King James Version
Deuteronomy 6
25 verses with commentary
The Greatest Commandment
Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it: go: Heb. pass over
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Moses introduces the Shema section by stating that 'this is the commandment, the statutes, and the judgments, which the LORD your God commanded to teach you.' The threefold designation—commandment (mitzvah), statutes (chuqqim), and judgments (mishpatim)—encompasses the full scope of Torah: moral law, ceremonial regulations, and civil ordinances. The purpose is explicitly stated: obedience in the land they're about to possess. This links covenant fidelity to land tenure—Israel's continued possession depends on covenant faithfulness, establishing a conditional element alongside unconditional promises.
That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged.
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The purpose of the law is relational: 'That thou mightest fear the LORD thy God.' Biblical 'fear' (Hebrew yirah) isn't terror but reverential awe that shapes conduct. The threefold audience—'thou, thy son, and thy son's son'—emphasizes intergenerational covenant transmission. The promise of prolonged days (longevity) connects obedience to blessing, a repeated theme in Deuteronomy. The 'fear of the LORD' produces life, contrasting with modern autonomy that promises freedom but delivers death.
Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey.
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Moses urges 'Hear therefore, O Israel, and observe to do it.' The imperative to hear (shema) appears again, emphasizing that hearing must lead to doing. The promised result—'that it may be well with thee, and that ye may increase mightily'—connects obedience to flourishing. The description of Canaan as 'a land flowing with milk and honey' uses covenant language from God's promise to the patriarchs (Exodus 3:8). Milk and honey represent agricultural abundance—milk from livestock, honey from date palms and bees—indicating a land capable of supporting numerous people.
Hear, O Israel: The LORD our God is one LORD:
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Hear, O Israel: The LORD our God is one LORD:
This is the Shema (שְׁמַע, 'Hear'), the most important confession of faith in Judaism. The Hebrew declares Yahweh eloheinu Yahweh echad (יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד), which can be translated several ways: 'The LORD our God, the LORD is one,' or 'The LORD our God is one LORD,' or 'The LORD is our God, the LORD alone.' All emphasize the absolute uniqueness and unity of Yahweh.
The word echad (אֶחָד, 'one') denotes unified oneness, the same word used in Genesis 2:24 ('one flesh'). This foundational statement of monotheism distinguished Israel from all surrounding nations with their polytheistic pantheons. Yahweh is not merely the chief god among many, nor is He divided into different aspects or localized manifestations. He is uniquely one—singular in being, undivided in essence, exclusive in worship.
Theologically, the Shema establishes: (1) monotheism as the foundation of biblical faith; (2) exclusive loyalty to Yahweh alone; (3) the unity and simplicity of God's nature; (4) the basis for the command to love God wholeheartedly (v. 5). Jesus identified this as the greatest commandment (Mark 12:29-30), and it remains the foundation of Christian orthodoxy, refined by Trinitarian theology which maintains divine unity while acknowledging three persons.
This is the Shema (שְׁמַע, 'Hear'), the most important confession of faith in Judaism. The Hebrew declares Yahweh eloheinu Yahweh echad (יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד), which can be translated several ways: 'The LORD our God, the LORD is one,' or 'The LORD our God is one LORD,' or 'The LORD is our God, the LORD alone.' All emphasize the absolute uniqueness and unity of Yahweh.
The word echad (אֶחָד, 'one') denotes unified oneness, the same word used in Genesis 2:24 ('one flesh'). This foundational statement of monotheism distinguished Israel from all surrounding nations with their polytheistic pantheons. Yahweh is not merely the chief god among many, nor is He divided into different aspects or localized manifestations. He is uniquely one—singular in being, undivided in essence, exclusive in worship.
Theologically, the Shema establishes: (1) monotheism as the foundation of biblical faith; (2) exclusive loyalty to Yahweh alone; (3) the unity and simplicity of God's nature; (4) the basis for the command to love God wholeheartedly (v. 5). Jesus identified this as the greatest commandment (Mark 12:29-30), and it remains the foundation of Christian orthodoxy, refined by Trinitarian theology which maintains divine unity while acknowledging three persons.
And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
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And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
This verse commands comprehensive, wholehearted love for God using three Hebrew terms that together encompass the totality of human existence. Levav (לְבָב, 'heart') represents the center of thought, will, and emotion—the inner person. Nephesh (נֶפֶשׁ, 'soul') denotes the living self, one's entire being and vitality. Meod (מְאֹד, 'might/strength') literally means 'muchness' or 'force,' indicating every resource and capacity.
The command to love (ahavta, אָהַבְתָּ) God is remarkable in ancient Near Eastern religion, which typically emphasized fear, service, or sacrifice to deities rather than affection. Biblical love is not mere emotion but committed, covenant loyalty expressed in obedience and devotion. This love is commanded—it's a matter of will and choice, not just feeling.
Jesus quoted this as the greatest commandment (Matthew 22:37), adding 'mind' (dianoia, διάνοια) to emphasize intellectual devotion. The threefold or fourfold division isn't meant to compartmentalize human nature but to emphasize totality—God demands every aspect of our being. This love flows from God's prior love (7:7-8) and redemptive acts (v. 12), making it responsive rather than meritorious.
This verse commands comprehensive, wholehearted love for God using three Hebrew terms that together encompass the totality of human existence. Levav (לְבָב, 'heart') represents the center of thought, will, and emotion—the inner person. Nephesh (נֶפֶשׁ, 'soul') denotes the living self, one's entire being and vitality. Meod (מְאֹד, 'might/strength') literally means 'muchness' or 'force,' indicating every resource and capacity.
The command to love (ahavta, אָהַבְתָּ) God is remarkable in ancient Near Eastern religion, which typically emphasized fear, service, or sacrifice to deities rather than affection. Biblical love is not mere emotion but committed, covenant loyalty expressed in obedience and devotion. This love is commanded—it's a matter of will and choice, not just feeling.
Jesus quoted this as the greatest commandment (Matthew 22:37), adding 'mind' (dianoia, διάνοια) to emphasize intellectual devotion. The threefold or fourfold division isn't meant to compartmentalize human nature but to emphasize totality—God demands every aspect of our being. This love flows from God's prior love (7:7-8) and redemptive acts (v. 12), making it responsive rather than meritorious.
And these words, which I command thee this day, shall be in thine heart:
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This verse establishes the foundational principle of internalizing God's Word. The Hebrew phrase al-levavekha (עַל־לְבָבֶךָ, 'upon your heart') indicates that divine commands must not remain external, memorized formulas but must penetrate the inner person—the seat of thought, will, and affection. The words 'which I command thee this day' (asher anokhi metsavvekha hayyom) emphasize the immediacy and personal nature of divine revelation. The verb hayah (הָיָה, 'shall be') suggests continuous state—these words should permanently reside in the heart. This internalization precedes the command to teach children (v. 7), revealing the pattern: personal possession of truth must precede its transmission. You cannot impart what you do not possess. The verse anticipates Jeremiah's new covenant promise where God's law would be written on hearts (Jeremiah 31:33) and finds fulfillment in believers who have God's Word dwelling richly within them (Colossians 3:16). True obedience flows from internal transformation, not mere external conformity.
And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. teach: Heb. whet, or, sharpen
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This verse details the comprehensive and continuous nature of biblical instruction. The verb shanan (שָׁנַן, 'teach diligently') literally means 'to sharpen' or 'whet,' suggesting repetitive, intensive instruction that hones and refines understanding. The scope is total: 'unto thy children' establishes intergenerational responsibility, while the four temporal clauses encompass all of life—'when thou sittest in thine house' (domestic life), 'when thou walkest by the way' (public life and travel), 'when thou liest down' (evening), and 'when thou risest up' (morning). This isn't formal, scheduled religious education alone but informal, continuous conversation integrating faith into every aspect of daily existence. The Hebrew dibbarta bam (דִּבַּרְתָּ בָּם, 'thou shalt talk of them') indicates ongoing dialogue, making God's Word the constant topic of family discourse. This holistic approach prevents faith compartmentalization where religion occupies only scheduled times rather than permeating all of life. The NT continues this pattern, with Paul commanding parents to raise children 'in the training and instruction of the Lord' (Ephesians 6:4).
And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.
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This verse prescribes physical symbols to remind Israel of God's commandments. The Hebrew qashartam le'ot al-yadekha (קְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ, 'bind them for a sign upon your hand') and totafot bein einekha (טוֹטָפֹת בֵּין עֵינֶיךָ, 'frontlets between your eyes') gave rise to the Jewish practice of tefillin (phylacteries)—small leather boxes containing Scripture portions bound to the arm and forehead during prayer. Whether Moses intended literal physical implements or used metaphorical language for constant mindfulness is debated, but Jewish tradition took it literally from ancient times.
The 'hand' represents action and deed—God's Word should govern what we do. The 'eyes' or forehead represents thought and perspective—God's Word should control what we think and how we see the world. Together, these symbols emphasize that faith must integrate into both conduct and cognition, practical living and mental orientation. The New Testament shifts from external symbols to internal reality: believers are 'living letters' (2 Corinthians 3:3), with God's law written on hearts rather than worn on bodies. Yet the principle remains—visible, tangible reminders can aid spiritual memory and devotion, provided they don't degenerate into empty ritualism (Matthew 23:5).
The 'hand' represents action and deed—God's Word should govern what we do. The 'eyes' or forehead represents thought and perspective—God's Word should control what we think and how we see the world. Together, these symbols emphasize that faith must integrate into both conduct and cognition, practical living and mental orientation. The New Testament shifts from external symbols to internal reality: believers are 'living letters' (2 Corinthians 3:3), with God's law written on hearts rather than worn on bodies. Yet the principle remains—visible, tangible reminders can aid spiritual memory and devotion, provided they don't degenerate into empty ritualism (Matthew 23:5).
And thou shalt write them upon the posts of thy house, and on thy gates.
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The command to write God's words 'upon the posts of thy house, and on thy gates' makes covenant faithfulness visible and public. The Hebrew mezuzah (doorpost) would later refer to the small container holding Scripture that Jewish households affix to doorframes. This practice ensures God's Word permeates domestic space—entering, exiting, and dwelling in the home all involve encountering Scripture. The command transforms ordinary architecture into covenant reminders, making faith tangible and unavoidable in daily life.
Warning Against Forgetting God
And it shall be, when the LORD thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not,
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Moses warns against forgetting God 'when the LORD thy God shall have brought thee into the land which he sware unto thy fathers.' The danger isn't in times of hardship but in prosperity—'great and goodly cities, which thou buildedst not.' Israel would inherit established cities, filled houses, hewn cisterns, vineyards, and olive trees they didn't plant. The ease of receiving unearned blessings creates spiritual amnesia. The repetition of 'thou buildedst not,' 'thou filledst not,' 'thou diggedst not,' 'thou plantedst not' emphasizes grace—all is gift, nothing is earned.
And houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full;
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The phrase 'houses full of all good things, which thou filledst not' describes unearned inheritance—God's grace providing what Israel didn't produce. The list of blessings (wells, vineyards, olive trees) represents comprehensive provision: water, wine, oil—essentials of ancient Near Eastern life. This generosity illustrates sovereign grace: election and blessing precede human merit or effort. The warning 'when thou shalt have eaten and be full' anticipates the danger of prosperity breeding spiritual complacency. Material blessing tests faithfulness more severely than adversity. The Reformed doctrine of total depravity recognizes that humans naturally credit themselves for God's gifts.
Then beware lest thou forget the LORD, which brought thee forth out of the land of Egypt, from the house of bondage. bondage: Heb. bondmen or, servants
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The urgent warning 'Beware lest thou forget the LORD' addresses prosperity's spiritual danger. The Hebrew 'shamar pen' (beware/watch lest) indicates vigilant caution. The reminder 'which brought thee forth out of the land of Egypt, from the house of bondage' grounds covenant obedience in redemptive history. Forgetting God manifests practically through ingratitude, self-reliance, and idolatry. Affluence breeds forgetfulness more readily than affliction. This verse illustrates the Reformed understanding that even believers require constant exhortation to remember grace. Memory of redemption sustains faithfulness; amnesia produces apostasy.
Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.
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The triple command 'fear the LORD...serve him...swear by his name' defines comprehensive covenant loyalty. The Hebrew 'yare' (fear) includes reverential awe producing obedience. 'Serve' ('abad') indicates devoted worship and daily life orientation toward God. Swearing by God's name means invoking Him as ultimate witness to truth. Together, these commands require exclusive devotion—heart, actions, and speech aligned with God alone. This verse restates the first commandment's demand for undivided loyalty. Jesus quotes this text when rejecting Satan's temptation (Matthew 4:10), demonstrating its continuing authority.
Ye shall not go after other gods, of the gods of the people which are round about you;
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The prohibition 'Ye shall not go after other gods' warns against spiritual adultery. The phrase 'gods of the people which are round about you' identifies the specific temptation—Canaanite polytheism. Following other gods constitutes covenant violation, spiritual adultery against the divine husband (Hosea 1-3). The comprehensive sweep 'of the people which are round about you' acknowledges external cultural pressure. This verse illustrates the Reformed understanding that the world, flesh, and devil constantly tempt believers toward idolatry. Perseverance requires vigilance against syncretism and spiritual compromise. The church must remain distinct from surrounding paganism.
(For the LORD thy God is a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth.
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The warning 'the LORD thy God is a jealous God' reveals divine intolerance of rivals. God's jealousy isn't petty possessiveness but righteous zeal for His honor and His people's exclusive devotion. The threat 'lest the anger of the LORD...be kindled against thee, and destroy thee' demonstrates that covenant violation brings severe judgment. The phrase 'from off the face of the earth' indicates total destruction—exile, conquest, annihilation. This verse illustrates the Reformed doctrine that God's holiness demands justice against sin. Only Christ's substitutionary atonement satisfies divine wrath, securing believers from destruction.
Ye shall not tempt the LORD your God, as ye tempted him in Massah.
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The prohibition 'Ye shall not tempt the LORD your God, as ye tempted him in Massah' forbids testing God through demanding signs or doubting His promises. At Massah (Exodus 17:1-7), Israel demanded water, questioning whether God was among them. Tempting God manifests as: demanding proof beyond His Word, challenging His power or faithfulness, and presuming upon His grace. Jesus quotes this verse resisting Satan's temptation (Matthew 4:7), demonstrating proper trust in God's promises without demanding miraculous validation. Faith trusts God's Word; unbelief demands additional proof.
Ye shall diligently keep the commandments of the LORD your God, and his testimonies, and his statutes, which he hath commanded thee.
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The emphatic command 'Ye shall diligently keep the commandments of the LORD your God' employs intensive Hebrew construction ('shamar tishmoru'—keep ye shall surely keep) demanding scrupulous obedience. The comprehensive scope 'his testimonies, and his statutes' covers all revealed will: moral law (testimonies of God's character), ceremonial regulations (statutes), and civil ordinances. Diligent keeping requires continuous attention, not sporadic effort. The phrase 'which he hath commanded thee' grounds obligation in divine authority. This verse illustrates the Reformed understanding that sanctification requires disciplined obedience to all Scripture, not selective compliance with preferred commands.
And thou shalt do that which is right and good in the sight of the LORD: that it may be well with thee, and that thou mayest go in and possess the good land which the LORD sware unto thy fathers,
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The command 'do that which is right and good in the sight of the LORD' requires conduct pleasing to God, not merely conforming to human standards. The Hebrew 'yashar v'tov' (right and good) indicates both just/straight conduct and morally excellent character. The purpose clauses reveal obedience's benefits: 'that it may be well with thee' (prosperity) and 'that thou mayest go in and possess the good land' (inheritance). This verse articulates the covenant principle: obedience enables enjoying God's promises. Yet Israel's failure proved that law reveals duty but cannot enable performance. Only grace produces righteousness.
To cast out all thine enemies from before thee, as the LORD hath spoken.
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The promise 'to cast out all thine enemies from before thee' demonstrates God's sovereign intervention enabling covenant obedience and inheritance. The phrase 'as the LORD hath spoken' grounds confidence in divine promise, not human strength. God accomplishes what He commands—He drives out enemies, enabling Israel to possess the land. This verse illustrates the Reformed doctrine of divine sovereignty in sanctification: God commands obedience and supplies enabling grace. The 'already-not yet' tension appears: God promises victory yet requires Israel's faithful engagement. Divine sovereignty and human responsibility cooperate without contradiction.
Teaching Your Children
And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the LORD our God hath commanded you? in: Heb. to morrow
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The anticipated question 'What mean the testimonies, and the statutes, and the judgments?' establishes the pattern of catechizing children. When children ask about covenant practices, parents must explain redemptive history and covenant obligations. The phrase 'which the LORD our God hath commanded you' indicates that younger generations require instruction in divine authority grounding obedience. This verse articulates the Reformed principle of covenant education: parents must intentionally disciple children, explaining God's Word and works. Faith transmission across generations requires deliberate teaching, not passive cultural osmosis.
Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the LORD brought us out of Egypt with a mighty hand:
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The commanded response begins with personal testimony: 'We were Pharaoh's bondmen in Egypt.' Starting with slavery emphasizes grace—salvation is deliverance from bondage, not reward for merit. The historical specificity ('Pharaoh...Egypt') grounds faith in objective redemptive events, not subjective experience or mythology. The verb 'brought us out' attributes deliverance entirely to divine initiative. This verse models gospel presentation: begin with humanity's enslaved condition, then proclaim God's gracious rescue. The Reformed emphasis on God's sovereignty in salvation appears clearly—redemption is entirely divine work.
And the LORD shewed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes: sore: Heb. evil
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The testimony continues: 'the LORD shewed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household.' The Hebrew 'otot u-mophtim' (signs and wonders) indicates miraculous divine intervention demonstrating God's power and authority. The plagues were 'great and sore'—comprehensive and severe, breaking Egypt's pride and power. The specific targeting 'upon Pharaoh, and upon all his household' demonstrates divine judgment against those oppressing God's people. This verse emphasizes that redemption requires divine power overcoming enemies—believers cannot save themselves but require sovereign deliverance.
And he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers.
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The testimony concludes with purpose: 'he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers.' The double movement (out/in) reveals redemption's full scope—deliverance from bondage and entrance into blessing. God didn't merely liberate from Egypt but purposed to give Canaan inheritance. The grounding 'which he sware unto our fathers' connects exodus to patriarchal promises (Genesis 12:7, 13:15, 15:18), demonstrating covenant faithfulness across generations. This verse illustrates the Reformed doctrine that redemption serves God's sovereign purposes: bringing His elect into promised rest.
And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day.
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And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always. This verse captures the essence of covenant obedience - God's law is not arbitrary restriction but revelation of what produces human flourishing.
The phrase for our good always reveals the benevolent purpose behind divine commandments. Reformed theology emphasizes that God's law reflects His character and reveals the created order. Obedience to God's statutes aligns humanity with reality as God designed it, producing blessing not as arbitrary reward but as natural consequence of living according to divine wisdom.
The command to fear the LORD establishes proper relationship orientation. Biblical fear combines reverent awe, holy respect, and loving trust. This fear is not servile terror but filial devotion - the response of redeemed children to their sovereign Father.
The Hebrew construction emphasizes perpetual benefit - always indicates continuous, unbroken welfare flowing from covenant faithfulness. God's statutes produce temporal and eternal good, preserving life in this age and securing blessing in the age to come.
The phrase for our good always reveals the benevolent purpose behind divine commandments. Reformed theology emphasizes that God's law reflects His character and reveals the created order. Obedience to God's statutes aligns humanity with reality as God designed it, producing blessing not as arbitrary reward but as natural consequence of living according to divine wisdom.
The command to fear the LORD establishes proper relationship orientation. Biblical fear combines reverent awe, holy respect, and loving trust. This fear is not servile terror but filial devotion - the response of redeemed children to their sovereign Father.
The Hebrew construction emphasizes perpetual benefit - always indicates continuous, unbroken welfare flowing from covenant faithfulness. God's statutes produce temporal and eternal good, preserving life in this age and securing blessing in the age to come.
And it shall be our righteousness, if we observe to do all these commandments before the LORD our God, as he hath commanded us.
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And it shall be our righteousness, if we observe to do all these commandments before the LORD our God, as he hath commanded us. This crucial verse requires careful theological interpretation, as it addresses the relationship between obedience and righteousness within the old covenant framework.
In the old covenant context, obedience to God's commandments constituted covenant righteousness - maintaining right standing within the theocratic community of Israel. This is not the justifying righteousness that saves, but the covenant faithfulness that demonstrated genuine faith and preserved blessing within the nation.
Paul later argues (Romans 10:5-10) that this law-righteousness pointed forward to the righteousness that comes by faith in Christ. The law revealed God's standard but could not provide the power to fulfill it. Only Christ achieved perfect obedience, and His righteousness is imputed to believers through faith.
Reformed theology maintains the law's threefold use: revealing sin, restraining evil, and guiding believers in sanctification. This verse reflects the third use - for redeemed Israel, obedience demonstrated covenant faithfulness and shaped them into holy people.
In the old covenant context, obedience to God's commandments constituted covenant righteousness - maintaining right standing within the theocratic community of Israel. This is not the justifying righteousness that saves, but the covenant faithfulness that demonstrated genuine faith and preserved blessing within the nation.
Paul later argues (Romans 10:5-10) that this law-righteousness pointed forward to the righteousness that comes by faith in Christ. The law revealed God's standard but could not provide the power to fulfill it. Only Christ achieved perfect obedience, and His righteousness is imputed to believers through faith.
Reformed theology maintains the law's threefold use: revealing sin, restraining evil, and guiding believers in sanctification. This verse reflects the third use - for redeemed Israel, obedience demonstrated covenant faithfulness and shaped them into holy people.