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, 11and houses full of all good things which you did not fill, and hewn cisterns which you did not dig, vineyards and olive trees which you did not plant, and you eat and are satisfied, 12then watch yourself, that you do not forget the LORD who brought you from the land of Egypt, out of the house of slavery. 13“You shall fear only the LORD your God; and you shall worship Him and swear by His name. 14“You shall not follow other gods, any of the gods of the peoples who surround you, 15for the LORD your God in the midst of you is a jealous God; otherwise the anger of the LORD your God will be kindled against you, and He will wipe you off the face of the earth.

      16“You shall not put the LORD your God to the test, as you tested Him at Massah. 17“You should diligently keep the commandments of the LORD your God, and His testimonies and His statutes which He has commanded you. 18“You shall do what is right and good in the sight of the LORD, that it may be well with you and that you may go in and possess the good land which the LORD swore to give your fathers, 19by driving out all your enemies from before you, as the LORD has spoken.

      20“When your son asks you in time to come, saying, ‘What do the testimonies and the statutes and the judgments mean which the LORD our God commanded you?’ 21then you shall say to your son, ‘We were slaves to Pharaoh in Egypt, and the LORD brought us from Egypt with a mighty hand. 22‘Moreover, the LORD showed great and distressing signs and wonders before our eyes against Egypt, Pharaoh and all his household; 23He brought us out from there in order to bring us in, to give us the land which He had sworn to our fathers.’ 24“So the LORD commanded us to observe all these statutes, to fear the LORD our God for our good always and for our survival, as it is today. 25“It will be righteousness for us if we are careful to observe all this commandment before the LORD our God, just as He commanded us.

Parallel Verses

New American Standard Bible (©1995)
"Hear, O Israel! The LORD is our God, the LORD is one!

GOD'S WORD® Translation (©1995)
Listen, Israel: The LORD is our God. The LORD is the only God.

King James Bible
Hear, O Israel: The LORD our God is one LORD:

Douay-Rheims Bible
Hear, O Israel, the Lord our God is one Lord.

Darby Bible Translation
Hear, Israel: Jehovah our God is one Jehovah;

English Revised Version
Hear, O Israel: the LORD our God is one LORD:

Webster's Bible Translation
Hear, O Israel: the LORD our God is one LORD:

World English Bible
Hear, Israel: Yahweh is our God; Yahweh is one:

Young's Literal Translation
Hear, O Israel, Jehovah our God is one Jehovah;

Cross References

Matthew 22:37 And He said to him, "'YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.'

Mark 12:29 Jesus answered, "The foremost is, 'HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD;

Mark 12:30 AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.'

Luke 10:27 And he answered, "YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF."

John 10:30 "I and the Father are one."

Romans 3:30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.

1 Corinthians 8:4 Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one.

1 Corinthians 8:6 yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.

Ephesians 4:6 one God and Father of all who is over all and through all and in all.

James 2:19 You believe that God is one. You do well; the demons also believe, and shudder.

Deuteronomy 4:35 "To you it was shown that you might know that the LORD, He is God; there is no other besides Him.

Deuteronomy 4:39 "Know therefore today, and take it to your heart, that the LORD, He is God in heaven above and on the earth below; there is no other.

Deuteronomy 5:6 'I am the LORD your God who brought you out of the land of Egypt, out of the house of slavery.

2 Chronicles 17:9 They taught in Judah, having the book of the law of the LORD with them; and they went throughout all the cities of Judah and taught among the people.

Nehemiah 9:6 "You alone are the LORD. You have made the heavens, The heaven of heavens with all their host, The earth and all that is on it, The seas and all that is in them. You give life to all of them And the heavenly host bows down before You.

Psalm 78:5 For He established a testimony in Jacob And appointed a law in Israel, Which He commanded our fathers That they should teach them to their children,

Psalm 86:10 For You are great and do wondrous deeds; You alone are God.

Zechariah 14:9 And the LORD will be king over all the earth; in that day the LORD will be the only one, and His name the only one.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 4-16

Here is, I. A brief summary of religion, containing the first principles of faith and obedience, v. 4, 5. These two verses the Jews reckon one of the choicest portions of scripture: they write it in their phylacteries, and think themselves not only obliged to say it at least twice every day, but very happy in being so obliged, having this saying among them, Blessed are we, who every morning and evening say, Hear, O Israel, the Lord our God is one Lord. But more blessed are we if we duly consider and improve,

1. What we are here taught to believe concerning God: that Jehovah our God is one Jehovah. (1.) That the God whom we serve is Jehovah, a Being infinitely and eternally perfect, self-existent, and self-sufficient. (2.) That he is the one only living and true God; he only is God, and he is but one. The firm belief of this self-evident truth would effectually arm them against all idolatry, which was introduced by that fundamental error, that there are gods many. It is past dispute that there is one God, and there is no other but he, Mk. 12:32. Let us therefore have no other, nor desire to have any other. Some have thought there is here a plain intimation of the trinity of persons in the unity of the Godhead; for here is the name of God three times, and yet all declared to be one. Happy they that have this one Lord for their God; for they have but one master to please, but one benefactor to seek to. It is better to have one fountain that a thousand cisterns, one all-sufficient God than a thousand insufficient ones.

2. What we are here taught concerning the duty which God requires of man. It is all summed up in this as its principle, Thou shalt love the Lord thy God with all thy heart. He had undertaken (v. 2) to teach them to fear God; and, in pursuance of his undertaking, he here teaches them to love him, for the warmer our affection to him the greater will be our veneration for him; the child that honours his parents no doubt loves them. Did ever any prince make a law that his subjects should love him? Yet such is the condescension of the divine grace that this is made the first and great commandment of God's law, that we love him, and that we perform all other parts of our duty to him from a principle of love. My son, give me thy heart. We must highly esteem him, be well pleased that there is such a Being, well pleased in all his attributes, and relations to us: our desire must be towards him, our delight in him, our dependence upon him, and to him we must be entirely devoted. It must be a constant pleasure to us to think of him, hear from him, speak to him, and serve him. We must love him, (1.) As the Lord, the best of beings, most excellent and amiable in himself. (2.) As our God, a God in covenant with us, our Father, and the most kind and bountiful of friends and benefactors. We are also commanded to love God with all our heart, and soul, and might; that is, we must love him, [1.] With a sincere love; not in word and tongue only, saying we love him when our hearts are not with him, but inwardly, and in truth, solacing ourselves in him. [2.] With a strong love; the heart must be carried out towards him with great ardour and fervency of affection. Some have hence though that we should avoid saying (as we commonly express ourselves) that we will do this or that with all our heart, for we must not do any thing with all our heart but love God; and that this phrase, being here used concerning that sacred fire, should not be unhallowed. He that is our all must have our all, and none but he. [3.] With a superlative love; we must love God above any creature whatsoever, and love nothing besides him but what we love for him and in subordination to him. [4.] With an intelligent love; for so it is explained, Mk. 12:33. To love him with all the heart, and with all the understanding, we must know him, and therefore love him as those that see good cause to love him. [5.] With an entire love; he is one, and therefore our hearts must be united in this love, and the whole stream of our affections must run towards him. O that this love of God may be shed abroad in our hearts!

II. Means are here prescribed for the maintaining and keeping up of religion in our hearts and houses, that it might not wither and go to decay. And they are these:-1. Meditation: These words which I command thee shall be in thy heart, v. 6. Though the words alone without the things will do us no good, yet we are in danger of losing the things if we neglect the words, by which ordinarily divine light and power are conveyed to the heart. God's words must be laid up on our heart, that our thoughts may be daily conversant with them and employed about them, and thereby the whole soul may be brought to abide and act under the influence and impression of them. This immediately follows upon the law of loving God with all your heart; for those that do so will lay up his word in their hearts both as an evidence and effect of that love and as a means to preserve and increase it. He that loves God loves his Bible. 2. The religious education of children (v. 7): "Thou shalt teach them diligently to thy children; and by communicating thy knowledge thou wilt increase it." Those that love the Lord God themselves should do what they can to engage the affections of their children to him, and so to preserve the entail of religion in their families from being cut off. Thou shalt whet them diligently upon thy children, so some read it; frequently repeat these things to them, try all ways of instilling them into their minds, and making them pierce into their hearts; as, in whetting a knife, it is turned first on this side, then on that. "Be careful and exact in teaching thy children; and aim, as by whetting, to sharpen them, and put an edge upon them. Teach them to thy children, not only those of thy own body" (say the Jews) "but all those that are anyway under thy care and tuition." Bishop Patrick well observes here that Moses thought his law so very plain and easy that every father might be able to instruct his sons in it and every mother her daughters. Thus that good thing which is committed to us we must carefully transmit to those that come after us, that it may be perpetuated. 3. Pious discourse. "Thou shalt talk of these things, with due reverence and seriousness, for the benefit not only of thy children, but of thy other domestics, thy friends and companions, as thou sittest in thy house at work, or at meat, or at rest, or to receive visits, and when thou walkest by the way for diversion, or for conversation, of in journeys, when at night thou art retiring from thy family to lie down for sleep, and when in the morning thou hast risen up and returnest to thy family again. Take all occasions to discourse with those about thee of divine things; not of unrevealed mysteries, or matters of doubtful disputation, but of the plain truths and laws of God, and the things that belong to our peace." So far is it from being reckoned a diminution to the honour of sacred things to make them subject of our familiar discourse that they are recommended to us to be talked of; for the more conversant we are with them the more we shall admire them and be affected with them, and may thereby be instrumental to communicate divine light and heat. 4. Frequent reading of the word: They shall be as frontlets between thy eyes, and thou shalt write them upon the posts of thy house, v. 8, 9. It is probable that at that time there were few written copies of the whole law, only at the feasts of tabernacles the people had it read to them; and therefore God appointed them, at least for the present, to write some select sentences of the law, that were most weighty and comprehensive, upon their walls, or in scrolls of parchment to be worn about their wrists; and some think that hence the phylacteries so much used among the Jews took rise. Christ blames the Pharisees, not for wearing them, but for affecting to have them broader than other people's, Mt. 23:5. But when Bibles came to be common among them there was less occasion for this expedient. It was prudently and piously provided by the first reformers of the English church that then, when Bibles were scarce, some select portions of scripture should be written on the walls and pillars of the churches, which the people might make familiar to them, in conformity to this direction, which seems to have been binding in the letter of it to the Jews as it is to us in the intent of it, which is that we should endeavour by all means possible to make the word of God familiar to us, that we may have it ready to us upon all occasions, for our restraint from sin and our direction and excitement to our duty. It must be as that which is graven on the palms of our hands, always before our eyes. See Prov. 7:1-3. It is also intimated that we must never be ashamed to own our religion, nor to own ourselves under the check and government of it. Let it be written on our gates, and let every one that goes by our door read it, that we believe Jehovah to be God alone, and believe ourselves bound to love him with all our hearts.

III. A caution is here given not to forget God in a day of prosperity and plenty, v. 10-12. Here, 1. He raises their expectations of the goodness of their God, taking it for granted that he would bring them into the good land that he had promised (v. 10), that they should no longer dwell in tents as shepherds and poor travellers, but should settle in great and goodly cities, should no longer wander in a barren wilderness, but should enjoy houses will furnished and gardens well planted (v. 11), and all this without any care and expense of their own, which he here lays a great stress upon-Cities which thou buildest not, houses which thou filledst not, etc., both because it made the mercy really much more valuable that what they had come to them so cheaply, and yet, if they did not actually consider it, the mercy would be the less esteemed, for we are most sensible of the value of that which has cost us dear. When they came so easily by the gift they would be apt to grow secure, and unmindful of the giver. 2. He engages their watchfulness against the badness of their own hearts: Then beware, when thou liest safe and soft, lest thou forget the Lord, v. 12. Note, (1.) In a day of prosperity we are in great danger of forgetting God, our dependence upon him, our need of him, and our obligations to him. When the world smiles we are apt to make our court to it, and expect our happiness in it, and so we forget him that his our only portion and rest. Agur prays against this temptation (Prov. 30:9): Lest I be full and deny thee. (2.) There is therefore need of great care and caution at such a time, and a strict watch over our own hearts. "Then beware; being warned of your danger, stand upon your guard against it. Bind the words of God for a sign upon thy hand, for this end to prevent thy forgetting God. When thou art settled in Canaan forget not thy deliverance out of Egypt; but look to the rock out of which thou wast hewn. When thy latter end has greatly increased, remember the smallness of thy beginnings."

IV. Some special precepts and prohibitions are here given, which are of great consequence. 1. They must upon all occasions give honour to God (v. 13): Fear him and serve him (for, if he be a Master, we must both reverence him and do his work); and swear by his name, that is, they must not upon any occasion appeal to any other, as the discerner of truth and avenger of wrong. Swear by him only, and not by an idol, or any other creature. Swear by his name in all treaties and covenants with the neighbouring nations, and do not compliment them so far as to swear by their gods. Swearing by his mane is sometimes put for an open profession of his name. Isa. 45:23, Every tongue shall swear, is expounded (Rom. 14:11), Every tongue shall confess to God. 2. They must not upon any occasion give that honour to other gods (v. 14): You shall not go after other gods, that is, "You shall not serve nor worship them;" for therein they went astray, they went a whoring from the true God, who in this, more than in any thing, is jealous god (v. 15): and the learned bishop Patrick observes here, out of Maimonides, that we never find, either in the law or the prophets, anger, or fury, or jealousy, or indignation, attributed to God but upon occasion of idolatry. 3. They must take heed of dishonouring God by tempting him (v. 16): You shall not tempt the Lord your God, that is, "You shall not in any exigence distrust the power, presence, and providence of God, nor quarrel with him," which, if they indulged an evil heart of unbelief, they would take occasion to do in Canaan as well as in the wilderness. No change of condition will cure a disposition of murmur and fret. Our Saviour uses this caution as an answer to one of Satan's temptations, with application to himself, Mt. 4:7, Thou shalt not tempt the Lord thy God, either by despairing of his power and goodness while we keep in the way of our duty, or by presuming upon it when we turn aside out of that way.

Calvin's Commentary

4. Hear, O Israel; The Lord our God is one Lord.

4. Audi, Israel, Jehova Deus noster Deus unus est.

13. Thou shalt fear the Lord thy God, and serve him.

13. Jehovam Deum tuum timebis, et ipsum solum coles.

16. Ye shall not tempt the Lord your God, as ye tempted him in Massah.

16. Non tentabitis Jehovam Deum vestrum, sicut tentastis in Masa.

Deuteronomy 10:20

20. Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave.

20. Jehovam Deum tuum timebis, eum coles, eique adhaerebis.

4. Hear, O Israel. When Moses proclaims that God is One, the statement is not confined to His sole essence, which is incomprehensible, but must be also understood of His power and glory, which had been manifested to the people; as though he had said, that they would be guilty of rebellion unless they abode in the One God, who had laid them under such obligations to Himself. Therefore he not only calls him Jehovah, but at the same time infers that He is the God of that people whom he addresses, "Thy God." Thus all other deities are brought to nought, and the people are commanded to fly and detest whatever withdraws their minds from the pure knowledge of Him; for although His name may be left to Him, still He is stripped of His majesty, as soon as He is mixed up with a multitude of others. Thus He says by Ezekiel, (Ezekiel 20:39,) "Go ye, serve ye every one his idols;" in which words He not only repudiates all mixed worship, but testifies that He would rather be accounted nothing than not be worshipped undividedly. The orthodox Fathers aptly used this passage against the Arians; [280] because, since Christ is everywhere called God, He is undoubtedly the same Jehovah who declares Himself to be the One God; and this is asserted with the same force respecting the Holy Spirit.

13. Thou shalt fear the Lord thy God. Hence it is more evident why He has just declared that there is One God, viz., that He alone may be undividedly worshipped; for unless our minds are fixed on Him alone, religion is torn, as it were, into divers parts, and this is soon followed by a labyrinth of errors. But, first, he calls for reverence, and then for the worship which may testify and demonstrate it. "Fear" contains in it the idea of subjection, when men devote themselves to God, because His terrible majesty keeps them in their proper place. Hence results worship, which is the proof of piety. But we must observe that the fear enjoined in this passage is voluntary, so that men influenced by it desire nothing more than to obey God. When I stated, therefore, that God brings us under the yoke by a sense of His power and greatness, I did not understand that a violent and servile obedience is extorted from us; I only wished to affirm that men cannot be induced to obey God, before they have been subdued by fear; because their innate corruption always carries with it a contempt for religion, and a spirit of licentiousness. Therefore, in Jeremiah (Jeremiah 5:22), in order to exhort men to fear, He sets forth His terrible power in restraining the strength of the sea; but this fear leads on His true worshippers further. In the other passage which we have subjoined from Deuteronomy 10, the word cleave again confirms the truth, that as soon as men decline from God in the least degree, His worship is corrupted. For this is the meaning of that union with Himself to which He calls His worshippers, that they should be, as it were, glued to Him, and should not look elsewhere.

16. Ye shall not tempt the Lord. Since the doctrine here should undoubtedly be referred to the First Commandment, we gather from it that this is the main foundation of piety, to give to Him what is His own, and to diminish nothing from the prerogative which He claims. As we have already seen, unbelief was the fountain and cause of the tempting in Massah, for when the people neither relied on God's providence nor rested on His paternal love, they burst forth into impatience, and at length advanced so far as to think that God was not with them, unless He complied with their wicked lusts. We perceive, then, that God cannot be rightly worshipped unless when He has His peculiar attributes acknowledged. Whence, also, it appears that true piety cannot be dissevered from faith, because, if we confess that every desirable good dwells in Him, we shall expect and seek for all things from Him; we shall also patiently and contentedly allow ourselves to be governed by His will, and, in a word, give up ourselves and our lives into His hands.

Footnotes:

[280] Vide St. Ath. Or. 3, contra At. sec. 7, 8. Jones of Nayland's "Cath. Doctrine of Trinity," chap. 4:2, sums up the argument concisely and well.

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The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside …
Thomas Watson—A Body of Divinity

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[Sidenote: A large and complex library] Turning from the Jewish and mediaeval traditions and theories which so easily beset us, we ask, What is the real nature of the Old Testament as it is revealed in this new and clearer light? The first conclusion is that it is a library containing a large and complex literature, recording the varied experiences, political, social, ethical, and religious, of the Israelitish race. The fact that it is a library consisting of many different books is recognized …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all …
Thomas Watson—The Ten Commandments

Twelfth Sunday after Trinity Gospel Transcends Law.
Text: 2 Corinthians 3, 4-11. 4 And such confidence have we through Christ to God-ward: 5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; 6 who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon …
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(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through …
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THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables …
Alfred Edersheim—The Life and Times of Jesus the Messiah

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[Sidenote: Jesus' study of the Old Testament] The opening chapters of the Gospels record only three or four meagre facts regarding the first thirty years of Jesus' life. The real history of those significant years ran so far beneath the surface of external events that it completely escaped the historian. The history of the mental and spiritual life of the Master is recorded in his mature character and teachings. The fugitive hints, however, vividly illustrate the supreme fact that he ever grew …
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EDITOR'S ADVERTISEMENT. These two short treatises were found among Mr. Bunyan's papers after his decease. They probably were intended for publication, like his 'Prison Meditations' and his 'Map of Salvation,' on a single page each, in the form of a broadside, or handbill. This was the popular mode in which tracts were distributed; and when posted against a wall, or framed and hung up in a room, they excited notice, and were extensively read. They might also have afforded some trifling profit to aid …
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Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon …
Lewis Bayly—The Practice of Piety

"Destroyed for Lack of Knowledge"
God's favor toward Israel had always been conditional on their obedience. At the foot of Sinai they had entered into covenant relationship with Him as His "peculiar treasure. . . above all people." Solemnly they had promised to follow in the path of obedience. "All that the Lord hath spoken we will do," they had said. Exodus 19:5, 8. And when, a few days afterward, God's law was spoken from Sinai, and additional instruction in the form of statutes and judgments was communicated through Moses, the …
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The Wilderness: Temptation. Matthew 4:1-11. Mark 1:12, 13. Luke 4:1-13.
The University of Arabia: Jesus' naturalness--the Spirit's presence--intensity, Luke 2:45-51.--a true perspective--- the temptation's path--sin's path--John's grouping, 1 John 2:16.--the Spirit's plan--why--the devil's weakness--the Spirit's leading--a wilderness for every God-used man, Moses, Elijah, Paul. Earth's Ugliest, Deepest Scar: Jesus the only one led up to be tempted--the wilderness--its history, Genesis 13:10-13. 18:16-19:38.--Jesus really tempted--no wrong here in inner response--every …
S. D. Gordon—Quiet Talks about Jesus

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THERE is something grand, even awful, in the almost absolute silence which lies upon the thirty years between the Birth and the first Messianic Manifestation of Jesus. In a narrative like that of the Gospels, this must have been designed; and, if so, affords presumptive evidence of the authenticity of what follows, and is intended to teach, that what had preceded concerned only the inner History of Jesus, and the preparation of the Christ. At last that solemn silence was broken by an appearance, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate; …
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Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives …
Thomas Watson—The Ten Commandments

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

Further Incidents of the Journey to Jerusalem - the Mission and Return of the Seventy - the Home at Bethany - Martha and Mary
ALTHOUGH, for the reasons explained in the previous chapter, the exact succession of events cannot be absolutely determined, it seems most likely, that it was on His progress southwards at this time that Jesus designated' [3870] those seventy' [3871] others,' who were to herald His arrival in every town and village. Even the circumstance, that the instructions to them are so similar to, and yet distinct from, those formerly given to the Twelve, seems to point to them as those from whom the Seventy …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student …
Alfred Edersheim—Sketches of Jewish Social Life

The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life

The Christian Home
Scripture references: Ephesians 6:1-9; 5:25-33; Colossians 3:17-25; 1 Corinthians 7:12-17; Mark 10:2-12; 7:9-13; 5:19; 1 Timothy 5:4; Luke 15:6; Titus 2:1-15; Exodus 20:12,17; Deuteronomy 6:1-9. THE HOME What is a Home?--It has been answered that, "It is the unit of society." It has also been pointed out that this unit must be kept clean, pure and right, in all its relations, or society and the state will suffer grave consequences. Certainly, in the past, the institutions of society and state have …
Henry T. Sell—Studies in the Life of the Christian

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life