Therefore you shall love Yahweh your God, and keep his instructions, his statutes, his ordinances, and his commandments, always. Know this day—for I don’t speak with your children who have not known, and who have not seen the chastisement of Yahweh your God, his greatness, his mighty hand, his outstretched arm, his signs, and his works, which he did in the middle of Egypt to Pharaoh the king of Egypt, and to all his land;
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Deuteronomy 11:1-3 sits inside this longer paragraph.
Therefore you shall love Yahweh your God, and keep his instructions, his statutes, his ordinances, and his commandments, always. Know this day—for I don’t speak with your children who have not known, and who have not seen the chastisement of Yahweh your God, his greatness, his mighty hand, his outstretched arm, his signs, and his works, which he did in the middle of Egypt to Pharaoh the king of Egypt, and to all his land; and what he did to the army of Egypt, to their horses, and to their chariots; how he made the water of the Red Sea to overflow them as they pursued you, and how Yahweh has destroyed them to this day; and what he did to you in the wilderness until you came to this place; and what he did to Dathan and Abiram, the sons of Eliab, the son of Reuben—how the earth opened its mouth and swallowed them up, with their households, their tents, and every living thing that followed them, in the middle of all Israel; but your eyes have seen all of Yahweh’s great work which he did.
Parallel Translations
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Therefore you shall love Yahweh your God, and keep his instructions, his statutes, his ordinances, and his commandments, always.
Know this day—for I don’t speak with your children who have not known, and who have not seen the chastisement of Yahweh your God, his greatness, his mighty hand, his outstretched arm,
his signs, and his works, which he did in the middle of Egypt to Pharaoh the king of Egypt, and to all his land;
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Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.
And know ye this day: for I speak not with your children which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched out arm,
And his miracles, and his acts, which he did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land;
Show all 3 translations
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Therefore thou shalt love the LORD thy God, and keep His charge, and His statutes, and His ordinances, and His commandments, alway.
And know ye this day; for I speak not with your children that have not known, and that have not seen the chastisement of the LORD your God, His greatness, His mighty hand, and His outstretched arm,
and His signs, and His works, which He did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land;
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (27)
- Deuteronomy 6:5 (v1) You shall love Yahweh your God with all your heart, with all your soul, and with all your might.
- Deuteronomy 10:12 (v1) Now, Israel, what does Yahweh your God require of you, but to fear Yahweh your God, to walk in all his ways, to love him, and to serve…
- Luke 1:74-75 (v1) to grant to us that we, being delivered out of the hand of our enemies, should serve him without fear, in holiness and righteousness before…
- Deuteronomy 30:16-20 (v1) For I command you today to love Yahweh your God, to walk in his ways and to keep his commandments, his statutes, and his ordinances, that…
- Leviticus 8:35 (v1) You shall stay at the door of the Tent of Meeting day and night seven days, and keep Yahweh’s command, that you don’t die: for so I am…
Show all 25 cross-references
- Deuteronomy 4:40 (v1) You shall keep his statutes and his commandments which I command you today, that it may go well with you and with your children after you,…
- Deuteronomy 6:1 (v1) Now these are the commandments, the statutes, and the ordinances, which Yahweh your God commanded to teach you, that you might do them in…
- Zechariah 3:7 (v1) “Yahweh of Armies says: ‘If you will walk in my ways, and if you will follow my instructions, then you also shall judge my house, and shall…
- Deuteronomy 4:1 (v1) Now, Israel, listen to the statutes and to the ordinances which I teach you, to do them; that you may live, and go in and possess the land…
- Deuteronomy 4:5 (v1) Behold, I have taught you statutes and ordinances, even as Yahweh my God commanded me, that you should do so in the middle of the land…
- Psalms 105:45 (v1) that they might keep his statutes, and observe his laws. Praise Yah!
- Psalms 116:1 (v1) I love Yahweh, because he listens to my voice, and my cries for mercy.
- Deuteronomy 7:19 (vv2–3) the great trials which your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm, by which Yahweh your God brought…
- Deuteronomy 4:34 (vv2–3) Or has God tried to go and take a nation for himself from among another nation, by trials, by signs, by wonders, by war, by a mighty hand,…
- Deuteronomy 5:24 (v2) and you said, “Behold, Yahweh our God has shown us his glory and his greatness, and we have heard his voice out of the middle of the fire.…
- Deuteronomy 8:2-5 (v2) You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to test…
- Deuteronomy 8:19 (v2) It shall be, if you shall forget Yahweh your God, and walk after other gods, and serve them and worship them, I testify against you today…
- Deuteronomy 9:26 (v2) I prayed to Yahweh, and said, “Lord Yahweh, don’t destroy your people and your inheritance that you have redeemed through your greatness,…
- Deuteronomy 29:10 (v2) All of you stand today in the presence of Yahweh your God: your heads, your tribes, your elders, and your officers, even all the men of…
- Psalms 78:12-13 (v3) He did marvelous things in the sight of their fathers, in the land of Egypt, in the field of Zoan. He split the sea, and caused them to…
- Psalms 105:27-45 (v3) They performed miracles among them, and wonders in the land of Ham. He sent darkness, and made it dark. They didn’t rebel against his…
- Psalms 135:9 (v3) He sent signs and wonders into the middle of you, Egypt, on Pharaoh, and on all his servants.
- Proverbs 22:19 (v2) I teach you today, even you, So that your trust may be in Yahweh.
- Jeremiah 32:20-21 (v3) who performed signs and wonders in the land of Egypt, even to this day, both in Israel and among other men; and made yourself a name, as it…
- Acts 26:22 (v2) Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the…
25 distinct cross-references across this passage (27 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
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Geneva Bible translators 1599 · Public Domain On v2 Ye, which have seen God’s graces with your eyes,…
Ye, which have seen God’s graces with your eyes, ought rather to be moved, than your children, which have only heard of them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–2 Deu 11:1 Therefore thou shalt love the LORD thy…
Deu 11:1 Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.
Ver. 1. Therefore thou shalt love the Lord.] Cos amoris amor. Ara amorem illius, saith Bernard. Not to love them that so loved us, is to be worse than a publican, more hard-hearted than a Jew. {Mat 5:46} That the three children burned not in the furnace was a miracle, {Dan 3:25} so it is that men so favoured love not God.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v2 Know ye, i.e. acknowledge and consider it with diligence…
Know ye, i.e. acknowledge and consider it with diligence and thankfulness.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 Because God has made thee as the stars of…
Because God has made thee as the stars of heaven for multitude (so the preceding chapter concludes), therefore thou shalt love the Lord thy God (so this begins). Those whom God has built up into families, whose beginning was small, but whose latter end greatly increases, should use that as an argument with themselves why they should serve God. Thou shalt keep his charge, that is, the oracles of his word and ordinances of his worship, with which they were entrusted and for which they were accountable. It is a phrase often used concerning the office of the priests and Levites, for all Israel was a kingdom of priests, a holy nation. Observe the connection of these two: Thou shalt love the Lord and keep his charge, since love will work in obedience, and that only is acceptable obedience which flows from a principle of love. Jo1 5:3.
Mention is made of the great and terrible works of God which their eyes had seen, Deu 11:7. This part of his discourse Moses addresses to the seniors among the people, the elders in age; and probably the elders in office were so, and were now his immediate auditors: there were some among them that could remember their deliverance out of Egypt, all above fifty, and to them he speaks this, not to the children, who knew it by hearsay only, Deu 11:2. Note, God's mercies to us when we were young we should remember and retain the impressions of when we are old; what our eyes have seen, especially in our early days, has affected us, and should be improved by us long after. They had seen what terrible judgments God had executed upon the enemies of Israel's peace, 1. Upon Pharaoh and the Egyptians that enslaved them. What a fine country was ruined and laid waste by one plague after another, to force Israel's enlargement! Deu 11:3. What a fine army was entirely drowned in the Red Sea, to prevent Israel's being re-enslaved! Deu 11:4. Thus did he give Egypt for their ransom, Isa 43:3. Rather shall that famous kingdom be destroyed than that Israel shall not be delivered. 2. Upon Dathan and Abiram that embroiled them. Remember what he did in the wilderness (Deu 11:5), by how many necessary chastisements (as they are called, Deu 11:2) they were kept from ruining themselves, particularly when those daring Reubenites defied the authority of Moses and headed a dangerous rebellion against God himself, which threatened the ruin of a whole nation, and might have ended in that if the divine power had not immediately crushed the rebellion by burying the rebels alive, them and all that was in their possession, Deu 11:6. What was done against them, though misinterpreted by the disaffected party (Num 16:41), was really done in mercy to Israel. To be saved from the mischiefs of insurrections at home is as great a kindness to a people, and therefore lays them under as strong obligations, as protection from the invasion of enemies abroad.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–3 Therefore thou shalt love the Lord thy God,.... Because…
Therefore thou shalt love the Lord thy God,.... Because he is so great and glorious in himself, and because he had done such great and good things for them, the Israelites, particularly in the multiplication of them, the last thing mentioned:
and keep his charge; whatsoever the Lord had charged them to observe, even what follow:
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and his statutes and his judgments, and his commandments, alway; all his laws, ceremonial, judicial, and moral; and that constantly and continually, all the days of their lives.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–2 Moses exhorts them to obedience by rehearsing God's works,…
Moses exhorts them to obedience by rehearsing God's works, ver. 1-7. By describing the goodness of the land, ver. 8-12. By promises and threats, ver. 13-17. An exhortation to teach their children, closed with a promise, ver. 18-25. A blessing and a curse, ver. 26-32.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v1 The people are exhorted to obedience from a consideration…
CHAPTER XI
The people are exhorted to obedience from a consideration of
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God's goodness to their fathers in Egypt, 1-4,
and what he did in the wilderness, 5,
and the judgment on Dathan and Abiram, 6,
and from the mercies of God in general, 7-9.
A comparative description of Egypt and Canaan, 19-12.
Promises to obedience, 13-15.
Dissuasives from idolatry, 16,17.
The words of God to be laid up in their hearts, to be for a sign
on their hands, foreheads, gates, c., 18,
taught to their children, made the subject of frequent
conversation, to the end that their days may be multiplied,
19-21.
If obedient, God shall give them possession of the whole land,
and not one of their enemies shall be able to withstand them,
22-25.
Life and death, a blessing and a curse, are set before them,
26-28.
The blessings to be put on Mount Gerizim and the curses on Mount
Ebal, 29, 30.
The promise that they should pass over Jordan, and observe these
statutes in the promised land, 31, 32.
NOTES ON CHAP. XI
Verse 1. Thou shalt love the Lord] Because without this there could be no obedience to the Divine testimonies, and no happiness in the soul for the heart that is destitute of the love of God, is empty of all good, and consequently miserable. See Clarke on De 10:12.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v2 Deu 11:2. Know ye this day — That is,…
Deu 11:2. Know ye this day — That is, acknowledge and consider it with diligence and thankfulness; for that is the sense of the original word here, and in a multitude of other places. Your children, who have not known — But your eyes have seen, Deu 11:7. The chastisement of the Lord — His judgments executed on the Egyptians in various plagues, the sundry methods of punishment and correction he has used to chastise, amend, and render you obedient to his laws, see Deu 4:36; and Deu 8:5; and Pro 1:2, where the same Hebrew word is used in this sense. His greatness, &c. — His majesty and great power, appearing in his works. He uses a variety of words to make them sensible in how many instances the divine power and goodness had been manifested in effecting their deliverance out of Egyptian bondage, and their subsequent preservation.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v2 And know ... - Render it: And own ye…
And know ... - Render it: And own ye this day (for I have not to do with your children which have not known and which have not seen) the chastisement of the Lord, his greatness, etc.
The “chastisement” consisted in the many mighty acts, both of punishment and mercy, through which God had guided them from Egypt to the borders of the promised land.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v2 Know, &c. Reflect on the wonders of God, which…
Know, &c. Reflect on the wonders of God, which you must explain to your children, who were not born, or able to discern them, when they were effected at the Red Sea, and in the punishment of the seditious, ver. 7. Hebrew, "know ye this day, for I do not address myself to your children, who know not, (or have not understanding,) and saw not," &c. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 1Therefore thou shalt love [And love, so love then]…
Deu_11:1-32
1Therefore thou shalt love [And love, so love then] the Lord thy God, and keep his charge,1 and his statutes, and his judgments, and his commandments [commandment], always. 2And know ye this day: for I speak [om. I speak] not with your children [have I to do]2 which have not known, and which have not seen the chastisement of the Lord your God, his greatness, his mighty hand, and his stretched-out arm, 3And his miracles, [signs] and his acts, which he did in the midst of Egypt, unto Pharaoh the king of Egypt, and unto all his land; 4And what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red sea to overflow them as they pursued after you, and how the Lord hath destroyed them unto this day; 5And what he did unto you in the wilderness, until ye came into this place; 6And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how [as to whom] the earth opened her mouth, and swallowed them up,3 and their households, and their tents, and all the substance4 that was in their possession [at their feet, close to, followed them] in the midst of 7all Israel: But [For] your eyes have seen all the great acts of the Lord which he did. 8Therefore shall ye keep all the commandments [commandment] which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it; 9And that ye may prolong your days [may live long] in the land which the Lord sware unto your fathers to give unto them, and to their seed, a land that floweth with milk and honey. 10For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst [which thou sowedst with] thy seed, and wateredst it with thy foot, as a garden of herbs: 11But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: 12A land which the Lord thy God careth for [considereth]Deuteronomy 5 : the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year. 13And it shall come to pass [comes to pass] if ye shall hearken diligently6 unto my commandments [commandment] which I command you this day, to love [so that ye love] the Lord your God, and to serve him with all your heart and with all your soul, 14That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 15And I will send [give, so margin], grass in thy fields for thy cattle, that thou mayest eat and be full. 16Take heed to yourselves, that your heart be not deceived [become not foolish]7 and ye turn aside 17[fall away] and serve other gods, and worship them; And then the Lord’s wrath be kindled against you, and he shut up the heaven, that [and] there be no rain, and that the land yield, [give] not her fruit; and lest ye perish quickly from off the 18good land which the Lord giveth you. Therefore [And ye shall lay] shall ye lay up these my words in [upon] your heart and in your soul, and bind them for a sign upon your hand, that they may be [and they shall be] as frontlets between your eyes. 19And ye shall teach them your children, speaking [to speak, so that ye speak] of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. 20And thou shalt write them upon the door posts of thine house, and upon thy gates: 21That your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth. 22For if ye shall diligently keep all these commandments [this whole commandment] which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him: 23Then will the Lord drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. 24Every place whereon the soles of your feet shall tread shall be yours: from the wilderness, and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be. 25There shall no man be able to stand before you: for [om. for] the Lord your God shall lay the fear of you, and the dread of you upon [the face of] all the land 26that ye shall tread upon, as he hath said unto you. Behold I set [give] before you this day a blessing and a curse: 27A blessing, if ye obey the commandments [commandment] of the Lord your God which I command you this day; 28And a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go [that ye may walk] after other gods which ye have not known. 29And it shall come to pass when the Lord thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put [give] the blessing upon mount Gerizim, and the curse upon mount Ebal. 30Are they not on the other side Jordan, by the way where the sun goeth down8 in the land of the Canaanites, which dwell in the champaign [Arabah] over against Gilgal, beside the plains [the oaks] of Moreh? 31For ye shall pass over Jordan to go in to possess the land which the Lord your God giveth you, and ye shall possess it, and dwell therein. 32And ye shall observe to do all the statutes and judgments which I set [am giving] before you this day.
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EXEGETICAL AND CRITICAL
1. Deu_11:1-25. Deu_11:1. A consequence of the foregoing, and parallel with Deu_10:19. The exhortation marks itself as self-evident (Deu_6:5). שָׁמַר (comp. upon Deu_4:2; Deu_4:6; Deu_4:40; Deuteronomy 2, etc.), to hold fast, keep; hence keep his charge, what in reference to Him is to be kept, what He will have kept or held fast. The particulars of this general term, follow nearly as in Gen_26:5. Comp. Deu_4:1; Deu_4:10. Perhaps, as already Deu_10:20 was inserted in order that the kindness to strangers should not be shown at the cost of the observance of the law, of faithfulness towards Jehovah. Deu_11:2. And know—through which love and the observance of the law were at the same time sanctioned and urged. With a retrospect also to Deu_10:21 sq. The chastisement [instruction] of the Lord your God fits alike well with the parenthesis (not with your, sq.) and as the subject of the knowledge. For מוּסָר comp. upon Deu_4:36; Deu_8:5. It is the instruction to praise and love, as it with the redemptive works, Deu_10:21, was already sketched in a general way, and in the following Deu_10:22 the enlargement is given more in detail. What Jehovah had thus actually taught Israel, it, i.e. the present Israel, exclusive of the children, as Deu_5:3 of the fathers, should know. The children are to be taught by the present fathers (Deu_11:19). The subject in regard to which Jehovah had instructed Israel: His greatness, Deu_3:24; Deu_4:34. Upon Deu_11:3, comp. Deu_4:34; Deu_6:22; Deu_7:18 sq. Upon Deu_11:4, Exo_14:26 sq.—Unto this day, so that the Egyptian has not oppressed thee any more to this day; perfect redemption. Upon Deu_11:5; Deu_8:2 sq., 15 sq.; Deu_9:7. Upon Deu_11:6, Numbers 16. If on account of the sons (Num_26:11) who separated themselves from their fathers, true Levites (Deu_33:10), and therefore did not perish, Korah was not named, so also the Reubenite On was not named, who truly does not appear further (Numbers 16), because he probably drew back from the rebellion in time. Moreover Moses in Deuteronomy (comp. upon Deu_10:8) uses the name Levi in a comprehensive way, and has therefore no interest in bringing out the violent dispute between the Levite Korah and the Aaronic priesthood, which burst out in that event, and was forever settled. What was necessary was intimated in the bare naming of Dathan and Abiram, especially the Reubenites, who could not bear to see their lost primogeniture transferred not only to Aaron, but still further to Moses. But Aaron’s priesthood, as we have seen (chap. 10) is merely the official institution and limitation of the Mosaic mediation with God. Thus the naming of Dathan and Abiram only, coincides readily with the connection between chap. 11 and chap. 10 [Bib. Com.: The rebellion of Korah evidently included an attack upon the ecclesiastical and civil arrangements of Moses. The latter was the only portion of the sedition which it was relevant to Moses’ purpose to name, and therefore he omits to name Korah. Korah’s mutiny was against the Levites, and it did not concern the people generally, whereas that of Dathan and Abiram was against the rulers of the people, and so concerned the people.—A. G.] Deu_11:7. The basis of Deu_11:2 (Deu_4:3; Deu_3:21). The keeping of the law of God makes sure also what follows Deu_11:8. חזק (Deu_1:38) gives courage and strength. Deu_11:9. Comp. Deu_4:26 (Deu_5:16); Deu_6:3. Deu_11:10 occurs similarly here with the second description of Canaan, as Deu_8:7 sq. at the close of the exposition of the first commandment. For lays the ground for the long life (Deu_11:9) in this land flowing with milk, sq., as however entirely depending upon the blessing of God. The reference to the closing reason of the second command already appears (Deu_5:9 sq.).—Not as the land of Egypt. Here the contrast is Egypt; in Deu_8:7 sq. it was the wilderness. There the passage, here the point of departure. With this latter allusion, it was already intimated that Israel redeemed indeed, still needed the continuing divine keeping, that it may remain in life. It is not the fruitfulness, but the method of producing it, which makes the distinction between Canaan and Egypt. In Egypt this appears in some measure dependent upon the hand and foot of men.—And wateredst with thy foot.—The irrigation in Egypt, of which Herodotus says even that it does not rain there, is by means of numerous canals and channels, in which the water of the overflowing Nile is retained, and from which it is brought upon the fields and gardens repeatedly and with great hardship, and this was especially true of the grazing region of Israel bordering upon the desert. We are not constrained to think of any mechanical labor with the feet, which is described by Philo, or the like, since the usual movement of the feet is significant for man’s exertion in a general way (Deu_11:6), but especially for his diligence and toil (Gen_30:30), and draw wells out of which the water is brought, but not irrigating machines, are customary in Hebraic and in Egyptian monuments. Hence as already Piscator: “Thou must go here and there upon the land in order to water it.” Schultz well calls attention to both the standing water in the trenches and to the smaller tanks in the gardens, in both which the feet must be employed. [The Egyptians probably used tread-wheels, working pumps, and the artificial channels referred to above. But the expression is probably idiomatic for the toil and diligence requisite in the irrigation of the soil, including all the methods rather than referring to any one.—A. G.] For the sense of the passage the remark of Herodotus ii. 13 is significant (Hengst. Books of Moses), that the Egyptians say of the Greeks, who have no Nile to water their land, as they have, they would one day suffer grievous famine, since water could never come to them otherwise than from the gods. “As if the Lord had especially arranged that the Egyptians should live in their self-confidence, and by their own efforts, wherein they live as heathen; as if Egypt in this regard had been so truly placed as a land of heathenism.” Schultz.—As a garden of herbs, i.e. from whence one could pluck vegetables and herbs, and which could be made fruitful by watering, even without the rain. Deu_11:11. No low land as Egypt. Comp. Deu_3:25; Deu_8:7.—Of the rain, the לְ denoting the outward cause. Deu_11:12. דֹּרֵשׁ, to seek, ask after (Job_3:4), to take care for (Sept.: ἐπισκοπεῑται). The continual dependence upon God places it as a geographical foil to the true religion. The expression seems at first rich with promise; the threatening in such relations comes later (Deu_11:17). Deu_11:13. Comp. Deu_7:12; Deu_6:5; Deu_10:12. Moses’ words pass into the words of God. So distinctly does the speaker know himself as Moses. Deu_11:14. Rain of your land, as your land needs it; in its season, viz. the first [early] rain, after the seeding, from October until December, and the latter rain before the harvest (“at the last ripe,” Baumgarten) in March and April. Comp. further Deu_8:8. Deu_11:15. Comp. Deu_6:11. Deu_11:16. The contrast. Comp. Deu_4:23, where it occurs in reference to the making of images, and thus here with an altogether fitting retrospect (Deu_9:12). יִפְתֶּה, will open, stands open to enticement, foolishly opens itself. Comp. Deu_5:29; Deu_7:4; Deu_4:19; Deu_5:9; Deu_6:14. Deu_11:17. Comp. Deu_4:25; Deu_6:15; Deu_4:26; Deu_8:19. “The heavens are thought of as a mother’s breasts.” Schultz. Deu_11:18. Comp. Deu_6:6; Deu_6:8. Deu_11:19. Comp. Deu_6:7. Deu_11:20. Comp. Deu_6:9. In the connection of the second with the first command, these repetitions are not strange. It forms a parallel completion for the memory. Deu_11:21. Comp. Deu_4:40; Deu_5:16.—As the days of heaven, sq. (Psa_89:29), i.e. as long as the heaven (“with its blessing power,” Baumgarten) stands over the earth, so long shall Israel, if faithful, as the fathers, so the children, dwell in Canaan. Deu_11:22. For lays the ground for this supposition. Comp. Deu_10:12; Deu_10:20; Deu_8:6. Deu_11:23. Comp. Deu_7:1 sq.; Deu_9:1 sq. Deu_11:24. Comp. Deu_2:5. For the borders, southerly and northerly, easterly and till the westward (“the posterior,” i.e. Mediterranean) sea, comp. Deu_1:7. Deu_11:25. Comp. Deu_7:24; Deu_2:25.
2. Deu_11:26-32. After such a preparatory, comprehensive exhibition of the blessing and the curse, corresponding to the closing motive of the second commandment, follows now an appeal. Deu_11:26 (Deu_4:8). לִפְנֵיכֶם, so that you may see, to what obedience, and to what disobedience will lead, and be sure that it is a given [established] result, Deu_1:8. Faith possesses the one, unbelief the other. Deu_11:27. Comp. Deu_4:1. Deu_11:28. Comp. Deu_11:16; Deu_9:12; Deu_6:14.—Which ye have not known. Comp. Deu_4:15. In opposition to the God of Israel, who had made Himself known in word and law, and not otherwise. We see how exactly the tone of the second command is preserved, the image service, how it truly leads to idolatry. Since the possession (Deu_8:1; Deu_8:7 sq.) and the enjoyment (Deu_11:9 sq.) of Canaan are, according to this, dependent upon the blessing and curse of God (comp. also Deu_4:5), so should this relation as one established by God, symbolically by Israel, as a self-judgment in the case, be put upon the land from two mountains, i.e. be uttered, proclaimed (Lev_16:21. For the details see Deu_27:11 sq.). Do the natural features of these mountains distinguish them as fitted for the purpose? Schultz, Keil, question it. The brothers Strauss (Lands and Cities of the S. S.) assert: “On the whole the mountains are little cultivated; still Gerizim shows beautiful valleys and numerous terraces, which, as the whole valley, shine with gardens, citron, pomegranate, orange trees, mulberry groves, apricots, figs, almonds, in the most luxurious fruitfulness, while at the warmer foot of Ebal olive trees are planted.” V. Raumer describes Ebal as “bare and steep,” Gerizim “as covered and adorned with gardens.” Voelter: “The side of Ebal is more barren than that of Gerizim, because exposed to the sun, and scorched by it, while that of Gerizim is covered with a beautiful growth, as it forms the shaded side toward the north.” [Yet Robinson describes Gerizim as being barren as Ebal. The attempt to identify this mountain with that upon which Abraham was to offer Isaac fails completely. See Smith, Dict., Art. Gerizim, Am. Ed.—A. G.]—The oriental-like, and at the same time, motive-giving question, Deu_11:30 (Deu_3:11) refers to both mountains, and proceeds from the stand-point of Israel encamped in the plains of Moab. On the other [that] side, i.e. in Canaan literally. אַהֶרֵי, according to the accents, separated from דֶרֶךְ, but (Deu_11:24) pointing to the westward. The valley within which Sichem lies extends from south-east to north-west. The fuller definition: of the way (via) where the sun goeth down, appears at the same time to point to the way taken by Abraham (Gen_12:6), by Jacob (Gen_33:17 sq.), in any case to a well-known highway of commerce.—[Bib. Com.: “Called probably the way of the West, in contrast to the other main route from Damascus to the South, which passed through the district east of Jordan.” A. G.]—In the land of, sq.; so much as lies therein, viz. from the west to the east, as from the south to the north; for the clause: dwelling in the champaign [Arabah], according to the sense of this last name (comp. upon Deu_1:1) points to both sides of the Jordan, thus even to the easterly, although from the stand-point of the Israelites only the westerly can be intended here, which in distinction from the westerly Canaanites upon the sea, is still again the easterly designation of their abode (Deu_7:1). Over against Gilgal, not the southerly, Jos_4:20; Jos_5:9, nor the Jiljulah (Galgula) lying upon the sea-coast, Jos_12:23, but as Keil and Baumgarten think, the frequently mentioned (Jos_9:6; Jos_10:6), still-existing village Jiljulia, south-westerly from Sinjal.—[Wordsworth has a curious note here suggesting that Gilgal should not be taken as a proper name, but in the sense of wheel or circuit; a sacred enclosure near Gerizim.—A. G.]—אֵצֶל, at the side of, near by.—Elone Moreh, Gen_12:6; Gen_35:4. Oak or Terebinth (see Winer, Real.). A still more definite reminiscence of the patriarchal time, as before in the way. The two named mountains, two thousand feet in height, lying over against each other, correspond, according to all this description, to the purpose in view, as on all sides centrally located, availing to all the people, under the impression of the sacred reminiscences connected with the chief patriarchs [especially as Sichem lay between them.—A. G.] Deu_11:31. The reason for this direction in the coming entrance into Canaan, and the certain conquest of the land. For Deu_11:32, comp. Deu_4:1; Deu_6:5; Deu_6:8.
DOCTRINAL AND ETHICAL
1. If אֵת, Deu_10:21, marks the help of Jehovah, so also the deeds to which Moses refers, chap, 11, although they do not come into view as the “revelations of His anger, and of His power against the obstinate.” Baumgarten. Moses will not alarm, but awaken and induce to a counter-love. As the love of Jehovah, who helps, came out energetically in what occurred in Egypt in the redemption of Israel, so also it is not the “end” first (Baumgarten), but equally the means and the beginning, even in the destruction of Dathan and Abiram, especially with reference to the Mosaic and priestly representation and mediation of Israel before God, and also as preserving grace, saving Israel from itself. The deeds in the wilderness, Deu_11:5, form the transition to this; the love of Jehovah, in the leading, educating and sanctifying grace.
2. Through the distinction between the older class in Israel (Num_14:29), who in the exodus were not yet twenty years old, and the children born first in the wilderness (Deu_11:2), Moses designs “to bring into clear consciousness the importance of ocular testimony,” Deu_11:7 (Baumgarten) of the historic facts, in order to meet “the doubt as to the objectiveness of God.” His design is more obvious both in regard to the obedience of those addressed, which should arise for them out of their own experience (Deu_11:8 sq.), and in regard to a credible, well-founded, exemplified tradition to the children (Deu_11:19). But at the same time it respects “the externality of the present revelation, which remained still bound by the limits of space and time. In the revelation of the Spirit, those seeing were only blessed in comparison with those who went before them (Luk_10:23-24); but then there is here a blessedness of those who have not seen and have believed (Joh_20:29), and of those who have not seen, and have loved (1Pe_1:8).” Baumgarten.
3. While Palestine (see Kurtz, Gesh. I., § 43), “with respect to those without, was both negatively and positively fitted in some measure to its destination, it offers great resources and vehicles for the inward development of the people of the covenant. Scarcely a land upon the earth is endowed with such a sensitiveness for blessing and the curse. Nowhere do fruitfulness and sterility follow each other in such quick succession, or pass so easily from one to the other. Out of the paradisaic vale of Siddim, with a single night between, e.g. comes the Dead Sea, and over against it again lies its counterpart the Sea of Genessareth.”
4. The view of faith, which even in second causes, as here the rain, heart, eye (Deu_11:12), hand (Deu_11:14), holds fast to the living God, lies at the basis of the whole representation of nature Dogmatically the doctrine of divine providence, that everything as it is, answers the divine purpose of its existence through God, has thus to prove itself in the glorifying of God as this wise, holy, blessed majesty, connects itself with this view. As the individual thing is for the sake of the whole, so this whole here, a land, Palestine, is not for itself, but for the subject, here Israel, in reference to humanity. There is left open therewith a sphere of free self-determination for blessing and curse. “The efficiency of natural laws (Rothe, Ethik., § 42) is ruled by God, they are so elastic that He, at any moment, even by their means, can take up, and so preserve or abolish the existence of every material thing.” (Conservatio, concursus, gubernatio).
HOMILETICAL AND PRACTICAL
Deu_11:1. Calvin. “Love to God is before all. Instead of requiring he will rather allure the people to obedience through the sweetness of His grace.” True love holds fast, Richter: “According to Rom_2:3 Israel was entrusted with the oracles of God. The anxious faithfulness with which the Jews guarded the books of the O. T., proved in the history of the Masora, is a wonderful example of the providence of God over this people and the book of books.” Deu_11:2. Keep, a word always appropriate to the elders, for the young. How God instructs: who would not be teachable and wise, even wiser than others. The power of the Lord: to save (Deu_11:3-4), to bear (Deu_11:5), to keep (Deu_11:6). Schultz: “Even the discipline in the wilderness. Strict parents will be loved most, and most truly.” Deu_11:7. The importance of experience: 1) For faith against doubt; 2) for the life, our own and others, in temptation; 3) for the Church against the science so-called. Deu_11:8. No selection. The whole command—What is past, and what is before us and needful for us, our need of help, and our gratitude, bind us to faithfulness, to obedience—Courage, success, possession (Deu_11:9) all depend upon the obedience of faith. Deu_11:10 sq., Luther: “Thus because he would attach them to God through faith, and because they knew that the rain was given to the believer through the mercy of God, and was denied to the unbelievers. God indeed gives all to all men, but to this special people He gives in addition a word of promise, that it should not live by bread alone, but by the word also.” The physiognomy of the land in its importance for the kingdom of God. Richter: Deu_11:13. “Israel also says: Seek first the kingdom of God; so 1Ti_4:8.” Deu_11:16. Calvin: “The more frequently He impresses this, because man is inclined to superstition, the more inexcusable are the Papists in their shameless security on this point. Whoever will not remain in the simplicity of the law, is an apostate with him.” Shun the crooked way, Psa_125:5. Human wickedness, and the wrath of God, close the heavens. Deu_11:21. Osiander: “No better medicine against death than the keeping of the commandments of God.” Berl. Bib.: “Deu_11:22 puts love after obedience as Deu_11:13, to show that as it is the source of obedience (Deu_11:1) so also it is itself the comprehensive command out of which all special duties flow. Here also all the commands are viewed as one only, which we must keep entirely and perfectly, Jam_2:10.” Faith and love, or love and faith, in either sequence, unites to God, 1Co_6:17. Deu_11:26. Berl. Bib.: “The will is dead to good through sin, and inclined to evil. Through grace man can choose and actually attain. Is he faithful in the first beginning, God will give more grace.” Blessing and curse: 1) In their statement, Deu_11:26-28; Deuteronomy 2) in their explanation. Gerizim and Ebal stand in every human life. Cramer: “Yea and nay should every true Christian answer, what is more than this is of evil, Mat_5:37.” Starke: “Dearest Lord Jesus! Thou wilt declare the blessing and the curse when Thou comest to judgment, Matthew 25.”
Footnotes:
[1][Deu_11:1. His keeping what he has laid upon you to keep—charge, not here in the sense of observance, rites, but as including all enjoined.—A. G.]
[2][Deu_11:2. Wordsworth, Bib. Com., Keil and Del., make the clause “for not with your children which have not known and have not seen,” a parenthesis, and drop the colon after day. Schroeder carries the parenthesis on, including the Lord your God. Our version seems to make the whole passage, to Deu_11:7, one sentence, which would be very unusual in Hebrew. The rendering suggested by Keil is preferable.—A. G.].
[3][Deu_11:6. Lit., which the earth opened her mouth and swallowed.—A. G.].
[4][Deu_11:6. Lit., the living thing which is at their feet.—A. G.].
[5][Deu_11:12. Margin, lit., seeketh or seeking.—A. G.].
[6][Deu_11:13. The common idiom hearkening ye shall hearken.—A. G.].
[7][Deu_11:16. Lit, be opened—and so to be enticed, seduced.—A. G.].
[8][Deu_11:30. After the road, where the sun goeth down, i.e., the West.—A. G.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v2 I speak not with your children which have not…
I speak not with your children which have not known . . . But your eyes have seen all the great acts of the Lord which he did--Moses is here giving a brief summary of the marvels and miracles of awful judgment which God had wrought in effecting their release from the tyranny of Pharaoh, as well as those which had taken place in the wilderness. He knew that he might dwell upon these, for he was addressing many who had been witnesses of those appalling incidents. For it will be remembered that the divine threatening that they should die in the wilderness, and its execution, extended only to males from twenty years and upward, who were able to go forth to war. No males under twenty years of age, no females, and none of the tribe of Levi, were objects of the denunciation (see Num 14:28-30; Num 16:49). There might, therefore, have been many thousands of the Israelites at that time of whom Moses could say, "Your eyes have seen all the great acts which He did"; and with regard to those the historic review of Moses was well calculated to stir up their minds to the duty and advantages of obedience.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1–2 1. Keep his charge — That is, observe what…
1. Keep his charge — That is, observe what Jehovah requires of you. What follows more fully explains the passage.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–3 Deu_11:1. Therefore] The conclusion of the preceding verses.
Deu_11:1. Therefore] The conclusion of the preceding verses.
thou shalt love] See on Deu_6:5.
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keep his charge] ‘Only here in Dt.; often in P (esp. Numbers), but usually in a technical sense, with genitive of the object to be kept, as Num_1:53; Num_3:28 : “Jehovah’s charge” (of a specific duty), Lev_8:35; Lev_18:30; Lev_22:9; Num_9:19; Num_9:23; in a more general sense, as here, Gen_26:5 (JE); Jos_22:3 (D2); 1Ki_2:3 (Deut.)’ (Driver). There is therefore no conclusive proof that this v. is secondary. Yet the recurrence of a phrase so characteristic of P after another in the previous v. is significant.
statutes, judgements, commandments] See above.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–2 (1) Therefore.—There is no break here in the original.…
XI.
(1) Therefore.—There is no break here in the original. “The Lord thy God hath made thee as the stars of heaven for multitude, and thou shalt love the Lord thy God.”
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And keep his charge.—Literally, keep his keeping, i.e., all that is to be kept in obedience to Him.
Alway.—Literally, all the days. (Comp. “I am with you all the days” in Mat_28:20) Israel must not omit one day in keeping the charge of Jehovah, for “He that keepeth Israel will neither slumber nor sleep.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Deuteronomy 11
Deuteronomy 11
"Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgements, and his commandments, alway. And know ye this day; for I speak not with your children which have not known, and which have not seen the chastisements of the Lord your God, his greatness, his mighty hand, and his stretched out arm, and his miracles and his acts, which he did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land; and what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red Sea to overflow them as they pursued after you, and how the Lord hath destroyed them unto this day; and what he did unto you in the wilderness, until ye came unto this place; and what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben; how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel; but your eyes have seen all the great acts of the Lord which he did."
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Moses felt it to be of the very highest importance that all the mighty acts of Jehovah should be kept prominently before the hearts of the people, and deeply engraved on the tablets of their memory. The poor human mind is vagrant, and the heart volatile; and, notwithstanding all that Israel had seen of the solemn judgements of God upon Egypt and upon Pharaoh, they were in danger of forgetting them, and losing the impression which they were designed and eminently fitted to make upon them.
It may be we feel disposed to wonder how Israel could ever forget the impressive scenes of their history in Egypt from first to last - the descent of their fathers thither as a mere handful, their steady growth and progress, as a people, spite of formidable difficulties and hindrances, so that from the insignificant few they had become, by the good hand of their God upon them, as the stars of heaven for multitude.
And then those ten plagues upon the land of Egypt! How full of awful solemnity! How pre-eminently calculated to impress the heart with a sense of the mighty power of God, the utter impotency and insignificance of man, in all his boasted wisdom, strength and glory, and the egregious folly of his attempting to set himself up against the Almighty God! What was all the power of Pharaoh and of Egypt in the presence of the Lord God of Israel! In one hour all was plunged into hopeless ruin and destruction. All the chariots of Egypt, all the pomp and glory, the valour and might of that ancient and far-famed nation - all was overwhelmed in the depths of the sea.
And why? Because they had presumed to meddle with the Israel of God; they had dared to set themselves in opposition to the eternal purpose and counsel of the Most High. They sought to crush those on whom He had set His love. He had sworn to bless the seed of Abraham, and no power of earth or hell could possibly annul His oath. Pharaoh, in his pride and hardness of heart, attempted to countervail the divine actings, but he only meddled to his own destruction. His land was shaken to its very centre, and himself and his mighty army overthrown in the Red Sea, a solemn example to all who should ever attempt to stand in the way of Jehovah’s purpose to bless the seed of Abraham His friend.
Nor was it merely what Jehovah had done to Egypt and to Pharaoh that the people were called to remember, but also what He had done amongst themselves. How soul-subduing the judgement upon Dathan and Abiram and their households! How awful the thought of the earth opening her mouth and swallowing them up! And for what? For their rebellion against the divine appointment. In the history given in Numbers, Korah, the Levite, is the prominent character; but here he is omitted, and the two Reubenites are named - two members of the congregation, because Moses is seeking to act on the whole body of the people by setting before them the terrible consequence of self-will in two of their number - two ordinary members, as we should say, and not merely a privileged Levite.
In a word, then, whether the attention was called to the divine actings without or within, abroad or at home, it was all for the purpose of impressing their hearts and minds with a deep sense of the moral importance of obedience. This was the one grand aim of all the rehearsals, all the comment, all the exhortations of the faithful servant of God who was so soon to be removed from their midst. For this he ranges over their history for centuries, culling, grouping, commenting, taking up this fact and omitting that, as guided by the Spirit of God. The journey down to Egypt, the sojourn there, the heavy judgements upon the self-willed Pharaoh, the exodus, the passage through the sea, the scenes in the wilderness, and specially, the awful fate of the two rebellious Reubenites - all is brought to bear, with marvellous force and clearness, upon the conscience of the people, in order to strengthen the basis of Jehovah’s claim upon their unqualified obedience to His holy commandments.
"Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it; and that ye may prolong your days in the land, which the Lord sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey."
Let the reader note the beautiful moral link between those two clauses, "Keep all the commandments" - "That ye may be strong." There is great strength gained by unreserved obedience to the word of God. It will not do to pick and choose. We are prone to this, prone to take up certain commandments and precepts which suit ourselves; but this is really self-will. What right have we to select such and such precepts from the word, and neglect others! None whatever. To do so is, in principle, simply self-will and rebellion. What business has a servant to decide as to which of his master’s commands he will obey? Surely none whatever; each commandment stands clothed with the masters authority, and therefore claims the servant’s attention; and, we may add, the more implicitly the servant obeys, the more he bends his respectful attention to every one of his master’s commands, be it ever so trivial, the more does he strengthen himself in his position and grow in his master’s confidence and esteem. Every master loves and values an obedient, faithful, devoted servant. We all know what a comfort it is to have a servant whom we can trust, one who finds his delight in carrying out our every wish, and who does not require perpetual looking after, but knows his duty and attends to it.
Now, ought we not to seek to refresh the heart of our blessed Master, by a loving obedience to all His commandments? Only think, reader, what a privilege it is to be allowed to give joy to the heart of that blessed One who loved us and gave Himself for us. It is something wonderful that poor creatures such as we can in any way refresh the heart of Jesus; yet so it is, blessed be His Name! He delights in our keeping His commandments; and assuredly the thought of this should stir our whole moral being, and lead us to study His word, in order to find out, more and more, what His commandments are - so that we may do them.
We are forcibly reminded, by those words of Moses which we have just quoted, of the apostle’s prayer for "the saints and faithful brethren in Christ at Colosse." "For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love; in whom we have redemption through his blood, the forgiveness of sins." (Col. 1: 9-14.)
Making allowance for the difference between the earthly and the heavenly - between Israel and the church, there is a striking similarity between the words of the law-giver and the words of the apostle. Both together are eminently fitted to set forth the beauty and preciousness of a willing-hearted loving obedience. It is precious to the Father, precious to Christ, precious to the Holy Ghost; and this surely ought to be enough to create and strengthen in our hearts the desire to be filled with the knowledge of His will, that so we might walk worthy of Him to all pleasing, being fruitful in every good work, and increasing in the knowledge of God. It should lead us to a more diligent study of the word of God, so that we might be ever finding out more and more of our Lord’s mind and will, learning what is well-pleasing to Him, and looking to Him for grace to do it. Thus should our hearts be kept near to Him, and we should find an ever-deepening interest in searching the scriptures not merely to grow in the knowledge of truth, but in the knowledge of God, the knowledge of Christ - the deep, personal, experimental knowledge of all that it treasured up in that blessed One who is the fulness of the Godhead bodily. Oh! may the Spirit Of God, by His most precious and powerful ministry, awaken in us a more intense desire to know and to do the will of our blessed Lord and Saviour Jesus Christ, that thus we may refresh His loving heart and be well-pleasing to Him in all things!
We must now turn, for a moment, to the lovely picture of the promised land which Moses holds up before the eyes of the people. "For the land whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs: but the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven; a land which the Lord thy God careth for; the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year." (Vers. 10-12.)
What a vivid contrast between Egypt and Canaan! Egypt had no rain from heaven. It was all human effort there. Not so in the Lord’s land; the human foot could do nothing there, nor was there any need, for the blessed rain from heaven dropped upon it; Jehovah Himself cared for it and watered it with the early and latter rain. The land of Egypt was dependent upon its own resources; the land of Canaan was wholly dependent upon God - upon what came down from heaven "My river is mine own," was the language of Egypt. "The river of God" was the hope of Canaan. The habit in Egypt was to water with the foot; the habit in Canaan was to look up to heaven.
We have in the sixty-fifth Psalm a lovely statement of the condition of things in the Lord’s land, as viewed by the eye of faith "Thou visitest the earth, and waterest it; thou greatly enrichest it with the river of God which is full of water; thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly; thou settlest the furrows thereof; thou makest it soft with showers; thou blessest the springing thereof. Thou crownest the year with thy goodness; and thy paths drop fatness. They drop upon the pastures of the wilderness; and the little hills rejoice on every side. The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing." (Vers. 9-13.)
How perfectly beautiful! Only think of God watering the ridges, and settling the furrows! Think of His stooping down to do the work of a husbandman for His people! Yes, and delighting to do it! It was the joy of His heart to pour His sunbeams and His refreshing showers upon the "hills and valleys" of His beloved people. It was refreshing to His spirit, as it was to the praise of His Name to see the vine, the fig-tree and the olive flourishing, the valleys covered with the golden grain, and the rich pastures covered with flocks of sheep.
Thus it should ever have been, and thus it would have been, had Israel only walked in simple obedience to the holy law of God. "It shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the Lord your God, and to serve him with all your heart, and with all your soul, that I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send grass in thy fields for thy cattle, that thou mayest eat and be full." (Vers. 13-15)
Thus the matter stood between the God of Israel, and the Israel of God. Nothing could be simpler, nothing more blessed. It was Israel’s high and holy privilege to love and serve Jehovah; it was Jehovah’s prerogative to bless and prosper Israel. Happiness and fruitfulness were to be the sure accompaniments of obedience. The people and their land were wholly dependent upon God; all their supplies were to come down from heaven, and hence so long as they walked in loving obedience the copious showers dropped upon their fields and vineyards; the heavens dropped down the dew, and the earth responded in fruitfulness and blessing.
But, on the other hand, when Israel forgot the Lord, and forsook His precious commandments, the heaven became brass and the earth iron; barrenness, desolation, famine and misery were the melancholy accompaniments of disobedience. How could it be otherwise? "If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword; for the mouth Of the Lord bath spoken it."
Now, in all this there is deep practical instruction for the church of God. Although we are not under law, we are called to obedience, and as we are enabled through grace to yield a loving hearty obedience, we are blessed in our own spiritual state, our souls are watered, refreshed and strengthened, and we bring forth the fruits of righteousness which are by Jesus Christ to the glory and praise of God.
The reader may refer with much profit, in connection with this great practical subject, to the opening of John 15 - a most precious scripture, and one demanding the earnest attention of every true-hearted child of God. "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without [or apart from] me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you; continue ye in my love. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father’s commandments, and abide in his love." (Vers. 1-10.)
This weighty passage of scripture has suffered: immensely through theological controversy and religious strife. It is as plain as it is practical, and only needs to be taken as it stands, in its own divine simplicity. If we seek to import into it what does not belong to it, we mar its integrity and miss its true application. In it we have Christ, the true vine, taking the place of Israel who had become to Jehovah the degenerate plant of a strange vine. The scene of the parable is obviously earth and not heaven; we do not think of a vine and a husbandman (georgos) in heaven. Besides, our Lord says, "I am the true vine." The figure is very distinct. It is not the Head and the members, but a tree and its branches. Moreover, the subject of the parable is as distinct as the parable itself; it is not eternal life, but fruit-bearing. If this were borne in mind, it would greatly help to an understanding of this much misunderstood passage of scripture.
In a word then, we learn from the figure of the vine and its branches that the true secret of fruit-bearing is to abide in Christ, and the way to abide in Christ is to keep His precious commandments. "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments and abide in his love." This makes it all so simple. The way to bear fruit in season is to abide in the love of Christ, and this abiding is proved by our treasuring up His commandments in our hearts and a loving obedience to every one of them. It is not running hither and thither in the mere energy of nature; it is not the excitement of mere fleshly zeal displaying itself in spasmodic efforts after devotedness. No; it is something quite different from all this; it is the calm and holy obedience of the heart - a loving obedience to our own beloved Lord which refreshes His heart and glorifies His Name.
"How blest are they who still abide
Close sheltered by Thy watchful side;
Who life and strength from Thee receive
And with Thee move and in Thee live."
Reader, may we apply our hearts diligently to this great subject of fruit-bearing. May we better understand what it is. We are apt to make great mistakes about it. It is to be feared that much - very much of what passes for fruit would not be accredited in the divine presence. God cannot own anything as fruit which is not the direct result of abiding in Christ. We may earn a great name among our fellows for zeal, energy and devotedness; we may be abundant in labours, in every department of the work; we may acquit ourselves as great travellers, great preachers, earnest workers in the vineyard, great philanthropists and moral reformers; we may spend a princely fortune in promoting all the great objects of Christian benevolence, and all the while not produce a single cluster of fruit acceptable to the Father’s heart.
And, on the other hand, it may be our lot to pass the time of our sojourn here in obscurity and retirement from human gaze; we may be little accounted of by the world and the professing church; we may seem to leave but little mark on the sands of time; but if only we abide in Christ, abide in His love, treasure up His precious words in our hearts, and yield ourselves up to a holy and loving obedience to His commandments, then shall our fruit be in season, and our Father will be glorified, and we shall grow in the experimental knowledge of our Lord and Saviour Jesus Christ.
We shall now look for a moment at the remainder of our chapter in which Moses, in words of intense earnestness, presses upon the congregation the urgent need of watchfulness and diligence in reference to all the statutes and judgments of the Lord their God. The beloved and faithful servant of God, and true lover of the people was unwearied in his efforts to brace them up to that whole-hearted obedience which he knew to be, at once, the spring of their happiness and their fruitfulness; and just as our blessed Lord warns His disciples by setting before them the solemn judgement of the unfruitful branch, so does Moses warn the people as to the sure and terrible consequences of disobedience.
"Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them." Sad progress downward! The heart deceived. This is the beginning of all declension. "And ye turn aside." The feet are sure to follow the heart. Hence the deep need of keeping the heart with all diligence; it is the citadel of the whole moral being, and so long as it is kept for the Lord, the enemy can gain no advantage; but when once it is surrendered, all is really gone; there is the turning aside; the secret departure of the heart is proved by the practical ways; "other gods" are served and worshipped. The descent down along the inclined plane is terribly rapid.
"And then" - mark the sure and solemn consequences - "the Lord’s wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and ye perish quickly from off the good land which the Lord giveth you" What barrenness and desolation there must be when heaven is shut up! No refreshing showers coming down, no dewdrops falling, no communication between the heaven and the earth. Alas! how often had Israel tasted the awful reality of this! "He turneth rivers into a wilderness, and the water-springs into dry ground; a fruitful land into barrenness, for the wickedness of them that dwell therein."
And may we not see in the barren land and the desolate wilderness an apt and striking illustration of a soul out of communion through disobedience to the precious commandments of Christ? Such an one has no refreshing communications with heaven - no showers coming down - no unfoldings of the preciousness of Christ to the heart no sweet ministrations of an ungrieved Spirit to the soul; the Bible seems a sealed book; all is dark, dreary and desolate. Oh! there cannot be anything more miserable in all this world than a soul in this condition. May the writer and the reader never experience it! May we bend our ears to the fervent exhortations addressed by Moses to the congregation of Israel! They are most seasonable, most healthful, most needful in this day of cold indifferentism and positive wilfulness. They set before us the divine antidote against the special evils to which the church of God is exposed at this very hour - an hour critical and solemn beyond all human conception.
"Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up; and thou shalt write them upon the door-posts of thine house, and upon thy gates, that your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth."
Blessed days! And oh! how ardently the large, loving heart of Moses longed that the people might enjoy many such days! And how simple the condition! Truly nothing could be simpler, nothing more precious. It was not a heavy yoke laid upon them, but the sweet privilege of treasuring up the precious commandments of the Lord their God, in their hearts, and breathing the very atmosphere of His holy word. All was to hinge upon this. All the blessings of the land of Canaan - that goodly, highly favoured land, a land flowing with milk and honey, a land on which Jehovah’s eyes ever rested in loving interest and tender care - all its precious fruits, all its rare privileges were to be theirs in perpetuity, on the one simple condition of loving obedience to the word of their covenant God.
"For if ye shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him; then will the Lord drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves." In a word, sure and certain victory was before them, a most complete overthrow of all enemies and obstacles, a triumphal march into the promised inheritance - all secured to them on the blessed ground of affectionate and reverential obedience to the most precious statutes and judgments that had ever been addressed to the human heart - statutes and judgements every one of which was but the very voice of their most gracious Deliverer.
"Every place whereon the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea, shall your coast be. There shall no man be able to stand before you; for the Lord your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you."
Here was the divine side of the question. The whole land, in its length, breadth and fulness, lay before them; they had but to take possession of it, as the free gift of God; it was for them simply to plant the foot, in artless appropriating faith, upon that fair inheritance which sovereign grace had bestowed upon them. All this we see made good in the Book of Joshua, as we read in Joshua 11. "So Joshua took the whole land, according to all that the Lord said unto Moses; and Joshua gave it for an inheritance unto Israel, according to their divisions by their tribes. And the land rested from war." (Ver. 23.)*
{*No doubt it was in faith that Joshua took - and could take nothing less than - the whole land. But as to actual possession, Joshua 13: 1 shows there was "yet much land to be possessed."}
But alas! there was the human side of the question as well as the divine. Canaan as promised by Jehovah and made good by the faith of Joshua, was one thing; and Canaan as possessed by Israel, was quite another. Hence the vast difference between Joshua and Judges. In Joshua we see the infallible faithfulness of God to His promise; in Judges, we see Israel’s miserable failure from the very outset. God pledged His immutable word that not a man should be able to stand before them; and the sword of Joshua - type of the great Captain of our salvation - made good this pledge in its every jot and tittle. But the Book of Judges records the melancholy fact that Israel failed to drive out the enemy - failed to take possession of the divine grant in all its royal magnificence.
What then? Is the promise of God made of none effect? Nay, verily, but the utter failure of man is made apparent. At "Gilgal" the banner of victory floated over the twelve tribes, with their invincible captain at their head. At "Bochim" the weepers had to mourn over Israel’s lamentable defeat.
Have we any difficulty in understanding the difference? None whatever; we see the two things running all through the divine Volume. Man fails to rise to the height of the divine revelation - fails to take possession of what grace bestows. This is as true in the history of the church as it was in the history of Israel. In the New Testament, as well as in the Old, we have Judges as well as Joshua.
Yes, reader, and in the history of each individual member of the church we see the same thing. Where is the Christian, beneath the canopy of heaven, that lives up to the height of his spiritual privileges? Where is the child of God who has not to mourn over his humiliating failure in grasping and making good practically the high and holy privileges of his calling of God? But does this make the truth of God of none effect? No; blessed for ever be His Holy Name! His word holds good in all its divine integrity and eternal stability. Just as in Israel’s case, the land of promise lay before them in all its fair proportions and divinely given attractions; and not only so, but they could count on the faithfulness and almighty power of God to bring them in and put them in full possession; so with us, we are blessed with all spiritual blessings in the heavenlies in Christ; there is absolutely no limit to the privileges connected with our standing, and as to our actual enjoyment it is only a question of faith taking possession of all that God’s sovereign grace has made ours in Christ.
We must never forget that it is the privilege of the Christian to live at the very height of the divine revelation. There is no excuse for a shallow experience or a low walk. We have no right whatever to say that we cannot realise the fulness of our portion in Christ, that the standard is too high, the privileges are too vast, that we cannot expect to enjoy such marvellous blessings and dignities in our present imperfect state.
All this is downright unbelief, and should be so treated by every true Christian. The question is, Has the grace of God bestowed the privileges upon us? Has the death of Christ made Good our title to them? And has the Holy Ghost declared them to be the proper portion of the very feeblest member of the body of Christ? If so - and scripture declares it is so - why should we not enjoy them? There is no hindrance on the divine side. It is the desire of the heart of God that we should enter into the fulness of our portion in Christ. Hear the earnest breathing of the inspired apostle, on behalf of the saints at Ephesus, and of all saints. "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenlies, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all" (Eph. 1: 15-23.)
From this marvellous prayer we may learn how earnestly the Spirit of God desires that we should apprehend and enjoy the glorious privileges of the true Christian position. He would ever, by His precious and powerful ministry, keep our hearts up to the mark; but alas! like Israel, we grieve Him by our sinful unbelief, and rob our own souls of incalculable blessing.
But, all praise to the God of all grace, the Father of glory, the God and Father of our Lord Jesus Christ, He will yet make good every jot and tittle of His most precious truth, both as to His earthly and heavenly people. Israel shall yet enjoy to the full all the blessings secured to them by the everlasting covenant; and the church shall yet enter upon the perfect fruition of all that which eternal love and divine counsels have laid up for her in Christ; and not only so, but the blessed Comforter is able and willing to lead the individual believer into the present enjoyment of the hope of God’s glorious calling, and the practical power of that hope, in detaching the heart from present things and separating it to God in true holiness and living devotedness.
May our hearts, beloved Christian reader, long more ardently after the full realisation of all this, that thus we may live more as those who are finding their portion and their rest in a risen and glorified Christ! God, in His infinite goodness, grant it, for Jesus Christ’s Name and glory’s sake!
The remaining verses of our chapter close the first division of the Book of Deuteronomy which, as the reader will notice, consists of a series of discourses addressed by Moses to the congregation of Israel - memorable discourses, most surely, in whatever way we view them. The closing sentences are, we need hardly say, in perfect keeping with the whole, and breathe the same deep-toned earnestness in reference to the subject of obedience - a subject which, as we have seen, formed the special burden on the heart of the beloved speaker in his affecting farewell addresses to the people.
"Behold, I set before you this day s blessing and a curse" - How pointed and solemn is this! - "A blessing, if ye obey the commandments of the Lord your God, which I command you this day; and a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. And it shall come to pass, when the Lord thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerazim, and the curse upon mount Ebal. Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh? For ye shall pass over Jordan, to go in to possess the land which the Lord your God giveth you, and ye shall possess it, and dwell therein. AND YE SHALL OBSERVE TO DO ALL THE STATUTES AND JUDGMENTS WHICH I SET BEFORE YOU THIS DAY." (Vers. 26-32.)
Here we have the summing up of the whole matter. The blessing is linked on to obedience; the curse, to disobedience. Mount Gerazim stands over against mount Ebal - fruitfulness and barrenness. We shall see, when we come to Deuteronomy 27, that mount Gerazim and its blessings are entirely passed over. The curses of mount Ebal fall, with awful distinctness, on Israel’s ear, while terrible silence reigns on mount Gerazim. "As many as are of the works of the law are under the curse." The blessing of Abraham can only come on those who are on the ground of faith. But more of this, by-and-by.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–3 Moses here renews his exhortation to obedience, enforced by…
Moses here renews his exhortation to obedience, enforced by regard to their experience of God"s dealings with them in Egypt and in the wilderness, and by consideration of God"s promises and threatenings. The blessing and the curse are set before them consequent on the keeping or the transgressing of the Law.
Vers. 1-12. Israel was to love the Lord, and manifest this by the steadfast observance of all that he had enjoined upon them.
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His charge; what he has appointed to be observed and done (cf. Lev_8:35; Num_1:53) more fully explained by his statutes, and his judgments, and his commandments.
HOMILIES BY D. DAVIES Vers. 1-7. Ocular demonstrations of God"s nearness increase human responsibility.
Men disposed to skepticism often ask for clearer proof of the existence of God. But they deceive themselves. If they used well such evidence as they have, they would find it ample. We should not overlook the fact that the Hebrews, under Moses, and that the Jews in the days of Christ, had clearest demonstrations of God"s presence. Yet they believed not; they were conspicuous examples of unbelief.
I EXTERNAL EVIDENCES OF RELIGION HAVE BEEN SUPPLIED TO SOME PERSONS ABUNDANTLY.
1. The Hebrews had every possible demonstration of Gods existence. The Most High deigned to reveal himself to the eye and to the ear, in forms adapted to produce complete conviction, and to overthrow all doubt. The people were more than content. They asked that such overpowering displays of the Godhead might be withdrawn.
2. They were convinced of the regal power of Jehovah. To resist him they plainly saw was an impossibility. Pharaoh was the personation of worldly power; yet Pharaoh and his captains and astrologers and host had been completely swept away by the breath of Jehovah"s power. The irresistible might of Jehovah was as evident as their own existence.
3. They saw that the Omnipotent God was the Friend of men. That all the resources of Jehovah were employed on behalf of his friends, not one in the Hebrew camp could question. God had used every plan to persuade Pharaoh to yield compliance, and it was only after long waiting and repeated warning that vengeance was decreed.
4. They had plainest proof of the judicial faithfulness of God. For they had themselves suffered his chastisements. Resistance of Divine authority had been followed by judgment among the Hebrews, as among the Egyptians. Favoritism, exceptional treatment, escape from magisterial detection, these things were out of question. The inviolable rectitude of God"s administration was clear as noon-day.
II EXTERNAL EVIDENCES SERVE AS A MEASURE OF RESPONSIBILITY.
1. They satisfy all the requirements of intellect. Responsibility depends on two things, viz.
(1) sufficient information;
(2) ability to obey.
If between opposing probabilities there is the smallest preponderance in favor of belief in God, such balance of probability must determine our conduct. Hereafter, hesitation is criminal. Every piece of additional evidence is additional responsibility. It relieves us from the weakness of recurring doubt. God makes due allowance for deficient knowledge. "The times of human ignorance God winked at," i.e. overlooked.
1. External demonstration does not ensure spiritual impression. The diligent inquirer will find a thousand evidences of duty where an indolent man will see none. So where within a man feeling is susceptible, a tithe of existing knowledge will suffice to produce glad obedience. It is incumbent on men to weigh well all the evidence of religion they possess, and to respond, in feeling and affection and active effort, to every claim which conscience recognizes.
2. It is a duty to ascertain our personal responsibility. We may find benefit in comparing our privileged position with the position of others. If, with the measure of knowledge we possess, we are still rebellious, what is likely to be the conduct of those less privileged? If we, to whom special revelation has been made, waste the possession, will not our own children pronounce our condemnation, because we have denied to them the help of our testimony?
III EXTERNAL EVIDENCES MAY ONLY INJURE OUR SOULS.
1. Misuse of superior knowledge is a crime. If God has condescended to give us instruction respecting himself and his purposes of mercy, it is sheer ingratitude on our part to neglect it. Blindness has deprived us of the highest good.
2. Resistance of conscience does permanent injury to the soul. The abuse of any material instrument is an injury. The conscience is an instrument of the soul"s life. To neglect its magisterial voice is to make ourselves deaf. To resist its instincts is to strangle them. Not to act according to our enlightened reason, is to injure reason as an instrument. If we recklessly nip the first buds of affection, we necessarily destroy its proper fruit. In thoughtless resistance of truth, men are preparing the elements of a direful doom. While obedience to God makes a man strong, rebellion effeminates all the nobler powers of the soul. It enervates, corrupts, destroys.
3. Unfaithfulness to convictions will necessitate severest retributions. It is an ascertained fact that punishment will be in proportion to desert. The servant ignorant of his Lord"s special requirements is counted worthy of some stripes; but he who knew his Lord"s will, and flagrantly neglected it, is awarded "many stripes." The mere possibility of Israel"s unfaithfulness kindled the earnest anxiety of Moses. D.
HOMILIES BY R.M. EDGAR Vers. 1-9. Divine judgments upon others, to ensure obedience in us.
Moses wishes to bring all possible motive to bear upon the people to secure their obedience in Canaan. He has just been speaking of their national development from a family of seventy to a multitude as numerous as the stars. Such a blessing should encourage them to love the Lord their God, and to "keep his charge, and his statutes, and his judgments; and his commandments, always." Obedience is thus founded upon gratitude, which is God"s invariable plan. But in these verses before us, Moses takes what we may call the converse method. He calls up in succession the judgments with which God visited both the Egyptians and their own forefathers on account of disobedience. He calls upon them to recognize ( the "chastisement" (rsWm) with which God had signalized the disobedience of the Egyptians and of the Israelites. The following lessons are in these verses suggested.
I GRATITUDE IS THE FOUNDATION OF NEW OBEDIENCE. This is God"s plan. He does not say, "Obey, and I will save you for your obedience," but "Take salvation as a free gift, and then obey me as a matter of gratitude." "If ye love me, keep my commandments." He secures the love by sovereign mercy, and receives obedience as his return upon his investment. Obedience is God"s dividend upon his investment of love. Those who would make good works" the root of salvation instead of the fruit of salvation, are reversing the whole procedure of God.
II GRATITUDE MAY BE REINFORCED BY A STUDY OF THE CONSEQUENCES OF INGRATITUDE IN OTHERS. For what God strikes at is ingratitude. The Egyptians were ungrateful. They should have recognized God"s mercy in their fertile land, in their civilization and advancement, in the mission of Moses, and in the character of the earlier plagues. God had visited Egypt with his love love which was undeserved, love which remained unrequited. When he revealed "his greatness, his mighty hand, and his stretched out arm," it was against Egypt"s ingratitude and consequent disobedience. The denouement at the Red Sea was judgment upon ingratitude and persevering impiety.
Now, the study of all this, here recommended by Moses, was well fitted to foster gratitude in the hearts of the Israelites. Here was unrequited love receiving its vindication in the series of disasters which culminated in the Red Sea. "We must be thankful," they might well say, "that our ingratitude in past years has not been similarly treated, and for the coming time we must cultivate gratitude and the obedience it secures.
III GRATITUDE MAY ALSO BE REINFORCED BY A STUDY OF THE CONSEQUENCES OF SELF-CONFIDENCE. For this seems to be the idea of Moses in bringing forward the case of Dathan and Abiram. As descendants of Reuben, the firstborn of Jacob, they imagined that they had the right to the primacy in Israel. Hence they disputed the rights of Moses and of the priestly line of Aaron. They insisted on their right of primogeniture as valid in the government of God.
But God recognizes no such personal claims, and he visited the presumption with swift destruction. The study of this "chastisement" would deliver Israel from all confidence in themselves. They would recognize that personal claims are not accepted by a sovereign God; that in consequence they must in humility approach him, thankful for spared lives and continued mercy, and anxious to testify by obedience to their genuine thankfulness.
IV OBEDIENCE WILL BE FOUND TO BE THE SECRET OF STRENGTH AND SUCCESS IN THE INVASION. For while obedience rests on gratitude, it elicits gratitude from God. If God expects us to be grateful for his love, he shows us the example in being grateful for ours. "I love them that love me," he says; (Pro_8:17) and again, "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him". (Joh_14:21; see also ver. 23) Now, this is what we do not hesitate to call Divine gratitude.
Hence Israel found that obedience rendered thankfully to God received a grateful reward from him in strength to invade and conquer the land of Canaan, and, secondly, in strength to prolong their days in it. A similar experience is realized by God"s servants still. Obedience is rewarded graciously and gratefully. Strength is found equal to our day, as we make our pilgrimage to God. How important, then, to obey from a proper motive, and at the same time to receive with proper delight the gracious return which a grateful God bestows! R.M.E.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 Love the Lord thy God, and keep His charge.
Deu_11:1
Love the Lord thy God, and keep His charge.
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On the imperfection of righteousness without religion
In the expression, the love of God, are comprehended admiration of Him, and delight in meditating upon Him, reverence towards Him, desire of His approbation, and a fear of offending Him, gratitude for His benefits, and trust in Him as our Father; for perfect goodness, which is the object of this love, at the same time calls for the exercise of all these affections of soul. And this inward religion is the sole fountain of an uniform righteousness of keeping the commandments of God alway.
I. The influence of religion upon righteousness will appear, if we consider--
1. That God, who is the wise and righteous Creator and Governor of the universe, and the object of all religion, is also the perfect pattern of all excellence.
2. As loving God under the notion of the pattern of all goodness, naturally transforms a devout mind into the Divine image, by a secret but strong sympathy betwixt God and the pious soul, by its essential admiration and love of what is really beautiful, righteous, and excellent, and by its desire of possessing what it so much admires; so the same view of God will appear to work the same effect in another way. Perfect goodness, which is the true object of love, is an awful thing, commanding reverence from every mind, and a care not to contradict its ordinances. It is not a changing principle, but ever holds one fixed invariable course. Every attentive person therefore will perceive that the only way to be acceptable to this goodness is to resemble it, and consent, in all his actions, to its dictates. This must be a natural reflection upon the first just apprehension of the Divine goodness, and of some force even before love towards it has grown strong in the soul. Can, then, a man who really loves the perfect goodness of God, be without great awe of Him? Must he not be earnest for Gods approbation, and be afraid to do anything disagreeable to Him?
3. The devout Christian looks upon himself as a son of God through Jesus Christ the Redeemer of mankind; and shall he not be animated with a spirit suited to the dignity of his high birth and origin?
4. Must not the soul of that man who loves God be animated by a strong gratitude towards Him? Can he behold the Almighty continually pouring forth His bounty on himself and on all other creatures, without feeling himself moved with the warmest sentiments of gratitude leading him to keep the charge and statutes of God cheerfully?
II. We come now to make improvement of all that has been said.
1. Hence we may see how much we are indebted to our holy religion, which has given us so amiable a character of God as naturally invites our love. The Gospel has opened our eyes to discern the beauties of His holiness; it has banished all that darkness which overshadowed the nations, and all those dreadful opinions of the Almighty, which were fitted only to excite terror in the breasts of men.
2. Considering the necessity and great advantage of religion and true devotion, whence can it proceed that a matter of such moment is so generally neglected? It is very observable that many, who bestow little thought upon God and His righteousness, never fail to applaud every instance of worth and righteousness amongst men. An upright, a merciful, a generous man they extol with the most liberal praises; while the fountain of all this excellence is not acknowledged, is not heeded. What can occasion this egregious contradiction? There are many causes for it; but amongst others this must be acknowledged not a small one. That the hypocrisy and sinful lives of many who profess piety and devotion, bring a strong prejudice against religion itself, and occasion it to be evil thought of and evil spoken of.
3. From what has been said, let us all be persuaded to cultivate a spirit of devotion, and strive to grow in the love of God. (John Drysdale, D. D.)
God requires our love
You buy a camellia, and determine, in spite of florists, to make it blossom in your room. You watch and tend it, and at length the buds appear. Day by day you see them swell, and fondly hope they will come to perfect flower; but just as they should open, one after another they drop off, and you look at it, despairingly exclaiming, All is over for this year. But someone says, What! the plant is healthy; are not the roots, and branches, and leaves good? Yes, you answer, but I do not care for them, I bought it for the blossom. Now, when we bring God the roots, and branches, and leaves of morality, He is not satisfied, He wants the blossoming of the heart, and that is love.
God the only object of supreme love
There is a noble economy of the deepest life. There is a watchful reserve which keeps guard over the powers of profound anxiety and devoted work, and refuses to give them away to any first applicant who comes, and asks. Wealth rolls up to the door, and says, Give me your great anxiety; and you look up and answer, No, not for you; here is a little half-indifferent desire which is all that you deserve. Popularity comes and says, Work with all your might for me; and you reply, No; you are not of consequence enough for that. Here is a small fragment of energy which you may have, if you want it; but that is all. Even knowledge comes, and says, Give your whole soul to me; and you must answer once more, No; great, good, beautiful as you are, you are not worthy of a mans whole soul. There is something in a man so sacred and so precious that he must keep it in reserve till something even greater than the desire of knowledge demands it. But then, at last, comes One far more majestic than them all--God comes with His supreme demand for goodness and for character, and then you open the doors of your whole nature and bid your holiest and profoundest devotion to come trooping forth. Now you rejoice that you kept something which you would not give to any lesser lord. Now here is the deep in life which can call to the deep in you and find its answer.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.—Deu_11:1-12 develops more fully the other features of…
CRITICAL NOTES.—Deu_11:1-12 develops more fully the other features of Divine Requirements, Deu_10:12. Love must be seen in perpetual observance of commands. Keep, Lev_8:35; Num_18:23.
Deu_11:2. Know own, i.e., ponder and lay to heart the chastisement, the mighty acts of God to Egypt and to Israel; the purpose of which is to educate (discipline) by correction and instruction, cf. 7, with the word in Pro_1:2; Pro_5:12.
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Deu_11:3-6 Instances given of discipline.
Deu_11:4, Waters. Cf. chap Deu_4:34; Exo_14:26 sqq.
Deu_11:5. All acts in guidance and protection of Israel and punishment of enemies.
Deu_11:6. Destruction of Korah’s company specially given, cf. Num_16:31-33. “Moses only mentions Dathan and Abiram, followers of Korah, and not Korah himself, probably from regard to his sons, who were not swallowed up by the earth with their father, but had lived to perpetuate the family.” (Keil.) Datnan and Abiram also were more determined and audacious against Moses. All substance, lit. everything existing, Gen_7:4, which was in their following (at their feet) cf. Exo_11:8; Num_16:32.
Deu_11:7. The reason for admonition, cf. Deu_11:2. Know God’s purpose in the acts you have seen.
Deu_11:8-9. This knowledge was to impel them to keep the law, that they might be spiritually strong, enter the land and live long in it. cf. Deu_4:26; Deu_6:3.
Deu_11:10-12, Another motive for fidelity is added, viz., the entire dependence of the Promised Land upon God for its fertility. Its richness was not like Egypt, the reward of human skill and labour but entirely the gift of God. Egypt and Canaan are distinguished in their most remarkable physical traits, the spiritual significance of which must not be overlooked, (cf. Speaker’s Commentary.)
Deu_11:10. Wateredst. in two ways, viz., by means of tread-wheels, working sets of pumps, and by means of artificial channels connected with reservoirs, and opened, turned, or closed by the feet. Both methods are still in use in Egypt and other similar districts of the country. (Speaker’s Commentary.)
Deu_11:11. Hills mountainous. Drinketh, i.e. received its watering, the main condition of all fertility, from the rain and therefore the providence of God. (Keil.)
Deu_11:12. Careth for, lit. seeketh or inquireth after., i.e. for which God cared. Pro_31:13; Job_3:4. LXX. Oversees. Psa_142:4; Isa_62:12; Jer_30:17. Eyes ever under the special keeping of God.
Deu_11:13. Thus dependent, it behoved them to fear and obey, that these blessings might continue.
Deu_11:14. First autumn rain, about time of sowing from October to December, latter spring rains in March or April, which prepares ground for harvest. This rain would be given with plentiful supply of food for man and beast.
Deu_11:15. If Israel would be faithful.
Deu_11:16-17. If not obedient, God’s anger would burn against them, heaven would shut up (“as a womb,” Gen_16:2), earth would yield no produce, and they would speedily perish, Lev_26:19-20; Deu_28:23.
Deu_11:18-20. Almost a verbal repetition of Deu_6:6-9, to impress the mind.
Deu_11:21. Above, i.e, as long as heaven continues above earth, or to all eternity, cf. Psa_89:30; Job_14:12. “The promise of Canaan to Israel then was a perpetual promise, but also a conditiona one.”
Deu_11:23. If faithful, God would drive out all nations. Greater, Deu_7:1; Deu_9:1.
Deu_11:24. Give them the land in its length and breadth, every place within the land. Full possession in the time of Solomon.
Deu_11:25. So fill Canaanites with fear, that none could stand before them.
Deu_11:26-28. Concluding summary. Shalt put, lit., give forth, utter, proclaim upon Mount Gerizim, the most southern of the two, and according to Jewish ideas, the region of light, life, and blessing (cf. Speaker’s Commentary.) Ebal on the north side, opposite Gerizim (cf. Stanley. Sinai and Palestine.”
Deu_11:31-32. Contain a reason for the instructions and an assurance that if they observe to do, they shall cross Jordan, enter and possess the land, Deu_4:5-6.
DIVINE DISCIPLINE IN HUMAN LIFE.—Deu_11:1-9
God frequently repeated His commands, to meet the child-like character and condition of Israel, and to check their proneness to forget and rebel. Love to God was to show itself in distinct perception and perpetual obedience to His statutes. To awaken this love they must trace God’s dealings with them, and realise that these dealings were “chastisement,” discipline to train them in His service.
I. Divine discipline displayed in various ways. “All the great acts” which God performed have a bright and a dark side—were filled with mercy or judgment according to the moral condition of the spectator.
1. In acts of love to God’s people. The miracles of deliverance, guidance, and defence were intended to wean from sin and awaken right feeling. Their afflictions were corrections, less than their rebellion deserved, which taught them to pray and depend upon God. The gem cannot be polished without friction, nor Christians perfected without adversity.
2. In acts of judgment to God’s enemies. The “mighty hand” destroyed Israel’s foes and chastised the oppressor. Proofs of God’s power and purpose were seen on every hand. The overthrow of pride and the defence of the weak; the bestowment of good and the infliction of evil were a process of education. God was seen the friend of His people, and the judge of His enemies; training by peculiar discipline, and warning by solemn visitations. Thus life is a school. The great events of life are appointed and directed by God to train us for service.
There is a Divinity that shapes our ends,
Rough hew them how we will.
II. Divine discipline to be recognised in the events of life. “Know ye this day.” Men are unable, unwilling to learn. Life to them is ordinary, accidental, or without value. We must take note, ponder this truth, and discern God’s purpose in our life. If we could see “the end of the Lord” in his dealings with us and others, we should murmur less, and be more thankful and resigned. We quench “the light of life” by our “theory of life.” It is not the want of greater miracles, but of perception of spiritual insight, that leads us to forget God and misinterpret His providence. Wherever the hand of God is, there is miracle and meaning if we desire to learn. All processes of life point to mental and moral development. It is our wisdom, our interest to believe and co-operate. “I would rather do the will of God than work miracles,” said Luther. “Consider (i.e., carefully regard) the work of God” (Ecc_7:13). “Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord” (Psa_107:43).
III. The recognition of this Divine discipline in life to be shown in cheerful obedience.—Because “your eyes have seen” the mighty acts of God and the design for which they were done. “Therefore shall ye keep all the commandments” (Deu_11:8). The older generation had witnessed more than others, enjoyed greater advantages, and were therefore put under deeper obligation. Those who have seen signal events, who live in remarkable times, times of revival, judgments, and deliverances, are more indebted to God and doubly guilty in their disobedience. Duty must be measured by privilege. The lessons of our life must be taught to others, and embodied in our character and conduct. If unfaithful and indifferent how great will be our punishment. Exalted to heaven, we may be cast down to hell!
IV. The consequences of this obedience are manifold. If Israel would hear, rightly interpret, and obey the voice of God in the events of their history, the results would be manifold.
1. Spiritual strength. “That ye may be strong” (Deu_11:8). As we gain strength naturally by walking, so spiritually we become strong by obedience. God is the source of all power, and by dependence upon Him that power is ours. Unbelief is infirmity; joyful trust gives strength for work and welfare.
2. Possession of Canaan. “And possess the land.” Earthly possessions and distinctions are reserved for those who are trained for them. Strength derived from obedience inspires with courage to gain new dominions. Those strong in the Lord are resistless, and drive before them nations greater and mightier than they.
3. Length of life. “That ye may prolong your days.” Long life to individuals or nations, the perpetuation of the Church or a godly seed, depend upon God more than natural causes. Disobedience in its nature and in the judgments of God upon it, brings to untimely ends. Obedience contributes to the length and the enjoyment of life. “The fear of the Lord prolongeth days; but the years of the wicked shall be shortened.”
THE OVERTHROW OF CONSPIRATORS.—Deu_11:6
This is specially mentioned as one instance of those “acts” which had been done to warn and instruct. The words may be compared with Numbers 16, and the following outline will be suggested.
1. The sin of the conspirators. Korah sought not to abolish the distinction between Levites and the people; but to secure the chief dignity for himself. They rebelled against Moses (Num_16:2-3); refused the text proposed (6 and 7); refused to leave their tents (Deu_11:2), and reproached Moses as if responsible for their protracted sojourn in the wilderness. “Ambition o’erleaps itself.” The fate of Nadab and Abihu should have warned them. “God hath a special indignation at pride above all sins,” says Bp. Hall. “A man’s pride shall bring him low (cf. Pro_29:23; Pro_11:2; Pro_17:19.
2. The overthrow of the conspirators. Opposition to God’s authority is highly displeasing, when determined and open. The destruction was:
1. Sudden. “The earth opened.”
2. Supernatural. This not in a country undermined with subterranean fire, but in the sandy desert; where earthquakes seldom happen, and are little expected.
3. Complete. “Swallowed them up and their households, tents, and all possessions.”
4. Admonitory. “In the midst of all Israel.” It vindicated the rights of Moses, and is a warning for all ages. “My son, fear thou the Lord and the king, and meddle not with them that are given to change; for their calamity shall rise suddenly, and who knoweth the ruin of them both?” (Pro_24:21-22.)
HOMILETIC HINTS AND SUGGESTIONS
Deu_11:2. Not seen. He speaks to them as to eye-witnesses, and those that have such evidence and self-experience are usually more affected than those that have things by hear-say only. “Mine eye affects my heart.” (Lam_3:51.)—Trapp.
Deu_11:3. His miracles. Acts of power, acts of publicity, yet unable to convert the soul.
Deu_11:5. Did to you. A personal diary, to help our weak memory and stir up our cold hearts. “Forget not all His benefits.”
Deu_11:6. Dathan and Abiram. Place hunters in their object, method and punishment. Their history illustrative of the perils of bad company. “Unity with wicked companions is one of the strongest chains of hell, and binds us to a participation both of sin and punishment.”—(Sibbs.) “Associate yourselves, O ye people, and ye shall be broken in pieces.” (Isa_8:9; cf. Pro_11:21; Jos_9:1-2.)
Deu_11:3 to Deu_9:1. God has a people among men.
2. He separates this people from men in various ways.
3. He unites them in bonds of fellowship.
4. He trains them to love Him.
5. He guides them to rest.
Deu_11:4-6. Nature subservient to God’s purposes.
1. In the destruction of His enemies.
2. In the deliverance of His people. “It was a marvel that the waters opened; it was no wonder that they shut again; for the retiring and flowing was natural. It was no less marvel that the earth opened, but more marvel that it shut again, because it had no natural disposition to meet when it was divided. Now might Israel see they had to do with a God that could revenge with ease.”—(Bp. Hall.) All the elements of nature under God’s control, hence the folly of offending one who can easily and awfully punish.
EGYPT AND CANAAN.—Deu_11:10-12
Moses adduces another motive for obedience to God’s law founded upon the peculiar nature of the land. It was “a land flowing with milk and honey;” yet its richness was not, as was that of Egypt, the reward of human skill, but simply and entirely the gift of God, and resulted from the rain of heaven. Hence on account of dependence upon God they should not forget Him. The two countries are—
1. A proof of natural variety. In Egypt there was little or no rain, the people depended upon the yearly overflow of the Nile. Its waters were stored up by artificial means and its fields irrigated by human toil. Canaan was a laud of hills and natural reservoirs. It was watered by rains from heaven and depended not on the toil and skill of man to fertilise it. In physical beauty and natural products, in situation and configuration, territories differ and display the wisdom and benevolence of God.
2. An indication of moral purpose. Some countries are more suited than others to train a people. God has located nations and fixed the habitation of individuals that they might seek and serve Him (Act_17:26-27). Canaan seems in every sense best suited to foster dependence upon God and train Israel for their high destiny. Hence in natural scenery, in the structure of the hill and the extent of the valley; in the course of the river and the climate of the sky, we have proof of Divine goodness and elements for religious training.
3. An illustration of special providence. God was in Egypt in every place. But Canaan was a land on which Jehovah fixed his special attention and regard. He watched it with unceasing care, and sustained it by constant favour. He gave early rain for seed time, and latter rain for harvest. Its inhabitants had no need to slave like Egyptians. Fidelity to God would always secure their prosperity and happiness. Thus do we find moral purpose, wonderful providence in natural surroundings, and the forces of nature employed in spiritual training.
“Read Nature; Nature is a friend to truth;
Nature is Christian, preaches to mankind;
And bids dead matter aid us in our creed.”—Young.
THE CONNECTION BETWEEN MORAL CHARACTER AND MATERIAL PROSPERITY.—Deu_11:10-17
If Israel would serve God and be faithful, He would give them plentiful supplies for man and beast. But, on the other hand, if they turned away from Him, He would withhold the rain, deprive them of harvest, and they would utterly perish. Material blessings depended upon moral conduct.
I. There is a moral purpose in the bestowment of material prosperity.—God in bestowing physical good designs the moral training of men. Rain from heaven and fruitful seasons testify to His goodness, and should excite to gratitude (Act_14:17). The greater the blessing the higher is the end in view. Canaan was given to Israel for a special purpose. The blessings of this land and of all lands are too uniform to spring from chance; too rich and manifold for human labour to produce, and too wisely adapted to human wants to be given without moral purpose.
II. The continuation of material prosperity depends upon moral conduct.—The sources of prosperity are under the control of the Creator, He can seal the earth and shut up the heavens. The influence of imperial power and the excellency of legislation can neither create a sunbeam nor command a shower. Happiness, all kinds of prosperity, would accrue to the Israelites by a faithful observance of the commands of God, but terrible were the punishments which awaited them if they transgressed (cf. Lev_26:3-17; Amo_4:7).
III. Material prosperity will affect moral character for good or evil. If it teaches dependence upon God, creates gratitude, and leads to consecration to Him, it will be a blessing; but if it weans our hearts from Him, leads to proud self-reliance, it will be a curse to us. “Take heed” (Deu_11:16). “According to their pasture so were they filled; they were filled, and their heart was exalted: therefore have they forgotten me” (Hos_13:16).
THE BIBLE THE FAMILY BOOK.—Deu_11:18-21
These words of warning must be deeply impressed upon their own minds, taught to their children, and perpetuated from one generation to another. They are partly a verbal repetition of Deu_6:6-9. The sense is, “Keep the covenant faithfully, and so shall your own and your children’s days be multiplied as long as the heaven covers the earth.”—Speaker’s Commentary.
I. The words to be treasured up in the heart. “Lay up these words in your heart.” If we forget the words, we shall neglect the things. There must be personal reception, esteem, and influence. We must weigh them over, ponder them in our hearts. “Thy word have I hid in mine heart.”
II. The words to be taught to posterity. “Ye shall teach them your children.” What we love and treasure up for ourselves must be communicated to others. Children have the first claim. Parental responsibility can never be shifted on to the Sunday school or schoolmaster. The words of God must be elements of family instruction. “The home school” must be gathered together, trained, and made an institution to preserve and spread true religion. A large portion of the Bible is intelligible to children, and full of interest for them. Read the Family Bible and engage in family prayer. “Train up (lit., imitate, dedicate, as house (Num_7:10-11;) or temple (1Ki_8:63), a child in the way (his way) he should go; and when he is old he will not depart from it.” (Pro_22:6.)
III. The words to result in open profession by the household. They are to be written on doorposts and gates to be constantly before the eyes of others. The whole family or household are interested, indoctrinated and collectively identified with public profession. The preservation of religion and the welfare of the community demand “a church in the house.” “Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.”
THE FOUR PLACES IN WHICH A GOOD MAN KEEPS GOD’S TRUTH.—Deu_11:18
I. The first place is the heart. The heart furnishes metal for the mind.
1. Lay them up like treasure in a chest; for the words of God are the family plate of believers—the heirlooms of the household of faith.
2. Like books in a library ready for reference.
3. Like clothes in a wardrobe ready for all weathers; for summer’s sunshine and winter’s storms. The truth of God should be the garment of the soul.
4. Like conserves of precious fruit, gathered in the time of plenty, to be eaten in time of scarcity.
5. Like knowledge hidden but not lost.
6. As guides. It is useful to have a map to consult if we desire to know a country; so these words are for meditation and use.
7. In the heart not like misers’ hoards, but like bankers’ gold, wealth itself, and the means of creating more.
II. The second place in which we are to lay up these words is in heart and soul. Religion should have a place in our affections and in our thoughts.
1. For the soul is the seat of thought or understanding. Some do not think and attempt not to understand.
2. The soul is the seat and place of the mind life.
3. The soul is the seat of conviction, and conviction is mental activity and independence.
III. Now the relations of the text change, and this third head brings us to the second department. The word revealed in the heart and soul refers to moral and mental power of man. In this third particular religion is brought into notice; “therefore shall ye bind these words for a sign upon your hand.” As much as to say, realise them in your life. If you have any religion, use it. Christians should carry their light like the old blind man, who always carried a bright lantern when he went out on dark nights. When laughed at and called a foolish old fellow, “Oh,” said he, “I carry it to prevent people stumbling over me.” Bind these words,
1. Like a glove on the hand for defence. It would be fearful for the hedger and ditcher to grapple prickly thorns with his ungloved hand.
2. A sign on the hand like a gauntlet. These words are signs of the side on which we stand, and the conflict we intend to wage.
3. For a sign, like a tool in the hand; something to work, to build with.
4. For a sign like a sword in the hand. “The sword of the Spirit is the word of God.” Remarkable have been the encounters in which this sword has been wielded with power. None more remarkable than the temptation of our Lord in the wilderness.
IV. There is yet a fourth place, where the good man keeps God’s truth. That they may be as frontlets between the eyes. The Jews forgot the spirit, and gave a literal interpretation to the words. They must be before us. We must profess, avow the words.
1. The words are to be a source of pride, for what is worn on the head, is a thing we are proud of. Be proud not of yourself, of your attainments, but of that which has conferred upon you the possession of these words.
2. As frontlets, giving dignity, ornament, rank, and elevation—an ornament of grace about the head, chains of gold about the neck, wreathed into a coronet, diadem and crown.
3. As frontlets a source of protection. Wear them as helmets are worn. “For a helmet the hope of Salvation.” These are principles of a religious life, the principles which the great Hebrew lawgiver beheld as lying at the foundation of all prosperous states and all truly noble personal character.—The Preacher’s Lantern, Vol. II.
THE DAYS OF HEAVEN UPON EARTH.—Deu_11:21
I. When may our days be said to be “as the days of heaven upon the earth?” When—
1. We enjoy much of a sense of the Divine presence, and live in the contemplation of the glorious perfections of God.
2. The love of God is shed abroad in our hearts by the Holy Ghost.
3. We enjoy a spirit of gratitude and praise.
4. We possess brotherly love and enjoy the happiness of fellowship with the saints.
5. We obtain great victories over sin and have intense love of purity.
6. We cheerfully obey God’s commands.
7. We frequently meditate on the heavenly state.
II. What course should we take in order that our days may be as such? We must—
1. Be partakers of vital faith in Christ, and be renewed in the spirit of our minds.
2. Make the glory of God our highest aim.
3. Wean our hearts from earthly things.
4. Watch against grieving the Holy Spirit.
5. Be perpetually employed for God, and resign our wills to His.—Dr. Ryland.
HOMILETIC HINTS AND SUGGESTIONS
Deu_11:10-12. The distinguished honour of Canaan.
1. Its great natural beauties.
2. Its special guardianship by Jehovah. “Careth for”—In its preparation for the people, its wonderful products and various seasons.
Deu_11:13-15. Rain.
1. In its origin. “I will give you the rain.” Not therefore from fixed laws, nor from idols. Jupiter could not create dark clouds and distil them in blessings. “Are there any among the vanities of the Gentiles that can cause rain?”
2. In its effects. “Corn, wine, and oil.” Crops ripen for the sickle. The vine with its clusters, and grass for cattle in due season. All benefactions of God.
3. In its continuance. “It tarrieth not for man, nor waiteth for the sons of men.” It depends upon the power and goodness of God; withheld or bestowed in times and quantities according to the conduct of the people (Joe_2:23; Zec_10:1; Deu_28:12). “How easy were it for God to starve us all by denying us a harvest or two.”—Trapp.
Deu_11:16. A caution against deception. We notice here—I. An evil anticipation—that of having the heart deceived. The probability of such deception may be inferred from the deceitfulness:
(1.) Of human knowledge.
(2.) The heart.
(3.) Sin.
(4.) The world.
(5.) The devil. II. a caution urged against it: “Take heed to yourselves,” by
(1.) Being sensible of your extreme danger.
(2.) Seeking for the illuminating influences of the Holy Spirit.
(3.) The constant practice of self-examination.
(4.) Watching over yourselves.—Biblical Museum.
Deu_11:17. I. Dreadful evils.
1. The Lord’s wrath kindled.
2. Heaven shut up. “The keys of heaven, of the heart, of the womb, and of the grave, God keeps and carries under His own girdle” (Trapp). II. How brought on. By disobedience, self-deception, and idolatry, Deu_11:16; cf. Jos_23:16; Jer_17:9; Job_31:27.
Deu_11:18-21. The Bible the rule of human life. I. Its power over private life.
1. In the heart, governing feeling and affection.
2. In the soul, controling thought and meditations. II. Its power over public life. Before the eyes to direct; in the hand prompting to action and service; confessed in the family; and avowed before the world, in conversation by the way, and inscription on the gates, etc. “A single book has saved me,” said M. L. Bautin, but that book is not of human origin.”—“It is this belief (in the Bible), the fruits of deep meditation, which has served me as the guide of my moral and literary life. I have found it a capital safely invested and richly productive of interest, although I have sometimes made but a bad use of it” (Goethe).
He alone who hath
The Bible need not stray;
Yet he who hath and will not give
That light of life to all who live,
Himself shall lose the way.
J. Montgomery.
The benefits of obedience.
1. in bracing up, engaging, and cultivating all the powers of heart and mind.
2. In testifying for God in the family and before the world.
3. In securing personal advantage, national existence and permanent possessions. These lessons should we remember “Write them upon the door.” “Write the vision and make it plain upon tables, that he may run that readeth it” (Hab_2:2).
LOYAL OBEDIENCE THE WAY TO NATIONAL PROSPERITY.—Deu_11:22-25
To secure God’s help in gaining and keeping the land it was needful to obey him. Obedience would introduce them into their inheritance, enlarge their boundaries, and make them valiant over every foe.
I. The national advantages secured. Many great promises are given.
1. Conquest of enemies. “Then will the Lord drive out all these nations.” The strongest foes, mightier and greater than ourselves will be subdued if we trust in God. With him we can drive away rebels within or foes without our borders. Gideon over the Medianites, Hezekiah over Sennacherib, and England over the Armada were victorious through God.
2. Enlargement of territory. When nations were driven out of Canaan, Israel would grow numerous, and spread beyond it. Every place on which the soles of their feet should tread would be their own. Territories are not gained and kept by war, alliance of commerce, and human might. They are the gift of God, for the welfare of which the possessors are responsible.
3. Security of possession. It is one thing to get and another to keep. Nations have gained and lost their dominions. Reliance upon God is better than valiant soldiers and mighty ships.
4. Moral supremacy. God would lay the dread of Israel upon others. Nations would be afraid, be unable to touch them if they loved him. Their conquest would be easy, and their possession secure and permanent. Moral power is better than military power. Righteousness exalts a nation, gives more influence than imperial armies and extensive wealth. Let nations covet this, let Christian churches be clad with this; then no enemy will dare to attack, and no traitor within can weaken. “Salvation will God appoint for wall and bulwarks.”
II The method of securing the advantages. Nations form alliances—co-operate in aggressive war to gain their ends. How different the principles of the Mosaic legislation. In itself, Israel was a match for no warlike nation; in loyalty to God it was superior to all. “Only diligently keep all these commandments,” and then would they rise in material prosperity and moral grandeur.
1. Diligent obedience. “Diligently keep.” Excellence, individual or national, is beyond the reach of indolence. It is diligent, energetic obedience to right that makes rich in self-culture, social influence and national progress.
2. Hearty obedience. The affections must be enlisted; no mechanical, slavish service. “I love the service of my God; like the bird, I fly at liberty on the wings of obedience to His holy will” (Dr. Chalmers). “Love the Lord your God.”
3. Constant obedience. “I leave unto Him.” We must be united—cemented to Him in soul, mind, and strength; never be dissolved by selfishness or distrust. This therefore is the way to prosperity in nations and churches. Cleave to right, rely upon God, and He will give valiant hearts, speed true progress and elevate above danger. But “the nation and kingdom that will not serve Thee shall perish; yea, those nations shall be utterly wasted.”
FAITHFUL OBEDIENCE THE WAY OF PROGRESS AND SAFETY
I. This is a declaration of God’s will. It is not taught by politicans or learned in schools of philosophy. Divine counsels excel human laws. In the Bible we are taught that the fear of God is the surest foundation of social happinesss and public security.
II. This is a fact in Christian experience. We know by experience that we can only go forward in knowledge and holiness—only conquer temptations and sins by faithful reliance upon God and constant obedience to His commands. The history of Israel and of all nations confirms the truth. When God has been forsaken and His authority defied, the bonds of society have been broken, thrones have been shaken, and empires rift asunder.
III. This is a law of Christian effort. Without strength there can be no effort, and without obedience there can be no strength. “I can do all things through Christ that strengtheneth me.” In benevolent aims and evangelistic works, we only succeed and reap the fruits of our labour by walking “in all His ways.” Be strong all ye people of the land, saith the Lord, and work; for I am with you saith the Lord of Hosts.”
THE IMPORTANT CHOICE.—Deu_11:26-30
Moses now shows that a blessing or a curse depends upon their conduct. If they obey a blessing will rest upon them: if they disobey a curse. From the frowning peaks of Ebal or the sunny sides of Gerizim their condition will be decided. Before they enter the laud the choice must be made. Which shall it be?
I. The choice to be made. Carefully examine the words and discover.
1. It is plainly revealed. We cannot obey a rule we do not understand. There may be mysteries in the Bible, but there is no mystery about the commandments. Duties are plain and easily understood. “I set before you.”
2. It is practicable. A law whose demands are impossible is a contradiction. God’s commands are all practicable. But we must judge them not by infirmities of the flesh, but the attainments of saints, the energy of grace and the power of God.
3. It is voluntary. Force makes hypocrites, never any genuine Christians. Obedience must be free. There must be no constraint in this choice.
4. It is urgent. “This day.” It must be done. The more difficult will it be the longer the delay. “Choose you this day whom ye will serve.”
II. The reasons for decision. There is no reason, no excuse whatever for indecision.
1. God demands decision. All His claims are reasonable. He is supreme and should be obeyed; good perfectly good in Himself and the author of all good in others. “If the Lord be God follow Him!”
2. Indecision is most mischievous. If obedience be profitable, if God’s service conduces to happiness, then indecision is unprofitable and mischievous. (a) Mischievous in its nature. It withholds from God the gratitude and service which are due to him. It admits and encourages rivals with God, and therefore implies rebellion and treason. (b) Mischievous in its tendency. Wicked men may be blind to their own faults, but they understand what God’s servants should be; speak reproachfully of them and become hardened in their sins through mere pretensions in religion. (c) Mischievous in its effects. It pays some compliment to religion and begets hope which is delusive. Those who are not obedient, entirely decided for God on earth, will be disowned in a future state.
3. Indecision is most foolish. It is not acceptable to God, but exposes to his censure and wrath, to the upbraidings of conscience and the danger of hell. Consider these things and decide. “See I have set before thee this day life and good, and death and evil. (Deu_30:1-15.)
THE SOLEMN ALTERNATIVE.—Deu_11:26-30
I. The things to be chosen. Life or death, God or sin, heaven or hell. Not education, trade or profession; but a much more solemn and momentous choice. The gospel offers life and death. One must be chosen. There is no alternative whatever.
II. The medium through which they are given. Two mountains were selected from which the announcement was to go forth in solemn ceremony, and “as it were transfer them to the land to be apportioned to its inhabitants according to their attitude towards the Lord their God.”—(Keil.) cf. Deu_27:14. Learn from this.
1. That nature may remind of God in its blessing or curse, fruitfulness or barrenness.
2. That nature may be affected by the moral character and moral conduct of a population.
3. That nature may warn men, co-operate with God, and be helpful to His cause.
III. The consequences involved in the choice.
1. God served or refused and thus insulted or honoured.
2. The people blessed or cursed. How miserable is life spent under the dominion of guilt, the curse of God and the fear of torment I How happy and glorious is life devoted to God and His service! “Happy while on earth you live, mightier joys ordained to know.”
THE LAND OF PROMISE.—Deu_11:31-32
Its physical features have been described. Palestine was always coveted by surrounding nations for its excellence and beauty, its products and position. It thus becomes a type of the inheritance reserved for the righteous.
I. The nature of its enjoyments. The land was gloriously privileged by its exemption from evil, and its enjoyment of good.
1. Perfect security. Victory over enemies was complete, and God’s people are ever under His protection. “It stands securely high, indissolubly sure.”
2. Undisturbed rest. “Dwell therein.” Conflict and toil over; unbroken, and eternal peace enjoyed. “My chief conception of heaven is perfect rest” said Robt. Hall. The “Saints everlasting rest.”
3. Everlasting joy. In the presence, friendship, and service of God. There we “shall ever be with the Lord.”
“O ye blest scenes of permanent delight!
Full without measure! lasting beyond bound!
A perpetuity of bliss, is bliss.”—(Young.)
II. The method of its possession. This is distinctly revealed. 1 By faith in the Leader. Israel had to “observe to do all the statutes.” Our daily life must be a walk with God and keeping His commandments.
2. By crossing Jordan. “Ye shall pass over Jordan to go in to possess the land.” It is “the home beyond,” and the river cannot be avoided. “There was no bridge to go over, and the river was very deep,” says Bunyan. But God can divide the waters and give a safe passage.
3. By receiving it as a gratuity. “Which the Lord your God giveth you.” We cannot buy this inheritance. It is the land of promise, and will be given to all who believe and seek it in Christ. He is “the way” to heaven, “the truth” to direct in the way, and “the life” to help us in walking in it when found. (Joh_14:6.)
HOMILETIC HINTS AND SUGGESTIONS
Deu_11:22; Deu_23:1. The service commanded, Man made to serve and can only be happy in loyal obedience to God. This service should be diligent, loving, active and constant.
2. The rewards bestowed. Subjugation of nations and secure possessions of the land. Walk in all His ways. As God requires in conformity to His word. Without delay. (Job_22:21; Psa_119:59-60.) Courageously, without fear. (Psa_116:18-19; Isa_51:7-8.) Peseveringly, without declension. (Job_23:11-12; Num_14:24.) Closely, with holy fervour and joyful hope.
Deu_11:26 to Deu_28:1. What is the blessing set before us? The blessing of him whose sins are forgiven, who lives in God’s favour and dies in peace. The blessing is lost through sin and the way to regain it; but revealed in Christ, made known in scripture and taught, illustrated and explained in every page almost.
2. What is the curse? Just this, “The soul that sins shall die.” “Cursed is everyone that continueth not in all things written, etc.” The consequences of sin here and the punishments of sin hereafter.
3. What is the way to escape the curse? It is set forth plainly in the Bible—in Christ the way, the truth and the life. By the death of Christ we are delivered from sin, redeemed from the curse, and by His obedience entitled to a blessing.
4. Which will you choose? Some people think they can make a compromise; that they need not be intensely Christian, as they are not, and will not be intensely worldly. If they do so, it is not really an alteration of their state, but a deception of themselves. There is no alternative between a blessing high as the throne of Deity, and a curse deep and terrible as the nethermost hell. You must take the sunshine or the shadow—the evil or the good—the “Come, ye blessed, inherit the kingdom;” or the withering sentence, “Depart ye cursed, into everlasting fire.”—Dr. Cumming.
Deu_11:32. The course of life urged.
1. Attentive in its object, “observe.”
2. Divine in its origin, “I set before you.”
3. Comprehensive in its demands, “all the statutes and judgments.”
4. Energetic in its nature “to do.”
5. Prompt in its actions, “to-day.”
6. Beneficial in its results, “In matters of great concern, and which must be done; there is no surer argument of a weak mind than irresolution, to be undetermined when the case is so plain and the necessity so urgent. To be always intending to live a new life, but never to find time to set about it, this is as if a man should put off eating and drinking and sleeping from one day to another, until he is starved and destroyed.”—(Tillotson.)
ILLUSTRATIONS TO CHAPTER 11
Deu_11:2. Chastisement. Happy is that condition, which forces us to trust only in God, and to be in the hand of His providence. Afflictions dispose us to pray; and we are sure to want nothing if we find God in prayer.—Bp. Wilson.
Deu_11:3-5. His acts. To those the eyes of whose understanding are enlightened, and the avenues of their hearts opened, to discern and adore the perfections of God, how manifold are the instances which occur of the providence of God in interfering to direct the course of human events towards a salutary end; to make afflictions of men the bye-path to enjoyment; out of evils temporal and transitory to produce substantial and permanent good.—Bp. Mant.
Deu_11:6-7. Dathan. The earth could no longer bear up under the weight of these rebels and ingrates. God’s patience was exhausted when they began to assail his servants, for his children are very dear to him, and he that toucheth them toucheth the apple of his eye.—Spurgeon. This element was not used to such morsels. It devours the carcases of men; but bodies informed with living souls never before. To have seen them struck dead upon the earth had been fearful; but to see the earth at once their executioner and grave, was more horrible.—Bp. Hall.
Deu_11:10-15. Rain. Mr. Lothian, an English farmer, who was struck during his journey from Joppa to Jerusalem by not seeing a blade of grass, where even in the poorest localities of Britain some wild vegetation is found, directed his attention particularly to the subject, and pursued the enquiry during a month’s residence in Jerusalem, where he learned that a miserably quantity of milk is daily sold to the inhabitants at a dear rate, and that chiefly asses’ milk. “Most clearly,” says he, “did I perceive that the barrenness of large portions of the country was owing to the cessation of the early and latter rain, and that the absence of grass and flowers make it no longer the land (Deu_11:9) flowing with milk and honey.”—Crit. and Exper. Com.
Deu_11:10-17. Keep my commandments and I will send grass. The prosperity of a country depends, not on the abundance of its revenues, nor on the strength of its fortifications, nor on the beauty of its public buildings; but it consists in the number of its cultivated citizens, in its men of education, enlightenment and character; here are to be found its true interest, its chief strength, its real power.—Luther.
Deu_11:16. Be not deceived. Deceit is only a game played by small minds.—Corneille. No real greatness can long co-exist with deceit.—S. T. Coleridge.
Deu_11:18-21. Teach. The sacred books of the ancient Persians say—If you would be holy, instruct your children, because all the good acts they perform will be imputed to you.—Montesquien. We have a thorough belief that the great secret of training lies in always regarding the child as immortal. The moment we forget this we scheme and arrange as though the child had to live only upon earth and then our plans not being commensurate with the vastness of their object will necessarily be inadequate to secure its good. Educate on the principle that you educate for eternity, otherwise it is impossible to produce a beneficial result.—Canon Melvill.
Deu_11:21. Many days.
To be is better far than not to be.
Dr. Sewell.
This life is the childhood of eternity.
Archbp. Manning.
Deu_11:22. Keep. Obedience, promptly, fully given, is the most beautiful thing that walks on earth.—Dr. Raleigh. It is the only satisfactory evidence of the sincerity of our profession.—Bridges.
The path of duty is the way to glory.
Tennyson.
Deu_11:25. Stand. A man in the right, with God on his side, is in the majority, though he be alone, for God is multitudinous above all populations of the earth.—Beecher.
Deu_11:26-28. Blessing. As bliss is happiness in the highest degree, it can only be given by a God, and enjoyed by a saint.—E. Davies. Curses. They are not merely imprecations, impotent and fruitless desires; they carry their effects with them, and are attended with all the miseries denounced by God.—Cruden. Our actions must clothe us with an immortality loathsome or glorious.—Colton.
Deu_11:31. Shall possess. Possibilities are as infinite as God’s power.—Dr. South.
Deu_11:32. Do this day. There is no work on earth easier than the true service of God.—Luther. God counts that free service which love dictates, and not necessity.—St. Augustine. The carrying on the affairs of the day that lies before us.—Goethe.
Defer not till to-morrow to be wise,
To-morrow’s sun to thee may never rise.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Deu 11:11-12
Deu 11:11-12
I. The Jew was to understand from his first entry into the land of Canaan that his prosperity depended utterly on God. The laws of weather, by which the rain comes up off the sea, were unknown to him. They are all but unknown to us now. But they were known to God. Not a drop could fall without His providence and will; therefore they were utterly in His power.
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The warning of this text came true. More than once we read of drought, long, severe, and ruinous. In one famous case, there was no rain for three years, and Ahab had to go out to search through the land for a scrap of pasture. These droughts came at times when the Jews had fallen into idolatry and profligacy.
II. It is the intense faith in the living God which can come only by the inspiration of the Spirit of God which proves the Old Testament to be truly inspired. In later times the Jews had these words of Moses written on their foreheads, but not on their hearts. They had lost all faith in God; He had spoken to their fathers, but they could not believe that He was speaking to them, not even when He spoke by His only-begotten Son, the brightness of His glory and the express image of His person. Wrapped up in their narrow, shallow book-divinity, they said, "This people who knoweth not the law is accursed." Nothing new could be true. It must be put down, persecuted down, lest the Romans should come and take away their place and nation. But they did not succeed. The Romans came after all and took away their place and nation, and so they failed, as all will fail, who will not believe in God. The truth which they think they have stifled will rise again, for Christ, who is the Truth, will raise it again, and it shall conquer, and leaven the hearts of men till all be leavened.
C. Kingsley, Gospel of the Pentateuch, p. 210.
References: Deu 11:12.—Spurgeon, Sermons, vol. xiii., p. 728. Deu 11:18.—H. Melvill, Penny Pulpit, No. 2580. Deu 11:18-21.—H. W. Beecher, Christian World Pulpit, vol. xviii., p. 152.
Deu 11:19
I. This is the simplest notion of education; for undoubtedly he is perfectly educated who is taught all the will of God concerning him, and enabled through life to execute it. And he is not well educated who does not know the will of God, or, knowing it, has received no help in his education towards being inclined and enabled to do it.
II. The special thing meant to be taught to the Israelites was a knowledge of God’s statutes and ordinances, not the Ten Commandments only, nor all the early history of their forefathers contained in the Book of Genesis, but God’s law given to them His people, His will respecting them morally and politically, His will with regard to all the relations of private and public life; all this was laid down in their law; all this was carefully to be taught them in their youth, that so, in whatsoever line of life they might be thrown, or whatever questions might be agitated, they might know what was God’s will, and therefore might know and do their own duty.
III. For the Israelites the Bible contained both the rule and its application; for us it contains only the rule. In order, therefore, to instruct our children fully in God’s will and enable them to execute it, we must bring in some other knowledge and other studies, not to be found in the Bible, in order to make up for that part of the Bible which gave this instruction to the Israelites, but which gives it us no longer.
And hence it is clear that neither is the Bible alone sufficient to give a complete religious education, nor is it possible to teach history and moral and political philosophy with no reference to the Bible without giving an education that should be anti-religious. For in the one case the rule is given without the application; in the other the application is derived from a wrong rule.
T. Arnold, Sermons, vol. iii., p. 131
Deu 11:21
The text shows us a Divine method in providence; a law for individual and national life, and for the larger life of the race; a law borne witness to by the history of the people whose history is a light for all time, and by which we have gleams through experience of bitter times, foretastes and earnests of the inheritance of light, periods filled with special mercy and truth, times of quickening and spiritual growth, days of heaven upon earth.
I. The first days of the Christian revelation were, in the highest and most absolute sense, days of heaven upon earth. And these days still return to us. Times of revival are simply repetitions on a smaller scale of the first days of the Church.
The old doctrines, the old familiar facts of the Gospel, are transfigured as Christ was. They rise, as He rose, from the dead, and again we behold the miracle of a nation being born in a day.
II. The times when the soul is open to the revelations and offers of Divine life are days of heaven upon earth. The dawns and sunsets of these days are in the soul itself. "Be not disobedient to the heavenly vision." While the light of it is shining walk in the light. It is the light which is the life both of God and man.
III. The coming of Christ into a life is the beginning of days of heaven for that life. That would be a day of heaven to Zaccheus when Christ said to him, "To-day I must abide at thy house." Suddenly, by Christ’s visit, life changes for him, and the poor lorn, lost, hated Zaccheus has a song in his heart, and a heart resolute to be on God’s side and do God’s will.
IV. Times of service under Christ are days of heaven upon earth. The time spent in Christian service seems to expand, to become more capacious for enterprise, more filled with opportunity, until we come, in our experience of it, to have vivid conceptions of the state concerning which it is written, "There is no night there," and real gleams of days of heaven upon earth.
V. The beautiful days of earth are types and sometimes actual realisations of such days of heaven.
VI. Christ is the Light which makes days of heaven possible. And such days fail of their purpose if they fail to increase our joy in Him.
A. MACLEOD, Days of Heaven upon Earth, p. 1.
References: Deu 11:21.—G. Brooks, Outlines of Sermons, p. 326. Deu 11:26-32.—Parker, vol. iv., p. 212.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Practical Exhortations (concluded)
Practical Exhortations (concluded)
Some injunctions to obedience, with the blessing it entails, and the curse that follows disobedience.
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1. Therefore] There should be no break here: see on Deu_10:22.
2. Seen the chastisement] i.e. experienced for yourselves the discipline or instruction of the Lord. The word refers not only to the punishment of the Egyptians but' also to the experiences of the Israelites.
6. There is no mention here of Korah: see on Numbers 16.
10, 11. The fields in Egypt require to be watered artificially. The water is raised from the lakes or from the Nile by means of pumps worked by the foot. But the expression wateredst it with thy foot may refer to the practice of diverting the water into numberless little channels by breaking down the separating ridges, or by opening and shutting the sluices, with the foot. The land of Canaan requires no such human devices to render it fruitful. It drinketh water of the rain of heaven. It enjoys the direct blessing of God. A common Palestinian salutation during rain is, 'May God protect you while He is blessing the fields.'
14. First rain] see on Lev_26:4.
18-21. See on Deu_6:8, Deu_6:9.
21. Heaven upon the earth] RV 'the heavens above the earth.'
24. Cp. Jos_1:8, Jos_1:4. The wilderness is the wilderness of Judah in the S.; Lebanon is the northern boundary; the Euphrates is in the E.; and the uttermost sea (ht. 'the hinder sea') is the Mediterranean in the W. In describing the cardinal points the Hebrew stood with his face to the E. or sunrising. Hence in the Hebrew language 'in front' means the E., 'behind' means the W., as in this verse, while 'the right' is the S.: see on Exo_23:31.
26-32. The Blessing and the Curse. See Deuteronomy 27 and notes there.
28. Other gods, which ye have not known] i.e. who have not revealed themselves in deeds of deliverance and kindness, as Jehovah has done, and who have no claim upon your reverence and obedience. The argument is always the same, though repeated in various forms. Israel's past experience of God's free grace in their election and redemption is the ground of their love and fear of Jehovah.
29. Put the blessing, etc.] This refers either to the erection of the stones inscribed with the blessings and the curses, or to the placing of the two companies mentioned in Deu_27:12, Deu_27:13. is, one to bless and the other to curse. Ebal and Gerizim are the most conspicuous of the hills of Samaria, being fully 3,000 ft. high. Ebal is on the N., Gerizim on the S.; and they are separated by a very deep ravine running E. and W. The summits command a view of the whole land. It was here that Abraham received the promise which was fulfilled 400 years later on the same spot: see Jos_8:30-35. The Samaritans afterwards erected a temple on Mt. Gerisim, which became the rival of the temple at Jerusalem: see Joh_4:20, Joh_4:21. The Passover is still celebrated yearly on its summit.
30. The champaign] i.e. the plain, RV 'Arabah': see on Deu_1:1.
Plains of Moreh] RV 'oaks of Moreh': see Gen_12:6. The Samaritans claim that Moreh and Moriah (Gen_22:2) are the same, and that the sacrifice of Isaac therefore took place on Mt. Gerizim. They also assert that Mt. Gerizim was the meeting-place of Abraham and Melchizedek (Genesis 14). The Gilgal mentioned here is not the Gilgal lying between the Jordan and Jericho (see Jos_4:19), but another place of the same name near Shechem, in the centre of the country. The name means 'circle of (sacred) stones,' a 'cromlech.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Israel’s Responsibility, the Blessing and the Curse
Israel’s Responsibility, the Blessing and the Curse
CHAPTER 11
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1. Therefore thou shalt love the Lord thy God (Deu 11:1-9)
2. If ye hearken unto my commandments (Deu 11:10-21)
3. The blessing and the curse (Deu 11:22-32)
The great characteristic teaching of this book, obedience springing from love to Jehovah, is still further developed in this chapter. It begins with a “therefore.” The last verse of the previous chapter shows that Jehovah had kept the promise made to the fathers of the nation. Then once more the mighty acts of Jehovah are reviewed. His miracles and acts done in Egypt; what He did at the Red Sea and what He did unto them in the wilderness--therefore thou shalt love the Lord thy God. They were also to love Him and keep His words in view of the land they were about to possess. What He had done and what He was going to do for them, called for the love and obedience of His people. May we heed the same call. The result of obedience in loving and serving the Lord would be the first and the latter rain, fruitful fields and abundant harvests. Jehovah would also drive out the enemies and give them the land. Blessing and curse are solemnly set before the people by their leader. Of the mount of blessing, Gerizim, and the mount of curse, Ebal, we shall hear more fully later (chapter 17).
(The foolish theory that “latter rain” means a spiritual revival and is a special “outpouring of the Holy Spirit” has no foundation at all in the Word of God. Such “spiritualizing” leads and has led into confusion.)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 An Inducement to Keep his Laws
An Inducement to Keep his Laws
v. 1. Therefore thou shalt love the Lord, thy God, and keep His charge, whatever He has ordained to be observed, and His statutes, and His judgments, and His commandments, alway. This admonition is repeated time and again, as being the basis of all the other exhortations.
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v. 2. And know ye this day, think it over carefully, in order to understand it properly; for I speak not with your children which have not known, and which have not seen the chastisement of the Lord, your God, the many vicissitudes of the wilderness journey, whose purpose was to instruct, educate, the people in the duties toward God, His greatness, His mighty hand, and His stretched-out arm. Those of the people who had been less than twenty years old when the host reached Kadesh for the first time, and therefore were now between forty and sixty years old, are here addressed; for them the wilderness journey had been a school and a training.
v. 3. And His miracles and His acts which He did in the midst of Egypt unto Pharaoh, the king of Egypt, and unto all his land,
v. 4. and what he did unto the army of Egypt, unto their horses and to their chariots; how he made the water of the Red Sea to overflow them, literally, "over whose faces He let flow the waters of the Red Sea," as they pursued after you, and how the Lord hath destroyed them unto this day, their redemption from the yoke of Egypt had been perfect;
v. 5. and what He did unto you in the wilderness, until ye came in to this place, all the manifestations of the divine power connected with the wilderness journey;
v. 6. and what He did unto Dathan and Abiram, the sons of Eliab, the son of Reuben, in the rebellion of Korah, Numbers 16; how the earth opened her mouth and swallowed them up, and their households, and their tents, and all the substance that was in their possession, literally, "all the possession, the property which was at their feet," that is, their slaves and attendants, in the midst of all Israel;
v. 7. but your eyes have seen all the great acts of the Lord which He did, and whose purpose was to train Israel in the fear and in the love of God.
v. 8. Therefore shall ye keep all the commandments which I, as the representative of God, command you this day, that ye may be strong and go in and possess the land, whither ye go to possess it; for they had need of great spiritual strength for keeping the Lord’s precepts and for remaining His people in the Land of Promise;
v. 9. and that ye may prolong your days in the land which the Lord sware unto your fathers, the patriarchs, Abraham, Isaac, and Jacob, to give unto them and to their seed, a land that floweth with milk and honey. Cf Deu 4:26; Deu 6:3. A long and happy life as the reward of faithfulness and obedience is here again made an inducement to the children of Israel, even as temporal blessings are held out before the believers of the New Testament in order to spur them on in their efforts to please the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1–2 General Information:
General Information:
Moses continues speaking to the people of Israel.
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always keep
"always obey"
translationWords
love
Yahweh
God
instruct
statute
decree
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.