Read-Post Through the Bible

[daniel1212av]

Dt. 5:6: I am the LORD thy God..
These words are not to be regarded, as Knobel supposes, as either a confession, or the foundation of the whole of the theocratical law, just as Saleucus, Plato, and other lawgivers placed a belief in the existence of the gods at the head of their laws. They were rather the preamble, as Calvin says, by which God prepared the minds of the people for obeying them, and in this sense they were frequently repeated to give emphasis to other laws, sometimes in full, as in Exo_29:46; Lev_19:36; Lev_23:43; Lev_25:38, Lev_25:55; Lev_26:13, etc., sometimes in the abridged form, “I am Jehovah your God,” as in Lev_11:44; Lev_18:2, Lev_18:4, Lev_18:30; Lev_19:4, Lev_19:10, Lev_19:25, Lev_19:31, Lev_19:34; Lev_20:7, etc., for which the simple expression, “I am Jehovah,” is now and then substituted, as in Lev_19:12-13, Lev_19:16, Lev_19:18, etc. ― K+D (from Ex. 20:2)

Deu 5:6-23 -
In vv. 6-21, the ten covenant words are repeated from Ex 20, with only a few variations, which have already been discussed in connection with the exposition of the decalogue at Exo_20:1-14. [The discrepancies in the two texts are the following: - In Deu_5:8 the cop. ו (“or,” Eng. Ver.), which stands before תּמוּנה כּל (any likeness), is omitted, to give greater clearness to the meaning; and on the other hand it is added before שׁלּשׁים על in Deu_5:9 for rhetorical reasons. In the fourth commandment (Deu_5:12) שׁמור is chosen instead of זכור in Exo_20:8, and זכר is reserved fore the hortatory clause appended in Deu_5:15 : “and remember that thou wast a servant,” etc.; and with this is connected the still further fact, that instead of the fourth commandment being enforced on the ground of the creation of the world in six days and the resting of God on the seventh day, their deliverance from Egypt is adduced as the subjective reason for their observance of the command. In Deu_5:14, too, the clause “nor thy cattle” (Exo_20:10) is amplified rhetorically, and particularized in the words “thine ox, nor thine ass, nor any of thy cattle.” So again, in Deu_5:16, the promise appended to the fifth commandment, “that thy days may be long in the land,” etc., is amplified by the interpolation of the clause “and that it may go well with thee,” and strengthened by the words “as Jehovah thy God hath commanded thee.” In Deu_5:17, instead of שׁקר עד (Exo_20:16), the more comprehensive expression שׁוא עד is chosen. Again, in the tenth commandment (Deu_5:18), the “neighbour's wife” is placed first, and then, after the “house,” the field is added before the “man-servant and maid-servant,” whereas in Exodus the “neighbour's house” is mentioned first, and then the “wife” along with the “man-servant and maid-servant;” and instead of the repetition of תּחמד, the synonym תּתאוּה is employed. Lastly, in Deuteronomy all the commandments from תּרצח לא onwards are connected together by the repetition of the cop. ו before every one, whereas in Exodus it is not introduced at all. - Now if, after what has been said, the rhetorical and hortatory intention is patent in all the variations of the text of Deuteronomy, even down to the transposition of wife and house in the last commandment, this transposition must also be attributed to the freedom with which the decalogue was reproduced, and the text of Exodus be accepted as the original, which is not to be altered in the interests of any arbitrary exposition of the commandments.)]

In Deu_5:22-33, Moses expounds still further the short account in Exo_20:18-21, viz., that after the people had heard the ten covenant words, in their alarm at the awful phenomena in which the Lord revealed His glory, they entreated him to stand between as mediator, that God Himself might not speak to them any further, and that they might not die, and then promised that they would hearken to all that the Lord should speak to him (Exo_20:23 -31). His purpose in doing so was to link on the exhortation in vv. 32, 33, to keep all the commandments of the Lord and do them, which paves the way for passing to the exposition of the law which follows. “A great voice” (Exo_20:22) is an adverbial accusative, signifying “with a great voice” (cf. Ges. §118, 3). “And He added no more:” as in Num_11:25. God spoken the ten words directly to the people, and then no more; i.e., everything further He addressed to Moses alone, and through his mediation to the people. As mediator He gave him the two tables of stone, upon which He had written the decalogue (cf. Exo_31:18). This statement somewhat forestalls the historical course; and in Deu_9:10-11, it is repeated again in its proper historical connection. ― K+D

Deu 5:6-22 -
Here is the repetition of the ten commandments, in which observe,

1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Phi_3:1.

2. There is some variation here from that record (Ex. 20), as there is between the Lord's prayer as it is in Mt. 6 and as it is Lu. 11. In both it is more necessary that we tie ourselves to the things than to the words unalterably.

3. The most considerable variation is in the fourth commandment. In Ex. 20 the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, Deu_5:15. And Therefore,

(1.) “It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour.”

(2.) “It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee.” In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace.

4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph_6:3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Ecc_8:12.

5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, etc., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam_2:10, Jam_2:11.

6. That these commandments were given with a great deal of awful solemnity, Deu_5:22.

(1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Psa_50:3, Psa_50:4.

(2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect.

(3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Rev_11:19. ― Henry 

[daniel1212av]

Deu 5:23-33 -
Here, I. Moses reminds them of the agreement of both the parties that were now treating, in the mediation of Moses.

1. Here is the consternation that the people were put into by that extreme terror with which the law was given. They owned that they could not bear it any more: “This great fire will consume us; this dreadful voice will be fatal to us; we shall certainly die if we hear it any more,” Deu_5:25. They wondered that they were not already struck dead with it, and took it for an extraordinary instance of the divine power and goodness, not only that they were thus spoken to, but that they were enabled to bear it. For who ever heard the voice of the living God, as we have, and lived? God's appearances have always been terrible to man, ever since the fall: but Christ, having taken away sin, invites us to come boldly to the throne of grace.


2. Their earnest request that God would henceforth speak to them by Moses, with a promise that they would hear what he said as from God himself, and do it, Deu_5:27. It seems by this,

(1.) That they expected to receive further commands from God and were willing to hear more from him.

(2.) That they thought Moses able to bear those discoveries of the divine glory which they by reason of guilt were sensible of their inability to stand up under. They believed him to be a favourite of Heaven, and also one that would be faithful to them; yet at other times they murmured at him, and but a little before this were ready to stone him, Exo_17:4. See how men's convictions correct their passions. (3.) That now they were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law that have them not purified; fair promises are extorted from them, but no good principles fixed and rooted in them.


3. God's approbation of their request.

(1.) He commends what they said, Deu_5:28. They spoke it to Moses, but God took notice of it; for there is not a word in our tongue but he knows it. He acknowledges, They have well said. Their owning the necessity of a mediator to deal between them and God was well said. Their desire to receive further directions from God by Moses, and their promise to observe what directions should be given them, were well said. And what is well said shall have its praise with God, and should have with us. What is good, as far as it goes, let it be commended.

(2.) He wishes they were but sincere in it: O that there were such a heart in them! Deu_5:29. [1.] Such a heart as they should have, a heart to fear God, and keep his commandments for ever. Note, The God of heaven is truly and earnestly desirous of the welfare and salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent, by his mercies invites us to repentance, and waits to be gracious; he has sent his Son to redeem us, published a general offer of pardon and life, promised his Spirit to those that pray for him, and has said and sworn that he has no pleasure in the ruin of sinners.

[2.] Such a heart as they now had, or one would think they had. Note, It would be well with many if there were always such a heart in them as there seems to be sometimes, when they are under conviction of sin, or the rebukes of Providence, or when they come to look death in the face: How gracious will they be when these pangs come upon them! O that there were always such a heart in them!

(3.) He appoints Moses to be his messenger to them, to receive the law from his mouth and to communicate it to them, Deu_5:31. Here the matter was settled by consent of both parties that God should hence-forward speak to us by men like ourselves, by Moses and the prophets, by the apostles and the evangelists, and, if we believe not these, neither should we be persuaded though God should speak to us as he did to Israel at Mount Sinai, or send expresses from heaven or hell.

II. Hence he infers a charge to them to observe and do all that God had commanded them, Deu_5:32, Deu_5:33. Seeing God had shown himself so tender of them, and so willing to consider their frame and gratify them in what they desired, and withal so ready to make the best of them, - seeing they themselves had desired to have Moses for their teacher, who was now teaching them, - and seeing they had promised so solemnly, and under the influence of so many good causes and considerations, that they would hear and do, he charges them to walk in all the ways that God had commanded them, assuring them that it would be highly for their advantage to do so. The only way to be happy is to be holy. Say to the righteous, It shall be well with them. ― Henry 

[daniel1212av]

(Deu 6)  "Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it: {2} That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged. {3} Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey.

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

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

[daniel1212av]

Deuteronomy 6 -
The great design of God in giving his laws is, that the people may fear and obey him, that they may continue in peace and prosperity, and be mightily increased, Deu_6:1-3. The great commandment of the law, Deu_6:4, Deu_6:5, which shall be laid up in their hearts, Deu_6:6; taught to their children, Deu_6:7; and affixed as a sign to their hands, heads, doors, and gates, Deu_6:8, Deu_6:9. How they are to act when they shall come into the promised land, Deu_6:10-19. How they shall instruct their children, and relate the history to them of God’s wonderful acts, Deu_6:20-25. ― Clarke

Deuteronomy 6 -
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.) ― Henry 

Deuteronomy 6 - 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. ― Gill

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. ― MHCC

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. ― Henry 

Deu 6:1-9 - MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)

Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them . . . whither ye go to possess it--The grand design of all the institutions prescribed to Israel was to form a religious people, whose national character should be distinguished by that fear of the Lord their God which would ensure their divine observance of His worship and their steadfast obedience to His will. The basis of their religion was an acknowledgment of the unity of God with the understanding and the love of God in the heart (Deu_6:4-5). Compared with the religious creed of all their contemporaries, how sound in principle, how elevated in character, how unlimited in the extent of its moral influence on the heart and habits of the people! Indeed, it is precisely the same basis on which rests the purer and more spiritual form of it which Christianity exhibits (Mat_22:37; Mar_12:30; Luk_10:27). Moreover, to help in keeping a sense of religion in their minds, it was commanded that its great principles should be carried about with them wherever they went, as well as meet their eyes every time they entered their homes. A further provision was made for the earnest inculcation of them on the minds of the young by a system of parental training, which was designed to associate religion with all the most familiar and oft-recurring scenes of domestic life. It is probable that Moses used the phraseology in Deu_6:7 merely in a figurative way, to signify assiduous, earnest, and frequent instruction; and perhaps he meant the metaphorical language in Deu_6:8 to be taken in the same sense also. But as the Israelites interpreted it literally, many writers suppose that a reference was made to a superstitious custom borrowed from the Egyptians, who wore jewels and ornamental trinkets on the forehead and arm, inscribed with certain words and sentences, as amulets to protect them from danger. These, it has been conjectured, Moses intended to supersede by substituting sentences of the law; and so the Hebrews understood him, for they have always considered the wearing of the Tephilim, or frontlets, a permanent obligation. The form was as follows: Four pieces of parchment, inscribed, the first with Exo_13:2-10; the second with Exo_13:11-16; the third with Deu_6:1-8; and the fourth with Deu_11:18-21, were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter (shin), and bound round the forehead with a thong or ribbon. When designed for the arms, those four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose.

With regard to the other usage supposed to be alluded to, the ancient Egyptians had the lintels and imposts of their doors and gates inscribed with sentences indicative of a favorable omen [WILKINSON]; ― JFB

[daniel1212av]

Deu 6:4-9 -
With Deu_6:4 the burden of the law commences, which is not a new law added to the ten commandments, but simply the development and unfolding of the covenant laws and rights enclosed as a germ in the decalogue, simply an exposition of the law, as had already been announced in Deu_1:5. The exposition commences with an explanation and enforcing of the first commandment. There are two things contained in it: (1) that Jehovah is the one absolute God; (2) that He requires love with all the heart, all the soul, and all the strength. “Jehovah our God is one Jehovah.”

(Note: On the majuscula ע and ד in שׁמע and אחד, R. Bochin has this remark: “It is possible to confess one God with the mouth, although the heart is far from Him. For this reason ע and ד are majuscula, from which the tsere subscribed the word עד, 'a witness,' is formed, that every one may know, when he professes the unity of God, that his heart ought to be engaged, and free from every other thought, because God is a witness and knows all things” (J. H. Mich. Bibl. Hebr.).)

This does not mean Jehovah is one God, Jehovah alone (Abenezra), for in that case לבדּו יהוה would be used instead of אחד יהוה; still less Jehovah our God, namely, Jehovah is one (J. H. Michaelis). אחד יהוה together form the predicate of the sentence. The idea is not, Jehovah our God is one (the only) God, but “one (or the only) Jehovah:” not in this sense, however, that “He has not adopted one mode of revelation or appearance here and another there, but one mode only, viz., the revelation which Israel had received” (Schultz); for Jehovah never denotes merely a mode in which the true God is revealed or appears, but God as the absolute, unconditioned, or God according to the absolute independence and constancy of His actions. Hence what is predicated here of Jehovah (Jehovah one) does not relate to the unity of God, but simply states that it is to Him alone that the name Jehovah rightfully belongs, that He is the one absolute God, to whom no other Elohim can be compared. This is also the meaning of the same expression in Zec_14:9, where the words added, “and His name one,” can only signify that in the future Jehovah would be acknowledged as the one absolute God, as King over all the earth. This clause not merely precludes polytheism, but also syncretism, which reduces the one absolute God to a national deity, a Baal (Hos_2:18), and in fact every form of theism and deism, which creates for itself a supreme God according to philosophical abstractions and ideas. For Jehovah, although the absolute One, is not an abstract notion like “absolute being” or “the absolute idea,” but the absolutely living God, as He made Himself known in His deeds in Israel for the salvation of the whole  ― K+D



Deu 6:4-16 -
Here is,

I. A brief summary of religion, containing the first principles of faith and obedience, Deu_6:4, Deu_6:5. These two verses the Jews reckon one of the choicest portions of scripture: they write it in their phylacteries, and think themselves not only obliged to say it at least twice every day, but very happy in being so obliged, having this saying among them, Blessed are we, who every morning and evening say, Hear, O Israel, the Lord our God is one Lord. But more blessed are we if we duly consider and improve,

1. What we are here taught to believe concerning God: that Jehovah our God is one Jehovah.

(1.) That the God whom we serve is Jehovah, a Being infinitely and eternally perfect, self-existent, and self-sufficient.

(2.) That he is the one only living and true God; he only is God, and he is but one. The firm belief of this self-evident truth would effectually arm them against all idolatry, which was introduced by that fundamental error, that there are gods many. It is past dispute that there is one God, and there is no other but he, Mar_12:32. Let us therefore have no other, nor desire to have any other. Some have thought there is here a plain intimation of the trinity of persons in the unity of the Godhead; for here is the name of God three times, and yet all declared to be one. Happy they that have this one Lord for their God; for they have but one master to please, but one benefactor to seek to. It is better to have one fountain that a thousand cisterns, one all-sufficient God than a thousand insufficient ones.

2. What we are here taught concerning the duty which God requires of man. It is all summed up in this as its principle, Thou shalt love the Lord thy God with all thy heart. He had undertaken (Deu_6:2) to teach them to fear God; and, in pursuance of his undertaking, he here teaches them to love him, for the warmer our affection to him the greater will be our veneration for him; the child that honours his parents no doubt loves them. Did ever any prince make a law that his subjects should love him? Yet such is the condescension of the divine grace that this is made the first and great commandment of God's law, that we love him, and that we perform all other parts of our duty to him from a principle of love. My son, give me thy heart. We must highly esteem him, be well pleased that there is such a Being, well pleased in all his attributes, and relations to us: our desire must be towards him, our delight in him, our dependence upon him, and to him we must be entirely devoted. It must be a constant pleasure to us to think of him, hear from him, speak to him, and serve him. We must love him, (1.) As the Lord, the best of beings, most excellent and amiable in himself.

(2.) As our God, a God in covenant with us, our Father, and the most kind and bountiful of friends and benefactors. We are also commanded to love God with all our heart, and soul, and might; that is, we must love him,

[1.] With a sincere love; not in word and tongue only, saying we love him when our hearts are not with him, but inwardly, and in truth, solacing ourselves in him.

[2.] With a strong love; the heart must be carried out towards him with great ardour and fervency of affection. Some have hence though that we should avoid saying (as we commonly express ourselves) that we will do this or that with all our heart, for we must not do any thing with all our heart but love God; and that this phrase, being here used concerning that sacred fire, should not be unhallowed. He that is our all must have our all, and none but he.

[3.] With a superlative love; we must love God above any creature whatsoever, and love nothing besides him but what we love for him and in subordination to him.

[4.] With an intelligent love; for so it is explained, Mar_12:33. To love him with all the heart, and with all the understanding, we must know him, and therefore love him as those that see good cause to love him.

[5.] With an entire love; he is one, and therefore our hearts must be united in this love, and the whole stream of our affections must run towards him. O that this love of God may be shed abroad in our hearts!

II. Means are here prescribed for the maintaining and keeping up of religion in our hearts and houses, that it might not wither and go to decay. And they are these: -

1. Meditation: These words which I command thee shall be in thy heart, Deu_6:6. Though the words alone without the things will do us no good, yet we are in danger of losing the things if we neglect the words, by which ordinarily divine light and power are conveyed to the heart. God's words must be laid up on our heart, that our thoughts may be daily conversant with them and employed about them, and thereby the whole soul may be brought to abide and act under the influence and impression of them. This immediately follows upon the law of loving God with all your heart; for those that do so will lay up his word in their hearts both as an evidence and effect of that love and as a means to preserve and increase it. He that loves God loves his Bible. .... - Henry

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2. The religious education of children (Deu_6:7): “Thou shalt teach them diligently to thy children; and by communicating thy knowledge thou wilt increase it.” Those that love the Lord God themselves should do what they can to engage the affections of their children to him, and so to preserve the entail of religion in their families from being cut off. Thou shalt whet them diligently upon thy children, so some read it; frequently repeat these things to them, try all ways of instilling them into their minds, and making them pierce into their hearts; as, in whetting a knife, it is turned first on this side, then on that. “Be careful and exact in teaching thy children; and aim, as by whetting, to sharpen them, and put an edge upon them. Teach them to thy children, not only those of thy own body” (say the Jews) “but all those that are anyway under thy care and tuition.” Bishop Patrick well observes here that Moses thought his law so very plain and easy that every father might be able to instruct his sons in it and every mother her daughters. Thus that good thing which is committed to us we must carefully transmit to those that come after us, that it may be perpetuated.

3. Pious discourse. “Thou shalt talk of these things, with due reverence and seriousness, for the benefit not only of thy children, but of thy other domestics, thy friends and companions, as thou sittest in thy house at work, or at meat, or at rest, or to receive visits, and when thou walkest by the way for diversion, or for conversation, of in journeys, when at night thou art retiring from thy family to lie down for sleep, and when in the morning thou hast risen up and returnest to thy family again. Take all occasions to discourse with those about thee of divine things; not of unrevealed mysteries, or matters of doubtful disputation, but of the plain truths and laws of God, and the things that belong to our peace.” So far is it from being reckoned a diminution to the honour of sacred things to make them subject of our familiar discourse that they are recommended to us to be talked of; for the more conversant we are with them the more we shall admire them and be affected with them, and may thereby be instrumental to communicate divine light and heat. 4. Frequent reading of the word: They shall be as frontlets between thy eyes, and thou shalt write them upon the posts of thy house, Deu_6:8, Deu_6:9. It is probable that at that time there were few written copies of the whole law, only at the feasts of tabernacles the people had it read to them; and therefore God appointed them, at least for the present, to write some select sentences of the law, that were most weighty and comprehensive, upon their walls, or in scrolls of parchment to be worn about their wrists; and some think that hence the phylacteries so much used among the Jews took rise. Christ blames the Pharisees, not for wearing them, but for affecting to have them broader than other people's, Mat_23:5. But when Bibles came to be common among them there was less occasion for this expedient. It was prudently and piously provided by the first reformers of the English church that then, when Bibles were scarce, some select portions of scripture should be written on the walls and pillars of the churches, which the people might make familiar to them, in conformity to this direction, which seems to have been binding in the letter of it to the Jews as it is to us in the intent of it, which is that we should endeavour by all means possible to make the word of God familiar to us, that we may have it ready to us upon all occasions, for our restraint from sin and our direction and excitement to our duty. It must be as that which is graven on the palms of our hands, always before our eyes. See Pro_7:1-3. It is also intimated that we must never be ashamed to own our religion, nor to own ourselves under the check and government of it. Let it be written on our gates, and let every one that goes by our door read it, that we believe Jehovah to be God alone, and believe ourselves bound to love him with all our hearts.

III. A caution is here given not to forget God in a day of prosperity and plenty, Deu_6:10-12. Here, 1. He raises their expectations of the goodness of their God, taking it for granted that he would bring them into the good land that he had promised (Deu_6:10), that they should no longer dwell in tents as shepherds and poor travellers, but should settle in great and goodly cities, should no longer wander in a barren wilderness, but should enjoy houses will furnished and gardens well planted (Deu_6:11), and all this without any care and expense of their own, which he here lays a great stress upon - Cities which thou buildest not, houses which thou filledst not, etc., both because it made the mercy really much more valuable that what they had come to them so cheaply, and yet, if they did not actually consider it, the mercy would be the less esteemed, for we are most sensible of the value of that which has cost us dear. When they came so easily by the gift they would be apt to grow secure, and unmindful of the giver.

2. He engages their watchfulness against the badness of their own hearts: Then beware, when thou liest safe and soft, lest thou forget the Lord, Deu_6:12. Note,

(1.) In a day of prosperity we are in great danger of forgetting God, our dependence upon him, our need of him, and our obligations to him. When the world smiles we are apt to make our court to it, and expect our happiness in it, and so we forget him that his our only portion and rest. Agur prays against this temptation (Pro_30:9): Lest I be full and deny thee.

(2.) There is therefore need of great care and caution at such a time, and a strict watch over our own hearts. “Then beware; being warned of your danger, stand upon your guard against it. Bind the words of God for a sign upon thy hand, for this end to prevent thy forgetting God. When thou art settled in Canaan forget not thy deliverance out of Egypt; but look to the rock out of which thou wast hewn. When thy latter end has greatly increased, remember the smallness of thy beginnings.”

IV. Some special precepts and prohibitions are here given, which are of great consequence.

1. They must upon all occasions give honour to God (Deu_6:13): Fear him and serve him (for, if he be a Master, we must both reverence him and do his work); and swear by his name, that is, they must not upon any occasion appeal to any other, as the discerner of truth and avenger of wrong. Swear by him only, and not by an idol, or any other creature. Swear by his name in all treaties and covenants with the neighbouring nations, and do not compliment them so far as to swear by their gods. Swearing by his mane is sometimes put for an open profession of his name. Isa_45:23, Every tongue shall swear, is expounded (Rom_14:11), Every tongue shall confess to God.

2. They must not upon any occasion give that honour to other gods (Deu_6:14): You shall not go after other gods, that is, “You shall not serve nor worship them;” for therein they went astray, they went a whoring from the true God, who in this, more than in any thing, is jealous god (Deu_6:15): and the learned bishop Patrick observes here, out of Maimonides, that we never find, either in the law or the prophets, anger, or fury, or jealousy, or indignation, attributed to God but upon occasion of idolatry.

3. They must take heed of dishonouring God by tempting him (Deu_6:16): You shall not tempt the Lord your God, that is, “You shall not in any exigence distrust the power, presence, and providence of God, nor quarrel with him,” which, if they indulged an evil heart of unbelief, they would take occasion to do in Canaan as well as in the wilderness. No change of condition will cure a disposition of murmur and fret. Our Saviour uses this caution as an answer to one of Satan's temptations, with application to himself, Mat_4:7, Thou shalt not tempt the Lord thy God, either by despairing of his power and goodness while we keep in the way of our duty, or by presuming upon it when we turn aside out of that way. ― Henry 

Deu 6:17-25 -
Here, I. Moses charges them to keep God's commandments themselves: You shall diligently keep God's commandments, Deu_6:17-19. Note, It requires a great deal of care and pains to keep up religion in the power of it in our hearts and lives. Negligence will ruin us; but we cannot be saved without diligence. To induce them to this, he here shows them, 1. That this would be very acceptable to God: it is right and good in the sight of the Lord; and that is right and good indeed that is, so in God's sight. If we have any regard to the favour of our Creator as our felicity, and the law of our creation as our rule, we shall be religious.

2. That it would be very advantageous and profitable to themselves. It would secure to them the possession of the land of Canaan, prosperity there, and constant victory over those that stood in their way. In short, “Do well, and it shall be well with thee.”
II. He charges them to instruct their children in the commands of God, not only that they might in their tender years intelligently and affectionately join in religious services, but that afterwards they might in their day keep up religion, and convey it to those that should come after them. Now,

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1. Here is a proper question which it is supposed the children would ask (Deu_6:20): “What mean the testimonies and the statutes? What is the meaning of the feasts we observe, the sacrifices we offer, and the many peculiar customs we keep up?” Observe, (1.) All divine institutions have a certain meaning, and there is something great designed in them.

(2.) It concerns us to know and understand the meaning of them, that we may perform a reasonable service and may not offer the blind for sacrifice. (3.) It is good for children betimes to enquire into the true intent and meaning of the religious observances they are trained up in. If any are thus inquisitive in divine things it is a good sign that they are concerned about them, and a good means of their attaining to a great acquaintance with them. Then shall we know if thus we follow on to know.

2. Here is a full answer put into the parents' mouths to be given to this good question. Parents and teachers must give instruction to those under their charge, though they do not ask it, nay, though they have an aversion to it; much more must they be ready to answer questions, and to give instruction when it is desired; for it may be hoped that those who ask it will be willing to receive it. Did the children ask the meaning of God's laws? Let them be told that they were to be observed,

(1.) In a grateful remembrance of God's former favours to them, especially their deliverance out of Egypt, Deu_6:21-23. The children must be often told of the deplorable state their ancestors were in when they were bondmen in Egypt, the great salvation God wrought for them in fetching them out thence, and that God, in giving them these peculiar statutes, meant to perpetuate the memorial of that work of wonder, by which they were formed into a peculiar people. (2.) As the prescribed condition of his further favours (Deu_6:24): The Lord commanded us all these statutes for our good. Note, God commands us nothing but what is really for our good. It is our interest as well as our duty to be religious.

[1.] It will be our life: That he might preserve us alive, which is a great favour, and more than we could expect, considering how often we have forfeited life itself. Godliness has the promise of the continuance and comfort of the life that now is as far as it is for God's glory. [2.] It will be our righteousness. Could we perfectly fulfil but that one command of loving God with all our heart, soul, and might, and could we say, “We have never done otherwise,” this would be so our righteousness as to entitle us to the benefits of the covenant of innocency; had we continued in every thing that is written in the book of the law to do it, the law would have justified us. But this we cannot pretend to, therefore our sincere obedience shall be accepted through a Mediator to denominate us, as Noah was, righteous before God, Gen_7:1; Luk_1:6; and 1Jo_3:7. The Chaldee reads it, There shall be a reward to us if we observe to do these commandments; for, without doubt, in keeping God's commandments there is great reward. ― Henry

Dt. 6:25  And it shall be our righteousness, if we observe to do all these commandments before the LORD our God, as he hath commanded us.

Deu 6:25 ―
Deu_24:13; Lev_18:5; Psa_106:30, Psa_106:31, Psa_119:6; Pro_12:28; Eze_20:11; Luk_10:28, Luk_10:29; Rom_10:3, Rom_10:5, Rom_10:6; Gal_3:12; Jam_2:10 - TSK

(Gal 3:10)  "For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them."

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(Deu 7)  "When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgagotcha2es, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; {2} And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them: {3} Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. {4} For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. {5} But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.

{6} For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. {7} The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: {8} But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. {9} Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; {10} And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face. {11} Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. {12} Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers: {13} And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee. {14} Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle. {15} And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. {16} And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee. {17} If thou shalt say in thine heart, These nations are more than I; how can I dispossess them? {18} Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt; {19} The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid. {20} Moreover the LORD thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed. {21} Thou shalt not be affrighted at them: for the LORD thy God is among you, a mighty God and terrible. {22} And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. {23} But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. {24} And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them. {25} The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the LORD thy God. {26} Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing."

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A very notable chapter, in which the seven nations greater and mightier than them are listed, and their utter destruction by God's power, is commanded. Not all at once, but little by little, and thus strict separation is commanded, lest they learn the ways of the heathen in the meantime. And that if they do indeed stay faithful to God's covenant, they shall be victorious and blessed above all people. And that the reason God set His love upon them was not due to any intrinsic worth of themselves, but  because they were the smallest among other nations, and because the LORD would keep the oath which he had sworn unto your fathers. The latter is also the reason why God promised not to detroy them utterly, when their constant rebellion warranted, but even though they were the enemies of the early church, and oppose us now (along with many other's), yet the natural branches are yet “beloved for the father's sake” (Rm. 11:28), and thus the LORD promises a yet future awaking and enlightenment,  "And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: {27} For this is my covenant unto them, when I shall take away their sins." (Rom 11:26-27).

This chapter  is of great and transcendent encouragement to the people of God of all ages, who also were chosen in accordance with the LORD's plan to our father in faith, Abraham, who we Geniles are also blessed with if we believe as he did (Rm. 4; Gal. 3:9). And  for whom He will show Himself strong if their heart is perfect toward Him (1Chr. 16:9). (But will turn to be their enemy if they forsake Him).

But this chapter and others like it are seized by enemies of the gospel who seek to use it an an example of “Zionism,” of unrestrained conquest of other nations, likening it to Islam. Yet in contrast to Islam and the typical conquests of other empires, we see that God's command to violence was not one of universal conquest, which some Quranic exhortations to war against unbelievers can lend themselves to be, but only of conquest of specific tribes (now extinct), and whose iniquity was exceeding wicked,  and in a specific area. In addition, that this was indeed a “holy war” was Divinely attested to through exceedingly manifest supernatural  miracles, and not just a few notable victories such as Islam early on sometimes realized.

For the Christian however, as the kingdom of Christ is not from hence (Jn. 18:36), “we do not war after the flesh” (2Cor. 10:3), nor against flesh and blood, “but against spiritual wickedness in high places” (Eph. 6:12), and thus our weaponry must be spiritual,  "By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left...," 2 Cor 6:7). In which we must be wholly separated for God and consecrated to Him.
 
(Deu 7:16)  "And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee."

(Rom 13:14)  "But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof."

To God be the glory. But how far short do i and we come in this constant consecration and means for this critical war.

Deuteronomy 7 -
Moses in this chapter exhorts Israel,  I. In general, to keep God's commandments (Deu_7:11, Deu_7:12).  II. In particular, and in order to that, to keep themselves pure from all communion with idolaters.  1. They must utterly destroy the seven devoted nations, and not spare them, or make leagues with them (Deu_7:1, Deu_7:2, Deu_7:16, Deu_7:24).  2. They must by no means marry with the remainders of them (Deu_7:3, Deu_7:4).  3. They must deface and consume their altars and images, and not so much as take the silver and gold of them to their own use (Deu_7:5, Deu_7:25, Deu_7:26). To enforce this charge, he shows that they were bound to do so,  (1.) In duty. Considering [1.] Their election to God (Deu_7:6). [2.] The reason of that election (Deu_7:7, Deu_7:8 ). [3.] The terms they stood upon with God (Deu_7:9, Deu_7:10).  (2.) In interest. It is here promised, [1.] In general, that, if they would serve God, he would bless and prosper them (Deu_7:12-15). [2.] In particular, that if they would drive out the nations, that they might not be a temptation to them, God would drive them out, that they should not be any vexation to them (Deu_7:17, etc.). - Henry 

Deuteronomy 7 - INTRODUCTION TO DEUTERONOMY 7

In this chapter the Israelites are exhorted to destroy the seven nations of the land of Canaan, when they entered into it, and to make no alliances with them of any kind, nor suffer any remains of idolatry to continue, Deu_7:1 to observe which, and other commands of God, they are urged from the consideration of their being freely chosen of God above all other people, and of their being redeemed out of the house of bondage, and of the Lord's being a covenant keeping God to them, Deu_7:6 and it is promised them, for their further encouragement to keep the commands of God, that they should have an increase of all temporal good things, and no evils and calamities should come upon them, Deu_6:12, and, lest they should be disheartened at the numbers and might of their enemies, they are put in mind of what God had done for them in Egypt, and of what he had promised to do for them now, Deu_7:17 and they are assured that the nations should be cast out before them by little and little, until they were utterly destroyed, Deu_7:21 and the chapter is concluded with an exhortation to destroy their images, and not admit anything of that sort to be brought into their houses, Deu_7:25. - Gill

Deuteronomy 7 -
With the seven nations that God shall cast out, Deu_7:1, they shall make no covenant, Deu_7:2, nor form any matrimonial alliances, Deu_7:3; lest they should be enticed into idolatry, Deu_7:4. All monuments of idolatry to be destroyed, Deu_7:5. The Israelites are to consider themselves a holy people, Deu_7:6; and that the Lord had made them such, not for their merits, but for his own mercies, Deu_7:7, Deu_7:8. They shall therefore love him, and keep his commandments, Deu_7:9-11. The great privileges of the obedient, Deu_7:12-24. All idolatry to be avoided, Deu_7:25, Deu_7:26. - Clarke

Deu 7:1-11 -
See Deu_6:10 note.

Deu_7:5
Their groves - Render, their idols of wood: the reference is to the wooden trunk used as a representation of Ashtaroth; see Deu_7:13 and Exo_34:13 note.

Deu_7:7
The fewest of all people - God chose for Himself Israel, when as yet but a single family, or rather a single person, Abraham; though there were already numerous nations and powerful kingdoms in the earth. Increase Deu_1:10; Deu_10:22 had taken place because of the very blessing of God spoken of in Deu_7:8.

Deu_7:10
Repayeth them that hate him to their face - i. e., punishes His enemies in their own proper persons. - Barnes


Deu 7:1-11 -
Here is, I. A very strict caution against all friendship and fellowship with idols and idolaters. Those that are taken into communion with God must have no communication with the unfruitful works of darkness. These things they are charged about for the preventing of this snare now before them.

1. They must show them no mercy, Deu_7:1, Deu_7:2. Bloody work is here appointed them, and yet it is God's work, and good work, and in its time and place needful, acceptable, and honourable.

(1.) God here engages to do his part. It is spoken of as a thing taken for granted that God would bring them into the land of promise, that he would cast out the nations before them, who were the present occupants of that land; no room was left to doubt of that. His power is irresistible, and therefore he can do it; his promise is inviolable, and therefore he will do it. Now,

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[1.] These devoted nations are here named and numbered (Deu_7:1), seven in all, and seven to one are great odds. They are specified, that Israel might know the bounds and limits of their commission: hitherto their severity must come, but no further; nor must they, under colour of this commission, kill all that came in their way; no, here must its waves be stayed. The confining of this commission to the nations here mentioned plainly intimates that after-ages were not to draw this into a precedent; this will not serve to justify those barbarous laws which give no quarter. How agreeable soever this method might be, when God himself prescribed it, to that dispensation under which such multitudes of beasts were killed and burned in sacrifice, now that all sacrifices of atonement are perfected in, and superseded by, the great propitiation made by the blood of Christ, human blood has become perhaps more precious than it was, and those that have most power yet must not be prodigal of it.

[2.] They are here owned to be greater and mightier than Israel. They had been long rooted in this land, to which Israel came strangers; they were more numerous, had men much more bulky and more expert in war than Israel had; yet all this shall not prevent their being cast out before Israel. The strength of Israel's enemies magnifies the power of Israel's God, who will certainly be too hard for them.

(2.) He engages them to do their part. Thou shalt smite them, and utterly destroy them, Deu_7:2. If God cast them out, Israel must not take them in, no, not as tenants, nor tributaries, nor servants. Not covenant of any kind must be made with them, no mercy must be shown them. This severity was appointed, [1.] By way of punishment for the wickedness they and their fathers had been guilty of. The iniquity of the Amorites was now full, and the longer it had been in the filling the sorer was the vengeance when it came at last.

[2.] In order to prevent the mischiefs they would do to God's Israel if they were left alive. The people of these abominations must not be mingled with the holy seed, lest they corrupt them. Better that all these lives should be lost from the earth than that religion and the true worship of God should be lost in Israel. Thus we must deal with our lusts that was against our souls; God has delivered them into our hands by that promise, Sin shall not have dominion over you, unless it be your own faults; let not us them make covenants with them, nor show them any mercy, but mortify and crucify them, and utterly destroy them.

2. They must make no marriages with those of them that escaped the sword, Deu_7:3, Deu_7:4. The families of the Canaanites were ancient, and it is probable that some of them were called honourable, which might be a temptation to the Israelites, especially those of them that were of least note in their tribes, to court an alliance with them, to ennoble their blood; and the rather because their acquaintance with the country might be serviceable to them in the improvement of it: but religion, and the fear of God, must overrule all these considerations. To intermarry with them was therefore unlawful, because it was dangerous; this very thing had proved of fatal consequence to the old world (Gen_6:2), and thousands in the world that now is have been undone by irreligious ungodly marriages; for there is more ground of fear in mixed marriages that the good will be perverted than of hope that the bad will be converted. The event proved the reasonableness of this warning: They will turn away thy son from following me. Solomon paid dearly for his folly herein. We find a national repentance for this sin of marrying strange wives, and care taken to reform (Ezr_9:1-15, 10; and Neh. 13), and a New Testament caution not to be unequally yoked with unbelievers, 2Co_6:14. Those that in choosing yokefellows keep not at least within the bounds of a justifiable profession of religion cannot promise themselves helps meet for them. One of the Chaldee paraphrases adds here, as a reason of this command (Deu_7:3), For he that marries with idolaters does in effect marry with their idols.

3. They must destroy all the relics of their idolatry, Deu_7:5. Their altars and pillars, their groves and graven images, all must be destroyed, both in a holy indignation against idolatry and to prevent infection. This command was given before, Exo_23:24; Exo_34:13. A great deal of good work of this kind was done by the people, in their pious zeal (2Ch_31:1), and by good Josiah (2Ch_34:3, 2Ch_34:7), and with this may be compared the burning of the conjuring books, Act_19:19.

II. Here are very good reasons to enforce this caution.
1. The choice which God had made of this people for his own, Deu_7:6. There was such a covenant and communion established between God and Israel as was not between him and any other people in the world. Shall they by their idolatries dishonour him who had thus honoured them? Shall they slight him who had thus testified his kindness for them? Shall they put themselves upon the level with other people, when God had thus dignified and advanced them above all people? Had God taken them to be a special people to him, and no other but them, and will not they take God to be a special God to them, and no other but him?

2. The freeness of that grace which made this choice.
(1.) There was nothing in them to recommend or entitle them to this favour. In multitude of the people is the king's honour, Pro_14:28. But their number was inconsiderable; they were only seventy souls when they went down into Egypt, and, though greatly increased there, yet there were many other nations more numerous: You were the fewest of all people, Deu_7:7. The author of the Jerusalem Targum passes too great a compliment upon his nation in his reading this, You were humble in spirit, and meek above all people; quite contrary: they were rather stiff-necked and ill-natured above all people. (2.) God fetched the reason of it purely from himself, Deu_7:8.

[1.] He loved you because he would love you. Even so, Father, because it seemed good in thy eyes. All that God loves he loves freely, Hos_14:4. Those that perish perish by their own merits, but all that are saved are saved by prerogative.

[2.] He has done his work because he would keep his word. “He has brought you out of Egypt in pursuance of the oath sworn to your fathers.” Nothing in them, or done by them, did or could make God a debtor to them; but he had made himself a debtor to his own promise, which he would perform notwithstanding their unworthiness.

3. The tenour of the covenant into which they were taken; it was in short this, That as they were to God so God would be to them. They should certainly find him,

(1.) Kind to his friends, Deu_7:9. “The Lord thy God is not like the gods of the nations, the creatures of fancy, subjects fit enough for loose poetry, but no proper objects of serious devotion; no, he is God, God indeed, God alone, the faithful God, able and ready not only to fulfil his own promises, but to answer all the just expectations of his worshippers, and he will certainly keep covenant and mercy,” that is, “show mercy according to covenant, to those that love him and keep his commandments” (and in vain do we pretend to love him if we do not make conscience of his commandments); “and this” (as is here added for the explication of the promise in the second commandment) “not only to thousands of persons, but to thousands of generations - so inexhaustible is the fountain, so constant are the streams!”

(2.) Just to his enemies: He repays those that hate him, Deu_7:10. Note, [1.] Wilful sinners are haters of God; for the carnal mind is enmity against him. Idolaters are so in a special manner, for they are in league with his rivals. [2.] Those that hate God cannot hurt him, but certainly ruin themselves. He will repay them to their face, in defiance of them and all their impotent malice. His arrows are said to be made ready against the face of them, Psa_21:12. Or, He will bring those judgments upon them which shall appear to themselves to be the just punishment of their idolatry. Compare Job_21:19, He rewardeth him, and he shall know it. Though vengeance seem to be slow, yet it is not slack. The wicked and sinner shall be recompensed in the earth, Pro_11:31. I cannot pass the gloss of the Jerusalem Targum upon this place, because it speaks the faith of the Jewish church concerning a future state: He recompenses to those that hate him the reward of their good works in this world, that he may destroy them in the world to come. - Henry 

[daniel1212av]

Deu 7:12-26 -
Here, I. The caution against idolatry is repeated, and against communion with idolaters: “Thou shalt consume the people, and not serve their gods.” Deu_7:16. We are in danger of having fellowship with the works of darkness if we take pleasure in fellowship with those that do those works. Here is also a repetition of the charge to destroy the images, Deu_7:25, Deu_7:26. The idols which the heathen had worshipped were an abomination to God, and therefore must be so to them: all that truly love God hat what he hates. Observe how this is urged upon them: Thou shalt utterly detest it, and thou shalt utterly abhor it; such a holy indignation as this must we conceive against sin, that abominable thing which the Lord hates. They must not retain the images to gratify their covetousness: Thou shalt not desire the silver nor gold that is on them, nor think it a pity to have that destroyed. Achan paid dearly for converting that to his own use which was an anathema. Nor must they retain them to gratify their curiosity: “Neither shalt thou bring it into thy house, to be hung up as an ornament, or preserved as a monument of antiquity. No, to the fire with it, that is the fittest place for it.” Two reasons are given for this caution: - 1. Lest thou be snared therein (Deu_7:25), that is, “Lest thou be drawn, ere thou art aware, to like it and love it, to fancy it and pay respect to it” 2. Lest thou be a cursed thing like it, Deu_7:26. Those that make images are said to be like the, stupid and senseless; here they are said to be in a worse sense like them, accursed of God and devoted to destruction. Compare these two reasons together, and observe that whatever brings us into a snare brings us under a curse.

II. The promise of God's favour to them, if they would be obedient, is enlarged upon with a most affecting copiousness and fluency of expression, which intimates how much it is both God's desire and our own interest that we be religious. All possible assurance is here given them,

1. That, if they would sincerely endeavour to do their part of the covenant, God would certainly perform his part. He shall keep the mercy which he swore to thy fathers, Deu_7:12. Let us be constant in our duty, and we cannot question the constancy of God's mercy.

2. That if they would love God and serve him, and devote themselves and theirs to him, he would love them, and bless them, and multiply them greatly, Deu_7:13, Deu_7:14. What could they desire more to make them happy?

(1.) “He will love thee.” He began in love to us (1Jo_4:10), and, if we return his love in filial duty, then, and then only, we may expect the continuance of it, Joh_14:21.

 (2.) “He will bless thee with the tokens of his love above all people.” If they would distinguish themselves from their neighbours by singular services, God would dignify them above their neighbours by singular blessings. (3.) “He will multiply thee.” Increase was the ancient blessing for the peopling of the world, once and again (Gen_1:28; Gen_9:1), and here for the peopling of Canaan, that little world by itself. The increase both of their families and of their stock is promised: they should neither have estates without heirs nor heirs without estates, but should have the complete satisfaction of having many children and plentiful provisions and portions for them.

3. That, if they would keep themselves pure from the idolatries of Egypt, God would keep them clear form the diseases of Egypt, Deu_7:15. It seems to refer not only to those plagues of Egypt by the force of which they were delivered, but to some other epidemical country disease (as we call it), which they remembered the prevalency of among the Egyptians, and by which God had chastised them for their national sins. Diseases are God's servants; they go where he sends them, and do what he bids them. It is therefore good for the health of our bodies to mortify the sin of our souls.

4. That, if they would cut off the devoted nations, they should cut them off, and none should be able to stand before them. Their duty in this matter would itself be their advantage: Thou shalt consume all the people which the Lord thy God shall deliver thee - this is the precept (Deu_7:16); and the Lord thy God shall deliver them unto thee, and shall destroy them - this is the promise, Deu_7:23. Thus we are commanded not to let sin reign, not to indulge ourselves in it nor give countenance to it, but to hate it and strive against it; and then God has promised that sin shall not have dominion over us (Rom_6:12, Rom_6:14), but that we shall be more than conquerors over it. The difficulty and doubtfulness of the conquest of Canaan having been a stone of stumbling to their fathers, Moses here animates them against those things which were most likely to discourage them, bidding them not to be afraid of them, Deu_7:18, and again, Deu_7:21. (1.) Let them not be disheartened by the number and strength of their enemies: Say not, They are more than I, how can I dispossess them? Deu_7:17. We are apt to think that the most numerous must needs be victorious: but, to fortify Israel against this temptation, Moses reminds them of the destruction of Pharaoh and all the power of Egypt, Deu_7:18, Deu_7:19. They had seen the great temptations, or miracles (so the Chaldee reads it), the signs and wonders, wherewith God had brought them out of Egypt, in order to his bringing them into Canaan, and thence might easily infer that God could dispossess the Canaanites (who, though formidable enough, had not such advantages against Israel as the Egyptians had; he that had done the greater could do the less), and that he would dispossess them, otherwise his bringing Israel out of Egypt had been no kindness to them. He that begun would finish. Thou shalt therefore well remember this, Deu_7:18. The word and works of God are well remembered when they are improved as helps to our faith and obedience. That is well laid up which is ready to us when we have occasion to use it.

 (2.) Let them not be disheartened by the weakness and deficiency of their own forces; for God will send them in auxiliary troops of hornets, or wasps, as some read it (Deu_7:20), probably larger than ordinary, which would so terrify and molest their enemies (and perhaps be the death of many to them) that their most numerous armies would become an easy prey to Israel. God plagued the Egyptians with flies, but the Canaanites with hornets. Those who take not warning by less judgments on others may expect greater on themselves. But the great encouragement of Israel was that they had God among them, a mighty God and terrible, Deu_7:21. And if God be for us, if God be with us, we need not fear the power of any creature against us.

(3.) Let them not be disheartened by the slow progress of their arms, nor think that the Canaanites would never be subdued if they were not expelled the first year; no, they must be put out by little and little, and not all at once, Deu_7:22. Note, We must not think that, because the deliverance of the church and the destruction of its enemies are not effected immediately, therefore they will never be effected. God will do his own work in his own method and time, and we may be sure that they are always the best. Thus corruption is driven out of the hearts of believers by little and little. The work of sanctification is carried on gradually; but that judgment will at length be brought forth into a complete victory. The reason here given (as before, Exo_23:29, Exo_23:30) is, Lest the beast of the field increase upon thee. The earth God has given to the children of men; and therefore there shall rather be a remainder of Canaanites to keep possession till Israel become numerous enough to replenish it than that it should be a habitation of dragons, and a court for the wild beasts of the desert, Isa_34:13, Isa_34:14. Yet God could have prevented this mischief from the beasts, Lev_26:6. But pride and security, and other sins that are the common effects of a settled prosperity, were enemies more dangerous than the beasts of the field, and these would be apt to increase upon them. See Jdg_3:1, Jdg_3:4. - Henry 

[daniel1212av]

(Deu 8 )  "All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers. {2} And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. {3} And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. {4} Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. {5} Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. {6} Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him. {7} For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; {8} A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; {9} A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass.

{10} When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee. {11} Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: {12} Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; {13} And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; {14} Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage; {15} Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; {16} Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; {17} And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. {18} But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day. {19} And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. {20} As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God."

[daniel1212av]

Deuteronomy 8 -
Moses had charged parents in teaching their children to whet the word of God upon them (Deu_6:7) by frequent repetition of the same things over and over again; and here he himself takes the same method of instructing the Israelites as his children, frequently inculcating the same precepts and cautions, with the same motives or arguments to enforce them, that what they heard so often might abide with them. In this chapter Moses gives them,  I. General exhortations to obedience (Deu_8:1, Deu_8:6).  II. A review of the great things God had done for them in the wilderness, as a good argument for obedience (Deu_8:2-5, Deu_8:15, Deu_8:16).  III. A prospect of the good land into which God would now bring them (Deu_8:7-9).  IV. A necessary caution against the temptations of a prosperous condition (Deu_8:10-14, and Deu_8:17, Deu_8:18).  V. A fair warning of the fatal consequences of apostasy from God (Deu_8:19, Deu_8:20). - Henry 


Deu 8:1-9 -
The charge here given them is the same as before, to keep and do all God's commandments. Their obedience must be,

1. Careful: Observe to do.

2. Universal: To do all the commandments, Deu_8:1. And, 3. From a good principle, with a regard to God as the Lord, and their God, and particularly with a holy fear of him (Deu_8:6), from a reverence of his majesty, a submission to his authority, and a dread of his wrath. To engage them to this obedience, besides the great advantages of it, which he sets before them (that they should live and multiply, and all should be well with them, Deu_8:1), he directs them,

I. To look back upon the wilderness through which God had now brought them: Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, Deu_8:2. Now that they had come of age, and were entering upon their inheritance, they must be reminded of the discipline they had been under during their minority and the method God had taken to train them up for himself. The wilderness was the school in which they had been for forty years boarded and taught, under tutors and governors; and this was a time to bring it all to remembrance. The occurrences of these last forty years were very memorable and well worthy to be remembered, very useful and profitable to be remembered, as yielding a complication of arguments for obedience; and they were recorded on purpose that they might be remembered. As the feast of the passover was a memorial of their deliverance out of Egypt, so was the feast of tabernacles of their passage through the wilderness. Note, It is very good for us to remember all the ways both of God's providence and grace, by which he has led us hitherto through this wilderness, that we may be prevailed with cheerfully to serve him and trust in him. Here let us set up our Ebenezer.

1. They must remember the straits they were sometimes brought into, (1.) For the mortifying of their pride; it was to humble them, that they might not be exalted above measure with the abundance of miracles that were wrought in their favor, and that they might not be secure, and confident of being in Canaan immediately. (2.) For the manifesting of their perverseness: to prove them, that they and others might know (for God himself perfectly knew it before) all that was in their heart, and might see that God chose them not for any thing in them that might recommend them to his favour, for their whole carriage was untoward and provoking. Many commandments God gave them which there would have been no occasion for if they had not been led through the wilderness, as those relating to the manna (Exo_16:28); and God thereby tried them, as our first parents were tried by the trees of the garden, whether they would keep God's commandments or not. Or God thereby proved them whether they would trust his promises, the word which he commanded to a thousand generations, and, in dependence on his promises, obey his precepts.

2. They must remember the supplies which were always granted them.

(1.) God himself took particular care of their food, raiment, and health; and what would they have more?

[1.] They had manna for food (Deu_8:3): God suffered them to hunger, and the fed them with manna, that the extremity of their want might make the supply the more acceptable, and God's goodness to them therein the more remarkable. God often brings his people low, that he may have the honour of helping them. And thus the manna of heavenly comforts is given to those that hunger and thirst after righteousness, Mat_5:6. To the hungry soul every bitter thing is sweet. It is said of the manna that it was a sort of food which neither they nor their fathers knew. And again, Deu_8:16. If they knew there was such a thing that fell sometimes with the dew in those countries, as some think they did, yet it was never known to fall in such vast quantities, so constantly, and at all seasons of the year, so long, and only about a certain place. These things were altogether miraculous, and without precedent; the Lord created a new thing for their supply. And hereby he taught them the man liveth not by bread alone. Though God has appointed bread for the strengthening of man's heart, and that is ordinarily made the staff of life, yet God can, when he pleases, command support and nourishment without it, and make something else, very unlikely, to answer the intention as well. We might live upon air if it were sanctified for that use by the word of God; for the means God ordinarily uses he is not tied to, but can perform his kind purposes to his people without them. Our Saviour quotes this scripture in answer to that temptation of Satan, Command that these stones be made bread. “What need of that?” says Christ; “my heavenly Father can keep me alive without bread,” Mat_4:3, Mat_4:4. Let none of God's children distrust their Father, nor take any sinful indirect course for the supply of their own necessities; some way or other, God will provide for them in the way of duty and honest diligence, and verily they shall be fed. It may be applied spiritually; the word of God, as it is the revelation of God's will and grace duly received and entertained by faith, is the food of the soul, the life which is supported by that is the life of the man, and not only that life which is supported by bread. The manna typified Christ, the bread of life. He is the Word of God; by him we live. The Lord evermore give us that bread which endures to eternal life, and let us not be put off with the meat that perisheth!

[2.] The same clothes served them from Egypt to Canaan, at least the generality of them. Though they had no change of raiment, yet it was always new, and waxed not old upon them, Deu_8:4. This was a standing miracle, and the greater if, as the Jews say, they grew with them, so as to be always fit for them. But it is plain that they brought out of Egypt bundles of clothes on their shoulders (Exo_12:34), which they might barter with each other as there was occasion; and these, with what they wore, sufficed till they came into a country where they could furnish themselves with new clothes.

(2.) By the method God took of providing food and raiment for them

[1.] He humbled them. It was a mortification to them to be tied for forty years together to the same meat, without any varieties, and to the same clothes, in the same fashion. Thus he taught them that the good things he designed for them were figures of better things, and that the happiness of man consists not in being clothed in purple or fine linen, and in faring sumptuously every day, but in being taken into covenant and communion with God, and in learning his righteous judgements. God's law, which was given to Israel in the wilderness, must be to them instead of food and raiment.

[2.] He proved them, whether they could trust him to provide for them when means and second causes failed. Thus he taught them to live in a dependence upon Providence, and not to perplex themselves with care what they should eat and drink, and wherewithal they should be clothed. Christ would have his disciples learn the same lesson (Mat_6:25), and took a like method to teach it to them, when he sent them out without purse or scrip, and yet took care that they lacked nothing, Luk_22:35.

[3.] God took care of their health and ease. Though they travelled on foot in a dry country, the way rough and untrodden, yet their feet swelled not. God preserved them from taking hurt by the inconveniences of their journey; and mercies of this kind we ought to acknowledge. Note, Those that follow God's conduct are not only safe but easy. Our feet swell not while we keep in the way of duty; it is the way of transgression that is hard, Pro_13:15. God had promised to keep the feet of his saints, 1Sa_2:9.

[daniel1212av]

3. They must also remember the rebukes they had been under, Deu_8:5. During these years of their education they had been kept under a strict discipline, and not without need. As a man chasteneth his son, for his good, and because he loves him, so the Lord thy God chasteneth thee. God is a loving tender Father to all his children, yet when there is occasion they shall feel the smart of the rod. Israel did so: they were chastened that they might not be condemned, chastened with the rod of men. Not as a man wounds and slays his enemies whose destruction he aims at, but as a man chastens his son whose happiness and welfare he designs: so did their God chasten them; he chastened and taught them, Psa_94:12. This they must consider in their heart, that is, they must own it from their own experience that God had corrected them with a fatherly love, for which they must return to him a filial reverence and compliance. Because God has chastened thee as a father, therefore (Deu_8:6) thou shalt keep his commandments. This use we should make of all our afflictions; by them let us be engaged and quickened to our duty. Thus they are directed to look back upon the wilderness. - Henry

II. He directs them to look forward to Canaan, into which God was now bringing them. Look which way we will, both our reviews and our prospects will furnish us with arguments for obedience. Observe,

1. The land which they were now going to take possession of is here described to be a very good land, having every thing in it that was desirable, Deu_8:7-9.

(1.) It was well-watered, like Eden, the garden of the Lord. It was a land of brooks of water, of fountains and depths, which contributed to the fruitfulness of the soil. Perhaps there was a greater plenty of water there now than in Abraham's time, the Canaanites having found and digged wells; so that Israel reaped the fruit of their industry as well as of God's bounty.

(2.) The ground produced great plenty of all good things, not only for the necessary support, but for the convenience and comfort of human life. In their fathers' land they had bread enough; it was corn land, a land of wheat and barley, where, with the common care and labour of the husbandman, they might eat bread without scarceness. It was a fruitful land, that was never turned into barrenness but for the iniquity of those that dwelt therein. They had not only water enough to quench their thirst, but vines, the fruit whereof was ordained to make glad the heart. And, if they were desirous of dainties, they needed not to send to far countries for them, when their own was so well stocked with fig-trees, and pomegranates, olives of the best kind, and honey, or date-trees, as some think it should be read. (3.) Even the bowels of its earth were very rich, though it should seem that silver and gold they had none; of these the princes of Sheba should bring presents (Psa_72:10, Psa_72:15); yet they had plenty of those more serviceable metals, iron and brass. Iron-stone and mines of brass were found in their hills. See Job_28:2.

2. These things are mentioned,

(1.) To show the great difference between that wilderness through which God had led them and the good land into which he was bringing them. Note, Those that bear the inconveniences of an afflicted state with patience and submission, are humbled by them and prove well under them, are best prepared for better circumstances.

(2.) To show what obligations they lay under to keep God's commandments, both in gratitude for his favours to them and from a regard to their own interest, that the favours might be continued. The only way to keep possession of this good land would be to keep in the way of their duty.

(3.) To show what a figure it was of good things to come. Whatever others saw, it is probable that Moses in it saw a type of the better country: The gospel church is the New Testament Canaan, watered with the Spirit in his gifts and graces, planted with the trees of righteousness, bearing the fruits of righteousness. Heaven is the good land, in which there is nothing wanting, and where there is a fulness of joy. - Henry 

[daniel1212av]

Deu 8:10-20 -
Moses, having mentioned the great plenty they would find in the land of Canaan, finds it necessary to caution them against the abuse of that plenty, which was a sin they would be the more prone to new that they came into the vineyard of the Lord, immediately out of a barren desert.

I. He directs them to the duty of a prosperous condition, Deu_8:10. They are allowed to eat even to fulness, not to surfeiting no excess; but let them always remember their benefactor, the founder of their feast, and never fail to give thanks after meat: Then thou shalt bless the Lord thy God.

1. They must take heed of eating or drinking so much as to indispose themselves for this duty of blessing God, rather aiming to serve God therein with so much the more cheerfulness and enlargement.

2. They must not have any fellowship with those that, when they had eaten and were full, blessed false gods, as the Israelites themselves had done in their worship of the golden calf, Exo_32:6.

3. Whatever they had the comfort of God must have the glory of. As our Saviour has taught us to bless before we eat (Mat_14:19, Mat_14:20), so we are here taught to bless after meat. That is our Hosannah - God bless; this is our Hallelujah - Blessed be God. In every thing we must give thanks. From this law the religious Jews took up a laudable usage of blessing God, not only at their solemn meals, but upon other occasions; if they drank a cup of wine they lifted up their hands and said, Blessed be he that created the fruit of the vine to make glad the heart. If they did but smell at a flower, they said, Blessed be he that made this flower sweet.

4. When they gave thanks for the fruits of the land they must give thanks for the fruits of the land itself, which was given them by promise From all our comfortable enjoyments we must take occasion to thank God for our comfortable settlements; and I know not but we of this nation have as much reason as they had to give thanks for a good land.

II. He arms them against the temptations of a prosperous condition, and charges them to stand upon their guard against them: “When thou art settled in goodly houses of thy own building,” Deu_8:12 (for though God gave them houses which they builded not, Deu_6:10, these would not serve them, they must have larger and finer), - “and when thou hast grown rich in cattle, in silver, and in gold (Deu_8:13), as Abraham (Gen_13:2), - when all thou hast is multiplied,”

1. “Then take heed of pride. Beware lest then thy heart be lifted up,” Deu_8:14. When the estate rises, the mind is apt to rise with it, in self-conceit, self-complacency, and self-confidence. Let us therefore strive to keep the spirit low in a high condition; humility is both the ease and the ornament of prosperity. Take heed of saying, so much as in thy heart, that proud word, My power, even the might of my hand, hath gotten me this wealth, Deu_8:17. Note, We must never take the praise of our prosperity to ourselves, nor attribute it to our ingenuity or industry; for bread is not always to the wise, nor riches to men of understanding, Ecc_9:11. It is spiritual idolatry thus to sacrifice to our own net, Hab_1:16. 2. “Then take heed of forgetting God.” This follows upon the lifting up on the heart; for it is through the pride of the countenance that the wicked seek not after God, Psa_10:4. Those that admire themselves despise God.

(1.) “Forget not thy duty to God.” Deu_8:11. We forget God if we keep not his commandments; we forget his authority over us, and our obligations to him and expectations from him, if we are not obedient to his laws. When men grow rich they are tempted to think religion a needless thing. They are happy without it, think it a thing below them and too hard upon them. Their dignity forbids them to stoop, and their liberty forbids them to serve. But we are basely ungrateful if the better God is to us the worse we are to him.

(2.) “Forget not God's former dealings with thee. Thy deliverance out of Egypt, Deu_8:14. The provision he made for thee in the wilderness, that great and terrible wilderness.” They must never forget the impressions which the horror of that wilderness made upon them; see Jer_2:6, where it is called the very shadow of death. There God preserved them from being destroyed by the fiery serpents and scorpions, though sometimes he made use of them for their correction: there he kept them from perishing for want of water, following them with water out of a rock of flint (Deu_8:15), out of which (says bishop Patrick) one would rather have expected fire than water. There he fed them with manna, of which before (Deu_8:3), taking care to keep them alive, that he might do them good at their latter end, Deu_8:16. Note, God reserves the best till the last for his Israel. However he may seem to deal hardly with them by the way, he will not fail to do them good at their latter end.

(3.) “Forget not God's hand in thy present prosperity, Deu_8:18. Remember it is he that giveth thee wealth; for he giveth thee power to get wealth.” See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. It is our duty to get wisdom, and above all our gettings to get understanding; and yet it is God's grace that gives wisdom, and when we have got it we must not say, It was the might of our hand that got it, but must own it was God that gave us power to get it, and therefore to him we must give the praise and consecrate the use of it. The blessing of the Lord on the hand of the diligent makes rich both for this world and for the other. He giveth thee power to get wealth, not so much to gratify thee, and make thee easy, as that he may establish his covenant. All God's gifts are in pursuance of his promises.

III. He repeats the fair warning he had often given them of the fatal consequences of their apostasy from God, Deu_8:19, Deu_8:20. Observe, 

1. How he describes the sin; it is forgetting God, and then worshipping other gods. What wickedness will not those fall into that keep thoughts of God out of their minds? And, when once the affections are displaced from God, they will soon be misplaced upon lying vanities.

2. How he denounces wrath and ruin against them for it: “If you do so, you shall surely perish, and the power and might of your hands, which you are so proud of, cannot help you. Nay, you shall perish as the nations that are driven out before you. God will make no more account of you, notwithstanding his covenant with you and your relation to him, than he does of them, if you will not be obedient and faithful to him.” Those that follow others in sin will certainly follow them to destruction. If we do as sinners do, we must expect to fare as sinners fare. - Henry