Exegetical and Hermeneutical Commentary of Deuteronomy 11:13
And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul,
13. The verse is not only in the Pl. and a repetition of certain formulas, but it also changes the speaker ( my commandments can only mean God’s). It is evidently inserted by an editor (so too Steuern. and Bertholet) (who also altered the opening of the next verse, q.v.) because he thought it again necessary to safeguard the promise by repeating the usual deuteronomic condition. But the condition breaks into the theme of the writer which for the moment is only the contrast between the two lands. On the contents of the v. see on Deu 10:12.
Fuente: The Cambridge Bible for Schools and Colleges
And it shall come to pass, if you shall hearken diligently unto my commandments which I command you this day,…. In the name, and by the authority of the Lord, the only lawgiver:
to love the Lord your God, and to serve him with all your heart, and with all your soul; see De 10:12. Jarchi interprets this of prayer; but it is not to be restrained to that only, but includes the whole service of God, in all the parts of it, performed from a principle of love to him, and in sincerity and truth.
Fuente: John Gill’s Exposition of the Entire Bible
This peculiarity in the land of Canaan led Moses to close the first part of his discourse on the law, his exhortation to fear and love the Lord, with a reference to the blessing that would follow the faithful fulfilment of the law, and a threat of the curse which would attend apostasy to idolatry.
Deu 11:13-15 If Israel would serve its God in love and faithfulness, He would give the land early and latter rain in its season, and therewith a plentiful supply of food for man and beast (see Lev 26:3 and Lev 26:5; and for the further expansion of this blessing, Deu 28:1-12).
Deu 11:16-25 But if, on the other hand, their heart was foolish to turn away from the Lord and serve other gods, the wrath of the Lord would burn against them, and God would shut up the heaven, that no rain should fall and the earth should yield no produce, and they would speedily perish (cf. Lev 26:19-20, and Deu 28:23-24). Let them therefore impress the words now set before them very deeply upon themselves and their children (Deu 11:18-21, in which there is in part a verbal repetition of Deu 6:6-9). The words, “ as the days of the heaven above the earth,” i.e., as long as the heaven continues above the earth, – in other words, to all eternity (cf. Psa 89:30; Job. Deu 14:12), – belong to the main sentence, “ that your days may be multiplied,” etc. (Deu 11:21). “The promise to give the land to Israel for ever was not made unconditionally; an unconditional promise is precluded by the words, ‘that your days may be multiplied’” ( Schultz). (For further remarks, see at Deu 30:3-5.) For (Deu 11:22-25) if they adhered faithfully to the Lord, He would drive out before them all the nations that dwelt in the land, and would give them the land upon which they trod in all its length and breadth, and so fill the Canaanites with fear and terror before them, that no one should be able to stand against them. (On Deu 11:23, cf. Deu 7:1-2; Deu 9:1, and Deu 1:28.) The words, “every place whereon the soles of your feet shall tread shall be yours,” are defined more precisely, and restricted to the land of Canaan on both sides of the Jordan by the boundaries which follow: “ from the desert (of Arabia on the south), and Lebanon (on the north), and from the river Euphrates (on the east) to the hinder sea ” (the Mediterranean on the west; see Num 34:6). The Euphrates is given as the eastern boundary, as in Deu 1:7, according to the promise in Gen 15:18. (On Deu 11:25, cf. Deu 7:24; Deu 2:25, and Exo 23:27.)
Deu 11:26-30 Concluding summary. “ I set before you this day the blessing and the curse.” The blessing, if ( , , as in Lev 4:22) ye hearken to the commandments of your God; the curse, if ye do not give heed to them, but turn aside from the way pointed out to you, to go after other gods. To this there are added instructions in Deu 11:29 and Deu 11:30, that when they took possession of the land they should give the blessing upon Mount Gerizim and the curse upon Mount Ebal, i.e., should give utterance to them there, and as it were transfer them to the land to be apportioned to its inhabitants according to their attitude towards the Lord their God. (For further comment, see at Deu 27:14.) The two mountains mentioned were selected for this act, no doubt because they were opposite to one another, and stood, each about 2500 feet high, in the very centre of the land not only from west to east, but also from north to south. Ebal stands upon the north side, Gerizim upon the south; between the two is Sichem, the present Nabulus, in a tolerably elevated valley, fertile, attractive, and watered by many springs, which runs from the south-east to the north-west from the foot of Gerizim to that of Ebal, and is about 1600 feet in breadth. The blessing was to be uttered upon Gerizim, and the curse upon Ebal; though not, as the earlier commentators supposed, because the peculiarities of these mountains, viz., the fertility of Gerizim and the barrenness of Ebal, appeared to accord with this arrangement: for when seen from the valley between, “the sides of both these mountains are equally naked and sterile;” and “the only exception in favour of the former is a small ravine coming down, opposite the west end of the town, which is indeed full of foundations and trees” ( Rob. Pal. iii. 96, 97). The reason for selecting Gerizim for the blessings was probably, as Schultz supposes, the fact that it was situated on the south, towards the region of the light. “Light and blessing are essentially one. From the light-giving face of God there come blessing and life (Psa 16:11).” – In Deu 11:30 the situation of these mountains is more clearly defined: they were “ on the other side of the Jordan,” i.e., in the land to the west of the Jordan, “ behind the way of the sunset,” i.e., on the other side of the road of the west, which runs through the land on the west of the Jordan, just as another such road runs through the land on the east ( Knobel). The reference is to the main road which ran from Upper Asia through Canaan to Egypt, as was shown by the journeys of Abraham and Jacob (Gen 12:6; Gen 33:17-18). Even at the present day the main road leads from Beisan to Jerusalem round the east side of Ebal into the valley of Sichem, and then again eastwards from Gerizim through the Mukra valley on towards the south (cf. Rib. iii. 94; Ritter, Erdkunde, xvi. pp. 658-9). “ In the land of the Canaanite who dwells in the Arabah.” By the Arabah, Knobel understands the plain of Nabulus, which is not much less than four hours’ journey long, and on an average from a half to three-quarters broad, “the largest of all upon the elevated tract of land between the western plain and the valley of the Jordan” ( Rob. iii. p. 101). This is decidedly wrong, however, as it is opposed to the fixed use of the word, and irreconcilable with the character of this plain, which, Robinson says, “is cultivated throughout and covered with the rich green of millet intermingled with the yellow of the ripe corn, which the country people were just reaping” ( Pal. iii. 93). The Arabah is the western portion of the Ghor (see at Deu 1:1), and is mentioned here as that portion of the land on the west of the Jordan which lay stretched out before the eyes of the Israelites who were encamped in the steppes of Moab. “ Over against Gilgal,” i.e., not the southern Gilgal between Jericho and the Jordan, which received its name for the first time in Jos 4:20 and Jos 5:9; but probably the Gilgal mentioned in Jos 9:6; Jos 10:6., and very frequently in the history of Samuel, Elijah, and Elisha, which is only about twelve and a half miles from Gerizim in a southern direction, and has been preserved in the large village of Jiljilia to the south-west of Sinjil, and which stands in such an elevated position, “close to the western brow of the high mountain tract,” that you “have here a very extensive prospect over the great lower plain, and also over the sea, whilst the mountains of Gilead are seen in the east” ( Rob. Pal. iii. 81). Judging from this description of the situation, Mount Gerizim must be visible from this Gilgal, so that Gerizim and Ebal might very well be described as over against Gilgal.
(Note: There is much less ground for the opinion of Winer, Knobel, and Schultz, that Gilgal is the Jiljule mentioned by Robinson ( Pal. iii. 47; and Bibl. Researches, p. 138), which evidently corresponds to the Galgula placed by Eusebius and Jerome six Roman miles from Antipatris, and is situated to the south-east of Kefr Saba ( Antipatris), on the road from Egypt to Damascus. For this place is not only farther from Gerizim and Ebal, viz., about seventeen miles, but from its position in the lowland by the sea-shore it presents no salient point for determining the situation of the mountains of Gerizim and Ebal. Still less can we agree with Knobel, who speaks of the village of Kilkilia, to the north-east of Kefr Saba, as the name itself has nothing in common with Gilgal.)
The last definition, “ beside the terebinths of Moreh,” is intended no doubt to call to mind the consecration of that locality even from the times of the patriarchs ( Schultz: see at Gen 12:6, and Gen 35:4).
Deu 11:31-32 Deu 11:31-32 contain the reason for these instructions, founded upon the assurance that the Israelites were going over the Jordan and would take possession of the promised land, and should therefore take care to keep the commandments of the Lord (cf. Deu 4:5-6).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 13-17:
Israel would be wholly dependent upon Jehovah, to send the proper seasons at the appropriate time. Thus it was vital that they obey His commandments in order to assure His blessings.
“The first rain,” beginning with Tishri, the first month of the civil year (corresponding to September-October). This prepared the soil for planting, and kept it moist for the seeds to sprout and grow.
“The latter rain,” beginning with Tebeth, the fourth month of the civil year (January-February), about the time the grain begins to mature in preparation for harvest. No rain falls in this Land during harvest months.
“Corn,” dagan, a general term for grain; twice translated “wheat,” Num 18:12; Jer 31:12.
“Wine,” tirosh, “new wine, mead,” also translated “sweet wine,” Mic 6:15.
“Oil,” yitshar, a general term for oil, used either in cooking, anointing, or lighting. The most common oil was that from olives, though on occasion the term refers to oil of myrrh.
The text promises adequate pasture grass for the livestock.
The promises of God’s blessing upon field, pasture, orchard and vineyard are contingent upon obedience to His commands. In the event Israel would forsake the Lord and disobey His commandments, He would withhold the rain, and the land would be unproductive. Famine and death would be the result.
Fuente: Garner-Howes Baptist Commentary
(13) It shall come to pass.At this point begins the formal sanction of this charge by a declaration of rewards and punishments. Such sanctions are a characteristic feature of the Law. (Comp. Exo. 23:20end, at the close of the first code; Leviticus 26, and Deuteronomy 28; and, in the New Testament, the well-known close of the Sermon on the Mount in St. Matthew 7, and of the parallel sermon in St. Luke 6 )
To love the Lord your God.Not that thou shouldst say, Behold, I am a disciple in order that I may become rich: in order that I may be called great: in order that I may receive reward; but whatsoever ye do, do from love (Rashi).
To serve him with all your heart.The Jewish commentator says that this refers to prayer, and compares Daniel (Deu. 6:16): Thy God whom thou servest continually, He will deliver thee. There was no religious service for Israel in Babylon except prayer. The thought seems worth preserving, though the words are obviously capable of a wider application.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Hearken Jehovah is now speaking. The passage, 13-21, is one of the four that the Jews placed in their phylacteries.
Fuente: Whedon’s Commentary on the Old and New Testaments
Their Blessing And Fruitfulness Will Depend On Whom They Serve ( Deu 11:13-18 a).
Analysis in the words of Moses:
a If you will listen diligently to my commandments which I command you this day, to love Yahweh your God, and to serve him with all your heart and with all your soul (Deu 11:13).
b I will give the rain of your land in its season, the former rain and the latter rain, that you may gather in your grain, and your new wine, and your oil, and I will give grass in your fields for your cattle, and you shall eat and be full (Deu 11:15).
b Take heed to yourselves, lest your heart be deceived, and you turn aside, and serve other gods, and worship them, and the anger of Yahweh be kindled against you, and He shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit, and you perish quickly from off the good land which Yahweh gives you (Deu 11:16-17).
a Therefore shall you lay up these my words in your heart and in your soul (Deu 11:18 a).
Note that in ‘a’ they are to listen carefully to Yahweh’s commandments and to love and serve Him with all their heart and soul, and in the parallel they are to lay up His words in their heart and soul. In ‘b’ if they do so they will receive abundant rain from heaven and the earth will be fruitful, but in the parallel if they seek to other gods the heavens will be closed and there will be no rain, and their land will not be fruitful.
Deu 11:13-15
‘ And it shall come about, that if you (ye) shall listen diligently to my commandments which I command you (ye) this day, to love Yahweh your God, and to serve him with all your heart and with all your soul, that I will give the rain of your land in its season, the former rain and the latter rain, that you (thou) may gather in your (thy) grain, and your new wine, and your oil. And I will give grass in your fields for your cattle, and you (thou) shall eat and be full.’
Note that the words now suddenly become a citation of Yahweh’s. Moses continues the revelation as though it was spoken by Him. Here Yahweh Himself is seen as speaking. The promises are personalised.
And what does the future hold when they have possessed the land? That if they diligently obey God’s command which He is giving through Moses this day, the command to love Him and serve Him with all their heart and soul, He will give the rain for the land, as it is required, in its season, both the early, pre-ploughing and pre-sowing rain, coming in October or sometimes a little later, the continuing rain showers necessary for the fruitfulness of the land, and the late rain in around April which consisted of the final showers of the rainy season, all of which watered the land and made it productive.
The result will be that they will be able to gather in their grain, and their new wine, and their olive oil, and their fields will be full of grass for the cattle, and they will themselves eat and be full.
For this stress on loving God we can compare Deu 6:5. So after the repeat of the covenant word for word in Deuteronomy 5 this whole section from chapters 6-11 is seen as beginning and ending with the same emphasis, the requirement to love God totally, and the need to bind His words in their hearts and minds and lives (see Deu 11:18-21 below and compare Deu 6:6-9).
So the lesson is clear. To live in that land, which was God’s land, was to be dependent on God, and the provision of all they needed would depend on His supply. But they need not fear, for it was His land for which He cared. And if they loved and feared Him, and lived rightly before Him, they could then be sure of His full provision.
This idea of who provided the rain was all important. For Baal, a main god of the Canaanites, whose worship was widespread in Canaan and even beyond, was seen by the present inhabitants of Canaan as the means by which the rain was provided in its season. According to them it was Baal, the god of storm and rain, who had to be stirred into action by their religious rites, which included sexual activities of a gross and immoral kind. Moses makes quite clear that this was not so. Baal had nothing to do with it. There was in fact only One provider of rain (as Elijah will reveal after him – 1Ki 17:1; 1Ki 18:41), and that was Yahweh.
Deu 11:16-17
‘ Take heed to yourselves, lest your heart be deceived, and you (ye) turn aside, and serve other gods, and worship them, and the anger of Yahweh be kindled against you, and he shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit, and you (ye) perish quickly from off the good land which Yahweh gives you.’
Thus when they entered the land they must not allow themselves to be deceived. Let them not turn aside to worshipping and serving the gods of the land, thinking that such gods could help them. For if they did God’s anger would be ‘set alight’ against them, and He would shut up the heavens so that there was no rain, and so that the land would not yield its fruit. And they would soon perish from the land which He had given them. Trusting Canaan’s rain gods might seem attractive for a while, but they could be sure that it would end disastrously.
So the stress here is on the fact that their continual presence in the land, and their continual provision, will be dependent on true obedience to the covenant. This is all part of His covenant. For the land was for the righteous, with full provision made, as long as they served Him faithfully, and repented when they slipped up.
Deu 11:18 a
‘
So with these promises and warnings in mind they must lay His words up in their hearts. Thus will they take heed to them and respond to them, being faithful to the covenant with Yahweh.
They Must Therefore Keep The Covenant Requirement Before Their Thoughts Always (deu Deu 11:18-21 ).
What follows brings out the care that they must take to constantly remind themselves of these facts. It is almost a repeat of Deu 6:6-9, with the ideas in a slightly different order, giving a different emphasis, and stressing the importance of keeping His words ever in their thoughts. For if they were to prosper in the land they and their children must be fully aware of His commandments. So this section of the covenant opens and closes with similar thoughts.
Analysis in the words of Moses:
‘And you shall bind them for a sign on your hand, and they shall be for frontlets between your eyes’ (Deu 11:18 b).
‘And you shall teach them to all your children, talking of them, when each of you sits in your house, and when each of you walks by the way, and when each of you lies down, and when each of you rises up’ (Deu 11:19).
‘And you shall write them on the doorposts of your house, and on your gates’ (Deu 11:20).
‘That your days may be multiplied, and the days of your children, in the land which Yahweh swore to your fathers to give them, as the days of the heavens above the earth’ (Deu 11:21).
Note that in ‘a’ they are to apply His word to hand and eye, and the result in the parallel is that their days will be long in the land which Yahweh gives them (they will not be thrown out) and their days will be as the days of the heavens above the earth. This suggests that heavenly days are seen as longer than earthly days. It may be that hand and eye relates to earth and heaven, for with the hands man toils (Gen 5:29), and with his eyes uplifted he beholds the heavens (Psa 8:3) he beholds the glory and righteousness of God (Psa 19:1; Psa 97:6). In ‘b’ they are to teach their children constantly and in the parallel they are to proclaim the truth to teach outsiders.
Deu 11:18 b
‘And you (ye) shall bind them for a sign on your (of ye) hand, and they shall be for frontlets between your eyes.’
Compare and contrast Deu 6:8 where ‘thou’ is used. Each is to do it, every person is to do it, the whole nation must do it. The thought is symbolic and spiritual rather than literal. The word of God is to affect what they do with their hands and what they look at with their eyes.
Here a new phrase comes first in order to emphasise the spiritual nature of the requirement. They must lay up His words deep within them, in their hearts and souls. They must bind them on their hands and between their eyes. That is, they must ensure that His word sinks into their hearts and allow His word to determine what they do and what they look at. They were to be a people active in knowing and understanding and responding to God’s word.
It is questionable whether the last part was intended to be taken literally, although it was later so taken by the Pharisees and many others. They would wear small pouches containing Scripture on their persons during the time of morning prayer, on their foreheads and arms, and fasten them to their doors. Such pouches containing small scrolls have been discovered in the Dead Sea area. That was fine when it meant something genuine, but the danger came when it became a formality producing self-righteousness and vanity.
Deu 11:19
‘ And you (ye) shall teach them to your (of ye) children, talking of them, when you (thou) sit in your house, and when you (thou) walk by the way, and when you (thou) lie down, and when you (thou) rise up.’
Compare and contrast Deu 6:7 where ‘thou, thee’ is used all the way through. There the thought was of one nation doing it, here it is of all of them doing it.
They must also teach them to their children by day and by night. Most of the children would be sleeping in the same place as their parents (compare Luk 11:7). Thus they must talk of such things under all circumstances, whether in the house, on their excursions, at breakfast time and at bed time, and in bed, so that all may know, and continually be reminded of, God’s covenant. The atmosphere was to be one where God’s covenant was ever seen as important. Today we would see this in terms of good reading matter with spiritual lessons suitable for children. But we should ever be willing to talk about such things with our children, and give them good guidance, and let them see that we talk about such things too.
Deu 11:20-21
‘ And you (thou) shall write them on the doorposts of your (thy) house, and on your gates, that your (of ye) days may be multiplied, and the days of your (of ye) children, in the land which Yahweh swore to your fathers to give them, as the days of the heavens above the earth.’
This may be intended both outwardly, as a testimony that the inhabitants were people of the covenant, and as a witness to all who visited them that they were so, and inwardly as a reminder to them as they went in and out of the requirements of God’s covenant. Their presumed response to this would ensure that they lived long lives in the land, and their children after them.
“As the days of the heavens above the earth”, that is, continually all the while that the heavens were still above the earth. This would indicate for them everlastingness. Had they been obedient Israel would have enjoyed the everlasting kingdom on earth (the only promise for the future that they would be able at this stage to understand).
Alternately the idea may be that heavenly days are longer than earthly days, so that their children will enjoy longer lives just as the heavens have longer days.
All these things remind us that we too must make an effort to ensure by the reading of His word that we too ever keep before our thoughts what the Lord requires of us and offers us. If we disobediently neglect such matters we should not be surprised to find our spiritual lives waning.
Fuente: Commentary Series on the Bible by Peter Pett
GOD’S promises, even in a temporal sense, with respect to earthly blessings, serve to show the wonderful superintendance of the LORD over his people. But we are certainly authorized to accept Israel’s history, as forming from beginning to end a subject truly spiritual. And here we find the promise of rain to be sweetly descriptive of the effusion of the SPIRIT. Isa 44:3-4 ; Eze 34:26 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 11:13 And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul,
Ver. 13. And it shall come to pass. ] This passage of Scripture following, the Jews read daily in their families, as Maimonides reporteth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 11:13-17
13It shall come about, if you listen obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart and all your soul, 14that He will give the rain for your land in its season, the early and late rain, that you may gather in your grain and your new wine and your oil. 15He will give grass in your fields for your cattle, and you will eat and be satisfied. 16Beware that your hearts are not deceived, and that you do not turn away and serve other gods and worship them. 17Or the anger of the LORD will be kindled against you, and He will shut up the heavens so that there will be no rain and the ground will not yield its fruit; and you will perish quickly from the good land which the LORD is giving you.
Deu 11:13 Notice the conditional (if BDB 49, cf. Deu 11:22; and obey BDB 1033, KB 1570, Qal INFINITIVE ABSOLUTE and Qal IMPERFECT from the same root, which shows emphasis and means to hear so as to do!) nature of YHWH’s blessing is:
1. to love – BDB 12, KB 17, Qal INFINITIVE CONSTRUCT
2. to serve – BDB 712, KB 773, Qal INFINITIVE CONSTRUCT. In Arabic this root means to worship and obey God, cf. Exo 3:12; Exo 4:3; Exo 7:16; Exo 8:1
3. with all your heart and all your soul, cf. Deu 4:29; Deu 6:5; and especially Deu 10:12.
Moses is repeating this exhortation again and again for emphasis.
heart For the ancient Hebrew the heart stood for the mind and intent, the intellect and motive of an individual. See Special Topic: Heart .
soul This word means the life force given by God (BDB 659). It can refer to humans or animals in Genesis.
Deu 11:14 He will give the rain He will give (BDB 678, KB 733) describes YHWH’s covenant blessings and cursings:
1. Deu 11:9 – Qal INFINITIVE CONSTRUCT (blessing)
2. Deu 11:14 – Qal PERFECT (blessing)
3. Deu 11:15 – Qal PERFECT (blessing)
4. Deu 11:17 – Qal IMPERFECT (curse)
5. Deu 11:17 – Qal PERFECT (curse)
6. Deu 11:21 – Qal INFINITIVE CONSTRUCT (blessing)
7. Deu 11:25 – Qal IMPERFECT (blessing)
8. Deu 11:26 – Qal PARTICIPLE (blessing/curse)
9. Deu 11:29 – Qal PERFECT (blessing/curse)
10. Deu 11:31 – Qal PARTICIPLE (blessing)
11. Deu 11:32 – Qal PARTICIPLE (blessing/curse)
YHWH wants to bless, but Israel’s covenant obedience determines which response (blessing or cursing, cf. chapters 27-29) she receives.
God is separate from nature yet is in control of it. He uses it to reveal Himself to mankind (cf. Deuteronomy 27-28; Psa 19:1-6; Rom 1:19-25; Rom 2:14-15).
early Palestine has two annual times of rainfall. The early rains (for planting) come in October – November (BDB 435, cf. Jer 5:24; Hos 6:2; Joe 2:23).
late rains The late rains (for maturing crops) come in February – April (BDB 545, cf. Jer 3:3; Joe 2:23). At other times heavy dew is the only source of moisture. Hos 6:3 uses this as a metaphor of end-time spiritual renewal.
your grain and your new wine and your oil These were staples of their diet (cf. Deu 7:13). See Special Topic: Biblical Attitudes Toward Alcohol and Alcoholism .
Deu 11:15 for your cattle This term cattle (BDB 96) refers to:
1. all living creatures other than humans, Gen 8:1; Exo 9:9-10; Exo 9:22
2. domestic animals, Gen 47:17; Exo 20:10; Lev 19:19; Lev 26:22; Num 3:41; Num 3:45; Deu 2:35
you shall eat and be satisfied This VERB is a recurrent promise in Deuteronomy (cf. Deu 6:11; Deu 8:10; Deu 11:15; Deu 14:29). It is made up of two VERBS:
1. eat – BDB 37, KB 46, Qal PERFECT
2. be satisfied – BDB 959, KB 1302, Qal PERFECT
Deu 11:16-17 These verses are a warning (beware, BDB 1036, KB 1581, Niphal IMPERATIVE, cf. Deu 4:9; Deu 4:15; Deu 4:23; Deu 6:12; Deu 8:11; Deu 11:16; Deu 12:13; Deu 12:19; Deu 12:28; Deu 12:30; Deu 15:9; Deu 24:8, see note at Deu 6:12) about idolatry and its consequences.
SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
One of the Phylacteries. See note on Deu 6:4-9.
Fuente: Companion Bible Notes, Appendices and Graphics
diligently: Deu 11:8, Deu 11:22, Deu 6:17, Psa 119:4
to love: Deu 4:29, Deu 6:5, Deu 6:6, Deu 10:12
Reciprocal: Exo 23:25 – And ye Lev 26:3 – General Deu 15:5 – General Deu 28:1 – If thou shalt Jos 22:5 – love 1Ki 2:4 – with all their heart 2Ki 23:3 – with all their heart Isa 55:2 – Hearken Jer 5:24 – that giveth Jer 17:24 – if Zec 10:1 – rain in Joh 14:21 – that hath
Fuente: The Treasury of Scripture Knowledge
Moses held out the blessings for obeying God as an additional motivation. God would send rain on the land (Deu 11:14) that would result in productivity (Deu 11:15).
"The first priority is . . . given to Scripture as the means of teaching the greatness and grace of God [to the next generation, Deu 11:18-19]." [Note: Sailhamer, p. 445.]