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.
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Summary
Deuteronomy 6:8, immediately following the foundational declaration of God's unity and the command to love Him with all one's being, provides a tangible, practical means for God's people to keep His commandments ever before them. This verse instructs the Israelites to bind God's words as a visible sign upon their hands and as frontlets between their eyes, serving as a powerful metaphorical injunction for the deep internalization of divine truth, ensuring that every action and thought is perpetually governed by His covenantal commands.
Context
Literary Context
This verse is an integral part of Moses' second major discourse to the Israelites, delivered on the plains of Moab as they stood poised to enter the Promised Land. It directly follows the pivotal Shema in Deuteronomy 6:4-5, which declares the singularity of Yahweh and commands absolute love for Him. The preceding verses, Deuteronomy 6:6-7, emphasize that these words are to be "on your heart" and diligently taught to future generations. Deuteronomy 6:8 then extends this internal and familial instruction by prescribing a concrete, albeit symbolic, method for perpetual remembrance, ensuring the commands remain at the forefront of individual consciousness and action. It is part of a broader call to covenant fidelity as Israel prepares for life in Canaan.
Historical & Cultural Context
Moses addresses a new generation of Israelites, many of whom did not personally experience the Exodus or the initial covenant at Sinai. They are about to enter a land inhabited by pagan nations with diverse religious practices and moral codes. In the ancient Near East, it was common for people to wear amulets, charms, or symbols representing their deities or for protection. While superficially similar, the command in Deuteronomy 6:8 transcends mere superstition or external ritual. It is a unique instruction from Yahweh, designed to distinguish His people and constantly remind them of His unique covenant and laws. Historically, this verse, along with similar commands in Exodus 13:9 and Exodus 13:16, later led to the literal practice of wearing tefillin (phylacteries) by some Jewish traditions, particularly from the Second Temple period onwards.
Key Themes
Deuteronomy 6:8 powerfully reinforces several key themes central to the book of Deuteronomy and Israel's covenant relationship with God. The most prominent is Constant Remembrance, underscoring the necessity of perpetually recalling God's laws and His covenant. The prescribed actions are symbolic of internalizing His Word so profoundly that it influences every thought and action, preventing spiritual forgetfulness as warned against in Deuteronomy 4:9. This leads to Holistic Obedience, where God's commands are not confined to specific rituals but permeate one's entire being—one's work (represented by the hand) and one's thoughts and intentions (represented by the eyes/forehead). The verse also highlights Covenant Fidelity and Distinctive Identity, serving as a means for Israel to remain faithful to Yahweh and to visibly distinguish themselves as His chosen people who live by His statutes, contrasting with the practices of surrounding nations as described throughout Deuteronomy 12. Ultimately, it emphasizes the Centrality of God's Word as the guiding principle for all Israelite life, ensuring they do not stray from His ways.
Exposition and Analysis
Key Word Analysis
This verb, meaning "to tie," "to fasten," or "to confine," implies a secure and deliberate attachment. It suggests a purposeful effort to keep God's words intimately connected to one's person, symbolizing a deep integration of divine instruction into one's life. The act of binding signifies a commitment to hold something close and influential, ensuring it is not easily forgotten or discarded.
This noun refers to a "signal," "mark," "token," or "evidence." It is frequently used in the Old Testament for miraculous signs (e.g., the plagues in Egypt), covenant signs (e.g., the rainbow in Genesis 9:12, circumcision in Genesis 17:11), or as a memorial. Here, the "sign" is a constant visual and tactile reminder, a public declaration of allegiance, and a personal prompt for obedience to God's commandments.
This unique and somewhat obscure Hebrew term, appearing only in Deuteronomy 6:8, Deuteronomy 11:18, Exodus 13:9, and Exodus 13:16, refers to a fillet or band for the forehead. It denotes a prominent, visible emblem worn "between thine eyes," signifying that one's thoughts, perceptions, and intellectual life are to be constantly informed and guided by God's truth.
Verse Breakdown
"And thou shalt bind them for a sign upon thine hand,"
"Them" refers to "these words" (God's commandments) previously mentioned in Deuteronomy 6:6. The instruction to "bind them... upon thine hand" signifies that God's commands should direct all one's actions, labor, and practical decisions. The hand is the primary instrument of work, deed, and interaction with the world. By making God's words a "sign" on the hand, the verse implies that one's conduct should be a visible testament to divine principles, serving as a constant reminder to act in accordance with God's will and to demonstrate His ways through one's deeds.
"and they shall be as frontlets between thine eyes."
Placing God's words "as frontlets between thine eyes" (on the forehead) symbolizes that God's commands should govern one's thoughts, perceptions, and worldview. The forehead is associated with the mind, intellect, and conscious awareness. This ensures that every mental process, every decision, and every way of seeing the world is filtered through and guided by divine truth. It speaks to the internalization of God's law, shaping one's inner being, cognitive processes, and the very way one perceives reality.
Literary Devices
Deuteronomy 6:8 primarily employs Symbolism and Metaphor to convey its profound spiritual message. The physical acts of "binding" God's words to the "hand" and wearing them as "frontlets between thine eyes" are not merely literal commands but powerful symbolic representations of internalizing God's law. The "hand" serves as a metaphor for actions, deeds, and practical life, while "between thine eyes" (the forehead) is a metaphor for thoughts, intentions, and intellectual life. Through this concrete imagery, the text conveys an abstract spiritual truth: that God's Word should permeate every aspect of one's being—both outward conduct and inner disposition. This comprehensive scope, covering both action and thought, also exhibits a form of Merism, where two extremes (hand and eyes/forehead) are used to represent the totality of human experience and obedience to God's commands. The imperative form of the verbs ("shalt bind," "shall be") also highlights the nature of this passage as a direct Command or instruction, underscoring its binding authority.
Theological and Thematic Connections
This verse is a profound theological statement on the pervasive nature of God's law in the life of His people. It moves beyond mere intellectual assent or occasional ritual, demanding that God's words become the very fabric of one's existence. The command to bind and wear these words underscores the covenantal expectation of holistic obedience, where every action and thought is aligned with divine will. It emphasizes that true piety is not just about outward show, but about an internal saturation with God's truth that naturally manifests externally. This constant remembrance is crucial for maintaining covenant fidelity and preserving Israel's distinct identity amidst pagan influences, ensuring that the foundational declaration of the Shema – loving God with all heart, soul, and might – translates into tangible, daily living.
Reflection and Application
For believers today, Deuteronomy 6:8 serves as a powerful metaphor for spiritual discipline and the internalization of God's Word. While we are not commanded to literally bind scriptures to our bodies, the underlying principle remains vitally important: we are to internalize God's Word so deeply that it directs our every action and thought. This means moving beyond passive reading to active engagement, allowing God's truth to shape our decisions, our work, and our interactions with others. Our lives, then, become a "sign" to the world, visibly demonstrating the transformative power of God's presence and principles. This verse challenges us to cultivate a vibrant, all-encompassing devotion where God's commandments are the very fabric of our existence, influencing our hands in labor and our minds in thought, ensuring that our faith is not merely intellectual but lived out holistically. It calls us to embody the Word, making our lives a living testament to its truth and power.
Questions for Reflection
FAQ
Was this command meant to be taken literally, leading to practices like wearing phylacteries?
While later Jewish tradition, particularly among the Pharisees, interpreted this command literally, leading to the practice of wearing tefillin (phylacteries), the primary intent of Deuteronomy 6:8 is metaphorical and spiritual. The emphasis is on the pervasive internalization of God's Word, ensuring it governs one's actions (hand) and thoughts (eyes/forehead). Jesus, in Matthew 23:5, critiques the Pharisees not for the practice itself, but for their hypocritical motive of making their phylacteries "broad" to be seen by others, highlighting external show over internal devotion. The command in Deuteronomy 6:8 is best understood as a call to holistic, pervasive obedience, where God's truth is woven into the very fabric of one's being.
How does Deuteronomy 6:8 relate to the "Shema" and the broader context of Deuteronomy?
Deuteronomy 6:8 is a direct and practical extension of the Shema, the foundational declaration of God's unity and the command to love Him with all one's heart, soul, and might, found in Deuteronomy 6:4-5. After commanding that these words be "on your heart" and diligently taught to children (Deuteronomy 6:6-7), Deuteronomy 6:8 provides concrete, albeit symbolic, methods for achieving this constant remembrance and internalization. It ensures that the principles of the Shema are not merely intellectual concepts but are tangibly integrated into daily life, guiding every action and thought, thereby reinforcing Israel's covenant fidelity and distinct identity as they prepare to enter the Promised Land.
Christ-Centered Fulfillment
Deuteronomy 6:8, with its emphasis on the pervasive internalization of God's Word, finds its ultimate fulfillment in Christ and the New Covenant. Jesus, as the living Word made flesh (John 1:1), perfectly embodied God's law, not merely by external adherence but by perfect internal obedience. He declared that He came not to abolish the Law but to fulfill it (Matthew 5:17), demonstrating a life where God's will perfectly governed every thought and action. Under the New Covenant, the external binding of words to hand and forehead is superseded by the internal transformation wrought by the Holy Spirit. As prophesied in Jeremiah 31:33 and echoed in Hebrews 8:10, God's law is now written "on their minds and on their hearts." Believers are no longer bound by outward symbols but are inwardly renewed, becoming "letters from Christ" written not with ink but "with the Spirit of the living God, not on tablets of stone but on tablets of human hearts" (2 Corinthians 3:3). Our transformed lives, guided by the indwelling Spirit, become the ultimate "sign" and "frontlet," visibly demonstrating the reality of Christ's work in us to a watching world and reflecting the very character of God.