Deuteronomy 6:13

Deu 6:13 Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.

Ver. 13. And shalt swear by his name.] An oath rightly taken, is a piece of our holy service to God, and may well be reckoned amongst our prayers and other pious performances.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu 6:13. Shall swear by his name — Not by idols, or any creatures, but only by his name, when thou hast a call and just cause to swear. But some think, from comparing this with other passages, the words rather mean, that they were to be steadfast in the acknowledgment and worship of the true God, and in professing that religion which he had instituted. Thus, (Isa 19:18,) to swear to the Lord of hosts, is to profess the true religion. And God’s words, by the same prophet, (Isa 45:23,) Unto me every knee shall bow, and every tongue shall swear, are interpreted by St. Paul to mean, Every tongue shall confess to God, Rom 14:11. Thus, (Psa 63:11,) Every one that sweareth by him, signifies, every worshipper of the true God.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:13 Jesus quoted this verse when tempted by Satan (Matt 4:10; Luke 4:8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

We must fear God, serve him only, and confess his Name, which is done by swearing lawfully.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 13. Thou shalt fear the Lord thy God] Thou shalt respect and reverence him as thy Lawgiver and Judge; as thy Creator, Preserver, and the sole object of thy religious adoration.

And serve him] Our blessed Lord, in Mt 4:10; Lu 4:8, quotes these words thus: And him ONLY (αυτω μονω) shalt thou serve. It appears, therefore, that לבדו lebaddo was anciently in the Hebrew text, as it was and is in the SEPTUAGINT, (αυτωμονω,) from which our Lord quoted it. The COPTIC preserves the same reading; so do also the VULGATE, (illi soli,) and the ANGLO-SAXON, ([Anglo-Saxon]) Dr. Kennicott argues, that without the word only the text would not have been conclusive for the purpose for which our Lord advanced it; for as we learn from Scripture that some men worshipped false gods in conjunction with the true, the quotation here would not have been full to the point without this exclusive word. It may be proper to observe that the omitted word לבדו lebaddo, retained in the above versions, does not exist in the Hebrew printed text, nor in any MS. hitherto discovered.

Shalt swear by his name.] תשבע tishshabea, from שבע shaba, he was full, satisfied, or gave that which was full or satisfactory. Hence an oath and swearing, because appealing to God, and taking him for witness in any case of promise, c., gave full and sufficient security for the performance and if done in evidence, or to the truth of any particular fact, it gave full security for the truth of that evidence. An oath, therefore, is an appeal to God, who knows all things, of the truth of the matter in question: and when a religious man takes such an oath, he gives full and reasonable satisfaction that the thing is so, as stated; for it is ever to be presumed that no man, unless in a state of the deepest degradation, would make such an appeal falsely, for this would imply an attempt to make God a party in the deception.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) Thou shalt fear the Lord thy God, and serve him.—Literally, Jehovah thy God thou shalt fear, and him shalt thou serve: i.e., Him only, as translated by the LXX., and cited by our Lord in His temptation. It is remarkable that all His answers to the tempter were taken not only from Deuteronomy, but from one and the same portion of Deuteronomy—Deuteronomy 5-10 inclusive—the portion which applies the principles of the Decalogue to Israel’s life.

And shalt swear by his name.—Comp. Exo_23:13. “Make no mention of the name of other gods.” The principle was not unknown to the patriarchs. Laban appealed to the “God of Nahor,” but “Jacob sware by the fear of his father Isaac” (Gen_31:53). (Comp. Jer_5:7 : “Thy children have forsaken me, and sworn by . . . no-gods.”)

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

13. him shalt thou fear … serve … swear by his name] Intended to cover the whole sphere of religion: the spiritual temper (on the frequent enforcement of the fear of God and its meaning see on Deu_4:10); acts of worship (the Hebrew term, though technically used of these, may cover other duties as well, see Driver, i. l. and cp. on Deu_10:12); and loyalty to God in all one’s intercourse by word and deed with one’s fellows. The reason for this last, which to our ears sounds strange in so brief a summary of religious duty, is clear. All the details of life are more explicitly connected with religion by primitive man than by ourselves. He naively and constantly appeals to his god for the truth of his statements and the honesty of his business transactions. So was it in the Israel of the deuteronomists’ time, Jer_5:2. Thus a man’s oaths were in his everyday life the profession of his faith. If he swore by Baal, Baal was his god. Hence the need of the command to Israel here and in Jer_4:2; Jer_12:16. It is the duty of carrying out one’s religion into the momentary details of life. Hence, too, the definition of Jehovah’s true worshipper as he that sweareth by Jehovah, Psa_63:11. But hence also the need for the presence among the Ten Commandments of one not to take Jehovah’s name in vain. For the practice, however sincere in its origins, was terribly open to abuse, and was (and is) abused among Semitic nations beyond all others. Of the modern Arabs Doughty says, ‘they all day take God’s name in vain (as it was perhaps in ancient Israel), confirming every light and laughing word with cheerful billahs,’ and ‘they will confirm any word with an oath’ (Ar. Des. i. 265, 269). So Christ commanded, swear not at all.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou shalt fear the Lord thy God, and serve him,.... Serve him through fear; not through slavish fear, a fear of hell and damnation; but through filial fear, a reverential affection for that God that had brought them out of a state of bondage into great and glorious liberty, out of Egypt into Canaan's land, out of a place of misery into a land of plenty; and therefore should fear the Lord and his goodness, and from such a fear of him serve him, in every part of worship, public and private, enjoined; this passage Christ refers to Mat 4:10.

and shalt swear by his name; when they made a covenant with any, or were called to bear a testimony for the decision of any controversy which could not be otherwise finished; or whenever they took an oath on any account, which should never be taken rashly or on any trivial account, and much less falsely; it should be taken not in the name of any idol, or of any other but the true and living God; the Targum of Jonathan is,"in the name of the Word of the Lord, in truth ye shall swear.''

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

Only. This is omitted in Hebrew; but the Septuagint and Jesus Christ retain it, (Matthew iv. 10,) as the sense requires. You cannot serve God and mammon, Luke xvi. 13. (Calmet) --- Name, and not by that of idols, whenever you may be authorized to take an oath. (Haydock) --- To swear by any other, is to acknowledge him in some sort for a god. When we take an oath on proper occasions, and with due respect and caution, we perform and act of religion. (Calmet)

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).

When thou hast a call and just cause to swear. By his name, understand only, as Deu 5:2, not by idols, or any creatures.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Swear by his name — Not servile fear, but reverential awe, is enjoined. This was the essential basis of Hebrew worship. The oath in the name of Jehovah was equivalent to a solemn acknowledgment of belief in him. This command is not to be considered inconsistent with what the Saviour enjoins in Mat_5:34.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 13-18. Thou shalt fear the Lord thy God. The fear of the Lord that reverent awe which is akin to love is the beginning of wisdomand the foundation of piety; where it is in the heart it will lead to serving of the Lord in holy obedience; and they in whom it dwells will swear by his Name, recognizing his presence and omniscience, and not daring to asseverate anything but what they know to be true. Thus, really believing in God and reverently worshipping him, the Israelites would be careful not to go after other gods, or to give to any object that homage which is due unto Jehovah alone, knowing that this he will not endure or suffer with impunity; for he is a jealous God, and them that thus dishonor him he will destroy (Exo_20:5; Deu_4:24, etc.) Thus also they should be kept from murmuring against God, and thereby tempting him putting him, as it were, to the proof, and calling in question his presence and his power, as they had done at Massah. (Exo_17:1-7) Without this genuine religious principle there will be no sincere worship, no true reverence, no real obedience, rendered unto God. But where this dwells in the heart it will influence the whole life, so that the commandments of God shall be diligently kept, and that which is good and right in his sight shall be done.

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

Shalt swear by his name - When thou hast a call and just cause to swear, not by idols, or any creatures.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

fear

(See Scofield "Psa 19:9").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

General Information:

Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person. (See: Forms of You)

You will honor Yahweh your God; him you will worship, and you will swear by his name

"It is Yahweh your God and no one else whom you will honor; it is he alone whom you will worship, and it is by his name and only his name that you will swear." Your language may have another way of emphasizing that Yahweh is telling the Israelites not to worship or serve any other god.

you will swear by his name

To swear by the name of Yahweh means to make Yahweh the basis or the power on which the oath is made. The metonym "his name" refers to Yahweh himself. AT: "you will swear and ask Yahweh to confirm it" or "when you swear you will speak his name" (See: Metonymy)

in the midst of you

"who lives among you"

the anger of Yahweh your God will be kindled against you

Moses compares Yahweh's anger to someone starting a fire to destroy things. This can be stated in active form. To kindle anger is a metaphor for becoming very angry. AT: "Yahweh your God will kindle his anger" or "Yahweh your God will become very angry" (See: Active or Passive and Metaphor)

destroy you from

"destroy you so that there is nothing left of you anywhere on"

translationWords

honor

Yahweh

God

worship

oath

name

false god

people group

jealous

anger

earth

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

ובשמו תשבע AND THOU SHALT SWEAR BY HIS NAME — If thou hast all the characteristics mentioned here, i.e. that thou reverest His name and servest Him, then thou mayest take an oath by mention of His name, for just because thou reverest His name, thou wilt be cautious with thy oath; but if not, thou shalt not so swear.

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.

THOU SHALT FEAR THE ETERNAL THY G-D. The purport thereof is that after he commanded concerning the love of G-d, he mentioned that [one is] to fear Him so that he not sin and be punished.

AND HIM SHALT THOU SERVE — to do whatever He commands you, like a servant who obeys the command of his master. It is possible that this is an allusion to the Service of the offerings to His Name. And so the Rabbis have said in the Sifre 85. on the verse, After the Eternal your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve: “Serve Him by [studying] His Torah, serve Him in His Sanctuary.” By this the Sifre meant to explain that after he admonished concerning the observance of all the commandments and hearkening to His voice, the expression and Him shall ye serve means to serve Him in the Sanctuary with offerings, songs and prostrations [that are prescribed] there. This is termed “service” as He said, I give you the priesthood as ‘a service’ of gift, and it further says, And the Levites alone shall do ‘the service.’, Verse 23. Now the service of the Levites was by song. Thus it is clear that song is also a service of G-d. The Rabbis further interpreted [in the above-mentioned Sifre]: “Serve Him through His Torah,” meaning to study the Torah and meditate therein; this, too, is a “service” before Him. Accordingly, and Him shalt thou serve [mentioned in the verse before us] is also a reference to serving Him by the offerings. And Rabbi Abraham ibn Ezra wrote: “Thou shalt fear the Eternal thy G-d — you should not transgress the negative commandments; and Him shalt thou serve — fulfill the positive commandments.” But this is not correct, for he stated in the other verse [mentioned above], and Him shall ye fear, and His commandments shall ye keep … and Him shall ye serve. does not refer to the positive commandments, as Ibn Ezra says, for that charge is included in the phrase, and His commandments shall ye keep.

AND BY HIS NAME SHALT THOU SWEAR. This is not a commandment to swear [by His Name], but it is an admonishment that [in the event one is required to take an oath] he should swear only by His Name and not by the name of another deity. After this [injunction to swear only by the name of G-d] it is written, Ye shall not go after other gods, meaning that you should not follow them in any of these matters: that you not fear them, that you not serve them, and that you not swear by their names. However, in the Gemara of Tractate Temurah the Rabbis interpreted this verse to teach that a true oath is permissible. Thus they said: “Why did the Merciful One state and by His Name shalt thou swear? Since it cannot refer to the oaths administered by the judges, because they have already been derived from the verse the oath of the Eternal shall be between them, apply it to indicate that other oaths are permissible. And since it cannot refer to an oath by which one binds himself to perform a commandment, as that is derived from the expression, and to Him shalt thou cleave, then apply it to an oath about a non-sacred [i.e., a permissible, but non-obligatory] matter.”Now, I have further seen the following text in the Tanchuma: 7. “The Holy One, blessed be He, said to Israel: Do not think that it has been made permissible to you to swear by My Name. You are not permitted to swear by My Name even truthfully unless you possess all these qualities: Thou shalt fear the Eternal thy G-d, that you will be like those who were called ‘men who fear the Eternal G-d,’ such as Abraham, Job, and Joseph. And Him shalt thou serve, that you will devote yourself to [the study of] Torah and [the observance of] the commandments and you will have no other preoccupation. Therefore it is stated, and Him thou shalt serve. And to Him shalt thou cleave — but is it possible for a human being to cleave to the Divine Glory? Has it not been stated, For the Eternal thy G-d is a devouring fire? But this statement is intended to teach you that whoever gives his daughter in marriage to a scholar who learns Torah and studies Mishnah, and who trades on his behalf and who benefits him from his wealth — of this He says, and to Him shalt thou cleave. If you possess all these virtues, you may swear [by My Name] and if not, you may not swear.” Thus far is the text of this Agadah. Thus, the interpretation of the verse [before us], and by His Name shalt thou swear, in the opinion of the Rabbis, is a grant of permission, that He allows us, as an expression of esteem, to do so. It is as if he had said, “Thou shalt fear the Eternal thy G-d; nevertheless you may swear by His Name and you need not fear doing so.” And because this permission is placed after the commands to fear G-d and to serve Him, the Rabbis inferred that there is no authorization to swear until after these virtues have been attained. Or Scripture may be stating Thou shalt fear the Eternal thy G-d and His awe will be so great upon you that His very Name will be an oath to you, so that even when you wish to confirm something you will swear by His Name even to your disadvantage and you will not misrepresent. And in the opinion of the Rabbis, the meaning of the expression and Him shalt thou serve is that you should act toward him at all times like a bondsman constantly in service before his master, considering the work of his master as primary and his own needs as casual, until, [resulting] from this [attitude] he attains what the Rabbis have said, “And let all thy deeds be done for the sake of Heaven.” For even bodily needs should be for the purpose of G-d’s worship. Thus a person should eat and sleep and attend to his needs to assure the existence of the body to serve G-d. This is similar to what the Rabbis have said, “And G-d saw every thing that He had made, and, behold, it was very good — this refers to sleep. Is sleep good? [It is ‘good’] because, if a person sleeps a little, he rises and engages in the study of Torah.”, Vol. I, pp. 58-59. Thus, in satisfying bodily needs, one should concentrate upon the verse I will praise the Eternal while I live; I will sing praises unto my G-d while I have my being. This is a correct interpretation.

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.