(1) These are the commandments, the statutes, and the judgments, which the Lord . . . commanded . . . that ye might do them in the land.--After the Decalogue itself has been recapitulated, Moses proceeds to apply its principles to the conduct of Israel in the promised land. The first part of the application is more general, and concerns the relation of Israel to Jehovah, who has brought them from Egypt through the wilderness to the promised land. This portion concludes with Deuteronomy 11. The precepts that follow are particular, and concern the land of Israel viewed as the seat of (1) the worship and (2) the kingdom of Jehovah. But the whole discourse, from Deuteronomy 4:44 to the end of Deuteronomy 26 is presented to us as one unbroken whole. (See Introduction for a complete analysis.)
The commandments.--Literally, this is the commandment, the statutes, and the judgments. The "commandment" is the duty imposed on Israel by the covenant of the ten words--its application to their daily lives. This application includes (1) statutes, religious ordinances, or institutions; and (2) judgments, requirements, actual rules of behaviour. The two words "statutes" and "judgments," in the original, may sometimes represent two aspects of the same thing. For example, the Passover is an ordinance, or "statute," or, as we should say, an "institution." The rules for its observance are "judgments," or requirements. The thing itself is permanent; the rules for its observance may vary. It was originally eaten standing, and in haste. But after Israel was at rest, it was eaten by them reclining, and in an attitude of repose. Again, the moral law as a whole was eternal; but its application to the life of Israel was very different from its application to ourselves. The word here rendered "commandments" is now commonly employed by the Jews to signify any religious duty or good work.
Verses 1-3. - Some connect this with what goes before, and take it as a sort of epilogue to the preceding discourse; but it is rather to be regarded as introductory to what follows. Being about to enjoin upon the people the commandments they were to obey in the land on which they were about to enter, Moses prefaces this with a general announcement of what he was about to deliver, and with a statement of the reason for such deliverance, and of the benefits that would flow from the observance of what should be enjoined. Verse 1. - These are the commandments. In the Hebrew it is, This is the commandment, i.e. the sum and substance of the Divine enactment; equivalent to "the Law" (Deuteronomy 4:44). "The statutes and judgments" (rights) are in apposition to "the commandment," and explain it.
6:1-3 In this and the like passages, the commandments seem to denote the moral law, the statues the ceremonial law, and the judgments the law by which the judges decided. Moses taught the people all that, and that only, which God commanded him to teach. Thus Christ's ministers are to teach his churches all he has commanded, neither more nor less, Mt 28:20. The fear of God in the heart will be the most powerful principle of obedience. It is highly desirable that not we only, but our children, and our children's children, may fear the Lord. Religion and righteousness advance and secure the prosperity of any people.
Now these are the commandments, the statutes, and the judgments,.... Not the ten commandments repeated in the preceding chapter, but all others, whether moral, ceremonial, or judicial, afterwards declared; for what Moses now did was only to give a repetition and fresh declaration of such laws as he had before received, and delivered to the people; and so the Targum of Jonathan thus paraphrases this clause,"this is a declaration of the commandments, statutes, and judgments:"
which the Lord your God commanded to teach you; that is, which he commanded him, Moses, to teach them, though not fully expressed, as may be learned from Deuteronomy 4:1.
that ye might do them in the land whither ye go to possess it; this is often observed, to imprint upon their minds a sense of their duty, even of obedience to the laws of God, which they were carefully and diligently to perform in the land of Canaan they were going into, and by which they were to hold their possession of it.
FIRST PORTION OF THE COMMENTARY ON THE LAW
(Deuteronomy 6-11).(1) These are the commandments, the statutes, and the judgments, which the Lord . . . commanded . . . that ye might do them in the land.--After the Decalogue itself has been recapitulated, Moses proceeds to apply its principles to the conduct of Israel in the promised land. The first part of the application is more general, and concerns the relation of Israel to Jehovah, who has brought them from Egypt through the wilderness to the promised land. This portion concludes with Deuteronomy 11. The precepts that follow are particular, and concern the land of Israel viewed as the seat of (1) the worship and (2) the kingdom of Jehovah. But the whole discourse, from Deuteronomy 4:44 to the end of Deuteronomy 26 is presented to us as one unbroken whole. (See Introduction for a complete analysis.)
The commandments.--Literally, this is the commandment, the statutes, and the judgments. The "commandment" is the duty imposed on Israel by the covenant of the ten words--its application to their daily lives. This application includes (1) statutes, religious ordinances, or institutions; and (2) judgments, requirements, actual rules of behaviour. The two words "statutes" and "judgments," in the original, may sometimes represent two aspects of the same thing. For example, the Passover is an ordinance, or "statute," or, as we should say, an "institution." The rules for its observance are "judgments," or requirements. The thing itself is permanent; the rules for its observance may vary. It was originally eaten standing, and in haste. But after Israel was at rest, it was eaten by them reclining, and in an attitude of repose. Again, the moral law as a whole was eternal; but its application to the life of Israel was very different from its application to ourselves. The word here rendered "commandments" is now commonly employed by the Jews to signify any religious duty or good work.
which the Lord your God commanded to teach you; that is, which he commanded him, Moses, to teach them, though not fully expressed, as may be learned from Deuteronomy 4:1.
that ye might do them in the land whither ye go to possess it; this is often observed, to imprint upon their minds a sense of their duty, even of obedience to the laws of God, which they were carefully and diligently to perform in the land of Canaan they were going into, and by which they were to hold their possession of it.