Study

1. Now these are the commandments. In these three verses he repeats what we have already seen in many previous passages; since God deals so liberally with the Israelites, they would be too perverse, unless such great kindness should allure them to love the law. We must remember too what I have already touched on, that, although I have postponed to another place the promises, whereby Moses urged the people to endeavor to keep the Law, still I have designedly put before my exposition of the Law those passages, in which, by setting the promised land as it were before the people’s eyes, he prepares their minds for submission, and renders the rule of so bountiful a Father pleasant and delightful. Since, then, they were appointed to inherit the land, Moses, when he invites them to its enjoyment, commands them gladly to embrace the doctrine, for the sake of which they were adopted; and to devote themselves, on their side, to obedience to God, by whose gratuitous goodness they had been prevented. As in chapters 8 and 11 he praised the richness of the land, so does he now confirm the same statement; or rather afterwards more fully explains what he slightly touches upon here. They all agree in this, that the happy state of life which was before their eyes ought to awaken the people’s gratitude, lest such notable beneficence should be expended on them in vain. Moses therefore declares, that he had presented to them laws and statutes, by which they might be instructed in the fear of God; at the same time, he reminds them how base in them it would be not to be ravished to the love of God and of His law by the delightfulness and abundance of the land. I pass over what I have already explained, viz., that he taught nothing of himself, but was the faithful interpreter of God; and also that he commands the doctrine to be handed down to their posterity, so that it may never be lost. Whence it appears how difficult it is for men to be duly prepared for keeping the law, since God does not in vain so often stimulate their indolence; for there is a silent reproof conveyed either of their indolence or instability, when God does not cease to insist on what it would have been sufficient to have pointed out in a single word. We must also remark the definition of righteousness, that they should do what is right in the sight of the Lord; in opposition to the reason and judgment of the flesh.

6. And these words. In these four next verses God again commands (as before) the study of His Law. And first, indeed, He would have it implanted in their hearts, lest forgetfulness of it should ever steal over them; and by the word “heart” He designates the memory and other faculties of the mind; as though He had said that this was so great a treasure, that there was good cause why they should hide it in their hearts, or so fix this doctrine deeply in their minds that it should never escape. Afterwards He enjoins that constant conversation should be held about it with their children, in order that fathers should diligently attend and apply themselves to the duty of instruction. The word שנן²³⁴²³⁴     Margin of A.V., to whet, or sharpen. — W. shanan, which Moses uses, means properly “to whet.” Commentators think that it is employed metaphorically for “to reiterate,” or “to repeat constantly,” because, when the heavenly doctrine is inculcated, it will scarcely even thus be duly impressed on their hearts; but, since it is here used in the conjugation Piel, its signification may be transitive, viz., that they should cause it to penetrate their minds, as if they should prick them with the point of a sword; for the other translation does not seem consistent. But it is sufficient for me to state my opinion, lest any should be offended by its novelty. Lastly, he exhorts them to exercise themselves in its meditation both publicly and privately, in order to stimulate their want of energy. But, although he may seem to speak hyperbolically, yet if any one will carefully consider how slow and careless men are in learning, and how forgetful they are when they seem to have made some progress, he will readily acknowledge that Moses does not urge them so strongly on insufficient grounds, but that it was highly necessary for him to be thus rigid in exacting their attention. For this reason the Prophet in Psalm 1:2, pronounces them to be blessed who meditate in God’s law “day and night.” He leaves, then, no portion of time unoccupied with meditation on the Law; whether they are at home, or abroad, or when they retire to rest, or when they rise in the morning. To this precept David appears to allude in Psalm 119:62, where he says, “At midnight I will rise to give thanks unto thee because of thy righteous judgments;” and again, Psalm 119:148, “Mine eyes prevent the night-watches, that I might meditate in thy word.” But still, by the expression “talk of them,” Moses does not urge the people to empty talkativeness, to which many are too much inclined, but he would have them severally thus establish themselves and be teachers of each other. He enumerates these various engagements, lest that change of occupation by which the mind is wont to be distracted should withdraw the godly from the right path, as though he commanded them to make this their chief aim in whatever business they might be engaged. For the same reason he desires bracelets and frontlets to be made of the precepts of the Law, contrasting doubtless this spiritual ornament with chains²³⁵²³⁵     A tous joyaux, affiquets, et parures. — Fr. of gold, as much as to say that they would more properly take delight in the pious recollection of the Law, than in those trifling ornaments which attract men’s senses. The Jews understanding this literally, accounted this external ostentation a mark of holiness, so as to think that they had almost done all they needed, when they wore the Law on their arms and foreheads. Thence their mistaken zeal proceeded still further, so that, as each desired to be thought better than others, they widened their phylacteries in proportion, for so they denominated the borders of their garments, on which were written certain sentences of the Law, as safeguards. This error our Lord severely reproves in the Scribes and Pharisees, (Matthew 23:5,) because it was a mere mockery of this admonition, and a profanation of its doctrine. The intention of God sufficiently appears in the passage from Exodus, which I have subjoined, and in which they are simply commanded to be diligent in keeping the Law. But there is good reason why diligence should be required, not only on account of the matter being highly important, but because, through our vanity, we are apt to relax our exertions, unless our slowness of heart is stimulated.

10. And it shall be, when the Lord thy God. Since wealth and prosperity for the most part blind men’s minds, so that they do not sufficiently attend to modesty and moderation, but rather grow wanton in their lusts, and intoxicate themselves with pleasures, God prescribes against this error by anticipation. For not without cause does he admonish them to beware lest they forget God, when they shall have been liberally and luxuriously treated by Him, but because he knew this to be a common vice, for abundance to beget arrogance; as afterwards he will say in his song,

“Jeshurun waxed fat and kicked: thou art waxen fat, etc., then he forsook God which made him, and lightly esteemed the Rock of his salvation.” (Deuteronomy 32:15.)

First of all, he shews how base and unworthy would be their ingratitude, if, when loaded with so many excellent benefits by God, they should cast away the recollection of Him; for, as His goodness was inestimable, in giving them cities built by the hands of others, and in transferring to them whatever others had prepared by their great labor and industry, so would their impiety be the more detestable in neglecting Him, when He daily set Himself before them in this abundant store of blessing. Let us learn, therefore, from this passage, that we are invited by God’s liberality to honor Him, and that whenever He deals kindly by us, He places His glory before our eyes; but, on the other hand, we should remember, that what ought to be as it were vehicles, to lift up our minds on high, are, by our own fault, converted into obstacles and clogs, and that therefore we ought to be the more upon our guard. At the end of verse 12, he reproves their folly by another argument, if being thus suddenly enriched, they should give way to intemperance; as if he had said, that their absurdity would be insupportable, if, when uplifted by God’s bounty, they should not remember their origin; for nothing should have served more to incline them to humility than that wretched state of servitude from whence they had been rescued. Therefore he contrasts with that ample dominion to which God had exalted them, the house of bondmen,”²⁴⁵²⁴⁵     Margin of A. V. in order that the recollection of their former lot may restrain all frowardness.

13. Thou shalt fear the Lord thy God. Hence it is more evident why He has just declared that there is One God, viz., that He alone may be undividedly worshipped; for unless our minds are fixed on Him alone, religion is torn, as it were, into divers parts, and this is soon followed by a labyrinth of errors. But, first, he calls for reverence, and then for the worship which may testify and demonstrate it. “Fear” contains in it the idea of subjection, when men devote themselves to God, because His terrible majesty keeps them in their proper place. Hence results worship, which is the proof of piety. But we must observe that the fear enjoined in this passage is voluntary, so that men influenced by it desire nothing more than to obey God. When I stated, therefore, that God brings us under the yoke by a sense of His power and greatness, I did not understand that a violent and servile obedience is extorted from us; I only wished to affirm that men cannot be induced to obey God, before they have been subdued by fear; because their innate corruption always carries with it a contempt for religion, and a spirit of licentiousness. Therefore, in Jeremiah (Jeremiah 5:22), in order to exhort men to fear, He sets forth His terrible power in restraining the strength of the sea; but this fear leads on His true worshippers further. In the other passage which we have subjoined from Deuteronomy 10, the word cleave again confirms the truth, that as soon as men decline from God in the least degree, His worship is corrupted. For this is the meaning of that union with Himself to which He calls His worshippers, that they should be, as it were, glued to Him, and should not look elsewhere.

14. Ye shall not go after. In this passage Moses commands the people not to turn away from the simple service of God, although examples of superstition may present themselves to their sight on every side. For this was a very destructive temptation, that none could be anywhere found who subscribed to the doctrine of the Law, although the respective nations had some religion, or at any rate the name of it existing among them. Since, therefore, these various forms of worship were so many temptations to forsake the right way, it was needful to provide against the danger betimes, and so to establish the authority of the One God, that the Jews might have courage to despise the common belief of all the Gentiles. A threat is added, that vengeance would not be far off if they should fall away into these superstitions, since God is a jealous God, and dwelling among them. As to the former epithet, I am about to say more under the Second Commandment. Meanwhile, let my readers observe that God is called jealous, because He permits no rivalry which may detract from His glory, nor does He suffer the service which is due to Him alone to be transferred elsewhere. When He reminds the people that he dwells among them, it is partly to inspire terror by reason of His presence, and partly to reprove indirectly their ingratitude, if they should forsake Him, and seek for themselves gods who are afar of.