Deuteronômio 6
John Trapp · Citado em PreceptAustin
Deuteronômio 6
Trapp - Moses having repeated the decalogue, begins here to explain it: and first, the first of the ten, in this present chapter: that first commandment being such, as that therein the keeping of all the other nine is enjoined, Now this is the commandment, the statutes and the judgments which the LORD your God has commanded me to teach you - This is verbal plenary inspiration first hand, in person. Yahweh communicated the truth to Moses, who taught the truth to the second generation of Israel in the plains of Moab. Note that Moses did not simply SPEAK the words but specifically TEACHES (Heb - lamad; Septuagint - didasko - see THOUGHT below) the words of Yahweh. His teaching was not just that Israel might gain information (head knowledge) about Yahweh and His ways but to experience transformation (heart change) (isn't this always the goal of Spirit enabled, Bibliocentric preaching and teaching?). The Hebrew verb lamad implies acceptance of and submission to the content taught. Another major goal of Moses' teaching (and all teaching) is that the hearer would learn to fear (reverentially, be in awe of) Yahweh all the days of their life. The parents should then pass on this divine truth to their children. (cf Dt 4:10, Dt 6:2) THOUGHT - Regarding the verb didasko used in the Septuagint to translate "teach," it is notable that didasko means to teach a student in such a way that the will of the student becomes conformed to the teaching taught. In other words, the teacher teaches in such a way that as the student is taught, he/she changes his/her mind saying in essence ''I won't do it this way, but I will do it this way because I've learned this teaching.'' Doctrine determines direction of our behavior, behavior that is not "conformed to this world, but transformed by the renewing of our mind, so that we may prove what the will of God is, that which is good and acceptable and perfect." (cf Ro 12:2+) Teaching that Scripture finds significant is not that which gives information alone but which produces (Spirit enabled) transformation (see 2 Cor 3:18+), making disciples (mathetes = learners) who seek to live supernaturally (enabled by the Spirit - Eph 5:18+, Gal 5:16+- and guided by the Word - Col 3:16+) in loving obedience to the will of our Father Who art in Heaven. Commandment (04687) mitsvah from tsavah = to lay charge upon, command, order) is that which is commanded, even human (esp a king, e.g. 2 Chr 9:14) or divine (most often) . In short it is not a suggestion. In the Pentateuch, mitsvah speaks only of God's commands to men, never of men's commands. Note that commandment is coupled with "keep" some 69 times in the NAS, clearly indicating that a major emphasis of this mitsvah is human obedience to God. Mitsvah refers to God's orders, the direction in which to go or not to go. Pr 6:23 says God's mitsvah is a lamp giving light to the eyes so we can see where to walk or not walk. It is notable that the greatest frequency of mitsvah is in the book of Deuteronomy, the "second giving of the law" (where it occurs some 43 times). There are 22 uses of mitsvah in Psalm 119 (see discussion below of the one from Ps 119:10). The term Bar Mitsvah (“Son of the Commandment” or here) marks the coming of age for a young Jewish male who accepts his duties relating to the Law of Moses. The Jews compiled a listing of what they interpreted as God's commands coming up with 613 mitzvot (see also). Mitsvah in Deuteronomy - used in 42 verses out of 177v total in the OT - Deut. 4:2; Deut. 4:40; Deut. 5:10; Deut. 5:29; Deut. 5:31; Deut. 6:1; Deut. 6:2; Deut. 6:17; Deut. 6:25; Deut. 7:9; Deut. 7:11; Deut. 8:1; Deut. 8:2; Deut. 8:6; Deut. 8:11; Deut. 10:13; Deut. 11:1; Deut. 11:8; Deut. 11:13; Deut. 11:22; Deut. 11:27; Deut. 11:28; Deut. 13:4; Deut. 13:18; Deut. 15:5; Deut. 17:20; Deut. 19:9; Deut. 26:13; Deut. 26:17; Deut. 26:18; Deut. 27:1; Deut. 27:10; Deut. 28:1; Deut. 28:9; Deut. 28:13; Deut. 28:15; Deut. 28:45; Deut. 30:8; Deut. 30:10; Deut. 30:11; Deut. 30:16; Deut. 31:5; NET Note - commandment is singular - Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. The Masoretic Text (the traditional rabbinical text of the Hebrew Bible) actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law. Pulpit Commentary - 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. Merrill - Having prepared the way for the announcement of the covenant stipulations, Moses employed a technical formula ("commands, decrees, and regulations," 6:1; cf. 5:31) to speak of them again and to urge Israel's compliance with them. Inculcation of these principles would instill a godly fear that encourages obedience. Obedience, in turn, would be prerequisite to long life in the land, both for the community and the individual (6:2). (Cornerstone Biblical Commentary) The LORD your God - Moses continually emphasizes that Yahweh is Israel's God (279 times in 239 verses out of 396 times in the entire OT! More that 50% of uses in one book!). Uses in chapter 6 - Deut. 6:1; Deut. 6:2; Deut. 6:5; Deut. 6:10; Deut. 6:13; Deut. 6:15; Deut. 6:16; Deut. 6:17; That - Purpose clause. You might do them in the land where you are going over to possess it - This is almost like the proverbial "broken record" (of course in a good sense) repeating the clear connection between of taking in the Word of God (teach you), obeying the Word of God (do them) and possessing God's promised possessions (possess).This is the "divine formula" enabling one to possess divine promises. THOUGHT -God's pattern in the Old Testament was hear and obey ("trust and obey") and it is still His "pattern" in the New Testament. In the NT of course believers do not possess a promised land but a promised life (cf 2 Pe 1:4+), a supernatural life in Christ in Whom are hidden all the treasures of wisdom and knowledge. (Col 2:3+). Believers in Christ "have been made complete (pleroo in perfect tense = continuing effect)" (Col 2:10+). Now believers are commanded to grow in the grace and knowledge of our Savior Jesus Christ (2 Pe 3:18+) and the Spirit will transform us from one degree of glory to another into the image of God's Son, Christ Jesus, in Whom in Whom we can possess the "promised life." (cf 2 Cor 3:18+). Christ is our life (Col 3:4+, 1 Jn 5:11-12+). Christ alone is the Source of abundant (perissos) life (Jn 10:10). Possess (03423) yarash to take possession of, inherit, dispossess, to drive out. Yarash is an especially important word in contexts dealing with Israel's conquest of and possession of the land of Canaan. Yahweh first promised possession of the land in the context of the Abrahamic covenant (Ge 15:7-21+). Note also that "possessing" implies "dispossessing" another nation. In a legal sense, the right of possession passed from one generation to the next and so constituted "inheritance." Note that possession of the promised land and/or the "inheritance" was directly connected to Israel's trust relationship with the Lord, so that breaking trust, and thus breaking the covenantal relationship with Yahweh led to dispossession. But even in exile, Israelites awaited the day when they would repossess the land (Jer. 30:3+ - May 14, 1948 is when Israel was given statehood but this is not the final fulfillment - that awaits the Millennial Reign of their Messiah). Yarash is a key word in Deuteronomy - Deut. 1:8; Deut. 1:21; Deut. 1:39; Deut. 2:12; Deut. 2:21; Deut. 2:22; Deut. 2:24; Deut. 2:31; Deut. 3:12; Deut. 3:18; Deut. 3:20; Deut. 4:1; Deut. 4:5; Deut. 4:14; Deut. 4:22; Deut. 4:26; Deut. 4:38; Deut. 4:47; Deut. 5:31; Deut. 5:33; Deut. 6:1; Deut. 6:18; Deut. 7:1; Deut. 7:17; Deut. 8:1; Deut. 9:1; Deut. 9:3; Deut. 9:4; Deut. 9:5; Deut. 9:6; Deut. 9:23; Deut. 10:11; Deut. 11:8; Deut. 11:10; Deut. 11:11; Deut. 11:23; Deut. 11:29; Deut. 11:31; Deut. 12:1; Deut. 12:2; Deut. 12:29; Deut. 15:4; Deut. 16:20; Deut. 17:14; Deut. 18:12; Deut. 18:14; Deut. 19:1; Deut. 19:2; Deut. 19:14; Deut. 21:1; Deut. 23:20; Deut. 25:19; Deut. 26:1; Deut. 28:21; Deut. 28:42; Deut. 28:63; Deut. 30:5; Deut. 30:16; Deut. 30:18; Deut. 31:3; Deut. 31:13; Deut. 32:47; Deut. 33:23; Moses functions here as the intermediary between Yahweh and the people (Dt 5:27-30), and teaches them what the Lord wanted them to do (commandment, the statutes and the judgments) in the land across the Jordan. Note that Moses gives them moral instructions, not military instructions to enable them to conquer the evil Canaanites. Grant gives an excellent introduction to chapter 6 - In chapter five the Ten Commandments are brought before Israel as the foundation laws of the covenant. Now these are expounded to teach how they would be put into practice when the nation entered Canaan. Emphasis is placed on the fact that the commandments, statutes, and judgments had to be kept in the Land. They were not for the wilderness journey alone. Entrance into Canaan did not release them from their obligation to obey. Victories in possessing the Land would not change their relationship with the Lord, and they must never imagine that victory gave them the right to challenge the terms set out at Horeb. There was always the danger that conquest would lead Israel to believe that they could enjoy the good things of God without submission to His word. If it was their victory, they could have argued, was it not achieved by their own strength? Did this not give them the right to "re-negotiate" the terms of the covenant? Such would be utter folly, ignoring the fact that victories are the Lord's and that dependence on Him is vital at all times. There are recurring themes that run through Deuteronomy, one being the fear of the Lord. It has already been mentioned on two occasions (Dt 4:10; Dt 5:29) and is found on three occasions in this chapter (Dt 6:2, 13, 24). It is, therefore, a vital basic element in the relationship between the Lord and Israel. The censure expressed by the Psalmist underlines the point: "The transgression of the wicked saith within my heart, that there is no fear of God before his eyes" (Ps 36:1), and it is these latter words that are quoted by Paul in Romans 3:18. Although the Psalmist and Paul are writing of the ungodly, the fear of the Lord must also mark believers today. Note what is written regarding the early church: "Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied" (Acts 9:31). Paul confirmed this when he wrote of the necessity of "perfecting holiness in the fear of God" (2 Cor 7:1), and of "Submitting yourselves one to another in the fear of God" (Eph 5:21+). Again emphasis was laid on the fact that "all the commandments" had to be kept. This had been stated previously (5:29) when the words of the Lord to Moses were repeated to the people. Now Moses presses this issue once again, driving home the point that these are "his statutes and his commandments" (v. 2), the statutes of the One who is spoken of as "the Lord your God". It is worth more than passing interest that the expression "the Lord your (or "thy") God" is found on more occasions in Deuteronomy than in all the other books of the Pentateuch. The great privilege of the nation is seen in the use of this expression. They can rest on the fact that in a very special way He is their God. It has already been observed (see 5:1) that the call to Israel to hear is used on a number of occasions in Deuteronomy at vital times. The call was for all Israel and here, for the second time, the call is made. Again, the promise is that observing the Law will bring blessing. In v. 2 the promise was that their days would be prolonged as a consequence of obedience. Here the promise is that they will increase mightily in the land that flowed with milk and honey. Not only will there be enjoyment of all that the Lord had provided for them, but they will be given length of days to enjoy the Land to the full. The promise of a land capable of such abundance was made at the time of the promise of deliverance from Egypt (Ex 3:8, 17). He had remained faithful to that promise and now was about to honour it. ((What the Bible Teaches – Leviticus and Deuteronomy) Deuteronomy 6:2 so that you and your son and your grandson might fear the LORD your God, to keep all His statutes and His commandments which I command you, all the days of your life, and that your days may be prolonged. fear the LORD your God. Dt 4:10; 10:12, 13, 20; 13:4. Ge. 22:12. Ex. 20:20. Job 28:28. Ps. 111:10; 128:1. Pr. 16:6. Ec. 12:13. Lu. 12:5. 1 Pe. 1:17. and your son. Dt 6:7. Ge. 18:19. Ps. 78:4–8. your days may be prolonged. Dt 4:40; 5:16, 33; 22:7. Pr. 3:1, 2, 16. 1 Pe. 3:10, 11. Deuteronomy 6 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 4:40; “So you shall keep His statutes and His commandments which I am giving you today, that (Purpose clause) it may go well with you and with your children after you, and that (Purpose clause) you may live long on the land which the LORD your God is giving you for all time.” Deuteronomy 5:16 ‘Honor your father and your mother, as the LORD your God has commanded you, that (Purpose clause) your days may be prolonged and that it may go well with you on the land which the LORD your God gives you. Deuteronomy 5:33 (NOTE THIS IS IMMEDIATELY PRECEDING SECTION) “You shall walk in all the way which the LORD your God has commanded you, that (Purpose clause)you may live and that (Purpose clause) it may be well with you, and that (Purpose clause) you may prolong your days in the land which you will possess. FEAR OF THE LORD A GOOD THING! So that (Purpose clause) Gives an additional purpose of the preceding instructions...that the people and their descendants should "fear" the Lord their God throughout their lifetime. The nuances of the Hebrew word for "fear" are "fuzzy" in many people's minds. The point is that this fear can include an element of being afraid. For example, consider the experience of the Israelites at Horeb (Sinai) with its loud thunder, lightning flashes, earthquake, and darkness resulting in "shaking fear!" More often in the Scripture, fear is depicted as standing in awe of God, holding Him in utmost reverence and respect. POSB - The person who truly fears God surrenders his life to serve God, to obey God just as He commands. But the word means more than just reverence and honor: it means to respect the justice and judgment of God, to fear what God can do to a person if he disobeys the commandments of God. Thus the very purpose for teaching the commandments to God's people is just this: to teach the fear of God. Believers are to fear God: reverence and worship Him, surrendering their lives to Him, obeying His commandments and living exactly as He says and respect His holiness and justice, lest their disobedience arouse the judgment of God (Preacher's Outline & Sermon Bible – Deuteronomy) John Trapp - Not to fear God is to slight him; as not to praise him is to wrong him, saith an ancient. Related Resource: The Fear of the Lord Kalland - In the wisdom literature the "fear of the LORD" becomes a distinctive expression for the totality of right and devout relationship to God. The same notion is here--though it may not be as developed as in the Psalms, Proverbs, et al. (The Expositor's Bible Commentary – Volume 3: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel) THOUGHT - The phrase "fear of the LORD" is found in 25 verses (2 Chr 19:7, 9 Job 28:28 Ps 19:9 Ps 34:11 Ps 111:10 Pr 1:7 Pr 1:29 Pr 2:5 Pr 8:13 Pr 9:10 Pr 10:27 Pr 14:26, 27 Pr 15:16 Pr 15:33 Pr 16:6 Pr 19:23 Pr 22:4 Pr 23:17 Isa 11:2, 3 33:6 Acts 9:31 2 Co 5:11) This subject makes a nice teaching that can be charted out. Many evangelicals do not have a proper understanding of a holy fear because they are not as familiar with the OT and they equate it with an OT idea, which is a fallacious concept (cf Rev 19:5 and note where this scene takes place!) See fear in the New Testament... 2 Cor 7:1+ Therefore (CONTEXT = 2Cor 6:14-18), having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Phil 2:12+ So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out (present imperative see our need to depend on the Holy Spirit to obey) your salvation with fear and trembling; (see how this is even possible = Php 2:13NLT+) 1 Pe 1:17+ If you address as Father the One who impartially judges according to each one’s work, conduct (aorist imperative see our need to depend on the Holy Spirit to obey) yourselves in fear during the time of your stay on earth; Rev 19:5+ And a voice came from the throne, saying, “Give praise to our God, all you His bond-servants, you who fear Him, the small and the great.” Fear is common in Deuteronomy. = Deut. 1:17; Deut. 1:21; Deut. 1:29; Deut. 2:25; Deut. 3:2; Deut. 3:22; Deut. 4:10; Deut. 5:29; Deut. 6:2; Deut. 6:13; Deut. 6:24; Deut. 8:6; Deut. 10:12; Deut. 10:20; Deut. 11:25; Deut. 13:4; Deut. 14:23; Deut. 17:19; Deut. 21:21; Deut. 25:18; Deut. 28:58; Deut. 31:8; Deut. 31:12; Deut. 31:13 Fear (Lxx in this verse = phobeo in present tense)(03372) yare is a verb meaning to fear, to be afraid (Ge 3:10+), to respect, to reverence, to be terrified, to be awesome, to be feared, to make afraid, to frighten. "Reverence is the combination of admiration & fear, awe & dread, wonder & terror. It's an emotion that we were made to experience." (Piper) The word "fear" means to honor and reverence God to such a point that a person worships Him. The most common translations are to be afraid, to fear, to fear God. On one hand yare conveys the sense of threat to one's life, but on the other it can express the idea of reverence and deep respect (as in Ps 25:14). In the OT fear of the Lord involves a person's total response to the Lord. It is notable that more than 75% of the over 370 uses of yare are in the context of reverencing the Lord. In English our word reverence (Latin reverentia = "awe, respect," from revereri "to stand in awe of, respect, honor, fear, be afraid of; revere,") refers to a feeling of profound respect for someone or something, and with yare in the OT as noted this is most often to God. The classic use is Pr 1:7+ "The fear (yare) of the LORD is the beginning of knowledge." Notice that a genuine holy fear of the Lord is often equated with believers (e.g. Mal 3:16+, Mal 4:2+, Eccl 8:12-13, cf the last worldwide proclamation of the Gospel which says "Fear God..." - Rev 14:6-7+) Yare occurs in 36 verses in Deuteronomy (out of a total of 306v in OT) - Deut. 1:19; Deut. 1:21; Deut. 1:29; Deut. 2:4; Deut. 3:2; Deut. 3:22; Deut. 4:10; Deut. 5:5; Deut. 5:29; Deut. 6:2; Deut. 6:13; Deut. 6:24; Deut. 7:18; Deut. 7:19; Deut. 7:21; Deut. 8:6; Deut. 8:15; Deut. 10:12; Deut. 10:17; Deut. 10:20; Deut. 10:21; Deut. 13:4; Deut. 13:11; Deut. 14:23; Deut. 17:13; Deut. 17:19; Deut. 19:20; Deut. 20:1; Deut. 20:3; Deut. 20:8; Deut. 21:21; Deut. 25:18; Deut. 28:10; Deut. 28:58; Deut. 31:6; Deut. 31:8; Deut. 31:12; Deut. 31:13 You and your son and your grandson might fear the LORD your God - Reverential fear is conducive to a holy walk. In 1 Peter 1:17+ Peter commands "If (first class conditional - assumed true) you address as Father the One who impartially judges according to each one’s work, conduct (aorist imperative see our need to depend on the Holy Spirit to obey) yourselves in fear (see locative of sphere) during the time of your stay on earth."
Deuteronômio 6
Trapp - A Bible men should get stamped in their heads, and another in their hearts, as David had. {Psa 119:11} Knowledge that swims in the head only, and sinks not down into the heart, does no more good than rain in the middle region doth; or than the unicorn’s horn in the unicorn’s head. Well known Bible teacher Dr. Chuck Swindoll has written: I know of no other single practice in the Christian life more rewarding, practically speaking, than memorizing Scripture...No other single exercise pays greater spiritual dividends! Your prayer life will be strengthened. Your witnessing will be sharper and much more effective. Your attitudes and outlook will begin to change. Your mind will become alert and observant. Your confidence and assurance will be enhanced. Your faith will be solidified. (from Growing Strong in the Seasons of Life) Related Resources: Meditate Primer on Biblical Meditation Memorizing His Word Memory Verses by Topic Deuteronomy 6:7 You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. And thou shalt: De 6:2 4:9,10 11:19 Ge 18:19 Ex 12:26,27 13:14,15 Ps 78:4-6 Eph 6:4 talk: Ru 2:4,12 Ru 4:11 Ps 37:30 Ps 40:9,10 Ps 119:46 Ps 129:8 Pr 6:22 10:21 Pr 15:2,7 Mal 3:16 Mt 12:35 Lu 6:45 Eph 4:29 Col 4:6 1Pe 3:15 Deuteronomy 6 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 11:19+ “You 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. "DRILL HOME" THE DIVINE TEACHING You shall teach them diligently to your sons - NLT = Repeat them again and again to your children." NRSV = "Recite them to your children." NAB = Drill them into your children." NIV = "Impress them upon your children." God's Word is to be passed down generationally. Here teach diligently is in the Piel stem, the intensive stem, and so means to be "teach incisively" drilling it home (so to speak)! Baker says "The idea here is that just as words are cut into a stone tablet with a sharp object, so the Law should be impressed on the hearts of the children of every generation." (Complete Word Study Dictionary) Children are born rebels who must be sharpened to be willing instruments for God. The Septuagint uses the verb probibazo which means to cause to come forward and figuratively (as here) to prompt, urge on or incite. POSB - The commandments are not automatically taught to children. Educating children is an absolute necessity. And note: education is not just teaching facts and principles, not just passing along information. Teaching is experiencing the truth personally, living out the truth before the children. It is applying the truth of the commandments to one's heart and experiencing the truths within one's own life. The children then see the truth of the commandments lived before their very eyes, and they absorb the truth, pick it up automatically. The truth becomes a part of their lives. This is exactly what Moses was preaching: the believer was constantly to talk about the commandments when he sat at home, when he walked along the road throughout the day, when he laid down, and when he got up. The whole thrust is that he was to live by the commandments, experience them, obey them, and set the dynamic example before his children. (Preacher's Outline & Sermon Bible – Deuteronomy) NET Note on teach diligently - Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel). Merrill writes, "The image is that of the engraver of a monument who takes hammer and chisel in hand and with painstaking care etches the text into the face of a solid slab of granite. The sheer labour of such a task is daunting indeed, but once done the message is there to stay. Thus it is that the generations of Israelites to come must receive and transmit the words of the Lord's everlasting covenant revelation" (New American Commentary - Volume 4: Deuteronomy) John Trapp - Heb., Thou shalt whet or sharpen them, as one would sharpen a stake when he drives it into the ground: or as one would set an edge upon a knife, by oft going over the whetstone. A learned Hebrician observes a near affinity between the word here used and another word that signifies to repeat, and inculcate the same thing. Maxwell - This commandment is not automatically transferred from one generation to another. Deuteronomy attaches the importance and responsibility of teaching to the family (Dt 4:9; 6:7, 20–25; 11:19). This educating must be done in a diligent manner. The home is to be the center for conserving and propagating truth. Home is where life makes up its mind. Moses understood that the greatness of the nation Israel depended upon the teaching of the commandments in the home. As a nation, we need desperately to apply this truth ourselves. A man who had served as a chaplain for many years at a state penitentiary said, “Out of seventeen hundred convicts, I found only one who had been brought up in a home where they had a family altar, and that man was later found innocent of the crime with which he had been charged.” Socrates asked, “Fellow citizens, why do you turn and scrape every stone to gather wealth and take so little care of your children to whom one day you must relinquish it all?” The instruction from the parents to the children was not to be a “lesson,” but a continual way of life. Truth was to be communicated when they sat, as they walked, after they lay down at night, and when they arose in the morning (v. 7). A variety of methods is given to help parents saturate their children with these important commandments. They were to experience them (v. 6); talk about them (v. 7); exhibit them (v. 8); write them (v. 9); and, most importantly, model them. (Preacher's Commentary)
Deuteronômio 6
Trapp - There was within a mile of Prague a famous monastery, in the walls whereof the whole Bible was most exquisitely written in letters of gold. Deuteronomy 6:10 "Then it shall come about when the LORD your God brings you into the land which He swore to your fathers, Abraham, Isaac and Jacob, to give you, great and splendid cities which you did not build, land: Ge 13:15-17 15:18 26:3 28:13 great: Jos 24:13 Ne 9:25 Ps 78:55 105:44 Deuteronomy 6 Resources - Multiple Sermons and Commentaries Related Passages: Joshua 24:13 ‘I gave you a land on which you had not labored, and cities which you had not built, and you have lived in them; you are eating of vineyards and olive groves which you did not plant.’ THE SUBTLE SNARE OF PROSPERITY & COMPLACENCY Complacency describes a feeling of contentment or self-satisfaction (NOTE THAT PREFIX "SELF!"), especially when coupled with an unawareness of danger, trouble, or controversy. Prosperity can be precarious! Then - Identifies sequence or progression. The previous passages emphasized the importance of continual awareness of God's commandments which would serve as protection from sin (cf Ps 119:9, 11+). Now Moses moves on to a description of Israel's "INSTANT PROSPERITY," (Deere) the bountiful blessings of the promised land, blessings which might cause Israel to become complacent and make them vulnerable to temptation and sin against God. John Maxwell notes that "Moses understood that Israel, once they settled in Canaan, would have difficulty living totally for God. Unfortunately, there often exists a negative correlation between God’s favor and our gratitude." (Preacher's Commentary) It shall come about when the LORD your God brings you into the land - Note note "if" but "when" - it will happen! Moses again emphasizes Jehovah is their personal God and their personal "Guide" (so to speak) bringing them into the Promised Land. Which He swore (shaba) to your fathers, Abraham, Isaac and Jacob - God's word (He swore) was immutable. The unconditional Abrahamic Covenant is the basis for the certainty that Israel would receive the promised land. Shaba is a key word in this chapter - Dt 6:10, 13, 18, 23. To give you, great and splendid (good) cities which you did not build - Israel was to destroy the pagan peoples not their cities. This seems a bit "tricky" to me as surely if they did not destroy the houses in the cities, some of those houses would have idol paraphernalia which which would be a potential snare and temptation. Of course all idol items were to be completely destroyed. There is a similar statement by Yahweh in Joshua 24:13 "I gave you a land on which you had not labored, and cities which you had not built, and you have lived in them; you are eating of vineyards and olive groves which you did not plant." Merrill explains the preservation of the cities - An advance over previous revelation concerning the land is that Israel would take intact already existing cities, houses with their contents, cisterns, and fruit trees (Dt 6:10-11). This presupposes a conquest in which there would be only minimal physical damage, though the populations themselves would largely be decimated. As it turns out, this was precisely the pattern and strategy that Joshua followed. In his farewell address to postconquest Israel he said, "I gave you land you had not worked on, and I gave you towns you did not build—the towns where you are now living. I gave you vineyards and olive groves for food, though you did not plant them" (Josh 24:13).Close study of the conquest narratives reveals that only Jericho, Ai, and Hazor are said to have been destroyed, the rest of the cities having been left on their mounds, at least in the case of the northern campaign (Josh 11:13). (Cornerstone Biblical Commentary)