Deuteronomy 11:18
Fix these words of mine in your hearts and minds; tie them as reminders on your hands and bind them on your foreheads.
Sermons
Attention to the ScripturesH. Gipps, LL. B.Deuteronomy 11:18
Intellectual ReligionH. Melvill, B. D.Deuteronomy 11:18
The Four Places in Which a Good Male Keeps God's TruthThe Preacher's Lantern.Deuteronomy 11:18
Obligations Arising from Personal ExperienceJ. Orr Deuteronomy 11:2-10, 18-22
Canaan and EgyptJ. Orr Deuteronomy 11:10-18
God's Word Potent to Dominate the Whole LifeD. Davies Deuteronomy 11:18-21
Family Training an Dement of SuccessR.M. Edgar Deuteronomy 11:18-25














The Word of God, like light, is diffusive. It propagates itself. So long as its proper field of activity is unoccupied, it must spread. It radiates its magnetic influence on every side.

I. TRUTH, POSSESSING THE HEART, BECOMES THE FOUNT OF ALL RIGHTEOUS PRINCIPLE. As the pulverized soil is the proper home of seed; as the housewife's dough is the proper home of leaven; so the heart of man is the proper abode of truth. On stony tablets, in books, or in speech, it is only in transit towards its proper destination. Received and welcomed into the soul, it begins a process of blessed activity; it vitalizes, ennobles, beautifies every part of human nature. It is the seed of all virtue and goodness - the root of immortal blessedness.

II. RIGHTEOUS PRINCIPLE DOMINATES ALL OUR ACTIVE POWERS. The hand is the servant of the heart. What the mind plans, the hand executes. To bind God's precepts upon our hands is to remind ourselves that the hand, as the representative of active faculty, belongs to God. Embargo is laid upon it to do no violence to others' persons or to others' property. It must not strike nor steal, for it has become an instrument sacred to God. Nor must it be defiled with idleness, for it is the property of him who incessantly works, nor may the eye wantonly wander after forbidden objects. The eye led Eve into transgression. "Let thine eye look straight before thee." "Look not upon the wine when it sparkles in the cup." The eye is a potent instrument for evil or for good.

III. RIGHTEOUS PRINCIPLE, SPRINGING OUT OF LOVE OF TRUTH, MAKES US WITNESSES FOR GOD. As on the high priest's forehead there was inscribed the motto, "Holiness unto the Lord;" so, in substance, the same truth is written on every servant of God. He is a consecrated man. His finely arched brow is his glory, and his glory is devoted to God. In every circumstance he desires to magnify his God. His house is God's house; hence on gate and lintel the precepts of God are conspicuous. Hospitality and contentment, peace and kindness, dwell there, for it is the home of God.

IV. RIGHTEOUS PRINCIPLE MOLDS POSTERITY. What we are, in great measure our children will be. Moral qualities are entailed. In their tender years, their young nature is plastic and impressible. If our hearts are full of God's truth, it will rise and overflow our lips as water from a well. Far from being an irksome task to speak God's truth, it will be a pleasurable instinct. All time, from early morn till evening repose, will be too short to utter all God's truth. "Living epistles" describe the office of the godly.

V. RIGHTEOUS PRINCIPLE SECURES PERMANENT ENJOYMENT. Truth in the heart is translated into righteousness in the life, and righteousness makes heaven. No enjoyment can be perfect in which our children do not share; and in sharing our joys with our children, we multiply our joys beyond all arithmetical measure. Such days of consecrated service will be "days of heaven upon earth." - D.

Lay up these my words.
The four places are here: heart, soul, hand, head; or put it another way: there are two departments of the religious life — first, the truth of God, the reality of religion revealed in us, that is in the heart and soul; and second, the truth of God revealed by us, that is, by the hand and by the head. Even as it is said there were four rivers flowing from paradise, so also there are four rivers which flow through the paradise of a good man's life. They, are love, truth, use, beauty.

I. THE FIRST PLACE IS THE HEART.

1. Lay up God's words like treasure in a chest; they are the family plate of believers, the heirlooms of the household of faith.

2. Like books in a library, ready for reference. We cannot read all books at once; we cannot read the whole Bible at one time, it is neither necessary nor desirable. In a very large library well selected, it may be thought there are no books useless, every book has its place and worth, and may be referred to again and again; but it is laid up on the shelf against the time.

3. Like clothes in a wardrobe, ready for all weathers: for summer's sunshine, and for winter's storms. The truth of God should be the garment of the soul.

4. Like conserves of precious fruit, gathered in the time of plenty to be eaten in the snow time of winter scarcity; as of Mary, the mother of our Lord, we read, "She kept all these sayings and pondered them," she laid them up for love to brood over.

5. Like knowledge hidden but not lost. It does not follow always that what does not appear does not exist. A capable captain on shore is not always telling you how he would manage a ship in difficulties; an accomplished musician may be sitting quite still, and saying nothing of the art he loves and of which he knows so much; but in both of these, and many such men, the knowledge only needs the occasion; it is there.

6. Lay them up in the heart as guides. We are not always studying the map, but if we desire to know a country, it is useful to have it; and these words are for use, meditation, and memory.

7. In the heart: not like misers' hoards, but like bankers' gold, which turns into capital, and is not only wealth itself, but a means of creating more.

II. THE SECOND PLACE IS THE SOUL.

1. The soul is the seat of thought or understanding.

2. The soul is the seat and place of mind-life.

3. The soul is the scat of conviction, and conviction is mental activity and independence.

III. And now the relations of the text change; and this third head brings us to the second department. I said at the first, those two places to which I have referred speak of the truth of God revealed in your heart and soul — refer to the moral and mental power of man. Now in this third particular religion is brought into notice; it is the truth of God revealed by us, "THEREFORE SHALL YE BIND THESE WORDS FOR A SIGN UPON YOUR HAND." I suppose, that is as much as to say, realise them in your life. Religion is for use, fuel is for fire, wood cut down is to be used, bricks are to build, cloth is for clothes, religion is for life. If you have any religion, use it. Some years ago there was a sect of people called the Rosicrucians; they were a very remarkable people. It was said of them that they had discovered the principle of an ever-burning flame; but then nobody was able to see it; the singularity of the lamp was, that it only shed its lustre in vaults, in closely sealed and concealed tombs. I do not so much doubt the discovery, as I deny the use of such a flame; open the door, it was said, and instantly the light was extinguished. Why, whatever is the use of such a light as that — a light that nobody ever sees? And so it is with the religion of some people; if they have got any, they keep it all to themselves as in a vault or a tomb. "Therefore bind these words as a sign upon the hand."

1. Like a glove, on the hand for defence. The hedger and ditcher tears up many a weed, and encounters fearlessly many a prickly thorn with his rough glove, which he would be fearful to grapple with his ungloved hand.

2. Like a gauntlet, as a sign of challenge.

3. Like a tool, an implement of labour, something to work with, to build with.

4. Like a sword.

IV. THE HEAD. "Lay up these words in the heart, that they may be a frontlet to the eye," that is, before you; what you possess you will profess; in a word, avow the Word; do not be ashamed of it. On the other hand, do not make profession of it before you possess it. Thus —

1. These words are to be a source of pride; for what is worn on the head, or between the eyes, is usually a source of pride, or a manifestation of it. Be proud then, not of yourself, of your attainments, but of that which has been conferred upon you in the possession of these words.

2. As frontlets between the eyes, for this implies dignity, giving ornament, rank, elevation; so it ought to be if these words are laid up in heart and soul and are manifested in the life; they will be like an ornament of grace to the head, and chains about the neck; they will be wreathed into a coronet, diadem, a tiara, a crown — all these are worn on the head; and I cannot imagine religion really possessed without its giving beauty, some royalty and elevation to character, something that alike dignifies person and speech.

3. That they may be as frontiers between your eyes, that they may be a source of protection. Wear them as helmets are worn, like that of which we read, "for a helmet the hope of salvation." And is not this also in the words of God? for they constitute not only the ornament or character, but its defence too, as it is written, "Thou through Thy commandments hast made me wiser than my enemies, for they are ever with me." These are the principles of a religious, life — these, are the principles which the great Hebrew lawgiver beheld as lying at the foundation of all prosperous states, and all truly noble personal character.

(The Preacher's Lantern.)

You cannot read this Book without perceiving that Moses delivers himself with the energy and affection of one who knew that though his strength was unabated and his eye not dimmed, he had but few days to remain upon earth, and who therefore desired to gather into a parting address whatever was most calculated to arrest the attention and confirm Israel in loyalty to Jehovah. And if we attach a more than ordinary interest to the last words of distinguished individuals, ought we not to listen with a reverent attention to the lawgiver with whom God had spoken face to face, whilst in the thought of a speedy dissolution he pours forth lessons, warns, and exhorts? Now, we believe that in our own day, perhaps more than in any other, there is a risk of men being satisfied with a merely intellectual religion. Undoubtedly the character of the age will tell upon the character of the religion of the age, and a mere head knowledge of Christianity will satisfy many of the admirers and cultivators of intellect. And besides this possible case of surrendering to religion an intellectual homage, in which, from the beginning to the end, the heart has no share, we believe that with those who are really converted the head very often outruns the heart, and that many truths are acknowledged which are not at all felt.

I. Now, let it be distinctly observed, THAT THERE IS A GREAT PROVINCE FOR THE UNDERSTANDING AS WELL AS FOR THE AFFECTIONS IN THE MATTER OF TRUE RELIGION. It is the business of reason to scrutinise the claims of the Bible to the being received as inspired; and there can be no proper place for the exercise of faith until there be in some shape this exercise of reason. I can never ask a man to believe that the Bible is God's Word, except as the result of a painstaking inquiry; but when once this inquiry has been made, when once the conclusion has been arrived at, that the Bible is inspired, then, indeed, we expect of a man that he prostrate his reason before the disclosures of the Book, and that, whenever these disclosures surpass his comprehension, he give them that unhesitating admission which is due to the confessed fact that they are communications from God. And over and above this employment of the understanding in determining the evidence of the Volume, and therefore the veracity of the doctrines, a man is to read Scripture with just the same endeavour to gain a clear and intelligent acquaintance with its statements which he would make in perusing an ordinary book. There is no fault in the effort to comprehend whatever comes within the range of a finite comprehension; the only fault is in the refusing, when a point is reached by which the understanding is baffled, to receive on God's Word what we cannot clear up by human reason. And thus the intellect is to be no idle agent in religion, for a man must know what he is to believe before he can believe it. We contend that faith cannot be in advance of the understanding; but we are equally clear that the understanding may often be in advance of faith. We are not speaking of mere historical faith, but of that powerful principle which the Scriptures alone recognise as faith; and we say that faith cannot be in advance of the understanding, for according to the foregoing statements, a man must know the object of faith before he can believe: he must know that there are Three Persons and but One God, ere he can believe a Trinity in Unity. But then, on the other hand, the understanding may be very far in advance of the faith, for a man may have knowledge of a vast variety of truths, on not one of which is there any influential fastening of his belief. So that whilst there is a kind of necessity that the intellect possesses itself of doctrines before they can become objects of faith, it by no means follows that the intellect will send them on to the heart; on the contrary, it is a thing of most common occurrence, that the intellect will retain them as merely speculative truths, and that the historical uninfluential assent is the highest homage which they shall ever obtain. And our business is to endeavour to show you the danger of this laying up of religious truth within the confines of the intellect, and the consequent importance of attempting all obedience to the precept of our text. There is a danger to those who are unconverted; there is a danger also to those who are converted. We begin with the former, and we declare that the parties on whom it seems hardest to make a moral impression are those who are thoroughly well acquainted with the letter of the Gospel. If there be one of you who knows thoroughly well the whole plan of salvation, but who has nothing more than an intellectual religion, we should like to look over what may be called the elements of his knowledge, and see whether he can stand acquitted of the charge of hindering his own conversion. It is a part of your knowledge that it is your duty, to detach yourselves from those habits and associations which are opposed to God's Word. Do you labour to effect this detachment? You have the intellectual persuasion that you must be lost, unless Christ heal your moral disease. Do you act as you would do, if you had the intellectual persuasion that you must speedily die unless you betake yourself to this or that physician? We are sure that if there were anything of candour in your replies, they would furnish an ample demonstration that man is himself chargeable with detaining truth in the intellect, when it ought to go forward to the heart, and that it is simply through his not making that use of religious knowledge which he would and does make use of any other sort of knowledge, that he fails to become spiritually as well as intellectually a Christian. Now, up to this point we have confined our remarks to the case of unconverted men; and it may be thought at first sight that intellectual religion can never be attributed to the converted; yet, if you examine with a little attention you will perceive, that in respect of every man there is a likelihood of the understanding outstripping the affections, so that many truths may be held by the intellect which are not known in the experience. Now, look, for example, at the priesthood of our Lord Jesus Christ. It is not possible that a renewed man should fail to give his unqualified assent to the truth that the death of Christ was an expiation for sin, so that he will unreservedly hold the doctrine of the atonement. But all this, you observe, is purely intellectual. The truth may be thus held, but yet held only in the understanding; and the question is, whether the believer lives in the daily experience of this truth — whether as fast as sin is committed it is carried to the blood of the atonement, and whether, therefore, the opening of a fountain for human defilement is a fact which has only gained the assent of the intellect, or one in which the heart feels a deep and abiding concern. And thus, again, there must be with every real Christian an intellectual holding of the truth, that we are to live each moment in a realised dependence upon God; that we are to cast our burdens upon the Lord, that we are to refer to Him our every care, our every want, our every anxiety. But we want to know whether, in respect of the providence of God, as well as of the priesthood of Christ, the intellect is not often in advance of the experience. There may be an unqualified admission by the understanding of the noble truth, that not a sparrow falls without our Heavenly Father. But unless a man continually act on the admission — unless, indeed, he carry his every concern to the Almighty, so as to ask His counsel in each difficulty, His support in each trial, His guardianship in each danger, why, we contend that the understanding has outstripped the heart — in other words, that the intellect is in advance of the experience. And there are, we suppose, but few Christians who will deny that they are chargeable with this inequality of pace in the understanding and the heart.

II. We will just show you what we think THE CONSEQUENCES OF THE INTELLECT BEING IN ADVANCE OF THE EXPERIENCE. If you know a doctrine whose power and preciousness you do not feel — and this is, in other words, the outstripping of the heart by the understanding — then you receive that doctrine only as an unconverted man receives it, and you must be chargeable even in a greater degree with its detention in the intellect, when it ought to be sent on to the affections; and there must be produced something of the like effect in two cases. You strip the doctrine of energy by allowing it to remain inert in the understanding; you reduce it into a dead letter, and thus you grieve the Holy Spirit, who intended it as an engine by which you might carry on the conflict with the world, the flesh, and the devil; and we need not tell you that what grieves the Spirit must sensibly affect your well-being as Christians. Besides, in all your religious intercourse with others, the probability is that your conversation will take its measure from your knowledge and not from your experience. Take the case of a preacher. The preacher, and we suppose it to be his duty, will press upon his congregation the amount of truth which is known to himself, whether or not it be felt by himself. When I speak up to the extent of my knowledge, if that knowledge outruns my experience, I represent myself as attaching value to certain truths of which, after all, I have not tasted the preciousness. And what is this but representing myself as a more thorough believer than I am? And what again is this but the playing the hypocrite, though I may have no distinct purpose of palming a false estimate upon others? And if the excess of knowledge over experience thus makes it almost certain that in attempting to instruct others we shall virtually be hypocrites, you have only to remember how hateful is hypocrisy in every degree, and under every disguise, to the Almighty, and you will have no difficulty in discerning the signal danger of allowing the intellect to outstrip the heart. It is true, you may say, we will avoid the danger by abstaining from all endeavour to instruct, but you will thus again be neglecting a positive duty — and is not this perilous? You may say, "We will never, speak beyond our experience," and this will secure us against the alleged risk; but since your experience comes not up to your knowledge, you would thus be guilty of keeping back truths which God has given to be advanced, and you would hardly then think that the danger which you incur would be less than the danger you avoid. If, therefore, any one of you as a true Christian values peace, then his constant aim will be, that whatever of religious truth finds its way into the understanding may be sent onward at once to the affections, and that thus the precept of Moses may be sedulously obeyed — "Therefore shall ye lay up these my words in your heart and in your soul."

(H. Melvill, B. D.)

Attention to the Word of God is strongly urged upon the Israelites in my text. At that time, however, only a small part of that Word — the five books of Moses — had been given by God to marl. How much more strongly, then, is our attention called to the Holy Scriptures, now that every part of the Bible, containing the will of God, is made known to us!

I. We have the reason given why we are to attend to the words of the Bible, namely, because they are the words of God; THEREFORE SHALL YE LAY UP THESE MY WORDS. If an earthly king were to write a book for his subjects, how eagerly would it be read! In proportion to his authority would be the attention paid to what he wrote, especially if he were a king from whom his subjects had received great blessings, and who had no other object in view than their real good. What attention, then, ought to be paid to the Bible! It is the word of the King of kings. It also contains treasures worth more than thousands of worlds, even the Gospel of salvation to perishing sinners. Yet, alas! nothing, in general, is more neglected than the Bible. Or, if it is read, it is only in a formal manner, as a matter of duty, undertaken in order to work out a supposed righteousness. The Bible must be searched into as .for hidden treasures, by all that are really anxious for the salvation of their souls; and the glorious truths it contains must be laid up in the storehouse of the heart.

II. We are commanded not only to lay up the Word of God in our own hearts, BUT ALSO TO TEACH IT TO THE RISING GENERATION. "And ye shall teach them your children." We have here another melancholy proof of the blindness of the natural man. We see children taught, indeed, but not taught the Word of God. We see boys taught to seek after the good things of this life. We see girls taught to adorn their perishing bodies. But we look around, almost in vain, for those who teach their children the words of the Lord. All, however, to whom the Word of God is precious, should teach it to the rising generation.

III. The next command given is to speak of the words of God, WHEN THOU SITTEST IN THINE HOUSE, AND WHEN THOU WALKEST BY THE WAY, WHEN THOU LIEST DOWN, AND WHEN THOU RISEST UP. Alas! there is, in general, no subject so completely banished from conversation as religion. To hear men in their common discourse, we might suppose that God had commanded His creatures never to talk of His words. And, surely, if the command were given to the Israelites, it is urged with far greater force upon us, in proportion as the reason is stronger. The Israelites could only talk of the wonders of creation, of the history of their forefathers, and of the law of Moses — that law which, from its very holiness, is a law of sin and death to fallen man. But, beside all this, we can talk of the wonders of redemption, and of the gracious dealings of the Lord with His people in all ages.

IV. But still further, the words of God should always be had in remembrance. The text commands the Israelites to WRITE HIS WORDS UPON THE DOORPOSTS OF THEIR HOUSES. There might be some reason for this, when printing was unknown, and therefore copies of the whole Word of God scarce — but that reason exists not now. Through the mercy of God the whole of His Word may now be in the hands of everyone who wishes it. We therefore must enter into the spirit of the text. We should have the precepts and promises of the Bible fastened to the gates of our hearts, to direct our actions, words, and thoughts.

V. In the close of our text we are reminded of the encouragement given to obey the command — THAT YOUR DAYS MAY BE MULTIPLIED, AND THE DAYS OF YOUR CHILDREN, IN THE LAND WHICH THE LORD SWARE UNTO YOUR FATHERS TO GIVE THEM, AS THE DAYS OF HEAVEN UPON EARTH. Those who govern their lives by the Word of God are the only really happy people in this world. Faith in Christ delivers believers from the hard service and bondage of this world, and leads them into the glorious liberty of the Gospel of Jesus Christ.

(H. Gipps, LL. B.)

People
Abiram, Canaanites, Dathan, Eliab, Moses, Pharaoh, Reuben
Places
Arabah, Beth-baal-peor, Egypt, Euphrates River, Gilgal, Jordan River, Lebanon, Moreh, Mount Ebal, Mount Gerizim, Red Sea
Topics
Bind, Bound, Brow, Deep, Fixed, Forehead, Foreheads, Frontals, Frontlets, Hands, Heart, Hearts, Impress, Lay, Marked, Minds, Placed, Sign, Soul, Symbols, Tie
Outline
1. Another exhortation to obedience
2. by their own experience of God's great works
8. by promise of God's great blessings
16. and by threatenings
18. A careful study is required in God's words
26. The blessing and curse set before them

Dictionary of Bible Themes
Deuteronomy 11:18

     5152   fingers
     5154   forehead
     5191   thought
     5507   rope and cord
     6746   sanctification, means and results

Deuteronomy 11:13-21

     7410   phylactery

Deuteronomy 11:18-19

     7793   teachers
     7797   teaching

Deuteronomy 11:18-20

     8764   forgetting God

Deuteronomy 11:18-21

     5302   education
     5685   fathers, responsibilities
     8313   nurture

Library
Canaan on Earth
Many of you, my dear hearers, are really come out of Egypt; but you are still wandering about in the wilderness. "We that have believed do enter into rest;" but you, though you have eaten of Jesus, have not so believed on him as to have entered into the Canaan of rest. You are the Lord's people, but you have not come into the Canaan of assured faith, confidence, and hope, where we wrestle no longer with flesh and blood, but with principalities and powers in the heavenly places in Christ Jesus--when
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The God of the Rain
(Fifth Sunday after Easter.) DEUT. xi. 11, 12. The land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year, even unto the end of the year. I told you, when I spoke of the earthquakes of the Holy Land, that it seems as if God had meant specially to train that strange people the Jews, by putting them into a country where they
Charles Kingsley—The Gospel of the Pentateuch

Gilgal, in Deuteronomy 11:30 what the Place Was.
That which is said by Moses, that "Gerizim and Ebal were over-against Gilgal," Deuteronomy 11:30, is so obscure, that it is rendered into contrary significations by interpreters. Some take it in that sense, as if it were near to Gilgal: some far off from Gilgal: the Targumists read, "before Gilgal": while, as I think, they do not touch the difficulty; which lies not so much in the signification of the word Mul, as in the ambiguity of the word Gilgal. These do all seem to understand that Gilgal which
John Lightfoot—From the Talmud and Hebraica

Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

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

In the Fifteenth Year of Tiberius Cæsar and under the Pontificate of Annas and Caiaphas - a Voice in the Wilderness
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

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

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

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

Links
Deuteronomy 11:18 NIV
Deuteronomy 11:18 NLT
Deuteronomy 11:18 ESV
Deuteronomy 11:18 NASB
Deuteronomy 11:18 KJV

Deuteronomy 11:18 Bible Apps
Deuteronomy 11:18 Parallel
Deuteronomy 11:18 Biblia Paralela
Deuteronomy 11:18 Chinese Bible
Deuteronomy 11:18 French Bible
Deuteronomy 11:18 German Bible

Deuteronomy 11:18 Commentaries

Bible Hub
Deuteronomy 11:17
Top of Page
Top of Page