{"id":5235,"date":"2022-09-24T01:03:04","date_gmt":"2022-09-24T06:03:04","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-1118\/"},"modified":"2022-09-24T01:03:04","modified_gmt":"2022-09-24T06:03:04","slug":"exegetical-and-hermeneutical-commentary-of-deuteronomy-1118","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-1118\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Deuteronomy 11:18"},"content":{"rendered":"

Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. <\/i><\/b><\/h3>\n

18 25<\/strong>. The Pl. address is continued in a series of formulas, repeated with some variations from previous passages. The secondary nature of part of this section cannot be doubted. The emergence of the Sg. in Deu 11:19<\/em><\/span> shows that the passage is a quotation (slightly varied) of Deu 6:6-9<\/span>; it has been partly adapted to the compiler’s Pl., while Deu 11:22<\/em><\/span> naturally follows on to Deu 11:17<\/em><\/span>. The rest only partly repeats, and contains some matter peculiar to this section of Deut.<\/p>\n

18 21<\/strong>. See on Deu 6:6-9<\/span>. Besides the form of address, Sg. there, Pl. here, there are the following differences: Deu 6:6-9<\/span> has shall be upon thine heart<\/em>, and wants and in your soul<\/em>; takes next thou shalt teach them diligently to thy children<\/em> (a more natural place and a sign of the originality of Deu 6:6-9<\/span>), and wants Deu 11:21<\/em><\/span>, which is repeated from other passages. See Deu 4:40<\/span>, Deu 6:2<\/span>, Deu 11:9<\/span>. In Deu 11:19<\/em><\/span> read with Sam., LXX, in the house. Deu 11:18-21<\/em><\/span><\/em> break the connection: Deu 11:22<\/em><\/span> follows naturally on Deu 11:17<\/em><\/span>.<\/p>\n

21<\/strong>. as the days of the heavens above the earth<\/em> ] Not repeated in Deut.; the phrase is equivalent to for ever<\/em>, cp. Psa 89:29<\/span>; Job 14:12<\/span>. The eternity of the heavens was self-evident to primitive Israel, and for long it appeared that they could be shaken only by the appearance of God in His glory, 2Sa 22:8<\/span> (cp. Job 26:11<\/span>). It was not till the later Apocalypse that the imagination became frequent of the passing away both of heaven and earth.<\/p>\n

22<\/strong>. Repetitions of previous verses: diligently keep all this commandment<\/em>, Deu 5:31<\/span>, Deu 6:17<\/span> ( the commandments<\/em>), Deu 6:1<\/span>, this is the commandment; to love<\/em>, Deu 6:5<\/span>; to walk<\/em>, Deu 10:12<\/span>; to cleave<\/em>, Deu 10:20<\/span>. To I command you<\/em>, Sam., LXX add to-day<\/em>.<\/p>\n

23<\/strong>. drive out<\/em> ] Deu 4:38<\/span>.<\/p>\n

possess nations greater<\/em>, etc.] Deu 9:1<\/span>, but Sg.<\/p>\n

24<\/strong>. whereon the sole of your foot shall tread<\/em> ] For the idiom see Deu 2:5<\/span>; Jos 1:3<\/span>.<\/p>\n

from the wilderness, and Lebanon<\/em> ] Jos 1:4<\/span>; perhaps we should read and unto Lebanon<\/em> (Grtz, Dillm. and others).<\/p>\n

and from the river, the river Euphrates<\/em> ] See on Deu 1:7<\/span>.<\/p>\n

unto the hinder sea<\/em> ] i.e. according to the Semitic orientation, the western sea, the Mediterranean. These limits are, of course, ideal, but observe how the promise is limited by the words every place whereon the sole of your foot shall tread<\/em>.<\/p>\n

25<\/strong>. There shall no man<\/em>, etc.] So Deu 7:24<\/span>, but Sg.<\/p>\n

the fear of you and the dread of you<\/em> ] So Deu 2:25<\/span>, but Sg.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Deu 11:18<\/span><\/p>\n

Lay up these my words.<\/em><\/p>\n<\/p>\n

The four places in which a good male keeps Gods truth<\/strong><\/p>\n

The four places are here: heart, soul, hand, head; or put it another way: there are two departments of the religious life–first, the truth of God, the reality of religion revealed in us, that is in the heart and soul; and second, the truth of God revealed by us, that is, by the hand and by the head. Even as it is said there were four rivers flowing from paradise, so also there are four rivers which flow through the paradise of a good mans life. They, are love, truth, use, beauty.<\/p>\n


I.<\/strong> <\/em><\/strong>The first place is the heart.<\/p>\n

1. <\/strong>Lay up Gods words like treasure in a chest; they are the family plate of believers, the heirlooms of the household of faith.<\/p>\n

2. <\/strong>Like books in a library, ready for reference. We cannot read all books at once; we cannot read the whole Bible at one time, it is neither necessary nor desirable. In a very large library well selected, it may be thought there are no books useless, every book has its place and worth, and may be referred to again and again; but it is laid up on the shelf against the time.<\/p>\n

3. <\/strong>Like clothes in a wardrobe, ready for all weathers: for summers sunshine, and for winters storms. The truth of God should be the garment of the soul.<\/p>\n

4. <\/strong>Like conserves of precious fruit, gathered in the time of plenty to be eaten in the snow time of winter scarcity; as of Mary, the mother of our Lord, we read, She kept all these sayings and pondered them, she laid them up for love to brood over.<\/p>\n

5. <\/strong>Like knowledge hidden but not lost. It does not follow always that what does not appear does not exist. A capable captain on shore is not always telling you how he would manage a ship in difficulties; an accomplished musician may be sitting quite still, and saying nothing of the art he loves and of which he knows so much; but in both of these, and many such men, the knowledge only needs the occasion; it is there.<\/p>\n

6. <\/strong>Lay them up in the heart as guides. We are not always studying the map, but if we desire to know a country, it is useful to have it; and these words are for use, meditation, and memory.<\/p>\n

7. <\/strong>In the heart: not like misers hoards, but like bankers gold, which turns into capital, and is not only wealth itself, but a means of creating more.<\/p>\n


II. <\/strong>The second place is the soul.<\/p>\n

1. <\/strong>The soul is the seat of thought or understanding.<\/p>\n

2. <\/strong>The soul is the seat and place of mind-life.<\/p>\n

3. <\/strong>The soul is the scat of conviction, and conviction is mental activity and independence.<\/p>\n


III. <\/strong>And now the relations of the text change; and this third head brings us to the second department. I said at the first, those two places to which I have referred speak of the truth of God revealed in your heart and soul–refer to the moral and mental power of man. Now in this third particular religion is brought into notice; it is the truth of God revealed by <\/em>us, therefore shall ye bind these words for a sign upon your hand. I suppose, that is as much as to say, realise them in your life. Religion is for use, fuel is for fire, wood cut down is to be used, bricks are to build, cloth is for clothes, religion is for life. If you have any religion, use it. Some years ago there was a sect of people called the Rosicrucians; they were a very remarkable people. It was said of them that they had discovered the principle of an ever-burning flame; but then nobody was able to see it; the singularity of the lamp was, that it only shed its lustre in vaults, in closely sealed and concealed tombs. I do not so much doubt the discovery, as I deny the use of such a flame; open the door, it was said, and instantly the light was extinguished. Why, whatever is the use of such a light as that–a light that nobody ever sees? And so it is with the religion of some people; if they have got any, they keep it all to themselves as in a vault or a tomb. Therefore bind these words as a sign upon the hand.<\/p>\n

1. <\/strong>Like a glove, on the hand for defence. The hedger and ditcher tears up many a weed, and encounters fearlessly many a prickly thorn with his rough glove, which he would be fearful to grapple with his ungloved hand.<\/p>\n

2. <\/strong>Like a gauntlet, as a sign of challenge.<\/p>\n

3. <\/strong>Like a tool, an implement of labour, something to work with, to build with.<\/p>\n

4. <\/strong>Like a sword.<\/p>\n


IV. <\/strong>The head. Lay up these words in the heart, that they may be a frontlet to the eye, that is, before you; what you possess you will profess; in a word, avow the Word; do not be ashamed of it. On the other hand, do not make profession of it before you possess it. Thus–<\/p>\n

1. <\/strong>These words are to be a source of pride; for what is worn on the head, or between the eyes, is usually a source of pride, or a manifestation of it. Be proud then, not of yourself, of your attainments, but of that which has been conferred upon you in the possession of these words.<\/p>\n

2. <\/strong>As frontlets between the eyes, for this implies dignity, giving ornament, rank, elevation; so it ought to be if these words are laid up in heart and soul and are manifested in the life; they will be like an ornament of grace to the head, and chains about the neck; they will be wreathed into a coronet, diadem, a tiara, a crown–all these are worn on the head; and I cannot imagine religion really possessed without its giving beauty, some royalty and elevation to character, something that alike dignifies person and speech.<\/p>\n

3. <\/strong>That they may be as frontiers between your eyes, that they may be a source of protection. Wear them as helmets are worn, like that of which we read, for a helmet the hope of salvation. And is not this also in the words of God? for they constitute not only the ornament or character, but its defence too, as it is written, Thou through Thy commandments hast made me wiser than my enemies, for they are ever with me. These are the principles of a religious, life–these, are the principles which the great Hebrew lawgiver beheld as lying at the foundation of all prosperous states, and all truly noble personal character. (The Preacher<\/em>s Lantern.<\/em>)<\/p>\n<\/p>\n

Intellectual religion<\/strong><\/p>\n

You cannot read this Book without perceiving that Moses delivers himself with the energy and affection of one who knew that though his strength was unabated and his eye not dimmed, he had but few days to remain upon earth, and who therefore desired to gather into a parting address whatever was most calculated to arrest the attention and confirm Israel in loyalty to Jehovah. And if we attach a more than ordinary interest to the last words of distinguished individuals, ought we not to listen with a reverent attention to the lawgiver with whom God had spoken face to face, whilst in the thought of a speedy dissolution he pours forth lessons, warns, and exhorts? Now, we believe that in our own day, perhaps more than in any other, there is a risk of men being satisfied with a merely intellectual religion. Undoubtedly the character of the age will tell upon the character of the religion of the age, and a mere head knowledge of Christianity will satisfy many of the admirers and cultivators of intellect. And besides this possible case of surrendering to religion an intellectual homage, in which, from the beginning to the end, the heart has no share, we believe that with those who are really converted the head very often outruns the heart, and that many truths are acknowledged which are not at all felt.<\/p>\n


I. <\/strong>Now, let it be distinctly observed, that there is a great province for the understanding as well as for the affections in the matter of true religion. It is the business of reason to scrutinise the claims of the Bible to the being received as inspired; and there can be no proper place for the exercise of faith until there be in some shape this exercise of reason. I can never ask a man to believe that the Bible is Gods Word, except as the result of a painstaking inquiry; but when once this inquiry has been made, when once the conclusion has been arrived at, that the Bible is inspired, then, indeed, we expect of a man that he prostrate his reason before the disclosures of the Book, and that, whenever these disclosures surpass his comprehension, he give them that unhesitating admission which is due to the confessed fact that they are communications from God. And over and above this employment of the understanding in determining the evidence of the Volume, and therefore the veracity of the doctrines, a man is to read Scripture with just the same endeavour to gain a clear and intelligent acquaintance with its statements which he would make in perusing an ordinary book. There is no fault in the effort to comprehend whatever comes within the range of a finite comprehension; the only fault is in the refusing, when a point is reached by which the understanding is baffled, to receive on Gods Word what we cannot clear up by human reason. And thus the intellect is to be no idle agent in religion, for a man must know what he is to believe before he can believe it. We contend that faith cannot be in advance of the understanding; but we are equally clear that the understanding may often be in advance of faith. We are not speaking of mere historical faith, but of that powerful principle which the Scriptures alone recognise as faith; and we say that faith cannot be in advance of the understanding, for according to the foregoing statements, a man must know the object of faith before he can believe: he must know that there are Three Persons and but One God, ere he can believe a Trinity in Unity. But then, on the other hand, the understanding may be very far in advance of the faith, for a man may have knowledge of a vast variety of truths, on not one of which is there any influential fastening of his belief. So that whilst there is a kind of necessity that the intellect possesses itself of doctrines before they can become objects of faith, it by no means follows that the intellect will send them on to the heart; on the contrary, it is a thing of most common occurrence, that the intellect will retain them as merely speculative truths, and that the historical uninfluential assent is the highest homage which they shall ever obtain. And our business is to endeavour to show you the danger of this laying up of religious truth within the confines of the intellect, and the consequent importance of attempting all obedience to the precept of our text. There is a danger to those who are unconverted; there is a danger also to those who are converted. We begin with the former, and we declare that the parties on whom it seems hardest to make a moral impression are those who are thoroughly well acquainted with the letter of the Gospel. If there be one of you who knows thoroughly well the whole plan of salvation, but who has nothing more than an intellectual religion, we should like to look over what may be called the elements of his knowledge, and see whether he can stand acquitted of the charge of hindering his own conversion. It is a part of your knowledge that it is your duty, to detach yourselves from those habits and associations which are opposed to Gods Word. Do you labour to effect this detachment? You have the intellectual persuasion that you must be lost, unless Christ heal your moral disease. Do you act as you would do, if you had the intellectual persuasion that you must speedily die unless you betake yourself to this or that physician? We are sure that if there were anything of candour in your replies, they would furnish an ample demonstration that man is himself chargeable with detaining truth in the intellect, when it ought to go forward to the heart, and that it is simply through his not making that use of religious knowledge which he would and does make use of any other sort of knowledge, that he fails to become spiritually as well as intellectually a Christian. Now, up to this point we have confined our remarks to the case of unconverted men; and it may be thought at first sight that intellectual religion can never be attributed to the converted; yet, if you examine with a little attention you will perceive, that in respect of every man there is a likelihood of the understanding outstripping the affections, so that many truths may be held by the intellect which are not known in the experience. Now, look, for example, at the priesthood of our Lord Jesus Christ. It is not possible that a renewed man should fail to give his unqualified assent to the truth that the death of Christ was an expiation for sin, so that he will unreservedly hold the doctrine of the atonement. But all this, you observe, is purely intellectual. The truth may be thus held, but yet held only in the understanding; and the question is, whether the believer lives in the daily experience of this truth–whether as fast as sin is committed it is carried to the blood of the atonement, and whether, therefore, the opening of a fountain for human defilement is a fact which has only gained the assent of the intellect, or one in which the heart feels a deep and abiding concern. And thus, again, there must be with every real Christian an intellectual holding of the truth, that we are to live each moment in a realised dependence upon God; that we are to cast our burdens upon the Lord, that we are to refer to Him our every care, our every want, our every anxiety. But we want to know whether, in respect of the providence of God, as well as of the priesthood of Christ, the intellect is not often in advance of the experience. There may be an unqualified admission by the understanding of the noble truth, that not a sparrow falls without our Heavenly Father. But unless a man continually act on the admission–unless, indeed, he carry his every concern to the Almighty, so as to ask His counsel in each difficulty, His support in each trial, His guardianship in each danger, why, we contend that the understanding has outstripped the heart–in other words, that the intellect is in advance of the experience. And there are, we suppose, but few Christians who will deny that they are chargeable with this inequality of pace in the understanding and the heart.<\/p>\n


II. <\/strong>We will just show you what we think the consequences of the intellect being in advance of the experience. If you know a doctrine whose power and preciousness you do not feel–and this is, in other words, the outstripping of the heart by the understanding–then you receive that doctrine only as an unconverted man receives it, and you must be chargeable even in a greater degree with its detention in the intellect, when it ought to be sent on to the affections; and there must be produced something of the like effect in two cases. You strip the doctrine of energy by allowing it to remain inert in the understanding; you reduce it into a dead letter, and thus you grieve the Holy Spirit, who intended it as an engine by which you might carry on the conflict with the world, the flesh, and the devil; and we need not tell you that what grieves the Spirit must sensibly affect your well-being as Christians. Besides, in all your religious intercourse with others, the probability is that your conversation will take its measure from your knowledge and not from your experience. Take the case of a preacher. The preacher, and we suppose it to be his duty, will press upon his congregation the amount of truth which is known to himself, whether or not it be felt by himself. When I speak up to the extent of my knowledge, if that knowledge outruns my experience, I represent myself as attaching value to certain truths of which, after all, I have not tasted the preciousness. And what is this but representing myself as a more thorough believer than I am? And what again is this but the playing the hypocrite, though I may have no distinct purpose of palming a false estimate upon others? And if the excess of knowledge over experience thus makes it almost certain that in attempting to instruct others we shall virtually be hypocrites, you have only to remember how hateful is hypocrisy in every degree, and under every disguise, to the Almighty, and you will have no difficulty in discerning the signal danger of allowing the intellect to outstrip the heart. It is true, you may say, we will avoid the danger by abstaining from all endeavour to instruct, but you will thus again be neglecting a positive duty–and is not this perilous? You may say, We will never, speak beyond our experience, and this will secure us against the alleged risk; but since your experience comes not up to your knowledge, you would thus be guilty of keeping back truths which God has given to be advanced, and you would hardly then think that the danger which you incur would be less than the danger you avoid. If, therefore, any one of you as a true Christian values peace, then his constant aim will be, that whatever of religious truth finds its way into the understanding may be sent onward at once to the affections, and that thus the precept of Moses may be sedulously obeyed–Therefore shall ye lay up these my words in your heart and in your soul. (H. Melvill, B. D.<\/em>)<\/p>\n<\/p>\n

Attention to the Scriptures<\/strong><\/p>\n

Attention to the Word of God is strongly urged upon the Israelites in my text. At that time, however, only a small part of that Word–the five books of Moses–had been given by God to marl. How much more strongly, then, is our attention called to the Holy Scriptures, now that every part of the Bible, containing the will of God, is made known to us!<\/p>\n


I. <\/strong>We have the reason given why we are to attend to the words of the Bible, namely, because they are the words of God; therefore shall ye lay up these My words. If an earthly king were to write a book for his subjects, how eagerly would it be read! In proportion to his authority would be the attention paid to what he wrote, especially if he were a king from whom his subjects had received great blessings, and who had no other object in view than their real good. What attention, then, ought to be paid to the Bible! It is the word of the King of kings. It also contains treasures worth more than thousands of worlds, even the Gospel of salvation to perishing sinners. Yet, alas! nothing, in general, is more neglected than the Bible. Or, if it is read, it is only in a formal manner, as a matter of duty, undertaken in order to work out a supposed righteousness. The Bible must be searched into as for hidden treasures, by all that are really anxious for the salvation of their souls; and the glorious truths it contains must be laid up in the storehouse of the heart.<\/p>\n


II. <\/strong>We are commanded not only to lay up the Word of God in our own hearts, but also to teach it to the rising generation. And ye shall teach them your children. We have here another melancholy proof of the blindness of the natural man. We see children taught, indeed, but not taught the Word of God. We see boys taught to seek after the good things of this life. We see girls taught to adorn their perishing bodies. But we look around, almost in vain, for those who teach their children the words of the Lord. All, however, to whom the Word of God is precious, should teach it to the rising generation.<\/p>\n


III. <\/strong>The next command given is to speak of the words of God, when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. Alas! there is, in general, no subject so completely banished from conversation as religion. To hear men in their common discourse, we might suppose that God had commanded His creatures never to talk of His words. And, surely, if the command were given to the Israelites, it is urged with far greater force upon us, in proportion as the reason is stronger. The Israelites could only talk of the wonders of creation, of the history of their forefathers, and of the law of Moses–that law which, from its very holiness, is a law of sin and death to fallen man. But, beside all this, we can talk of the wonders of redemption, and of the gracious dealings of the Lord with His people in all ages.<\/p>\n


IV. <\/strong>But still further, the words of God should always be had in remembrance. The text commands the Israelites to write His words upon the doorposts of their houses. There might be some reason for this, when printing was unknown, and therefore copies of the whole Word of God scarce–but that reason exists not now. Through the mercy of God the whole of His Word may now be in the hands of everyone who wishes it. We therefore must enter into the spirit of the text. We should have the precepts and promises of the Bible fastened to the gates of our hearts, to direct our actions, words, and thoughts.<\/p>\n


V. <\/strong>In the close of our text we are reminded of the encouragement given to obey the command–that your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon earth. Those who govern their lives by the Word of God are the only really happy people in this world. Faith in Christ delivers believers from the hard service and bondage of this world, and leads them into the glorious liberty of the Gospel of Jesus Christ. (H. Gipps, LL. B.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 18<\/span>. Therefore shall ye lay up these my words<\/B><\/I>] See De 6:4-8<\/span>, and See Clarke on <\/span>Ex 13:9<\/span><\/span>.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

18-25. lay up these my words in yourheart and in your soul, and bind them<\/B>(See on De6:1<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Ver. 18-20. Therefore shall ye lay up these my words in your heart, and in your soul<\/strong>,…. Treasure up the laws of God delivered to them in their minds, retain them in their memories, and cherish a cordial affection for them; which would be an antidote against apostasy, idolatry, and other sins, Ps 119:11<\/span><\/p>\n

and bind them for a sign upon your hand, that they may be as frontlets between your eyes<\/strong>; of this and the two following verses,<\/p>\n

[See comments on De 6:7]<\/span>,<\/p>\n

[See comments on De 6:8]<\/span>,<\/p>\n

[See comments on De 6:9]<\/span>.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

      18 Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.   19 And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.   20 And thou shalt write them upon the door posts of thine house, and upon thy gates:   21 That your days may be multiplied, and the days of your children, in the land which the LORD<\/B> sware unto your fathers to give them, as the days of heaven upon the earth.   22 For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD<\/B> your God, to walk in all his ways, and to cleave unto him;   23 Then will the LORD<\/B> drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves.   24 Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be.   25 There shall no man be able to stand before you: for<\/I> the LORD<\/B> your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you.<\/P>

      Here, I. Moses repeats the directions he had given for the guidance and assistance of the people in their obedience, and for the keeping up of religion among them (v.<\/I><\/span> 18-20<\/span>), which is much to the same purport with what we had before, ch.<\/I><\/span> vi. 6<\/span>, c. Let us all be directed by the three rules here given:– 1. Let our hearts be filled with the word of God: Lay up these words in your heart and in your soul.<\/I> The heart must be the treasury or store-house in which the word of God must be laid up, to be used upon all occasions. We cannot expect good practices in the conversation, unless there be good thoughts, good affections, and good principles, in the heart. 2. Let our eyes be fixed upon the word of God. “Bind these words for a sign upon your hand,<\/I> which is always in view (Isa. xlix. 16<\/span>), and as frontlets between your eyes,<\/I> which you cannot avoid the sight of let them be as ready and familiar to you, and have your eye as constantly upon them, as if they were written upon your door-posts,<\/I> and could not be overlooked either when you go out or when you come in.” Thus we must lay God’s judgments before us,<\/I> having a constant regard to them, as the guide of our way, as the rule of our work, Ps. cxix. 30<\/span>. 3. Let our tongues be employed about the word of God. Let it be the subject of our familiar discourse, wherever we are; especially with our children, who must be taught the service of God, as the one thing needful, much more needful than either the rules of decency or the calling they must live by in this world. Great care and pains must be taken to acquaint children betimes, and to affect them, with the word of God and the wondrous things of his law. Nor will any thing contribute more to the prosperity and perpetuity of religion in a nation than the good education of children: if the seed be holy, it is the substance of a land.<\/P>

      II. He repeats the assurances he had before given them, in God’s name, of prosperity and success if they were obedient. 1. They should have a happy settlement, v.<\/I><\/span> 21<\/span>. Their days should be multiplied; and, when they were fulfilled, the days of their children likewise should be many, as the days of heaven, that is, Canaan should be sure to them and their heirs for ever, as long as the world stands, if they did not by their own sin throw themselves out of it. 2. It should not be in the power of their enemies to give them any disturbance, nor make them upon any account uneasy. “If you will keep God’s commandments,<\/I> and be careful to do your duty (v.<\/I><\/span> 22<\/span>), God will not only crown the labours of the husbandman with plenty of the fruits of the earth, but he will own and succeed the more glorious undertakings of the men of war. Victory shall attend your arms; which way soever they turn, God will drive out these nations, and put you in possession of their land,” Deu 11:23<\/span>; Deu 11:24<\/span>. Their territories should be enlarged to the utmost extent of the promise, Gen. xv. 18<\/span>. And all their neighbours should stand in awe of them, v.<\/I><\/span> 25<\/span>. Nothing contributes more to the making of a nation considerable abroad, valuable to its friends and formidable to its enemies, than religion reigning in it; for who can be against those that have God for them? And he is certainly for those that are sincerely for him, Prov. xiv. 34<\/span>.<\/P><\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Verses 18-21:<\/strong><\/p>\n

Compare this text with Deu 6:1-9<\/span> (see comments).<\/p>\n

“As the days of heaven upon the earth,” denoting “until the end of time.”<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

18. Therefore shall ye lay up these my words. He again demands their serious attention, lest if the doctrine he propounds should be only lightly and carelessly received, it should speedily be let slip; for to lay up in, or on, the heart, is the same as to hide deeply in it; although, where the word “soul” is added, the “heart” refers to the mind, or the intellectual faculties. In fine, he commands them to have the Law not only impressed on the mind, but embraced with sincere affection. In the next place, he commands that aid to the memory which we have just considered, viz., that they should wear the precepts on the arms and foreheads; as if God should constantly meet them, to arouse their senses. For (as has been said) God had no regard to the bands themselves, but would have them seen on their arms and foreheads for another object, viz., (236) to suggest and renew their care for religion. Again, He appointed them to occupy the place of ornaments, in order to accustom the people to take their chief delight in meditating on the Law. Thus that foolish ambition is sufficiently refuted, when hypocrites sought after a reputation for holiness by their fringes and other fopperies, as well as that gross error of the whole people, in thinking that they discharged their duty to God by their outward dress. What follows afterwards, that the precepts should be written on the gates of their cities, and on their private houses, tends to the same thing; for we have said, that since men’s minds are prone to vanity, and are easily distracted by innumerable allurements, they have need of such stays to hold them back. And this object is plainly expressed, when He commands them severally to speak of the precepts of the Law, whether they are sitting at home, or going abroad, or lying down, or rising up; because without diligent exercise, it usually happens that whatever men have once learnt is soon lost. He adds, also, another effect of this diligence, viz., that not only should each of them consult their own individual advantage, but also teach their children, whereby God’s Law would ever be maintained in rigor by perpetual succession. <\/p>\n

(236) C’est de renouveler aux enfans d’Israel la pensee, qu ils devoyent avoir de s’enquerir de sa volonte;” to renew in the children of Israel the care they ought to have in inquiring as to His will. — Fr. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(18) Therefore shall ye lay up these my words.<\/strong>The same injunctions are found above (Deu. 6:6-9<\/span>). The Jewish commentator remarks, somewhat sadly, here, that they would remember them in their captivity, if not before. The therefore at the commencement of the verse is a simple and, so that the passage can be read in connection with what precedes: Ye will perish quickly from off the good land, and ye will lay these my words to your hearts. But the words of Deu. 11:21<\/span> seem to show that this is not the primary meaningonly an application suggested, like many other applications of Scripture, by the actual event.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> Obedience Enjoined<\/p>\n

v. 18. Therefore shall ye lay up these my words in your heart and in your soul,<\/strong> stamp them indelibly on both reason and will, and bind them for a sign upon your hand, that they may be as frontlets between your eyes,<\/strong> <\/p>\n

v. 19. and ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down and when thou risest up. <\/p>\n

v. 20. And thou shalt write them upon the door-posts of thine house and upon thy gates. <\/strong> Cf Deu 6:6-9<\/span>. This passage is an excellent summary of hints for the bringing up of children in the nurture and admonition of the Lord, namely, through the constant use and application of the Word of God, <\/p>\n

v. 21. That your days may be multiplied, and the days of your children,<\/strong> this blessing being again made prominent, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth,<\/strong> that is, as long as the heaven, with its rich blessings, stands over the earth, so long shall Israel, if faithful to the Lord and His covenant, enjoy the riches of Canaan. <\/p>\n

v. 22. For if ye shall diligently keep all these commandments which I command you, to do them, to love the Lord, your God, to walk in all His ways, and to cleave unto Him,<\/strong> Deu 10:20<\/span>; <\/p>\n

v. 23. then will the Lord drive out all these nations from before you,<\/strong> Deu 4:38<\/span>, and ye shall possess greater nations and mightier than yourselves,<\/strong> that is, enter into their possessions, inherit their land. <\/p>\n

v. 24. Every place whereon the soles of your feet shall tread shall be yours; from the wilderness,<\/strong> namely, that of Arabia in the south and southeast, and Lebanon,<\/strong> in the north, from the river, the river Euphrates, even unto the uttermost sea shall your coast be,<\/strong> extending to the Mediterranean Sea on the west. <\/p>\n

v. 25. There shall no man be able to stand before you; for the Lord, your God, shall lay the fear of you,<\/strong> Deu 2:25<\/span>, and the dread of you upon all the land that ye shall tread upon,<\/strong> into the hearts of all the inhabitants of these countries, as He hath said unto you,<\/strong> Deu 7:24<\/span>; Exo 23:27<\/span>. All these promises were intended for the purpose of filling the Israelites with good cheer and courage, of strengthening their trust in the Lord. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

DISCOURSE: 203
THE SCRIPTURES RECOMMENDED TO US<\/strong><\/p>\n

Deu 11:18-21<\/span>. Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. And thou shalt write them upon the door-posts of thine house, and upon thy gates: that your days may be multiplied, and the days of your children, in the land which the Lord swore unto your fathers to give them, as the days of heaven upon the earth.<\/em><\/p>\n

TO have the holy oracles in our hands is one of the greatest advantages that we enjoy above the heathen [Note: Rom 3:2<\/span>.]: a due improvement of them therefore will be expected of us. The Jews, who were in like manner distinguished above all other nations upon earth, were required to shew the most affectionate, obediential regard to the writings of Moses. But the injunctions given to them with respect to the revelation they possessed, are still more obligatory on us, who have the sacred canon completed, and, by the superior light of the New Testament, are enabled to enter more fully into its mysterious import.<\/p>\n

The words which we have just read, point out to us,<\/p>\n

I.<\/p>\n

Our duty with respect to the word of God<\/p>\n

A revelation from heaven cannot but demand our most serious attention<\/p>\n

1.<\/p>\n

We should treasure it up in our hearts<\/p>\n

[It is not sufficient to study the Scriptures merely as we read other books; we must search into them for hid treasures [Note: Pro 2:1-4<\/span>.], and lay up in our hearts, yea, in our inmost souls, the glorious truths which they unfold to our view; and be careful never to let them slip [Note: Heb 2:1<\/span>.]. They should be our delight, and our meditation all the day [Note: Psa 119:92<\/span>; Psa 119:97<\/span>.].]<\/p>\n

2.<\/p>\n

We should make it a frequent subject of our conversation<\/p>\n

[It is to be regretted that there is no other subject so universally proscribed and banished, as that of religion. But, if we loved God as we ought, we could not but love to speak of his word, that word which is our light in this dark world, and the one foundation of all our hopes. When Moses and Elias came from heaven to converse with our Lord, the prophecies relating to the sufferings and glory of Christ were their one topic of discourse [Note: Luk 9:30-31<\/span>.]. Thus at all times and places should our conversation be seasoned with salt [Note: Col 4:6<\/span>.], and tend to the use of edifying [Note: Eph 4:29<\/span>.]. If it were thus with us, God would listen to us with approbation [Note: Mal 3:16-17<\/span>.], and Jesus would often come and unite himself to our company [Note: Luk 24:14-15<\/span>.].]<\/p>\n

3.<\/p>\n

We should bring it on all occasions to our remembrance<\/p>\n

[The Jews, putting a literal construction on the passage before us, wrote portions of Gods word on scraps of parchment, and wore them as bracelets<\/em> on their wrists, and as frontlets<\/em> on their heads. But we shall more truly answer the end of this commandment by consulting the Scriptures on all occasions as our sure and only guide, and making them (N.B.) the one rule of our faith and practice. There are many general precepts and promises which we should have continually in view, as much as if they were fixed on our doors and gates; which also, as if fastened on our foreheads and our hands, should both direct our way, and regulate our actions.]<\/p>\n

4.<\/p>\n

We should instruct the rising generation in the knowledge of it<\/p>\n

[All are solicitous to teach their children some business, whereby they may provide a maintenance for their bodies: and should we not endeavour to instruct them in the things relating to their souls? Abraham was particularly commended for his care with respect to this [Note: Gen 18:19<\/span>.]: and the injunction in the text, confirmed by many other passages [Note: Exo 13:8<\/span>; Exo 13:14-16<\/span>; Psa 78:5-8<\/span>.], requires that we should diligently perform this duty. Nor should we imagine that the mere teaching of children to repeat a catechism will suffice: we should open to them all the wonders of redemption, and endeavour to cast their minds, as it were, into the very mould of the Gospel.]<\/p>\n

In the close of the text we are directed to bear in mind,<\/p>\n

II.<\/p>\n

Our encouragement to fulfil this duty<\/p>\n

This unfeigned love to the Scriptures will be productive of the greatest good:<\/p>\n

1.<\/p>\n

It will tend greatly to our present happiness<\/p>\n

[A peaceful enjoyment of the promised land, and of all the good things of this life, was held forth to the Jews as the reward of their obedience: but we<\/em> are taught rather to look forward to the possession of a better country, that is, an heavenly. Nevertheless, godliness has at this time also the promise of the life that now is, as well as of that which is to come [Note: 1Ti 4:8<\/span>.]: and therefore we may properly consider the present benefits arising from a due attention to the Scriptures. Suppose then that the blessed word of God were regarded by us as it ought to be, that it engaged our affections, entered into our conversation, regulated our conduct, and were instilled into the minds of the rising generation, would not much light, obscene, and impious discourse be suppressed? Would not sin of every kind receive a salutary check? Would not many of the diseases, the troubles, the feuds, and the miseries that result from sin, be prevented? Would not many of the judgments of God which now desolate the earth, the wars, the famines, the pestilences, be removed [Note: ver. 1317.]? Would not, in numberless instances, knowledge be diffused, consolation administered, and virtue called forth into act and exercise? Would not our children, as they grow up, reap the benefit of such examples [Note: Pro 22:6<\/span>.]? Let any one judge impartially, and say, whether a due regard to the Scriptures would not greatly meliorate the state of society, and of every individual, in proportion as his life was conformed to them [Note: Psa 19:11<\/span>.]?]<\/p>\n

2.<\/p>\n

It will secure an inheritance beyond the grave<\/p>\n

[The earthly Canaan was typical of heaven; when therefore we see the possession of that good land promised to the Jews, we must, in applying the promises to ourselves, raise our views to the Canaan that is above. Now what are the means which God has prescribed for the securing of that glorious inheritance? Certainly an attention to the Scriptures is that one mean, without which we never can attain to happiness, and in the use of which we cannot but attain it. It is by the Scriptures that God quickens us [Note: Psa 19:7-8<\/span>; Psa 119:50<\/span>.], and brings us first into his family [Note: Jam 1:18<\/span>; 1Pe 1:23<\/span>. See also Act 8:28-39<\/span>.]. It is by them that he directs our way [Note: Psa 119:105<\/span>.], and keeps our feet [Note: Psa 119:9<\/span>; Psa 119:11<\/span>; Psa 37:31<\/span>.], and sanctifies our hearts [Note: Eph 5:26<\/span>.], and makes us wise unto salvation [Note: 2Ti 3:15<\/span>.], and gives us a very heaven upon earth.<\/p>\n

And shall not the hope of such benefits allure us? When we have eternal life in the Scriptures, shall we not search them [Note: Joh 5:39<\/span>.], yea, and meditate upon them day and night [Note: Psa 1:2<\/span>.]? Let then the word be sweeter to us than honey or the honey-comb [Note: Psa 19:10<\/span>.], and be esteemed by us more than our necessary food [Note: Job 23:12<\/span>.].] [Note: If this were the subject of a Sermon for Sunday Schools, or Charity Schools, or the distribution of Bibles and religious tracts, an Application, suited to the occasion, should be added.] <\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

I have often admired the LORD’S affectionate regard to the happiness of Israel, as set forth in these precepts, and have figured to myself the Jewish family following up the command of the LORD, in forming around them their little circle, to speak to their children and little ones of the LORD’S gracious dealings. And what can afford a sight more lovely or more engaging, than to behold the father of a family recounting to his children and household around him, what the LORD hath done for his soul. That is a sweet comment of David upon this scripture: Psa 34:11<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Deu 11:18 Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.<\/p>\n

Ver. 18. In your heart.<\/strong> ] Yea, upon your heart, Isa 47:7<\/span> ; <\/em> Isa 57:11 so as they may sink thereinto, Luk 9:44 as the best balm cast into water sinks to the bottom.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Deu 11:18-25<\/p>\n

18You shall therefore impress these words of mine on your heart and on your soul; and you shall bind them as a sign on your hand, and they shall be as frontals on your forehead. 19You shall teach them to your sons, talking of them when you sit in your house and when you walk along the road and when you lie down and when you rise up. 20You shall write them on the doorposts of your house and on your gates, 21so that your days and the days of your sons may be multiplied on the land which the LORD swore to your fathers to give them, as long as the heavens remain above the earth. 22For if you are careful to keep all this commandment which I am commanding you to do, to love the LORD your God, to walk in all His ways and hold fast to Him, 23then the LORD will drive out all these nations from before you, and you will dispossess nations greater and mightier than you. 24Every place on which the sole of your foot treads shall be yours; your border will be from the wilderness to Lebanon, and from the river, the river Euphrates, as far as the western sea. 25No man will be able to stand before you; the LORD your God will lay the dread of you and the fear of you on all the land on which you set foot, as He has spoken to you.<\/p>\n

Deu 11:18-20 These verses are a recapitulation of chapter Deu 6:6-9. They are meant to impress on the faithful the need to live life in light of God’s words!<\/p>\n

You shall therefore impress these words This is metaphorical, BDB 962, KB 1321, Qal PERFECT, cf. Deu 32:46. This is what the metaphors of Deu 6:8 and Exo 13:9; Exo 13:16 mean. Always keep God’s word in the forefront of your thoughts. Review every action in light of them!<\/p>\n

Deu 11:19 teach them to your sons See note at Deu 4:9.<\/p>\n

Deu 11:20 write In the past some scholars have questioned the ability of Moses and the early Israelites to write. As the archaeological evidence has grown, no one today would deny this. See The Question of Israelite Literary in Approaches to the Bible, vol. 2, pp. 142-53 (from Biblical Archaeology Society, 1995).<\/p>\n

Deu 11:21<\/p>\n

NASBas long as the heavens remain above the earth<\/p>\n

NKJVlike the days of the heavens are above the earth<\/p>\n

NRSVas long as the heavens are above the earth<\/p>\n

TEV, NJBas long as there is sky above the earth<\/p>\n

This is a parallel statement to perpetual ordinance (e.g., Exo 12:14; Exo 12:17; Exo 12:24-25; Exo 13:10). This is a metaphor of permanence.<\/p>\n

Deu 11:22 The conditional nature of the covenant (cf. Deu 11:13) and its requirements are recurrent:<\/p>\n

1. the condition is similar to Deu 11:13, but slightly different:<\/p>\n

a. for if and, BDB 49<\/p>\n

b. to keep BDB 1036, KB 1581, Qal INFINITIVE ABSOLUTE and Qal IMPERFECT VERB (grammatical construction used to bring emphasis)<\/p>\n

2. the requirements (series of Qal INFINITIVE CONSTRUCTS, like Deu 11:13):<\/p>\n

a. to do – BDB 793, KB 889<\/p>\n

b. to love – BDB 12, KB 17<\/p>\n

c. to walk – BDB 229, KB 246, cf. Deu 8:6<\/p>\n

d. to hold fast to – BDB 179, KB 209, cf. Deu 10:20; Deu 13:4<\/p>\n

Deu 11:23-25 These are the promised results (i.e., as He has spoken to you, Deu 11:25) of the conditional covenant:<\/p>\n

1. The LORD will drive out all the nations before you, Deu 11:23, BDB 439, KB 441, Hiphil PERFECT, cf. Exo 34:24; Num 32:21; Deu 4:37-38; Deu 9:4-5; Jos 23:5; Jos 23:13<\/p>\n

2. You will dispossess nations greater and mightier than you, Deu 11:23, BDB 439, KB 441, Qal PERFECT, cf. Deu 7:17; Deu 9:3; Num 33:52<\/p>\n

3. Every place on which the sole of your foot treads shall be yours, Deu 11:24, BDB 201, KB 231, Qal IMPERFECT, cf Jos 1:3. Their borders are described in Gen 15:18; Exo 23:31; Deu 1:7; Deu 3:12-17; Jos 1:1-4; Jos 13:8-12<\/p>\n

4. No man will be able to stand before you, Deu 11:25, BDB 426, KB 427, Hithpael IMPERFECT, cf. Deu 7:24; Jos 1:5; Jos 10:8; Jos 23:9<\/p>\n

5. The LORD your God will lay, BDB 678, KB 733, Qal IMPERFECT<\/p>\n

a. fear – BDB 808, cf. Deu 2:25<\/p>\n

b. dread – BDB 432, cf. Gen 9:2<\/p>\n

This same truth, but in different terms is in Exo 23:27 and Jos 2:9.<\/p>\n

Deu 11:24 For full notes on the boundaries of the Promised Land see Deu 1:8.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

as = for. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

the Blessing and the Curse<\/p>\n

Deu 11:18-32<\/p>\n

Never in this world do we reach a position from which it is impossible to fall away. The dew and the rain of Gods blessing are contingent on obedience; and one of the strongest incentives to obedience is devout meditation on the Word of God. It is through the letter that we arrive at the spirit; and through the written words at the Eternal Word. We must store up the sacred words of God as a farmer stores up his grain, keeping them before us, making them the familiar topics of home-talk, and exercising ourselves in them. Let us specially ponder Deu 11:22-25, appropriating them in a spiritual sense, and claiming their equivalents in the inner life.<\/p>\n

All along our lives are Ebals and Gerizims, with their Come, ye blessed and Depart, ye cursed. Always we are arriving at the crossways, on the one of which lies the smile, and on the other the frown, of God. Let us be attracted by the one and dissuaded from the other, till we climb the spiral staircase into the land where there is no cooling love or faltering faith.<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

ye lay up: Deu 6:6-9, Deu 32:46, Exo 13:9, Exo 13:16, Psa 119:11, Pro 3:1, Pro 6:20-23, Pro 7:2, Pro 7:3, Col 3:16, Heb 2:1, 2Pe 1:12, 2Pe 3:1, 2Pe 3:2 <\/p>\n

a sign: Mat 23:5 <\/p>\n

Reciprocal: Num 15:39 – remember Deu 6:8 – General Deu 17:19 – General Jos 1:8 – book Psa 37:31 – law Psa 119:30 – thy judgments Pro 3:3 – bind Jer 32:39 – for the Joh 5:39 – Search Act 8:28 – and sitting Rev 13:16 – or<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Deu 11:18. Lay up these my words Let us all observe these three rules: 1st, Let our hearts be filled with the word of God; let it dwell in us richly, in all wisdom, (Col 3:16,) and be laid up within us as in a store- house, to be used upon all occasions. 2d, Let our eyes be fixed upon it: Bind these words for a sign upon your hand Which is always in view; and as frontlets between your eyes Which you cannot avoid the sight of. 3d, Let our tongues be employed about the word of God, especially with our children, who must be taught this, as far more needful than the rules of decency, any branch of human learning, or the calling they are to live by.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. 18 25. The Pl. address is continued in a series of formulas, repeated with some variations from previous passages. The secondary nature … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 11:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5235","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5235","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5235"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5235\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5235"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5235"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5235"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}