honoring and worshipping Him. Two objects are indicated Deu 6:2-3, the glory of God and the welfare of man, as the grand aims that he has in view.

Barnes: Deu 6:3

In the land - Better: According as the Lord the God of thy fathers promised thee a land flowing with milk and honey.

Poole: Deu 6:2

That thou mightest fear the Lord which he hereby implies to be the first principle of true obedience.

Haydock: Deu 6:3

Hear. The Jews have a particular respect for the seven following verses, which they write on vellum, and recite every day, as a preservative against the devil. (Clarius.) ---

To do. It will not suffice to hear nor to learn the law, we must also put it in execution, chap. v. 1. (Worthington)

Gill: Deu 6:1

Now these are the commandments, the statutes, and the judgments,.... Not the ten commandments repeated in the preceding chapter, but all others, whether moral, ceremonial, or judicial, afterwards declared; for what Moses now did was only to give a repetition and fresh declaration of such laws as he had before received, and delivered to the people; and so the Targum of Jonathan thus paraphrases this clause,"this is a declaration of the commandments, statutes, and judgments:"

which the Lord your God commanded to teach you; that is, which he commanded him, Moses, to teach them, though not fully expressed, as may be learned from Deu 4:1.

that ye might do them in the land whither ye go to possess it; this is often observed, to imprint upon their minds a sense of their duty, even of obedience to the laws of God, which they were carefully and diligently to perform in the land of Canaan they were going into, and by which they were to hold their possession of it.

Gill: Deu 6:2

That thou mightest fear the Lord thy God,.... Being taught to know the greatness of his being, and the nature of his mind and will, and the manner of his worship; and not with a slavish fear, but with a filial one, a reverential affection for God; being instructed in their duty, as of children, to their God and Father; see Deu 5:29.

to keep all his statutes, and his commandments, which I command thee; not in his own name, but in the name, and by the authority of God, whose minister and messenger he was; and all, having the stamp of divine authority on them, were to be observed and kept, and not one to be neglected or departed from:

thou, and thy son, and thy son's son, all the days of thy life; a man and his children, and grandchildren; he was to take care that they kept all the commandments of the Lord as long as he lived, and had any concern with them:

and that thy days may be prolonged; long life being reckoned a very great outward mercy; a long enjoyment of, and continuance in the land of Canaan, is chiefly designed, which is usually expressed when this is observed; see Deu 4:26.

Gill: Deu 6:3

Hear therefore, O Israel, and observe to do it,.... Or them, the commandments given them:

that it may be well with thee; in body and estate:

and that ye may increase mightily; not only in wealth and riches, but chiefly in numbers:

as the Lord God of thy fathers hath promised thee; a promise of increase of numbers was frequently made to Abraham, Isaac, and Jacob; as that their seed should be as the stars of heaven, and as the dust of the earth, and the sand on the sea shore, innumerable; see Gen 15:5 and this especially

in the land that floweth with milk and honey; a very common periphrasis of the land of Canaan, because of the plenty of good things in it; see Exo 3:8.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 6:1

¹ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

² tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

NET Notes: Deu 6:2

¹ tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.

² tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

NET Notes: Deu 6:3

¹ tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.

² tn Heb “fathers” (also in vv. 10, 18, 23).

Geneva Bible: Deu 6:2

That thou mayest ^{( a )} 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.

^{( a )} A reverent face and love for God is the first beginning to keeping God's commandments.

Geneva Bible: Deu 6:3

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, ^{( b )} in the land that floweth with milk and honey.

^{( b )} Which has an abundance of all things needed for man's life.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 6:1-25

1 The end of the law is obedience.

3 An exhortation thereto.

20 What they are to teach their children.

MHCC: Deu 6:1-3

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, Mat 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.

Matthew Henry: Deu 6:1-3

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.

Keil-Delitzsch: Deu 6:1-3

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.

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 5:1--11:32

A. The essence of the law and its fulfillment chs. 5-11

"In seven chapters the nature of Yahweh's demand is now set out in the form of great principles. The deliverance of past days is the ground on which Moses appeals to Israel to hear what Yahweh requires of them."⁷⁰

Constable: Deu 6:1-25

2. Exhortation to love Yahweh ch. 6

Another writer suggested that chapters 6-26 expand the Decalogue with the intent of addressing the spirit of the law.⁹² He believed the structure of the book supports his contention that the writer chose exemplary cases. Moses intended to clarify the attitudes implied by the Ten Commandments rather than only giving specific commands on a variety of subjects. This writer identified four major issues that he believed the Decalogue addresses and around which chapters 6 through 26 seem organized. He saw the structure of this section as follows.

Major issues	Godward	Manward
Authority	Commandment 1(expounded in chs. 6-11)	Commandment 5(expounded in 16:18-18:22)
Dignity	Commandment 2(expounded in ch. 12)	Commandments 6, 7 & 8(expounded in chs. 19-21; 22:1-23:14; and 23:15-24:7 respectively)
Commitment	Commandment 3(expounded in 13:1-14:21)	Commandment 9(expounded in 24:8-16)
Rights and Privileges	Commandment 4(expounded in 14:22-16:17)	Commandment 10(expounded in 24:19-26:15)

As you read chapters 6 though 26, you may want to check out this hypothesis. Has Walton discovered a key to understanding why God inspired Moses to include and organize this material as he did? Some of Walton's conclusions seem questionable to me.

"Before the principles, that is, the general stipulations, of the covenant are spelled out, Moses devotes a great deal of attention to describing their nature and how they are to be applied and transmitted. Thus once more the strictly legal' or technical parts of the document are set within a hortatory framework as part of a major Mosaic address."⁹³

Constable: Deu 6:1-3

Exhortation to observe the principles 6:1-3

These verses announce the commandments that follow and give the reason for obeying them: God's blessing. God's blessing would come in the form of long life, peace and prosperity, and numerous descendants.

The "fear" of God (v. 2; cf. 5:29, 35; et al.) is the respect that comes from an appreciation of His character.

"It is a fear that produces not obeisance but obedience, not worry but worship (6:13)."⁹⁴

"Israel's continued enjoyment of a habitation in God's land, like Adam's continued enjoyment of the original paradise, depended on continued fidelity to the Lord."⁹⁵

Guzik: Deu 6:1-25

Deuteronomy 6 - Moses Reminds Israel of the Commandment and the Warning

A. The Commandment: The essence of God's law.

1. (1-3) Remember the commandment before entering Canaan.

Now this is the commandment, and these are the statutes and judgments which the LORD your God has commanded to teach you, that you may observe them in the land which you are crossing over to possess, that you may fear the LORD your God, to keep all His statutes and His commandments which I command you, you and your son and your grandson, all the days of your life, and that your days may be prolonged. Therefore hear, O Israel, and be careful to observe it, that it may be well with you, and that you may multiply greatly as the LORD God of your fathers has promised you; "a land flowing with milk and honey."

a. Now this is the commandment: The Hebrew is emphatic here. Moses called attention to The Commandment. In the following verses, God reduced the law to one ruling principle - one commandment which encompassed all the commandments.

b. That your days may be prolonged . . . that it may be well with you: Israel's fate rested on their obedience to this one great commandment. If they obeyed their commandment, their life would be long and filled with blessing. If they did not obey they could expect to be cursed by God.

2. (4-5) The great commandment: Love the LORD your God.

Hear, O Israel: The LORD our God, the LORD is one! You shall love the LORD your God with all your heart, with all your soul, and with all your strength.

a. Hear, O Israel: In Hebrew, these verses are known as the Shema ("hear" in Hebrew). It is the classic Hebrew confession of faith, describing who God is and what our duty is towards Him.

b. The LORD our God, the LORD is one! This is the essential truth about God. He is a person and not a vague pantheistic force. Being one, He cannot be represented by contradictory images. Since the LORD our God is one, He is not Baal, or Ashtoreth - He is the LORD God, and they are not.

i. In the mind of many Jewish people, this verse alone disqualified the New Testament teaching that Jesus is God, and the New Testament teaching of the Trinity - that there is one God, existing in three Persons. At some times and places, as Jewish synagogues said the Shema together, and when the word one (echad) was said, they loudly and strongly repeated that one word for several minutes, as if it were a rebuke to Christians who believed in the Trinity.

ii. Christians must come to a renewed understanding of the unity of God. They must appreciate the fact that the LORD is one, not three, as 1 Corinthians 8:6 says: yet for us there is one God. We worship one God, existing in three persons, not three separate gods.

iii. Yet, the statement the LORD is one certainly does not contradict the truth of the Trinity. In fact, it establishes that truth. The Hebrew word for one is echad, which speaks most literally of a compound unity, instead of using the Hebrew word yacheed, which speaks of an absolute unity or singularity (Genesis 22:2 and Psalm 25:16).

iv. The very first use of echad in the Bible is in Genesis 1:5: So the evening and the morning were the first day. Even here, we see a unity (one day) with the idea of plurality (made up of evening and morning). Genesis 2:24 uses echad in saying the two shall become one flesh. Again, the idea of a unity (one flesh), making a plurality (the two). In Exodus 26:6 and 11, the fifty gold clasps are used to hold the curtains together so the tent would be one (echad) - a unity (one) made up of a plurality (the many parts of the tabernacle). In Ezekiel 37:17 the LORD tells Ezekiel to join together two sticks (prophetically representing Ephraim and Judah) into one (echad), speaking again of a unity (one stick) made up of a plurality (the two sticks). There is no way that echad has the exclusive idea of an absolute singularity; the idea of One God in Three Persons fits just fine with the term echad.

c. The LORD our God: In addition, even the name of God in this line suggests the plurality of God. The Hebrew word is Elohim and grammatically, it is a plural word used as if it were singular - the verbs and pronouns used with it are generally in the plural.

i. Rabbi Simeon ben Joachi, commenting on the word Elohim: "Come and see the mystery of the word Elohim; there are three degrees, and each degree by itself alone, and yet notwithstanding they are all one, and joined together in one, and are not divided from each other." Clarke adds: "He must be strangely prejudiced indeed who cannot see that the doctrine of a Trinity, and of a Trinity in unity, is expressed in the above words."

ii. Leupold quoting Luther on Elohim: "But we have clear testimony that Moses aimed to indicate the Trinity or the three persons in the one divine nature."

d. Love the LORD your God with all your heart, with all your soul, and with all your might: Knowing who God is enables us to act towards Him rightly. We give Him His due.

i. God wants a complete love from us. This love is appropriate because He loved us completely: We love Him because He first loved us (1 John 4:19).

ii. What God most wants from us is our love. We often think God demands a hundred other things from us - our money, our time, our effort, our will, our submission, and so forth - but what God really wants is our love. When we really love the LORD with all of our heart, soul, and mind, then everything else is freely given to the LORD. If we give the LORD all the rest - money, time, effort, will, and so forth - without giving Him our love, it is all wasted - and perhaps, all is lost.

iii. Jesus called this the great commandment (Matthew 22:37-38); and He said the second commandment, you shall love your neighbor as yourself, was like this first, great commandment. When we love the LORD our God with all our heart, soul, and mind, we will find it easy to love our neighbor as ourselves.

3. (6-9) The continual reminder of the Law.

And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.

a. These words which I command you today shall be in your heart: This great command must first be in our heart. Then it must be communicated to our children, the topic of our conversation, and should always be in front of us - as near as our hand or our forehead, as ever before us as our door posts and gates.

b. You shall bind them as a sign on your hand: By the time of Jesus the Jewish people based the practice of wearing phylacteries on this passage. Phylacteries are small boxes holding parchment with scriptures on them, held to the forehead or hand with leather straps.

i. Jesus condemned abuse of the wearing of phylacteries among the Pharisees; they would make their phylactery boxes large and ostentatious as a display of greater spirituality (Matthew 23:5).

ii. In the end times, there will be a Satanic imitation of this practice, when the number of the Antichrist will be applied to either the hand or forehead of all who will take it (Revelation 13:16).

c. You shall write them on the doorposts of your houses: This command leads to the Jewish practice of the mezuzah. This is a small container holding a passage of Scripture that is nailed to a doorpost.

B. The danger of disobedience.

1. (10-12) The danger of leaving God in times of prosperity.

So it shall be, when the LORD your God brings you into the land of which He swore to your fathers, to Abraham, Isaac, and Jacob, to give you large and beautiful cities which you did not build, houses full of all good things, which you did not fill, hewn-out wells which you did not dig, vineyards and olive trees which you did not plant; when you have eaten and are full; then beware, lest you forget the LORD who brought you out of the land of Egypt, from the house of bondage.

a. To give you large and beautiful cities which you did not build: God planned to bring Israel into an abundant, prepared land. In this abundant blessing God had for Israel, there was an inherent danger: That they would forget the LORD who brought you out of the land of Egypt.

b. Lest you forget the LORD: This cycle would be repeated through the history of Israel, especially in the time of the Judges. God would bless an obedient Israel, and they would prosper; they would begin to set their heart on the blessings instead of the LORD who blessed them; God would allow chastisement to turn Israel's focus back upon Him; Israel would repent and obey again, and God would again bless and obedient Israel and they would prosper.

i. We usually fail to appreciate the danger of success and prosperity; we agree there is a theoretical danger in those things, but rarely think it applies to us.

ii. It is just a lot easier to forget the LORD your brought you out . . . from the house of bondage when there are no circumstances forcing you to remember Him.

2. (13-19) How to avoid apostasy in times of prosperity: honoring the LORD in everything we do.

You shall fear the LORD your God and serve Him, and shall take oaths in His name. You shall not go after other gods, the gods of the peoples who are all around you (for the LORD your God is a jealous God among you), lest the anger of the LORD your God be aroused against you and destroy you from the face of the earth. You shall not tempt the LORD your God as you tempted Him in Massah. You shall diligently keep the commandments of the LORD your God, His testimonies, and His statutes which He has commanded you. And you shall do what is right and good in the sight of the LORD, that it may be well with you, and that you may go in and possess the good land of which the LORD swore to your fathers, to cast out all your enemies from before you, as the LORD has spoken.

a. You shall fear the LORD your God and serve Him: When we do this, the idea is not of a shrinking fear from an angry God. Instead, the idea of fear is more in the concept of an awe-filled respect, an inner repulsion at the idea of offending such a great, loving God who has done so much for us.

i. This is the passage of Scripture Jesus quoted back to Satan when tempted by Satan to avoid the cross and win back the world, if He would only bow down and worship Satan. Jesus rightly replies, based on the truth You shall fear the LORD your God and serve Him that it was only right to fear, and worship, and serve God - and it was wrong to bow down to Satan, no matter what might be given Him in return (Matthew 4:8-10).

b. And shall take oaths in His name: although the concept of the oath in God's name can certainly be abused (as Jesus pointed out in Matthew 5:33-37), there certainly is a permissible use of oaths by those who follow God - since God Himself uses oaths (Hebrews 6:13). Here, Israel is being told "you are to swear an oath only in the name of the LORD, not in the name of any other god."

c. You shall not tempt the LORD your God as you tempted Him at Massah: In Exodus 17:1-7, Israel tempted the LORD by doubting His love and concern for them. This was tempting or testing God regarding His love for Israel, something that is not only high-handed against the LORD (because we have no right to administer a test to the Almighty) but also disregarding His previous, and constant demonstrations of love and care for Israel (by demanding that God prove His love for them now by giving them what they want).

i. Anytime we deny God's love for us, or demand He do something for us, we are testing Him as if He must answer to our standards, and tempting Him to judge us.

ii. This is the passage of Scripture which Jesus quoted back to Satan in the wilderness, when tempted to make God the Father prove His love for the Son by spectacularly protecting Jesus if He should jump off the pinnacle of the temple (Matthew 4:5-7). Jesus knew it was wrong to demand this sort of "proof" from His Father, since every day was proof of God the Father's love for the Son!

d. And you shall do what is right . . . that it may be well with you: This theme is constantly repeated. Under the Old Covenant, Israel's blessing was based on their obedience. When they obeyed they would be blessed; when they disobeyed they would be cursed.

i. This is not the source of blessing in the New Covenant. In the New Covenant, we are blessed by faith in Jesus, since He fulfills the law in our place (Romans 8:3-4). The watchwords for blessing under the Old Covenant were earning and deserving; under the New Covenant, blessing comes by believing and receiving.

ii. The New Covenant system works because when we receive the New Covenant, God sends with it an inner transformation, where the law of God and the desire to do His will is now written on our hearts. Through the New Covenant, God makes us "safe" for His grace by this inner transformation.

iii. Under the New Covenant there is no judgment from God for our disobedience, because all the judgment we deserved was put upon Jesus at the cross. However, there may be correction from the hand of a loving God the Father (not in the sense of making us pay for our sin, but in the sense of training us not to continue in sin), and there are the natural consequences of our disobedience, which God has not promised to shield us from.

iv. Christians who fear the "freedom" of a New Covenant relationship with God must ask this question: did Israel come to great obedience to God through the Old Covenant? Does the system of earning and deserving blessing make us truly more godly than the system of believing and receiving? Or does it leave us either in total desperation (where one can then look to Jesus), or in total pride in our own works before God (as were the religious leaders of Jesus' day who had a significant hand in crucifying Him)?

3. (20-25) How to avoid apostasy in times of prosperity: Teach your children to understand and honor the LORD.

When your son asks you in time to come, saying, "What is the meaning of the testimonies, the statutes, and the judgments which the LORD our God has commanded you?" then you shall say to your son: "We were slaves of Pharaoh in Egypt, and the LORD brought us out of Egypt with a mighty hand; and the LORD showed signs and wonders before our eyes, great and severe, against Egypt, Pharaoh, and all his household. Then He brought us out from there, that He might bring us in, to give us the land of which He swore to our fathers. And the LORD commanded us to observe all these statutes, to fear the LORD our God, for our good always, that He might preserve us alive, as it is this day. Then it will be righteousness for us, if we are careful to observe all these commandments before the LORD our God, as He has commanded us."

a. When your son asks you in time to come: Often, the apostasy which comes from prosperity afflicts the next generation more than the present. They grow up expecting such prosperity and blessing, without understanding the repentance and walk with God which led to the prosperity.

b. Then you shall say to your son: Therefore, it was essential for Israel to teach and warn their children, so that the blessings given to one generation would not become a curse to the next generation.

i. Key to the teaching was the simple recounting of Israel's testimony - how God saved them from the bondage of Egypt. Parents need to relate to their children how they came to a personal relationship with Jesus, so the children understand that they must come to the same relationship.

c. It will be righteousness for us, if we are careful to observe all these commandments: If one will obtain true righteousness through the law, it is simple (though not easy): observe all the commandments. But if you are lacking in observing any commandment, then you need the atonement of a Perfect Sacrifice - Jesus Christ, the Lamb of God who takes away the sin of the world.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 6 (Chapter Introduction)

Overview

Deu 6:1, Deu 6:2, The end of the law is obedience; v.3-19, an exhortation thereto; Deu 6:20-25, what they are to teach their children.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 6 (Chapter Introduction)

CHAPTER 6

The end of the commandment, obedience, Deu 6:1,2 . He exhorts them thereto, Deu 6:3 . The unity of the Divine essence asserted, Deu 6:4 . The duty required of the Israelites, Deu 6:5 ; to love God, Deu 6:5,6 ; and teach their children, Deu 6:7 ; to use signs, as memorials of it, Deu 6:8,9 . Not to forget God in prosperity, Deu 6:10-12 . Not to worship other gods, Deu 6:13-15 . Not to tempt God, Deu 6:16 ; but keep his commandments, Deu 6:17 ; and to transmit the knowledge of God’ s works to their posterity, Deu 6:20-25 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 6 (Chapter Introduction)

(Deu 6:1-3) A persuasive to obedience.

(Deu 6:4, Deu 6:5) An exhortation to obedience.

(Deu 6:6-16) Obedience taught.

(Deu 6:17-25) General precepts, Instructions to be given to their children.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 6 (Chapter Introduction)

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.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

Bibliography

Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1980.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Some Remarks on the Song of Moses in Deuteronomy XXXII." Vetus Testamentum 9 (1959):339-46.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

"Annotated Bibliography on Deuteronomy." Biblical Viewpoint 19:2 (November 1985):78-89.

Ap-Thomas, D. R. "All the King's Horses." In Proclamation and Presence, pp. 135-151. Edited by J. I. Durham and J. R. Porter. Richmond: John Knox, 1970.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baker, John Austin. "Deuteronomy and World Problems." Journal for the Study of the Old Testament 29 (1984):3-17.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Baly, Dennis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

_____. The Geography of the Bible. New York: Harper, 1957.

Barrett, Michael P. V. "True Religion: A Matter of the Heart." Biblical Perspective 19:2 (November 1985):21-28.

Beitzel, Barry J. "The Right of the Firstborn (Pi Snayim) in the Old Testament." In A Tribute to Gleason Archer, pp. 179-90. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Bell, Robert D. "The Cures for Self-Righteousness." Biblical Viewpoint 19:2 (November 1985):16-20.

Bellefontaine, Elizabeth. "Deuteronomy 21:18-21: Reviewing the Case of the Rebellious Son." Journal for the Study of the Old Testament 13 (July 1979):12-31.

Betlyon, John Wilson. "The Cult of Aserah/Elat at Sidon." Journal of Near Eastern Studies 44:1 (January 1985):53-56.

Blenkinsopp, J. A History of Prophecy in Israel. Philadelphia: Westminster Press, 1983.

Block, Daniel I. "Recovering the Voice of Moses: The Genesis of Deuteronomy." Journal of the Evangelical Theological Society 44:3 (September 2001):385-408.

Boston, James R. "The Wisdom Influence upon the Song of Moses." Journal of Biblical Literature 87 (1968):198-202.

Bralik, Georg. "Law as Gospel: Justification and Pardon According to the Deuteronomic Torah." Interpretation 38 (January 1984):5-14.

Cairns, I. Word and Presence: A Commentary on the Book of Deuteronomy. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chirichigno, Greg. "A Theological Investigation of Motivation in Old Testament Law." Journal of the Evangelical Theological Society 24:4 (December 1981):303-13.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

Cole, Mary M. "Transmitting Values to New Generations." Studies in Formative Spirituality 7:1 (February 1986):21-32.

Collier, Gary D. "The Problem of Deuteronomy: In Search of a Perspective." Restoration Quarterly 26:4 (1983):215-33.

Craigie, Peter C. The Book of Deuteronomy. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

_____. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cross, Frank Moore, Jr. and David Noel Freedman. "The Blessing of Moses." Journal of Biblical Literature 67 (1948):191-210.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, Eryl W. "The Meaning of Pi Senayim in Deuteronomy XXI 17." Vetus Testamentum 36:3 (July 1986):341-47.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Boer, Pieter A. H. "Some Observations on Deuteronomy VI 4 and 5." In Von Kanaan bis Kerala, pp. 45-52. Edited by W. C. Delssman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament, pp. 259-324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dion, Paul E. "Early Evidence for the Ritual Significance of the Base of the Altar' around Deut. 12:27 LXX." Journal of Biblical Literature 106:4 (1987):487-92.

Doron, Pinchas. "Motive Clauses in the Laws of Deuteronomy: Their Forms, Functions and Contents." Hebrew Annual Review 2 (1978):61-77.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Driver, Samuel R. A Critical and Exegetical Commentary on Deuteronomy. 3rd. ed. International Critical Commentary series. Edinburgh: T. and T. Clark, 1902.

Duke, Rodney K. "The Portion of the Levite: Another Reading of Deuteronomy 18:6-8." Journal of Biblical Literature 106:2 (1987):193-201.

Dumbrell, William. J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duncan, Dan. "Berachoth and Taanith." Exegesis and Exposition 3:1 (Fall 1988):55-57.

Elayi, Josette. "Name of Deuteronomy's Author Found on Seal Ring." Biblical Archaeology Review 13:5 (September-October 1987):54-56.

Eliade, M. The Sacred and the Profane. New York: Harper & Row, 1978.

Epstein, Isidore. Judaism. Baltimore: Penguin Books, 1959.

Eslinger, L. "Watering Egypt (Deuteronomy XI 10-11)." Vetus Testamentum 37:1 (January 1987):85-90.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fisch, Harold. Poetry with a Purpose: Biblical Poetics and Interpretation. Indiana Studies in Biblical Literature series. Bloomington, Ind.: Indiana University Press, 1988.

Fisher, Eugene J. "Lex Talionis in the Bible and Rabbinic Tradition." Journal of Ecumenical Studies 19:3 (Summer 1982):582-87.

Fitzmyer, Joseph A. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37:2 (June 1976):197-226.

Fruchtenbaum, Arnold G. "Israel and the Church" In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Gaster, Theodor H. "An Ancient Eulogy on Israel: Deuteronomy 33 3-5, 26-29." Journal of Biblical Literature 66 (1947):53-62.

Geldard, Mark. "Jesus' Teaching on Divorce: Thoughts on the Meaning of porneia in Matthew 5:32 and 19:9." Churchman 92:2 (1978):134-43.

Goldberg, Michael L. "The Story of the Moral: Gifts or Bribes in Deuteronomy?" Interpretation 38:1 (January 1984):15-25.

Gordis, Robert. "The Text and Meaning of Deuteronomy 33 27." Journal of Biblical Literature 67 (1947):69-72.

Gray, John. The Legacy of Canaan. Vol. 5 of Supplements to Vetus Testamentum series. 2nd revised edition. Leidon, Netherlands: E. J. Brill, 1965.

Haffner, Al. The High Cost of Free Love. San Bernardino, Calif.: Here's Life Publishers, 1989.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Heiser, Michael S. "Deuteronomy 32:8 and the Sons of God." Bibliotheca Sacra 158:629 (January-March 2001):52-74.

Heth, William A., and Gordon J Wenham. Jesus and Divorce. London: Hodder and Stoughton, 1984.

Hoftijzer, J., and G. van der Kooij. Aramaic Texts from Deir Alla. Leiden, Netherlands: Brill, 1976.

Hoppe, Leslie J. "Deuteronomy and the Poor." The Bible Today 24:6 (November 1986):371-75.

_____. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

Houtman, C. "Another Look at Forbidden Mixtures." Vetus Testamentum 24:2 (1984):226-28.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

International Standard Bible Encyclopedia. 1939 ed., S.v. "Deuteronomy," by George L. Robinson.

Isaksson, Abel. "Marriage and Ministry in the New Temple." Translated by Neil Tomkinson. Th.D. dissertation, University of Uppsala, 1965.

Janzen, J. Gerald. "On the Most Important Word in the Shema (Deuteronomy VI 4-5)." Vetus Testamentum 37:3 (July 1987):280-300.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Robert M. "The Least of the Commandments': Deuteronomy 22:6-7 in Rabbinic Judaism and Early Christianity." Andrews University Seminary Studies 20:3 (Autumn 1982):205-15.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Kalland, Earl S. "Deuteronomy." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Kaufman, Stephen A. "The Stucture of the Deuteronomic Law." MAARAV 1 (1978-79):105-58.

Keil, C.F., and Franz Delitzsch. The Pentateuch, 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p., reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kline, Meredith G. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Laney, J. Carl. "Deuteronomy 24:1-4 and the Issue of Divorce." Bibliotheca Sacra 149:593 (January-March 1992):9-13

_____. The Divorce Myth. Minneapolis: Bethany House Publishers, 1981.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Books, 1992.

Lemaire, Andre. "Who or What Was Yahweh's Asherah?" Biblical Archaeology Review 10:6 (November-December 1984):42-51.

Lemche, N. P. "The Manumission of Slaves--The Fallow Year--The Sabbatical Year--The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Longman, Tremper, III. "The Divine Warrior: The New Testament Use of an Old Testament Motif." Westminster Theological Journal 44 (Fall 1982):290-307.

Manor, Dale W. "A Brief History of Levirate Marriage as It Relates to the Bible." Near Eastern Archaeological Society Bulletin NS20 (Fall 1982):33-52.

Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

Mayes, A. D. H. Deuteronomy. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and London: Marshall, Morgan, and Scott; 1981.

McBride, S. Dean, Jr. "Polity of the Covenant People." Interpretation 41:3 (July 1987):229-44.

McCarthy, Dennis J. "Notes on the Love of God in Deuteronomy and the Father-Son Relationship between Yahweh and Israel." Catholic Biblical Quarterly 27 (1965):144-47.

_____. Treaty and Covenant. 2nd ed. Analecta Biblica. Rome: Pontifical Biblical Institute, 1978.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Remembering: A Central Theme in Biblical Worship." Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Millard, Alan R. "King Og's Iron Bed: Fact or Fancy?" Bible Review 6:2 (April 1990):16-21, 44.

_____ "The Question of Israelite Literacy." Bible Review 3:3 (Fall 1987):22-31.

Miller, Patrick D. Deuteronomy. Interpretation series. Louisville: John Knox Press, 1990.

_____. "The Human Sabbath: A Study in Deuteronomic Theology." Princeton Seminary Bulletin NS6:2 (1985):81-97.

Minnick, Mark. "The Lesson of the Dietary Laws." Biblical Viewpoint 19:2 (November 1985):29-37.

Moessner, David P. "Luke 9:1-50: Luke's Preview of the Journey of the Prophet Like Moses of Deuteronomy." Journal of Biblical Literature 102:4 (December 1983):575-605.

Monson, James M. The Land Between. By the Author, P.O. Box 1276, Jerusalem, 1983.

Moran, William L. "The Ancient Near Eastern Background of the Love of God in Deuteronomy." Catholic Biblical Quarterly 35 (1963):77-87.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590 (April-June 1991):214-30.

Morris, Leon. The Epistle to the Romans. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Murray, John. Divorce. Philadelphia: Presbyterian and Reformed Publishing Co., 1972.

Neal, Marshall. "A God Who Desires to Communicate." Biblical Viewpoint 19:2 (November 1985):38-47.

Nestle, D. Eberhard, ed. Novum Testamentum Graece. 21st ed. Stuttgart: Privileg. Wurtt. Bibelanstalt, 1952.

New Scofield Reference Bible. Edited by Frank E. Gaebelein, William Culbertson, Charles L. Feinberg, Allan A. MacRae, Clarence Mason, Alva J. McClain, Wilbur M. Smith, and John F. Walvoord. New York: Oxford University Press, 1967.

Nicholson, E. W. Deuteronomy and Tradition. Philadelphia: Fortress Press, 1967.

Noth, Martin. The Deuteronomistic History. 1943. English translation of the 2nd ed. Vol. 15 of the Supplement series. Sheffield, England: Journal for the Study of the Old Testament, 1981.

Payne, David F. Deuteronomy. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Rofe, Alexander. "The Monotheistic Argumentation in Deuteronomy IV 32-40: Contents, Composition and Text." Vetus Testamentum 35:4 (October 1985):434-45.

Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of the University of Manchester 34:1 (September 1951):81-118.

Rude, Terry. "The Theological Apex." Biblical Viewpoint 19:2 (November 1985):48-53.

_____. "The Theology of Deuteronomy." Biblical Viewpoint 19:2 (November 1985):62-72.

Ryrie, Charles C. "Biblical Teaching on Divorce and Remarriage." N.c.: By the Author, 1981.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Doctrine of Capital Punishment." Bibliotheca Sacra 129:515 (July-September 1972):211-17.

_____. You Mean the Bible Teaches That . . .. Chicago: Moody Press, 1974.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS (Spring 1984):73-82.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Scalise, Pamela J. "The Significance of Curses and Blessings." Biblical Illustrator 13:1 (Fall 1986):57-59.

Schulte, John Andrew. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schultz, Samuel J. Deuteronomy. Everyman's Bible Commentary series. Chicago: Moody Press, 1971.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seeligmann, I. L. "A Psalm from Pre-Regal Times." Vetus Testamentum 14 (1964):75-92.

Skehan, Patrick W. "The Structure of the Song of Moses in Deuteronomy (Deut. 32:1-43)." Catholic Biblical Quarterly 13:2 (April 1951):153-63.

Smedes, Lewis B. "An Introduction to Mission Beyond the Mission'." Theology, News and Notes 30:3 (October 1983):2-3.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Stevens, David E. "Does Deuteronomy 32:8 Refer to Sons of God' or Sons of Israel'?" Bibliotheca Sacra 154:614 (April-June 1997):131-41.

Steveson, Pete. "The Law: God's Standard for Life." Biblical Viewpoint 19:2 (November 1985):10-15.

Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers, 1975.

Student Map Manual. Jerusalem: Pictorical Archive (Near Eastern History) Est., 1979.

Terrien, Samuel. The Elusive Presence. New York: Harper & Row, 1978.

Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1974.

Townsend, Jeffrey L. "Fulfillment of the Land Promise in the Old Testament." Bibliotheca Sacra 142:568 (October-December 1985):320-37.

Van Leeuwen, Raymond C. "What Comes out of God's Mouth: Theological Wordplay in Deuteronomy 8." Catholic Biblical Quarterly 47 (January 1985):55-57.

von Rad, Gerhard. Deuteronomy. London: SCM, 1966.

Walton, John H. "Deuteronomy: An Exposition of the Spirit of the Law." Grace Theological Journal 8:2 (Fall 1987):213-25.

Watson, Thomas. The Ten Commandments. 1692; reprint ed., Edinburgh: The Banner of Truth Trust, 1976.

Weinfeld, Moshe. Deuteronomy and the Deuteronomic School. Oxford: Clarendon Press, 1972.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. "The date of Deuteronomy: linch-pin of Old Testament Criticism." Themelios 10:3 (April 1985):15-20; 11:1 (September 1985):15-18.

_____. "The Structure and Date of Deuteronomy." Ph.D. dissertation, University of London, 1969.

Wisdom, Thurman. "The Message of the Song of Moses." Biblical Viewpoint 19:2 (November 1985):54-61.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Chris. "Principles of Punishment in Deuteronomy." Third Way 6:7 (July-August 1983):15-16.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "Deuteronomy 21:1-9 as a Rite of Elimination." Catholic Biblical Quarterly 49:3 (July 1987):387-403.

Wright, G. Ernest. "The Lawsuit of God: A Form-Critical Study of Deuteronomy 32." In Israel's Prophetic Heritage, pp. 26-67. Edited by Bernhard W. Anderson and Walter Harrelson. London: SCM Press, 1962.

Wright, G. Ernest, and Reginald H Fuller. The Book of the Acts of God. Garden City, N.Y.: Doubleday, 1960.

Wright, Logan S. "MKR in 2 Kings XII 5-17 and Deuteronomy XVIII 8." Vetus Testamentum 39:4 (October 1989):438-48.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 6 (Chapter Introduction)

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.