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.
Continue studying Deuteronomy 6:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 6:9 serves as a profound injunction within the core of the Shema, commanding the Israelites to inscribe God's divine words upon the physical structures of their homes and gates. This directive transcends mere ritual, underscoring the imperative for God's truth to permeate every facet of existence—from the most intimate private spaces to the most public community interactions—thereby ensuring perpetual remembrance, public declaration of faith, and the vital intergenerational transmission of divine wisdom and covenant loyalty.
Context
Literary Context
This verse is an integral and culminating part of the Shema, Israel's foundational declaration of monotheistic faith and covenant loyalty, meticulously articulated in Deuteronomy 6:4-9. Immediately preceding this command, Moses exhorts the Israelites to internalize God's words within their hearts (Deuteronomy 6:6) and to diligently teach them to their children, speaking of them in every circumstance of life (Deuteronomy 6:7). Furthermore, the preceding verse commands them to bind these words as a sign on their hand and as frontlets between their eyes (Deuteronomy 6:8). Deuteronomy 6:9 extends this principle of constant remembrance and internalization from the individual and the family to the very physical dwelling and community interface. It completes a holistic framework designed to embed God's law into the very fabric of daily life, ensuring its pervasive influence as the Israelites prepare to enter and settle in the Promised Land.
Historical & Cultural Context
Moses delivered these pivotal instructions to the second generation of Israelites on the plains of Moab, poised on the brink of entering Canaan. This generation was about to transition from a nomadic existence in the wilderness to a settled life in a land teeming with diverse pagan influences and idolatrous practices. The command to write on house posts and gates was not merely a symbolic gesture; it was a concrete, highly visible act in an ancient society where literacy was not universal, yet visual cues and public declarations held immense power. Homes were the sacred nucleus of family identity, worship, and intergenerational instruction, while city gates (or the main entrance of a courtyard or property) functioned as critical hubs for public life, legal proceedings, commerce, and social interaction. Inscribing God's words on these prominent structures served as a constant, tangible reminder for the inhabitants and a public, unmistakable declaration to all who entered or passed by, thereby distinguishing Israel as a people uniquely devoted to Yahweh amidst surrounding nations who displayed symbols of their own deities.
Key Themes
Deuteronomy 6:9 contributes profoundly to several overarching themes within the book of Deuteronomy and the broader Old Testament narrative. The primary theme emphasized is Constant Remembrance, highlighting the critical need for God's words to be perpetually before the eyes and in the minds of His people, thereby preventing spiritual amnesia and apostasy. This leads directly to the theme of Public Declaration of Faith, where the physical inscription acts as a visible testimony and an unequivocal statement of allegiance to Yahweh, clearly marking the household and community as ones devoted to His covenant. Furthermore, it speaks powerfully to the Sanctification of Space, transforming ordinary dwellings and entryways into sacred reminders of divine instruction and presence, imbuing mundane environments with spiritual significance. Finally, this practice vigorously reinforces Intergenerational Faith, as the visible scriptures would naturally prompt questions from curious children, providing organic and continuous opportunities for parents to fulfill the earlier command in Deuteronomy 6:7 to teach their offspring diligently, thereby ensuring the vibrant continuity of God's covenant with all future generations.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to grave, by implication, to write (describe, inscribe, prescribe, subscribe)." This word denotes a tangible, deliberate act of inscription, implying permanence and visibility. It is not merely a mental exercise but a physical manifestation of commitment, ensuring that God's words are visibly recorded for all to see and remember.
Meaning "a door-post (as prominent)." This term specifically refers to the vertical architectural elements framing an entrance. In ancient Israel, doorposts were highly significant, marking the boundary between the private sanctuary of the home and the external world. The command to write on these posts signifies that God's word should be present at the very threshold of one's personal domain, influencing all who enter and exit.
Meaning "an opening, i.e. door or gate." While it can refer to the gates of a city, it also encompasses the main entrance gates of individual courtyards or properties. City gates were not just entry points; they were the bustling centers of civic life, commerce, legal proceedings, and social interaction. Inscribing God's words on these public gateways meant that the divine law was to be openly displayed and acknowledged in the most public and communal aspects of life, serving as a constant witness to both residents and visitors.
Verse Breakdown
"And thou shalt write them"
The imperative "shalt write" (וְכָתַבְתָּ, v'khatavta) is a direct, authoritative command from Moses, conveying divine instruction. The pronoun "them" refers back to "these words" (הַדְּבָרִים הָאֵלֶּה, ha'd'varim ha'eleh) from Deuteronomy 6:6, encompassing the commandments and principles articulated in the Shema and throughout the Mosaic Law. This implies a concrete act of inscription, ensuring both visibility and permanence.
"upon the posts of thy house"
This phrase directs the physical act of writing to the most private and intimate sphere—the home. The "posts" (מְזוּזוֹת, mezuzot) signify the entrance and exit, making God's word the first and last thing seen upon entering or leaving. This emphasizes the sanctification of the domestic sphere, ensuring that family life, personal conduct, and household decisions are continually governed and informed by God's law.
"and on thy gates"
This extends the command beyond the private realm to the public sphere. "Gates" (שְׁעָרִים, sha'arim) represent the points of public access and communal interaction, whether city gates or the main entrance to a property. By inscribing God's words here, the Israelites were to make a visible, unequivocal declaration of their faith to the wider community. It meant that their public life, their business dealings, their justice system, and their interactions with others were also to be explicitly rooted in and guided by God's divine principles, serving as a collective witness to their covenant relationship with Yahweh.
Literary Devices
Deuteronomy 6:9 masterfully employs several potent literary devices to convey its profound and comprehensive message. It utilizes Metonymy, where the physical act of writing on posts and gates serves as a concrete, tangible stand-in for the deeper spiritual reality of internalizing, remembering, and diligently living out God's law. The external inscription is thus a visible representation of an internal commitment and a pervasive influence. Symbolism is also profoundly evident, as the "house" symbolizes the private, domestic life, individual identity, and personal piety, while "gates" symbolize the public, communal life, collective identity, and societal conduct. The command therefore symbolically encompasses the entirety of Israelite existence, from the most intimate personal space to the broadest public forum. Furthermore, the instruction functions as a powerful form of Didacticism, a teaching method designed to embed divine truth through constant visual reinforcement, ensuring that the principles of the Shema are not merely heard once but are continually present, remembered, and influential in every aspect of daily life.
Theological and Thematic Connections
Deuteronomy 6:9 is profoundly theological, articulating God's fervent desire for His word to be utterly pervasive and foundational in the lives of His covenant people. It speaks to the holistic and all-encompassing nature of true faith—a faith not confined to the temple, specific rituals, or isolated moments, but one that is seamlessly integrated into every private moment, every family interaction, and every public engagement. This command underscores the biblical truth that God's law is not burdensome but life-giving, intended to guide, bless, and sanctify every dimension of human existence. It highlights God's unwavering covenant faithfulness and His expectation of a reciprocal and diligent faithfulness from Israel, manifested through their wholehearted adherence to His commands. The visible display of His word served as a constant, tangible reminder of their unique identity as God's chosen people, set apart to live according to His righteous standards, and an undeniable witness to the surrounding nations of their distinct allegiance to Yahweh.
Reflection and Application
While Christians today do not typically adhere to the literal practice of inscribing scripture on doorposts and gates in the same manner as the Jewish tradition, the underlying principle of Deuteronomy 6:9 remains profoundly relevant, challenging, and spiritually enriching. It calls believers to make God's word undeniably central, visibly present, and profoundly influential in every sphere of their lives. This can be manifested by intentionally structuring our homes as sacred spaces where God's truth is honored, discussed, and lived out—through regular family devotions, the display of scripture art, and fostering an atmosphere that genuinely reflects Christian values of love, grace, truth, and hospitality. Furthermore, this command challenges us to critically examine how our "gates"—our public interactions, our workplaces, our social media presence, our community involvement, and our civic engagement—bear witness to our faith in Christ. Our lives, both private and public, should be open books, declaring our allegiance to Christ and His teachings, ensuring that our faith is not hidden or compartmentalized but actively embraced, consistently lived out, and powerfully permeating every aspect of our existence, thereby serving as a compelling testament to God's transformative truth for all to see.
Questions for Reflection
FAQ
Is Deuteronomy 6:9 a literal command for Christians today?
While the specific literal command to inscribe words on physical doorposts and gates is primarily observed within Jewish tradition (e.g., through the mezuzah), the underlying spiritual principle of Deuteronomy 6:9 is profoundly applicable to Christians. The command emphasizes the pervasive integration of God's word into every aspect of life—private and public. For Christians, this translates to making God's word central to our homes and daily lives, not just through physical displays but, more importantly, through consistent study, meditation, and obedience. It means allowing the Bible to shape our family values, our personal conduct, and our public witness, ensuring that God's truth is continually remembered, lived out, and passed on to future generations.
What is a mezuzah, and how is it related to this verse?
A mezuzah (Hebrew: מְזוּזָה, "doorpost") is a small parchment scroll inscribed with the Hebrew verses of Deuteronomy 6:4-9 and Deuteronomy 11:13-21. This scroll is then rolled up and placed inside a decorative case, which is traditionally affixed to the right doorpost of Jewish homes (and often rooms within the home) as a direct fulfillment of the command in Deuteronomy 6:9. It serves as a constant, tangible reminder of God's presence, His commandments, and the enduring covenant relationship between God and His people.
Why were gates so important in ancient Israelite society?
Gates in ancient Israelite cities were far more than mere entry and exit points; they were the bustling, multi-functional centers of public life. At the city gates, legal judgments were rendered by elders (Ruth 4:1-11), commercial transactions took place (2 Kings 7:1), public announcements were made, and significant social gatherings occurred. They were strategic points for defense, representing the city's strength, authority, and public identity. Therefore, the command to write God's words on the gates meant that divine principles were to govern and be visibly proclaimed in the most public and foundational aspects of community life, justice, and commerce, serving as a collective testimony to Israel's covenant with Yahweh.
Christ-Centered Fulfillment
Deuteronomy 6:9, with its command to inscribe God's words on physical structures, finds its ultimate fulfillment, transformation, and spiritual deepening in the person and work of Jesus Christ and the New Covenant. While the Old Covenant emphasized external, tangible reminders of the law, Christ Himself embodies the living Word of God, fully revealed and made flesh (John 1:1, John 1:14). He is the perfect revelation of God's truth, and through His sinless life, atoning death, and glorious resurrection, He perfectly fulfilled the law, not abolishing it but bringing it to its intended completion (Matthew 5:17). Under the New Covenant, the law is no longer primarily written on stone tablets or physical doorposts, but by the Holy Spirit upon the hearts of believers (Jeremiah 31:33, 2 Corinthians 3:3). Our lives, transformed by Christ and indwelt by His Spirit, become living epistles, known and read by all, demonstrating the power of God's word dwelling within us and radiating outwards (2 Corinthians 3:2). Furthermore, Jesus Himself declares, "I am the gate; whoever enters through me will be saved" (John 10:9), signifying that He is the ultimate access point to God's presence and the embodiment of the divine truth that should permeate every aspect of our existence, both private and public. Thus, the spirit of Deuteronomy 6:9 is profoundly fulfilled as Christ indwells believers, making their very lives a testament to God's living, transforming word.