Deuteronomy 6:18

Deu_6:18

Fear the Lord thy God, and serve Him.

Moses serious and affectionate charge to Israel

I. A solemn charge given.

1. Hear the Word of the Lord. This message is neglected or abused--

(1) By those who seldom or never attend a place of public worship: let such consider how they will be able to account for their negligence (Heb_2:1-3).

(2) By those who visit places of worship, but who sleep when they should hear (Rev_3:14-19).

(3) By those who are usually engaged in worldly contemplations while under the sound of the Word (Amo_8:5). Hence the charge is--

2. Observe the Word of the Lord. Observe--

(1) The doctrinal truths taught--respecting Gods claim on us; and God has claims on us as our Creator, Preserver, Benefactor, etc.

respecting our obligation to obedience, from gratitude, fear, hope, etc.

(2) The preceptive part of what is taught--concerning both outward and reward obedience, and the discrepancy between our conduct and spirit and the extensive requirements of the holy law (Mar_12:30-31).

(3). The promissory and encouraging part of what is taught--respecting the freeness and plenitude of Divine grace, to pity and pardon our transgressions (Isa_1:18); to purify our hearts (Eze_36:25-27); and to help our infirmities (Isa_41:10; Heb_4:14-16). The observance required is, however, principally in reference to practice.

3. Obey the Word of the Lord. Observe to do it. This refers to what in Deu_6:1, Moses called the commandments, the statutes, and the judgments which the Lord your God commanded.

II. Important benefits proposed. As a stimulus to the Israelites to devote themselves to the service of Jehovah, Moses proposes--

1. Their safety; their well-being--that it may be well with thee. By way of contrast, look at Deu_4:23-26; Deu_27:26; Deu_28:16-20. Disobedience always exposes to danger, to destruction. But say ye to the righteous - the obedient believer - it shall be well with him. He shall be well instructed (Psa_25:9; 1Jn_2:20); well defended (Deu_32:9-11); well provided (Psa_34:10; Php_4:19). It shall be well with such, not only through life, but also at death (Psa_116:15); at judgment (Mat_25:34; 2Th_1:10); and forever (Psa_16:11). But we must return to observe that Moses proposes--

2. Their prosperity--that ye may increase mightily. This may have respect--

(1) To an increase of wealth--houses full of all good things, etc. (Deu_28:11). Or--

(2) To an increase of numbers (Deu_7:13). In the former case they would have an increase of their means of enjoyment; in the latter they would more mightily resist and overcome their enemies (Deu_7:24); and in both they might with less difficulty and greater cheerfulness attend on the services of the Most High. We, as Christians, may expect prosperity of a higher order.

1. Individually, we may be blessed with a sense of pardoning love, and fellowship with God through His Son (1Jn_1:3); may be enriched with the fruits of the Divine Spirit, love, joy, peace, etc. (Gal_5:22-23); strengthened with might in the inner man (Eph_3:16); and continue to grow in grace, etc. (2Pe_3:18). Hence we shall be enabled to bear temptation more easily; and in our conflict with Satan and his servants, our having prospered mightily will appear in our effectual resistance and our final triumph. And hence--

2. While the members of churches adorn their profession, we may hope that the churches collectively will receive an accession of members who, won by our Christian deportment, shall glorify God on our behalf. (Sketches of Four Hundred Sermons.)

Serve God

I. What is it to serve God?

1. To dedicate ourselves wholly to Him.

(1) Our souls, understandings, wills, affections.

(2) Our bodies.

(3) Our estates.

(4) Our gifts.

(5) Our authority.

(6) Our time.

2. To make His laws the rule of our lives.

3. To endeavour to please Him in all things.

II. Why serve God? He is our Maker, Preserver, Redeemer, etc,

III. Exhortation. Serve God--

1. Spiritually.

2. Obediently.

3. Willingly.

4. Cheerfully.

5. Faithfully.

6. Humbly.

7. Thankfully. (W. Stevens.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Here he condemneth all man’s good intentions.

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

(18) And that thou mayest go in and possess.—This should be taken with what follows, “Possess,” so as “to cast out all thine enemies from before thee” (Deu_6:19). There was no question now whether Israel should pass the Jordan; but how far the conquest of Canaan would be completed, or within what period of time, depended upon their faithfulness to His decrees. That it was delayed by their disobedience is clear from Jdg_2:20-23.

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

18. do that which is right, etc.] Cp. Deu_12:25.

mayest go in and possess] See above on Deu_6:1.

18, 19. Resumption of the Sg. address; in spite of this the originality of these verses also has been doubted. It is at least curious that we have in them the divine name alone without the addition thy God, characteristic of D.

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.

And thou shalt do that which is right and good in the sight of the Lord,.... And what is such appears from the declaration of his mind and will in the commandments he has given, and obeying which is therefore doing what is right and good; for his commandment is holy, just, and good, being agreeable both to his nature and will, Rom 7:12 that it may be well with thee; as it is with those that fear God, and keep his commandments:

and that thou mayest go in and possess the good land which the Lord sware unto thy fathers; to give to them and to their posterity, even the land of Canaan; but if they did not what was right and good in the sight of God, they might expect to be kept out of it, as their immediate parents were, whose carcasses fell in the wilderness.

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

Not that which is right in thine own eyes, as many superstitious and sinful practices seem right and good to evil-minded men. Let God’s will and word, and not thine own fancy or invention, be thy rule in God’s service. Good actions are oft said to be right in God’s sight, as Jer 34:15; Act 4:19; and evil actions are oft said to be right in our own eyes, as Deu 12:8; Jdg 17:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword 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 do what is right and good in the sight of Yahweh

This idiom is a command and a blessing. If the Israelites obey Yahweh, they will receive blessings from Yahweh. AT: "Do what Yahweh says is right and good" (See: Idiom)

translationWords

good

Yahweh

possess

oath

ancestor

cast out

adversary

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

הישר והטוב [AND THOU SHALT DO] THAT WHICH IS RIGHT AND GOOD [IN THE EYES OF THE LORD] — This refers to a compromise, acting beyond the strict demands of the law (cf. Rashi on Bava Metzia 108a).

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 THOU SHALT DO THAT WHICH IS RIGHT AND GOOD IN THE SIGHT OF THE ETERNAL. In line with the plain meaning of Scripture the verse says, “Keep the commandments of G-d, His testimonies, and His statutes, and, in observing them, intend to do what is right and good in His sight only.” And [the expression in the verse before us] that it may be well with thee is a promise, stating that, when you will do that which is good in His eyes, it will be well with you, for G-d does good unto the good, and to them that are upright in their hearts. Our Rabbis have a beautiful Midrash on this verse. They have said: “[That which is right and good] refers to a compromise and going beyond the requirement of the letter of the law.” The intent of this is as follows: At first he [Moses] stated that you are to keep His statutes and His testimonies which He commanded you, and now he is stating that even where He has not commanded you, give thought, as well, to do what is good and right in His eyes, for He loves the good and the right. Now this is a great principle, for it is impossible to mention in the Torah all aspects of man’s conduct with his neighbors and friends, and all his various transactions, and the ordinances of all societies and countries. But since He mentioned many of them — such as, Thou shalt not go up and down as a talebearer; Thou shalt not take vengeance, nor bear any grudge;, Verse 18. neither shalt thou stand idly by the blood of thy neighbor; Thou shalt not curse the deaf;, Verse 15. Thou shalt rise up before the hoary head, Verse 32. and the like — he reverted to state in a general way that, in all matters, one should do what is good and right, including even compromise and, going beyond the requirements of the law. Other examples are the Rabbis’ ordinances concerning the prerogative of a neighbor, and even what they said [concerning the desirability] that one’s youthful reputation be unblemished, and that one’s conversation with people be pleasant. Thus [a person must seek to refine his behavior] in every form of activity, until he is worthy of being called “good and upright.”

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.