6:4,5 Here is a brief summary of religion, containing the first principles of faith and obedience. Jehovah our God is the only living and true God; he only is God, and he is but One God. Let us not desire to have any other. The three-fold mention of the Divine names, and the plural number of the word translated God, seem plainly to intimate a Trinity of persons, even in this express declaration of the unity of the Godhead. Happy those who have this one Lord for their God. It is better to have one fountain than a thousand cisterns; one all-sufficient God than a thousand insufficient friends. This is the first and great commandment of God's law, that we love him; and that we do all parts of our duty to him from a principle of love; My son, give me thine heart. We are to love God with all our heart, and soul, and might. That is, 1. With a sincere love; not in word and tongue only, but inwardly in truth. 2. With a strong love. 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 whatever, and love nothing but what we love for him. 4. With an intelligent love. To love him with all the heart, and with all the understanding, we must see good cause to love him. 5. With an entire love; he is ONE, our hearts must be united in his love. Oh that this love of God may be shed abroad in our hearts!

Verses 4-25. - THE FIRST AND GREAT COMMANDMENT. "In the fear of Jehovah all true obedience is rooted (vers. 2, 3); for this is the first and most intimate fact in the relation of Israel and Jehovah (Deuteronomy 5:26). But where the supreme fear of Jehovah hinders men from allowing self to preponderate in opposition to God, there will be no stopping at this renunciation of self-will, though this comes first as the negative form of the ten commandments also shows, but there will come to be a coalescence of the human with the Divine will; and this is love, which is the proper condition of obedience, as the ten commandments also indicate (Deuteronomy 5:10)" (Baumgarten). Verse 4. - Hear, O Israel: The Lord our God is one Lord. This is an affirmation not so much of the moneity as of the unity and simplicity of Jehovah, the alone God. Though Elohim (plu.), he is one. The speaker does not say, "Jehovah is alone God," but "Jehovah our Elohim is one Jehovah" (comp. for the force of אֶחָד, Exodus 26:6, 11; Ezekiel 37:16-19). Among the heathen there were many Baals and many Jupiters; and it was believed that the deity might be divided and communicated to many. But the God of Israel, Jehovah, is one, indivisible and incommunicable. He is the Absolute and the Infinite One, who alone is to be worshipped, on whom all depend, and to whose command all must yield obedience (cf. Zechariah 14:9). Not only to polytheism, but to pantheism, and to the conception of a localized or national deity, is this declaration of the unity of Jehovah opposed. With these words the Jews begin their daily liturgy, morning and evening; the sentence expresses the essence of their religious belief; and so familiar is it to their thought and speech that, it is said, they were often, during the persecution in Spain, betrayed to their enemies by the involuntary utterance of it.

Hear, O Israel,.... These are the words of Moses, stirring up the people to an attention to what he was about to say of this great and momentous article, the unity of God, to prevent their going into polytheism and idolatry. From one of the words here used, the Jews call this section Kiriathshema, which they oblige themselves to read twice a day, morning and evening (n); the last letter of the first word in this verse, "Shema", meaning "hear", and the last letter of the last word in it, "Echad", meaning "one", are greater than ordinary; which seems designed to excite the attention to what is contained in this passage:

the Lord our God is one Lord; the doctrine of which is, that the Lord, who was the covenant God and Father of his people Israel, is but one Jehovah; he is Jehovah, the Being of beings, a self-existent Being, eternal and immutable; and he is but one in nature and essence; this appears from the perfection of his nature, his eternity, omnipotence, omnipresence, infinity, goodness, self-sufficiency, and perfection; for there can be but one eternal, one omnipotent, one omnipresent, one infinite, one that is originally and of himself good; one self, and all sufficient, and perfect Being; and which also may be concluded from his being the first cause of all things, which can be but one; and from his relations to his creatures, as their King, ruler, governor, and lawgiver. And for this purpose these words are cited in Mark 12:29 but then they no ways contradict the doctrine of a trinity of persons in the unity of the divine essence, the Father, Word, and Holy Spirit, which three are one; the one God, the one Jehovah, as here expressed; see 1 John 5:7 and so the ancient Jews understood this passage. In an ancient book of theirs it is said (o) Jehovah, Elohenu, Jehovah (i.e. Jehovah, our God, Jehovah); these are the three degrees with respect to this sublime mystery; "in the beginning God (Elohim) created the heavens and the earth"; and again (p), Jehovah, Elohenu, Jehovah, they are one; the three forms (modes or things) which are one; and elsewhere (q) it is observed, there are two, and one is joined to them, and they are three; and when the three are one, he says to (or of) them, these are the two names which Israel heard, Jehovah, Jehovah, and Elohenu (our God) is joined unto them; and it is the seal of the ring of truth, and when they are joined they are one in one unity; which is illustrated by the three names the soul of man is called by, the soul, spirit, and breath; and elsewhere they say (r) the holy blessed God, and his Shechinah, are called one; see John 10:30.

(n) Mist. Beracot, c. 1. sect. 1, 2.((o) Zohar in Gen. fol. 1, 3.((p) Ib. in Exod. fol. 18. 3, 4. (q) Ib. in Numb. fol. 67. 3.((r) Tikkune Zohar, Correct. 47. fol. 86. 2.

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