Deuteronomy 11:22

(22) To walk in all his ways.—“He is compassionate, and thou shalt be compassionate. He showeth mercies, and thou shalt show mercies.” Again Rashi’s comment is worthy of the New Testament. What follows shows the need of a mediator.

To cleave unto him.—Is it possible to speak so? Is He not “a consuming fire “? (and how can we cleave unto Him?) “But cleave unto wise men and their disciples (the students of the Law), and I tell thee it will be as though thou didst cleave unto Him.” In New Testament language this would read, “Be ye followers of me, as I am of Christ;” and “He that receiveth Me, receiveth Him that sent Me.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

There shall be no man able to stand before you,.... Meaning not a single man, such an one as Og, or any of the sons of Anak, the giants; because it could never be thought, imagined, or feared, that one man only should be able to stand against 600,000 fighting men, but any people or nation, though greater and mightier than they:

for the Lord your God shall lay the fear of you, and the dread of you, upon all the land that ye shall tread upon: that is, upon all the land of Canaan, and the inhabitants of it; who should hear what wonderful things had been done for them in Egypt, and at the Red sea, and in the wilderness; and what they had done to Sihon and Og, and to their countries, and which accordingly was fulfilled, Jos 2:9.

as he hath said unto you; had promised them, Deu 2:25 and which was prophesied of in the prophetic song at the Red sea; see Exo 15:14.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XI.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 22-25. If they were sedulous to keep God"s commandments, and faithfully adhered to him, loving him and walking in all his ways, he would drive out before them the nations of the Canaanites, and cause them to possess the territory of nations greater and mightier than themselves. Every place on which the soles of their feet should tread should be theirs, i.e. they had but to enter the land to become possessors of it. This is more exactly defined as restricted to the land the boundaries of which are given from the Arabian desert on the south to Lebanon on the north, and from the river Euphrates on the east to the Mediterranean on the west. (Deu_1:7) From the wilderness and Lebanon; read, even unto Lebanon; wOnb h is for wOnb LhAd (cf. in the end of the verse). The uttermost sea; rather, the hinder sea, (Num_34:6) the sea that lay behind one looking to the east. (ver. 26; cf. Deu_7:24 Deu_2:25 Exo_23:27)

Vers. 22-25. The moral power of national righteousness.

There was a definite territory assigned by God to Israel. They were promised it, but the prohibition against going beyond what God had allotted them, was as remarkable and strong as the assurance of their possessing such allotment. The bounds here specified are stated afresh in Jos_1:3, Jos_1:4. In the days of Solomon these boundaries were actually theirs. But, as is welt known, they were a people untrained for war; in regard to military skill and warlike appliances, other nations were vastly more than a match for them, leaving out of the question Israel"s paucity in numbers. But (and it is not the least striking feature in the Mosaic legislation) they were to have power of another kind, even that which was moral, a power arising from their righteousness, and also dependent upon it. And in this passage:

1. Moses afresh reminds the people of their duty to keep the commandments of the Lord their God.

2. He points out that their loyalty to God and assurance of his protection would give them irresistible strength.

3. The knowledge of this higher order of moral life, and of the promised guard of their covenant God, would so influence the other nations that they would be inspired with dread. (see Jos_2:9, Jos_2:10, Jos_2:11)

4. This dread of Israel which the nations round about would feel would clear their way, would ensure their conquest, and would be a security for them in retaining their possessions. From all this we get one of the most important lessons suggested which can possibly be taught on national affairs, viz. That the kind of power over other nations, which a people may well desire the most, is that which comes from the influence of its own righteousness.

I NATIONAL POWER IS UNIVERSALLY COVETED. Nor, provided sundry conditions are fulfilled which will be presently named, is this wrong. No nation ought to consent to be a cipher among nations. Just as really as a man may well wish to be something amongst his fellows, so should a people wish to be something in the regard of neighboring states.

II IT IS MOST IMPORTANT THAT THE POWER OF A NATION OVER OTHERS SHOULD BE THAT OF THE HIGHEST KIND. One nation may be chiefly great in its commercial enterprise, another in its culture of art, a third in the renown of its orators or poets, a fourth in its philosophic wisdom, a fifth in its military or naval fame; but there is a power, unlike all these, after which Israel was hidden to aspire.

III THAT IS THE POWER MOST TO BE DESIRED WHICH WOULD MAKE IT WORTH WHILE TO PERPETUATE THE NATION POSSESSING IT, FOR THE SAKE OF THE WORLD"S GOOD. Moses, under Divine direction, is continually recognizing this, by putting Israel"s continuance in the land as conditioned on their loyalty to Jehovah and his laws.

IV THE ONLY POWER WHICH IS ABSOLUTELY NECESSARY TO THE WORLD"S GOOD IS THAT OF RIGHTEOUSNESS. This unites a people. This gives clear heads, strong frames, valiant hearts. A nation whose heart is soundly righteous will not fight unless it must; but if it must, it will fight grandly and for a righteous aim.

V THIS POWER OF RIGHTEOUSNESS WILL HAVE A MANIFOLD EFFECT WITH REGARD TO OTHER NATIONS.

1. As a rule, it will ensure their good-will.

2. Appealing as it does to man"s sense of justice, it will help to ward off attacks from without.

3. Where it fails to do this, and where an attack has to be resisted, if in the hour of their need they cry unto God, they will find that he shields them in the day of battle. (see 2Ch_20:1-29)

VI THIS POWER MAY EVEN BE DEVELOPED AND STRENGTHENED BY REPEATED AND ARDUOUS CONFLICT. (See 2Ch_20:29) When a people are with one heart loyal to God, and do with one voice cry unto him, they will find out that Jehovah hears, and that God speeds the right. And may we not appeal fearlessly to every one of our readers, and say, Is not this power of righteousness preeminently that which the world wants? This being so, we may bring this series of remarks to a close by observing VII THAT THE GREAT GOD OF NATIONS WILL SET HIS SEAL OF APPROVAL ON PEOPLES THAT SO CLEAVE TO THE RIGHT, BY GIVING AGAIN AND AGAIN THE VICTORY TO THAT WHICH, HUMANLY SPEAKING, IS THE WEAKER SIDE. Scripture cases of this abound: Israel and Pharaoh; Gideon and the Midianites; Hezekiah and Sennacherib; Jehoshaphat and the Ammonites; and (in another sense) Elijah and the priests and prophets of Baal. The Word of God is continually showing us that power is not always where it seems to be, but very often where it seems not to be: Joseph, Daniel, Peter, etc. From all these considerations, there may be drawn out an earnest appeal to men, even if they aim at naught higher than to be the true lovers and guardians of their country and nation, to seek for the sake of their own dear land, to love and to practice righteousness. Nor let it be supposed that this statement is at all affected by the fact that we are "not under the Law but under grace." Grace reigns through righteousness, and only through righteousness. Infinite grace has offered a Sacrifice which has done away with the need of continuing the sacrifices of the ceremonial law. But grace never has and never will abate one jot or tittle of the demands for righteousness which mark the moral law. Never! And if we are rescued from condemnation, if we are made sons of God, it is not that we may be absolved from the obligation to righteousness; but that "the righteousness of the Law may be fulfilled in us" from the spontaneity of personal choice, without the need of any command to enforce or pressure to constrain. And inasmuch as only in a perfectly righteous people can there be an absolute guarantee of permanence, it follows that only the people in the commonwealth of Israel will constitute "the eternal city." For there" the people shall be all righteous," and then "they shall inherit the land forever." Righteousness and permanence are thus linked together in the prophetic outlook of Isaiah, as really as in the legislation of Moses. (see Isa_61:2) In this newand nobler world, righteousness will come into being, not as a response to a Divine command, but as the product of a Divine creation. And then around it there shall be an eternal guard. No enemy from without shall dare to attack; no foe from within shall weaken. "Salvation will God appoint for walls and bulwarks.

Vers. 22-26. Vastness of promise.

An inspiring statement of what God would do for the obedient nation. Shining through it we see the promise to the Church. God promises

I VICTORY OVER ALL ENEMIES. (Ver. 23.) The strongest spiritual foes will go down if we cleave to God. Though greater and mightier than we, they shall be overthrown.

II ENLARGEMENT OF BOUNDS. (Ver. 23.) They would grow numerous, fill the land, and spread beyond it. A wider prospect is held out to the Church. Her possession is the earth. If faithful, she has the means within herself to spread abroad her conquests, and occupy from sea to sea.

III MORAL SUPREMACY. (Ver. 25.) Israel"s power would be acknowledged her influence felt. Men would dread her hostility. The felt presence of God in a man, or in a Church, has a power to inspire fear. Its awing effect is felt often where it is not acknowledged. J.O.

Vers. 22-25. He who best serves is most fit to rule.

Golden links of life unite our pious love with universal conquest. "All things become ours, if we are Christ"s.

I LOYAL OBEDIENCE GENERATES LOVE. It is quite true that love is the mother of obedience; it is also true that obedience fosters and intensifies love. The earth receives heat from the sun, but it gives out heat likewise. The sentiment of love in the breast will dwindle and die unless it have practical exercise. Diligent and thoughtful service will bring us nearer God, make God more precious to us, and bind us to him in tenderer bonds. There is an interlacement of affection. Our desires send deep their roots in God, and an indissoluble alliance is the result.

II UNION WITH GOD SECURES HIS PRACTICAL AID. We are required" to cleave to him." The effect is that he will cleave to us, and prove a real Ally, an almighty Helper. He will drive out all our foes for us, however great and mighty they be. Our foes become his foes. He identifies himself with our cause; or, what is the same thing, we identify ourselves with his.

III DIVINE ASSISTANCE MAKES US ALL-CONQUERING. "No man shall be able to stand before us." Good men will be drawn to us in sacred friendship; bad men will be held fast in the mysterious spell of awe. We shall be known as the friends and allies of God; and, in proportion as we are like him, men will feel for us the dread they feel for God.

IV SUCH VALIANT STRENGTH WILL INTRODUCE US TO UNIVERSAL INHERITANCE. "Every place whereon the soles of our feet shall tread shall be ours." In such covenant alliance with God, we shall walk through his universe as his heirs." Every element of material substance, every event in time, every circumstance and experience, shall conduce to our profit. The world shall be laid under tribute to our best life. We shall extract advantage and joy from adversity itself. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Moses continues speaking to the people of Israel.

For if you diligently keep all these commandments that I am commanding you, so as to do them

"For if you are careful to do everything that I have commanded you"

walk in all his ways

How Yahweh wants a person to live and behave is spoken of as if they are Yahweh's ways or roads. A person obeying Yahweh is spoken of as if he were walking on Yahweh's ways or roads. (See: Metaphor)

to cling to him

To have a good relationship with Yahweh and to completely rely on him is spoken of as if the person were clinging to Yahweh. AT: "to rely on him" or "to have a good relationship with him" Look at how similar words are translated in Deuteronomy 10:20. (See: Metaphor)

all these nations from before you, and you will dispossess nations

Here "nations" represent the people groups already living in Canaan. AT: "all of these people groups from before you, and you will take the land from people groups" (See: Metonymy)

larger and mightier than yourselves

Although Israel's army is smaller and weaker than the people groups living in Canaan, Yahweh will enable the people of Israel to defeat them.

translationWords

command

love

Yahweh

God

walk

cast out

nation

might

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

שמר תשמרון [IF] YE SHALL DILIGENTLY OBSERVE [ALL THESE COMMANDMENTS] — The repetition of the verb implies an admonition to be very much on one’s guard: to be careful in respect to one’s study of the Torah that it should not be forgotten (cf. Sifrei Devarim 48:2).

ללכת בכל דרכיו TO WALK IN ALL HIS WAYS — He is merciful, be thou merciful; He bestows lovingkindness, bestow thou lovingkindness (Sifrei Devarim 49:1).

ולדבקה בו AND TO CLEAVE TO HIM — Is it possible to say this? Is He not “a consuming fire” (Deuteronomy 4:24)? But it means: cleave to the scholars and sages, and I will account it unto you as though you cleave to Him (Sifrei Devarim 49:2).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND TO CLEAVE UNTO HIM. Rabbi Abraham ibn Ezra commented: “[You are to walk in His ways so that you will merit to cleave unto Him] ultimately, this being a great secret.” But the secret is not by reason of this reference [here in the verse before us]. Perhaps he is stating: “to love the Eternal, to walk in all His ways until you become worthy to cleave unto Him in the end” [as Ibn Ezra wrote]. But in the Book of Joshua it is stated, Neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor worship them; but cleave unto the Eternal your G-d, as ye have done unto this day [thus indicating that “cleaving to G-d” was not an ultimate goal, but something they had been experiencing all along]. If so, the verse [before us] is one of the admonitions against idolatry, meaning that one’s thought should not part from G-d [and transfer] to other gods, that one should not think that there is any substance to idolatry but instead it is all nought and worthless. Thus this verse is similar to what he said, and Him shall ye serve, and unto Him shall ye cleave, the intent being to warn that one is not to worship G-d [in combination] with anything besides Him, but to worship [only] G-d alone, with one’s heart and deeds.It is possible that the term “cleaving” includes the obligation that you remember G-d and His love always, that your thought should never be separated from Him when thou walkest by the way, and when thou liest down, and when thou risest up to such a degree that [a person] during his conversation with people by mouth and tongue, his [entire] heart will not be with them, but instead be directed towards G-d. With men of such excellence it is possible that even in their lifetime, their souls shall be bound in the bundle of life, since their very being is a “residence” for the Divine Glory, as the author of the Book of the Kuzari alludes. I have already mentioned this matter in the section on forbidden relations. And when Joshua said as ye have done unto this day he meant, that when they were in the wilderness and the cloud of the Eternal was over them, and the manna would descend from heaven, and the quail would come up and the well was always before them, and all their requirements were provided by Heaven in miraculous ways — then their thoughts and deeds were [perforce] always with G-d. Therefore Joshua warned them that even now in the Land, when these wonderful deeds would be removed from them, their thoughts should always be with them [i.e., the wonders that G-d had done for them], to cleave unto the glorious and fearful Name and their attention should not be withdrawn from Him.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

For if you truly guard. If you are involved in Torah in order to recognize the kindness of Hashem, this will lead to love.

To walk in all His ways. Accustom yourself in those ways with which He runs the world — righteousness and justice.

And cling to Him. That all of your actions will be with the intention of doing His will, as the verse states, “In all your ways, know Him” (Mishlei 3:6).

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.