TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 6:4–16. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A brief summary of religion, containing the first principles of faith and obedience, Deu 6:4, Deu 6:5. These two verses the Jews reckon one of the choicest portions of scripture: they write it in their phylacteries, and think themselves not only obliged to say it at least twice every day, but very happy in being so obliged, having this saying among them, Blessed are we, who every morning and evening say, Hear, O Israel, the Lord our God is one Lord. But more blessed are we if we duly consider and improve,
1.What we are here taught to believe concerning God: that Jehovah our God is one Jehovah.
(1.)That the God whom we serve is Jehovah, a Being infinitely and eternally perfect, self-existent, and self-sufficient.
(2.)That he is the one only living and true God; he only is God, and he is but one. The firm belief of this self-evident truth would effectually arm them against all idolatry, which was introduced by that fundamental error, that there are gods many. It is past dispute that there is one God, and there is no other but he, Mar 12:32. Let us therefore have no other, nor desire to have any other. Some have thought there is here a plain intimation of the trinity of persons in the unity of the Godhead; for here is the name of God three times, and yet all declared to be one. Happy they that have this one Lord for their God; for they have but one master to please, but one benefactor to seek to. It is better to have one fountain that a thousand cisterns, one all-sufficient God than a thousand insufficient ones.
2.What we are here taught concerning the duty which God requires of man. It is all summed up in this as its principle, Thou shalt love the Lord thy God with all thy heart. He had undertaken (Deu 6:2) to teach them to fear God; and, in pursuance of his undertaking, he here teaches them to love him, for the warmer our affection to him the greater will be our veneration for him; the child that honours his parents no doubt loves them. Did ever any prince make a law that his subjects should love him? Yet such is the condescension of the divine grace that this is made the first and great commandment of God's law, that we love him, and that we perform all other parts of our duty to him from a principle of love. My son, give me thy heart. We must highly esteem him, be well pleased that there is such a Being, well pleased in all his attributes, and relations to us: our desire must be towards him, our delight in him, our dependence upon him, and to him we must be entirely devoted. It must be a constant pleasure to us to think of him, hear from him, speak to him, and serve him. We must love him,
(1.)As the Lord, the best of beings, most excellent and amiable in himself.
(2.)As our God, a God in covenant with us, our Father, and the most kind and bountiful of friends and benefactors. We are also commanded to love God with all our heart, and soul, and might; that is, we must love him,
[1.]With a sincere love; not in word and tongue only, saying we love him when our hearts are not with him, but inwardly, and in truth, solacing ourselves in him.
[2.]With a strong love; the heart must be carried out towards him with great ardour and fervency of affection. Some have hence though that we should avoid saying (as we commonly express ourselves) that we will do this or that with all our heart, for we must not do any thing with all our heart but love God; and that this phrase, being here used concerning that sacred fire, should not be unhallowed. He that is our all must have our all, and none but he.
[3.]With a superlative love; we must love God above any creature whatsoever, and love nothing besides him but what we love for him and in subordination to him.
[4.]With an intelligent love; for so it is explained, Mar 12:33. To love him with all the heart, and with all the understanding, we must know him, and therefore love him as those that see good cause to love him.
[5.]With an entire love; he is one, and therefore our hearts must be united in this love, and the whole stream of our affections must run towards him. O that this love of God may be shed abroad in our hearts!
II.Means are here prescribed for the maintaining and keeping up of religion in our hearts and houses, that it might not wither and go to decay.
And they are these: - 1. Meditation: These words which I command thee shall be in thy heart, Deu 6:6. Though the words alone without the things will do us no good, yet we are in danger of losing the things if we neglect the words, by which ordinarily divine light and power are conveyed to the heart. God's words must be laid up on our heart, that our thoughts may be daily conversant with them and employed about them, and thereby the whole soul may be brought to abide and act under the influence and impression of them. This immediately follows upon the law of loving God with all your heart; for those that do so will lay up his word in their hearts both as an evidence and effect of that love and as a means to preserve and increase it. He that loves God loves his Bible. 2. The religious education of children (Deu 6:7): "Thou shalt teach them diligently to thy children; and by communicating thy knowledge thou wilt increase it." Those that love the Lord God themselves should do what they can to engage the affections of their children to him, and so to preserve the entail of religion in their families from being cut off. Thou shalt whet them diligently upon thy children, so some read it; frequently repeat these things to them, try all ways of instilling them into their minds, and making them pierce into their hearts; as, in whetting a knife, it is turned first on this side, then on that. "Be careful and exact in teaching thy children; and aim, as by whetting, to sharpen them, and put an edge upon them. Teach them to thy children, not only those of thy own body" (say the Jews) "but all those that are anyway under thy care and tuition." Bishop Patrick well observes here that Moses thought his law so very plain and easy that every father might be able to instruct his sons in it and every mother her daughters. Thus that good thing which is committed to us we must carefully transmit to those that come after us, that it may be perpetuated. 3. Pious discourse. "Thou shalt talk of these things, with due reverence and seriousness, for the benefit not only of thy children, but of thy other domestics, thy friends and companions, as thou sittest in thy house at work, or at meat, or at rest, or to receive visits, and when thou walkest by the way for diversion, or for conversation, of in journeys, when at night thou art retiring from thy family to lie down for sleep, and when in the morning thou hast risen up and returnest to thy family again. Take all occasions to discourse with those about thee of divine things; not of unrevealed mysteries, or matters of doubtful disputation, but of the plain truths and laws of God, and the things that belong to our peace." So far is it from being reckoned a diminution to the honour of sacred things to make them subject of our familiar discourse that they are recommended to us to be talked of; for the more conversant we are with them the more we shall admire them and be affected with them, and may thereby be instrumental to communicate divine light and heat. 4. Frequent reading of the word: They shall be as frontlets between thy eyes, and thou shalt write them upon the posts of thy house, Deu 6:8, Deu 6:9. It is probable that at that time there were few written copies of the whole law, only at the feasts of tabernacles the people had it read to them; and therefore God appointed them, at least for the present, to write some select sentences of the law, that were most weighty and comprehensive, upon their walls, or in scrolls of parchment to be worn about their wrists; and some think that hence the phylacteries so much used among the Jews took rise. Christ blames the Pharisees, not for wearing them, but for affecting to have them broader than other people's, Mat 23:5. But when Bibles came to be common among them there was less occasion for this expedient. It was prudently and piously provided by the first reformers of the English church that then, when Bibles were scarce, some select portions of scripture should be written on the walls and pillars of the churches, which the people might make familiar to them, in conformity to this direction, which seems to have been binding in the letter of it to the Jews as it is to us in the intent of it, which is that we should endeavour by all means possible to make the word of God familiar to us, that we may have it ready to us upon all occasions, for our restraint from sin and our direction and excitement to our duty. It must be as that which is graven on the palms of our hands, always before our eyes. See Pro 7:1-3. It is also intimated that we must never be ashamed to own our religion, nor to own ourselves under the check and government of it. Let it be written on our gates, and let every one that goes by our door read it, that we believe Jehovah to be God alone, and believe ourselves bound to love him with all our hearts.
III.A caution is here given not to forget God in a day of prosperity and plenty, Deu 6:10-12. Here,
1.He raises their expectations of the goodness of their God, taking it for granted that he would bring them into the good land that he had promised (Deu 6:10), that they should no longer dwell in tents as shepherds and poor travellers, but should settle in great and goodly cities, should no longer wander in a barren wilderness, but should enjoy houses will furnished and gardens well planted (Deu 6:11), and all this without any care and expense of their own, which he here lays a great stress upon - Cities which thou buildest not, houses which thou filledst not, etc., both because it made the mercy really much more valuable that what they had come to them so cheaply, and yet, if they did not actually consider it, the mercy would be the less esteemed, for we are most sensible of the value of that which has cost us dear. When they came so easily by the gift they would be apt to grow secure, and unmindful of the giver.
2.He engages their watchfulness against the badness of their own hearts: Then beware, when thou liest safe and soft, lest thou forget the Lord, Deu 6:12. Note,
(1.)In a day of prosperity we are in great danger of forgetting God, our dependence upon him, our need of him, and our obligations to him. When the world smiles we are apt to make our court to it, and expect our happiness in it, and so we forget him that his our only portion and rest. Agur prays against this temptation (Pro 30:9): Lest I be full and deny thee.
(2.)There is therefore need of great care and caution at such a time, and a strict watch over our own hearts. "Then beware; being warned of your danger, stand upon your guard against it. Bind the words of God for a sign upon thy hand, for this end to prevent thy forgetting God. When thou art settled in Canaan forget not thy deliverance out of Egypt; but look to the rock out of which thou wast hewn. When thy latter end has greatly increased, remember the smallness of thy beginnings."
IV.Some special precepts and prohibitions are here given, which are of great consequence.
1.They must upon all occasions give honour to God (Deu 6:13): Fear him and serve him (for, if he be a Master, we must both reverence him and do his work); and swear by his name, that is, they must not upon any occasion appeal to any other, as the discerner of truth and avenger of wrong. Swear by him only, and not by an idol, or any other creature. Swear by his name in all treaties and covenants with the neighbouring nations, and do not compliment them so far as to swear by their gods. Swearing by his mane is sometimes put for an open profession of his name. Isa 45:23, Every tongue shall swear, is expounded (Rom 14:11), Every tongue shall confess to God.
2.They must not upon any occasion give that honour to other gods (Deu 6:14): You shall not go after other gods, that is, "You shall not serve nor worship them;" for therein they went astray, they went a whoring from the true God, who in this, more than in any thing, is jealous god (Deu 6:15): and the learned bishop Patrick observes here, out of Maimonides, that we never find, either in the law or the prophets, anger, or fury, or jealousy, or indignation, attributed to God but upon occasion of idolatry.
3.They must take heed of dishonouring God by tempting him (Deu 6:16): You shall not tempt the Lord your God, that is, "You shall not in any exigence distrust the power, presence, and providence of God, nor quarrel with him," which, if they indulged an evil heart of unbelief, they would take occasion to do in Canaan as well as in the wilderness. No change of condition will cure a disposition of murmur and fret. Our Saviour uses this caution as an answer to one of Satan's temptations, with application to himself, Mat 4:7, Thou shalt not tempt the Lord thy God, either by despairing of his power and goodness while we keep in the way of our duty, or by presuming upon it when we turn aside out of that way.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
As the law teaches, “You shall love the Lord your God with your whole heart and your whole soul.” But the person who puts his entire hope in the Lord also praises with his whole heart. He does not put his trust in the transient consolations of the world, once he has trained himself on the Lord with total purity of mind.
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Summary
Deuteronomy 6:10 serves as a profound prophetic declaration from Moses to the Israelites, anticipating their imminent entry into the Promised Land. It highlights God's unwavering faithfulness to His ancient covenant promises made to the patriarchs, Abraham, Isaac, and Jacob. The verse vividly describes the unmerited blessings awaiting the new generation: established, prosperous cities they did not build. This emphasizes divine grace and provision, setting the stage for subsequent warnings against forgetting the Lord amidst prosperity, underscoring that their inheritance is a gratuitous gift, not a reward for their labor.
Context
Literary Context
Deuteronomy 6:10 is strategically placed within Moses' second major discourse, delivered on the plains of Moab as the Israelites stand poised to cross the Jordan into Canaan. This chapter is foundational, immediately following the Shema, Israel's central declaration of faith, which commands singular devotion to Yahweh and love for Him with all one's being. The preceding verses (Deuteronomy 6:1-9) detail the imperative to diligently teach God's statutes to future generations and internalize them. Verse 10 then transitions from these commands of remembrance and devotion to the concrete, material blessings that will accompany their obedience—specifically, the inheritance of a land teeming with pre-built, prosperous cities. This promise of unearned bounty serves as a crucial setup for the warnings that immediately follow in Deuteronomy 6:11-19, cautioning the people against forgetting the Lord once they are settled and prosperous, lest they succumb to idolatry, self-sufficiency, or a sense of entitlement.
Historical & Cultural Context
The Israelites, after forty years of nomadic existence in the wilderness, were on the cusp of a monumental transition from a transient, tent-dwelling people to a settled, agrarian society. The land of Canaan, their destination, was already inhabited by various Canaanite peoples who had developed sophisticated urban centers with fortifications, established infrastructure, and agricultural systems. For the Israelites to receive "great and goodly cities, which thou buildedst not" was an extraordinary and unprecedented promise. In the ancient Near East, the acquisition of land and fortified cities was typically a laborious process, demanding prolonged military conquest, extensive construction, and significant resource investment. God's promise here bypasses much of that arduous process, signifying a miraculous transfer of wealth and a direct, supernatural fulfillment of His ancient oath. This divine provision distinguished Israel's experience from that of typical conquest narratives, emphasizing the unearned nature of their inheritance and God's direct hand in their prosperity.
Key Themes
This verse powerfully encapsulates several core themes woven throughout Deuteronomy and the broader Pentateuch. Firstly, it underscores Divine Faithfulness and Covenant Fulfillment, demonstrating Yahweh's unwavering commitment to the solemn covenant promises made to Abraham, Isaac, and Jacob, which centrally included the gift of a specific land. Secondly, it highlights the theme of Unearned Blessing and Grace, emphasizing that the Israelites' inheritance was not a reward for their merit, labor, or military might, but a gratuitous gift from God's sovereign hand. This concept of unmerited favor is foundational to biblical theology, teaching humanity that their prosperity and security ultimately derive from divine benevolence. Thirdly, the verse reinforces the Sovereignty of God in Provision, portraying Yahweh as the active agent who "shall have brought thee" and "sware... to give thee," asserting His absolute control over history and the destiny of nations. Finally, it implicitly introduces the theme of Remembrance and Gratitude, as the unearned nature of the blessing serves as a perpetual reminder of God's goodness, intended to foster humility and prevent arrogance once they are settled in prosperity, a warning Moses reiterates throughout Deuteronomy 8.
Exposition and Analysis
Key Word Analysis
This verb signifies the act of taking a solemn oath, often accompanied by a binding declaration and an appeal to a higher power. When the LORD "swore" to the patriarchs, it conveyed the absolute certainty, immutability, and unbreakable nature of His promise. It implies a divine guarantee, making God's commitment to His covenant utterly reliable and irreversible. This is not a mere statement of intent, but a sacred, unalterable pledge.
This word refers to a fortified urban center, a place guarded by a watch. The verse specifies "great (Hebrew, gâdôwl' H1419) and goodly (Hebrew, ṭôwb' H2896) cities." "Great" suggests significant size, strong fortifications, and strategic importance, while "goodly" implies pleasantness, fertility, and abundance—cities that are well-established, comfortable, and desirable for living. This description paints a picture of a rich, substantial, and highly desirable inheritance, far beyond what a nomadic people could typically acquire or construct.
This primitive root means "to build (literally and figuratively)." The crucial addition of "not" (lo') emphatically highlights the unearned nature of the inheritance. It starkly contrasts the Israelites' nomadic past with their future reality. They would not have to expend the immense labor, resources, and time typically required to construct such cities. This phrase powerfully underscores God's supernatural provision and the gratuitous character of His gift, serving as a perpetual reminder that their future prosperity was not a result of their own efforts but a direct act of divine grace.
Verse Breakdown
"And it shall be, when the LORD thy God shall have brought thee into the land"
This opening clause emphasizes divine agency and initiative. The fulfillment of the ancient promise is entirely dependent on Yahweh's active intervention. It is He who will "bring" them into the land, not their own strength, cunning, or military might. This sets the tone for the entire verse, anchoring the future blessing in God's sovereign power and unwavering faithfulness.
"which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob"
This segment firmly connects the present generation's experience to the ancient, foundational covenant. The land is not a new, arbitrary gift, but the direct fulfillment of a solemn, sworn promise made centuries earlier to the patriarchs. Naming Abraham, Isaac, and Jacob specifically reinforces the historical continuity of God's redemptive plan and the personal nature of His faithfulness across generations.
"to give thee great and goodly cities, which thou buildedst not"
This final clause specifies the tangible nature of the blessing and its most significant characteristic. The "great and goodly cities" represent concrete, substantial prosperity, security, and established infrastructure. The critical qualifier, "which thou buildedst not," profoundly underscores the unmerited and gracious character of this inheritance, serving as a powerful and perpetual reminder that their future abundance is a direct, unearned gift from God's hand, demanding humility and gratitude rather than pride.
Literary Devices
Deuteronomy 6:10 employs several potent literary devices to convey its message. Foreshadowing is prominent, as Moses speaks prophetically about events that are yet to unfold, painting a vivid and certain picture of the future inheritance. This creates anticipation and reinforces the reliability of God's word. A powerful Contrast is established with the phrase "which thou buildedst not," juxtaposing the Israelites' lack of labor with the immense, pre-existing infrastructure they are about to receive. This highlights the miraculous and unearned nature of the blessing. The description of "great and goodly cities" also functions as a form of Emphasis or even Hyperbole, underscoring the extraordinary quality and abundance of the promised provision, designed to impress upon the hearers the magnitude of God's generosity. Finally, the consistent focus on "the LORD thy God" as the one who "shall have brought thee" and "sware... to give thee" exemplifies Divine Agency, portraying God as the primary, active force in the narrative, orchestrating the fulfillment of His promises and the destiny of His people.
Theological and Thematic Connections
Deuteronomy 6:10 is a profound statement on God's covenant faithfulness and the nature of His grace. It reveals a God who is utterly reliable, whose sworn promises transcend generations and historical circumstances, ensuring that what He has purposed will come to pass. The unearned nature of the cities underscores that God's blessings are fundamentally gifts, not wages or entitlements based on human merit. This concept of unmerited favor is foundational to biblical theology, teaching humanity that their prosperity, security, and indeed, their very existence, ultimately derive from divine benevolence rather than human effort or deservingness. It sets a crucial precedent for understanding salvation itself as a gracious act of God, freely given to undeserving recipients. The verse also serves as a crucial reminder for the Israelites, and for believers today, that all good things come from God's hand, fostering a spirit of humility, gratitude, and perpetual dependence upon Him.
Reflection and Application
Deuteronomy 6:10 provides a timeless and essential lesson for believers in every age: our greatest blessings are often those we did not earn, build, or even imagine. Just as Israel inherited cities without laying a single brick, we too receive countless provisions in life—our very breath, family, community, opportunities, talents, and especially our spiritual inheritance—as pure gifts from a benevolent God. This profound truth should cultivate a deep and abiding sense of gratitude, guarding our hearts against the insidious creep of entitlement or self-sufficiency. When we truly recognize that our homes, careers, health, relationships, and above all, our salvation, are ultimately unmerited gifts, it transforms our perspective from one of ownership to one of humble stewardship. It calls us to perpetually remember the Source of all good things, fostering humility and prompting us to use what God has graciously provided for His glory and the good of others, rather than for selfish accumulation, prideful boasting, or a forgetfulness of His hand. This verse challenges us to live lives marked by thanksgiving, acknowledging that "every good and perfect gift is from above" (James 1:17).
Questions for Reflection
FAQ
Why did God specifically mention "cities, which thou buildedst not"?
God emphasized "cities, which thou buildedst not" to profoundly underscore the unmerited nature of the Israelites' inheritance and to highlight His divine grace and power. This phrase served several crucial purposes: firstly, it was a stark reminder that their prosperity was not a result of their own labor, merit, or military prowess, but a direct, gratuitous gift from God. This was intended to foster humility and prevent them from succumbing to pride or forgetting the Lord once they were settled and prosperous, a warning explicitly given in Deuteronomy 8:17-18. Secondly, it demonstrated God's absolute faithfulness to His covenant promises made to Abraham, Isaac, and Jacob, showing that He would provide for them abundantly beyond their wildest expectations. Finally, it distinguished their experience from that of other nations who had to labor intensely to build their own civilizations, showcasing Yahweh's unique and supernatural provision for His chosen people, reinforcing His sovereignty over all the earth.
Christ-Centered Fulfillment
Deuteronomy 6:10, with its emphasis on an unearned inheritance and the faithful fulfillment of ancient promises, finds its ultimate and most glorious fulfillment in Jesus Christ. The earthly inheritance of "great and goodly cities, which thou buildedst not" beautifully foreshadows the spiritual inheritance that believers receive in Christ, which is infinitely more valuable and truly unearned. Just as Israel was brought into a land prepared for them, so too are believers "brought" into the Kingdom of God and granted every spiritual blessing "in Christ" (Ephesians 1:3). We inherit eternal life, reconciliation with God, forgiveness of sins, righteousness, and adoption as children of God—all "cities" of grace that we absolutely did not build or earn, but which were purchased for us by the perfect sacrifice of the Lamb of God, who takes away the sin of the world. The covenant promises made to Abraham, which included a spiritual seed and blessing for all nations, are fulfilled in Christ, who is the true Seed (Galatians 3:16). Our salvation is entirely a gift of God's grace through faith, not a result of works, mirroring the unearned cities of Canaan (Ephesians 2:8-9). Christ is our ultimate "rest" and "inheritance"—a spiritual reality far surpassing any physical land or city (Hebrews 4:9-10), freely given to all who believe in His name.