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The end of the commandment, obedience, Deuteronomy 6:1, 2. He exhorts them thereto, Deuteronomy 6:3. The unity of the Divine essence asserted, Deuteronomy 6:4. The duty required of the Israelites, Deuteronomy 6:5; to love God, Deuteronomy 6:5, 6; and teach their children, Deuteronomy 6:7; to use signs, as memorials of it, Deuteronomy 6:8, 9. Not to forget God in prosperity, Deuteronomy 6:10-12. Not to worship other gods, Deuteronomy 6:13-15. Not to tempt God, Deuteronomy 6:16; but keep his commandments, Deuteronomy 6:17; and to transmit the knowledge of God's works to their posterity, Deuteronomy 6:20-25.
That thou mightest fear the Lord, which he hereby implies to be the first principle of true obedience.
One in essence, and the only object of our worship.
Now he shows another spring or principle of sincere obedience to God, even hearty love to God, which will make his work and service easy; and that the fear he mentioned before, Deuteronomy 6:2, was such as would consist with love to God, and not that slavish fear and honour which produceth hatred.
i.e. In thy mind to remember them, and meditate upon them, and in thy affection to love and pursue them.
Teach them diligently, Heb. whet, or sharpen them, so as they may pierce deep into their hearts. This metaphor signifies the manner of instructing them, that it is to be done diligently, earnestly, frequently, discreetly, and dexterously.
Thou shalt give all diligence, and use all means, to keep them in thy remembrance, as men ofttimes bind something upon their hands, or put it before their eyes, to prevent forgetfulness of a thing which they much desire to remember: compare Proverbs 3:3; 6:21; 7:3. See the notes on Exodus 13:16.
When thou hast a call and just cause to swear. By his name, understand only, as Deuteronomy 5:2, not by idols, or any creatures.
Among you, Heb. in the midst of you, to see and observe all your ways and your turnings aside to other gods.
i.e. Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are oft said to tempt God, i.e. to make a trial of God, whether he be what he pretends to be, so wise as to see their sins, so just and true and powerful as to take vengeance on them for their sins, concerning which they are very apt to doubt because of the present impunity and prosperity of many such persons. See Numbers 14:22; Psalm 78:18; Matthew 4:7; Acts 5:9.
Not that which is right in thine own eyes, as many superstitious and sinful practices seem right and good to evil-minded men. Let God's will and word, and not thine own fancy or invention, be thy rule in God's service. Good actions are oft said to be right in God's sight, as Jeremiah 34:15; Acts 4:19; and evil actions are oft said to be right in our own eyes, as Deuteronomy 12:8; Judges 17:6.
The benefit of obedience is ours, not God's Job 35:7 and therefore our obedience is highly reasonable, and absolutely necessary.
Heb. righteousness shall be to us. and pronounced by God to be truly righteous and holy persons, if we sincerely obey him, otherwise we shall be declared to be unrighteous and ungodly persons, and all our profession of religion will appear to be in hypocrisy. Or, mercy shall be to us, or with us. For as the Hebrew word rendered righteousness is very oft put for mercy, as Psalm 24:5; 36:10; 51:14; Proverbs 10:2; 11:4; Daniel 9:16, &c.; so this sense seems best to agree both with the Scripture use of this phrase, in which righteousness, seldom or never, to my remembrance, but grace or mercy frequently, is said to be to us or with us, as 2 Samuel 15:20; Psalm 89:24; Proverbs 14:22; Galatians 6:16; 2 John 1:3; and with the foregoing verse and argument, God, saith he, Deuteronomy 6:24, commanded these things for our good, that he might preserve us alive, as it is this day. And, saith he in this verse, this is not all; for as he hath done us good, so he will go on to do us more and more good, and God's mercy shall be to us, or with us, in the remainder of our lives, and for ever, if we observe, & c.
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