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9.Know therefore that the Lord thy God, he is God. The verb (220) might have been as properly translated in the future tense; and, if this be preferred, an experimental knowledge, as it is called, is referred to, as if he had said that God would practically manifest how faithful a rewarder He is of His servants. But if the other reading is rather approved, Moses exhorts the people to be assured that God sits in heaven as the Judge of men, so that they may be both alarmed by the fear of His vengeance, and also attracted by the hope of reward. This declaration, however, (221) was appended to the Second Commandment, and there expounded; for since it is comprehended in the Decalogue, it was not right to separate it from thence; but since it is now repeated in confirmation of the whole Law, it is fitly inserted in this place. It will not be amiss, nevertheless, slightly to advert to what I there more fully explained. The promise stands first, because God chooses rather to invite His people by kindness than to compel them to obedience from terror. The word mercy is coupled with the covenant, that we may know that the reward which believers must expect, does not depend on the merit of their works, since they have need of God’ mercy. We may, however, thus resolve the phrase — keeping the covenant of mercy — or the covenant founded on mercy — or the mercy which He covenanted.
When it is required of believers that they should love God before they keep His Commandments, we are thus taught that the source and cause of obedience is the love wherewith we embrace God as our Father. With respect to the “ generations,” it is better that we should refer to the Second Commandment, because it is a point which cannot be hurried over in a few words.
(220) “Heb. And thou shalt know.” — Ainsworth. “ scies.” — V.
(221) See on Deu_5:9, vol. 2, p. 110, et seq.