DEUTERONOMY 6 — THE SHEMA: LOVE GOD WITH EVERYTHING

Can love be commanded? Study Deuteronomy 6 with context, apologetic analysis, and cross-references.

Deuteronomy 62 questions
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Dr. Lucas D. Shallua Commentary · DEUTERONOMY 6 — THE SHEMA: LOVE GOD WITH EVERYTHING

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The precise difficulties

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Verse and question study

Can love be commanded?

Not in the sense of manufacturing emotion — but covenant love is a settled orientation, a choosing of the whole person, cultivated by memory, practice, and gratitude. Ancient covenants routinely commanded loyalty-love; Deuteronomy deepens it: the command rests on the prior love ("who brought you out"). We love because he first loved us — the structure of 1 John 4:19 is already here.

Does "the LORD is one" allow for the Trinity?

The Shema's claim is exclusive monotheism: no other gods, no division in Israel's God. Christian faith affirms that oneness absolutely — one God, one LORD — while confessing from the fuller revelation that the one God's self-existence is eternally Father, Son, and Spirit. Jesus himself recites the Shema (Mark 12:29) and includes himself within its demand and devotion, a claim his earliest Jewish followers found scandalous precisely because it honored, not diluted, the Shema's oneness.

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Historical and literary context

Deuteronomy 6 follows the Decalogue (ch. 5) as the exposition of covenant life: what the law looks like when loved rather than merely obeyed. The chapter's structure is devotion (vv. 1–9), testing (vv. 10–19), and transfer (vv. 20–25). Jesus will call verse 5 the greatest commandment (Mark 12:29–30) and quote verses 13 and 16 in his wilderness temptations (Matt 4:7, 10). The Shema became Judaism's twice-daily prayer, still recited morning and evening.

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Apologetic note

The Shema's daily recitation is the oldest continuous liturgical practice in the world — attested in the Mishnah (Berakhot 1:5), practiced by Jesus himself (Mark 12:29), and unbroken in Jewish life for well over two millennia. The tefillin boxes found in the Judean Desert caves (Nahal Hever, first century) contain Shema texts — material confirmation that the practice of binding these words was already literal and widespread in the Second Temple period. The mezuzah tradition likewise has continuous attestation.

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Chapter cross-references

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Source and editorial status

Dr. Shallua’s Commentary

This study preserves the hard questions, explanations, context, apologetic note, and references from Dr. Shallua's Commentary.