Text -- Deuteronomy 5:1-18 (NET)

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them! 5:2 The Lord our God made a covenant with us at Horeb. 5:3 He did not make this covenant with our ancestors but with us, we who are here today, all of us living now. 5:4 The Lord spoke face to face with you at the mountain, from the middle of the fire. 5:5 (I was standing between the Lord and you at that time to reveal to you the message of the Lord, because you were afraid of the fire and would not go up the mountain.) He said:

The Ten Commandments

5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery. 5:7 You must not have any other gods besides me. 5:8 You must not make for yourself an image of anything in heaven above, on earth below, or in the waters beneath. 5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me, 5:10 but I show covenant faithfulness to the thousands who choose me and keep my commandments. 5:11 You must not make use of the name of the Lord your God for worthless purposes, for the Lord will not exonerate anyone who abuses his name that way. 5:12 Be careful to observe the Sabbath day just as the Lord your God has commanded you. 5:13 You are to work and do all your tasks in six days, 5:14 but the seventh day is the Sabbath of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, so that your male and female slaves, like yourself, may have rest. 5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. That is why the Lord your God has commanded you to observe the Sabbath day. 5:16 Honor your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you. 5:17 You must not murder. 5:18 You must not commit adultery.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 5:1

Namely by their elders, who were to impart it to the rest.

Wesley: Deu 5:3

Only:

Wesley: Deu 5:3

He saith not, that all who made the covenant at Sinai are now alive, but this covenant was made with all that are now alive; which is most true, for it was made with the elders in their persons, and with the rest in their parents, who covenanted for them.

Wesley: Deu 5:4

Personally and immediately, not by the mouth or ministry of Moses; plainly and certainly, as when two men talk face to face; freely and familiarly, so as not to overwhelm and confound you.

Wesley: Deu 5:5

As a mediator between you, according to your desire.

Wesley: Deu 5:5

Not the ten commandments, which God himself uttered, but the following statutes and judgments.

Wesley: Deu 5:7

There being little said, concerning the spiritual sense of the Ten Commandments, in the notes on the twentieth of Exodus, I think it needful to add a few questions here, which the reader may answer between God and his own soul.

Wesley: Deu 5:7

Hast thou worshipped God in spirit and in truth? Hast thou proposed to thyself no end besides him? Hath he been the end of all thy actions? Hast thou sought for any other happiness, than the knowledge and love of God? Dost thou experimentally know the only true God, and Jesus Christ whom he hath sent? Dost thou love God? Dost thou love him with all thy heart, with all thy soul, and with all thy strength; so as to love nothing else but in that manner and degree which tends to increase thy love of him? Hast thou found happiness in God? Is he the desire of thine eyes, the joy of thy heart? If not, thou hast other gods before him.

Wesley: Deu 5:8

Hast thou not formed any gross image of God in thy mind? Hast thou always thought of him as a pure spirit, whom no man hath seen, nor can see? And hast thou worshipped him with thy body, as well as with thy spirit, seeing both of them are God's?

Wesley: Deu 5:11

Hast thou never used the name of God, unless on solemn and weighty occasions? Hast thou then used it with the deepest awe? Hast thou duly honoured his word, his ordinances, his ministers? Hast thou considered all things as they stand in relation to him, and seen God in all? Hast thou looked upon heaven as God's throne? Up on earth as God's footstool? On every thing therein as belonging to the great king? On every creature as full of God?

Wesley: Deu 5:12

Dost thou do no work on this day, which can be done as well on another? Art thou peculiarly careful on this day, to avoid all conversation, which does not tend to the knowledge and love of God? Dost thou watch narrowly over all that are within thy gates, that they too may keep it holy? And dost thou try every possible means, to bring all men, wherever you are, to do the same?

Wesley: Deu 5:16

Hast thou not been irreverent or undutiful to either? Hast thou not slighted their advice? Hast thou chearfully obeyed all their lawful commands? Hast thou loved and honoured their persons? Supplied their wants, and concealed their infirmities? Hast thou wrestled for them with God in prayer? Hast thou loved and honoured thy prince, and avoided as fire all speaking evil of the ruler of thy people? Have ye that are servants done all things as unto Christ? Not with eye-service, but in singleness of heart? Have ye who are masters, behaved as parents to your servants, with all gentleness and affection? Have ye all obeyed them that watch over your souls, and esteemed them highly in love for their work's sake?

Wesley: Deu 5:17

Have you not tempted any one, to what might shorten his life? Have you tempted none to intemperance? Have you suffered none to be intemperate under your roof, or in your company? Have you done all you could in every place, to prevent intemperance of all kinds! Are you guilty of no degree of self-murder? Do you never eat or drink any thing because you like it, although you have reason to believe, it is prejudicial to your health? Have you constantly done whatever you had reason to believe was conducive to it? Have you not hated your neighbour in your heart? Have you reproved him that committed sin in your sight? If not, you have in God's account hated him, seeing you suffered sin upon him. Have you loved all men as your own soul? As Christ loved us? Have you done unto all men, as in like circumstances, you would they should do to you? Have you done all in your power to help your neighbours, enemies as well as friends? Have you laboured to deliver every soul you could from sin and misery? Have you shewed that you loved all men as yourself, by a constant, earnest endeavour, to fill all places with holiness and happiness, with the knowledge and love of God?

Wesley: Deu 5:18

If thou hast not been guilty of any act of uncleanness, hath thy heart conceived no unclean thought? Hast thou not looked on a woman so as to lust after her? Hast thou not betrayed thy own soul to temptation, by eating and drinking to the full, by needless familiarities, by foolish talking, by levity of dress or behaviour? Hast thou used all the means which scripture and reason suggest, to prevent every kind and degree of unchastity? Hast thou laboured, by watching, fasting, and prayer, to possess thy vessel in sanctification and honour?

JFB: Deu 5:1

Whether this rehearsal of the law was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little moment; it was addressed either directly or indirectly to the Hebrew people as principles of their peculiar constitution as a nation; and hence, as has been well observed, "the Jewish law has no obligation upon Christians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an antecedent law common to all rational beings" [BISHOP WILSON].

JFB: Deu 5:3

The meaning is, "not with our fathers" only, "but with us" also, assuming it to be "a covenant" of grace. It may mean "not with our fathers" at all, if the reference is to the peculiar establishment of the covenant of Sinai; a law was not given to them as to us, nor was the covenant ratified in the same public manner and by the same solemn sanctions. Or, finally, the meaning may be "not with our fathers" who died in the wilderness, in consequence of their rebellion, and to whom God did not give the rewards promised only to the faithful; but "with us," who alone, strictly speaking, shall enjoy the benefits of this covenant by entering on the possession of the promised land.

JFB: Deu 5:4

Not in a visible and corporeal form, of which there was no trace (Deu 4:12, Deu 4:15), but freely, familiarly, and in such a manner that no doubt could be entertained of His presence.

JFB: Deu 5:5

As the messenger and interpreter of thy heavenly King, bringing near two objects formerly removed from each other at a vast distance, namely, God and the people (Gal 3:19). In this character Moses was a type of Christ, who is the only mediator between God and men (1Ti 2:5), the Mediator of a better covenant (Heb 8:6; Heb 9:15; Heb 12:24).

JFB: Deu 5:5

Not the ten commandments--for they were proclaimed directly by the Divine Speaker Himself, but the statutes and judgments which are repeated in the subsequent portion of this book.|| 05060||1||15||0||@I am the Lord thy God==--The word "Lord" is expressive of authority or dominion; and God, who by natural claim as well as by covenant relation was entitled to exercise supremacy over His people Israel, had a sovereign right to establish laws for their government. [See on Exo 20:2.] The commandments which follow are, with a few slight verbal alterations, the same as formerly recorded (Exo. 20:1-17), and in some of them there is a distinct reference to that promulgation.

JFB: Deu 5:12

That is, keep it in mind as a sacred institution of former enactment and perpetual obligation. [See on Exo 20:8].

JFB: Deu 5:14

This is a different reason for the observance of the Sabbath from what is assigned in Exo 20:8-11, where that day is stated to be an appointed memorial of the creation. But the addition of another motive for the observance does not imply any necessary contrariety to the other; and it has been thought probable that, the commemorative design of the institution being well known, the other reason was specially mentioned on this repetition of the law, to secure the privilege of sabbatic rest to servants, of which, in some Hebrew families, they had been deprived. In this view, the allusion to the period of Egyptian bondage (Deu 5:15), when they themselves were not permitted to observe the Sabbath either as a day of rest or of public devotion, was peculiarly seasonable and significant, well fitted to come home to their business and bosoms.

JFB: Deu 5:16

This clause is not in Exodus, but admitted into Eph 6:3.

Clarke: Deu 5:1

And Moses called all Israel, and said - Hear, etc. -

1.    God speaks to the people

2.    The people are called to hear what God speaks

3.    To learn what they heard, that they may be thoroughly instructed in the will of God

4.    To keep God’ s testimonies ever in mind, and to treasure them up in a believing and upright heart

5.    That they might do them - obey the whole will of God, taking his word for the invariable rule of their conduct. Should not all these points be kept in view by every Christian assembly?

Clarke: Deu 5:3

The Lord made not this covenant with our fathers (only) but with us (also).

Clarke: Deu 5:6

I am the Lord thy God - See these commandments explained in the notes on Exodus 20 (note).

Clarke: Deu 5:15

And remember that thou wast a servant - In this and the latter clause of the preceding verse Moses adds another reason why one day in seven should be sanctified, viz., that the servants might rest, and this is urged upon them on the consideration of their having been servants in the land of Egypt. We see therefore that God had three grand ends in view by appointing a Sabbath

1.    To commemorate the creation

2.    To give a due proportion of rest to man and beast. When in Egypt they had no rest; their cruel task-masters caused them to labor without intermission; now God had given rest, and as he had showed them mercy, he teaches them to show mercy to their servants: Remember that thou wast a servant

3.    To afford peculiar spiritual advantages to the soul, that it might be kept in remembrance of the rest which remains at the right hand of God

Clarke: Deu 5:15

Therefore the Lord thy God commanded thee to keep the Sabbath day - Here is a variation in the manner of expression, Sabbath day for seventh, owing, it is supposed, to a change of the day at the exodus from Sunday to Saturday, effected upon the gathering of the manna, Exo 16:23. The Sabbath now became a twofold memorial of the deliverance, as well as of the creation; and this accounts for the new reason assigned for its observance: "Therefore the Lord thy God commanded thee to keep the Sabbath day."See Dr. A. Bayley’ s Hebr. and Eng. Bible, and see the note on Exo 16:23.

Calvin: Deu 5:1

1.And Moses called all Israel Since the plan and order of exposition which I have adopted required that this same preface, as it is repeated word. for word in Deuteronomy, should here also be read together, I have thought fit also to insert the five verses, which in this place precede it. In the first verse, Moses exhorts the people to hear the judgments and statutes of God, which he sets before them. He likewise states the object of this, that they should keep ²²² to do them; as much as to say, that he was not offering them mere empty speculations, which it was enough to understand with the mind, and to talk about, but that the rule for the ordering of their lives was also contained in his teaching; and, therefore, that it demands imperatively their serious meditation.

Calvin: Deu 5:2

2.The Lord our God In these words he commends the Law; because it must be accounted a peculiar blessing, and a very high honor to be taken into covenant by God. Wherefore, that they may anxiously prepare themselves to embrace the Law, he says that what was above all things to be desired had been freely offered to them, viz., that they should be united in covenant with God. In the next verse he still further magnifies this advantage by comparison; because God had given more to them than to their fathers. Thence is all excuse taken from them, unless, for the sake of manifesting their gratitude, they give themselves up entirely to God, and in return worship with sincere affection Him whom they have experienced to be so bountiful a Father. Those who would paraphrase this sentence, “Not only with our fathers, but also with us,” pervert its proper meaning; the grounds of their mistake being, that God had formerly made a covenant with Abraham, Isaac, and Jacob. But this may be easily refuted; because the name of “fathers” does not refer to these, but he means by it such as had died in Egypt during the last 200 years; to whose case he justly prefers that of the surviving people, with whom the ancient covenant had been renewed. Now, this reference to time was in no slight degree calculated to stimulate and arouse them to obedience; for it would have been disgraceful in them not to acknowledge that they were honored more than their fathers by this especial privilege, in order that they should excel them in their earnest zeal for God’s service. Christ uses the same argument with His disciples, Blessed are the eyes which see the things that ye see: and the ears which hear the things that ye hear, etc., ²²³ (Mat 13:16, and Luk 10:23,) “many Prophets and kings have desired,” etc. The sum is, that the more bountifully God deals with us, the more heinous and intolerable is the crime of ingratitude, unless we willingly come to Him when He calls us, and submit ourselves to His instruction.

Calvin: Deu 5:4

4.Face to face Again he commends the Law by mentioning their certainty about it; for, when God openly manifested Himself, there could be no doubt of the author from whom it proceeded. To speak “face to face,” is equivalent to discoursing openly and familiarly; and in point of fact God had spoken with them, as mortals and friends communicate with each other in their mutual dealings. Moreover, lest any doubt should still remain, God set before their eyes a visible manifestation of His glory, by appearing in the fire; for no other voice but that of God Himself could proceed out of fire. In the next verse a kind of explanation is added, when he says that he was the interpreter, who laid before them the commands he received from God. And thus he reconciles two things which seem at first sight to be contradictory, viz., that God spoke in person, and yet by a mediator; since they themselves having heard God’s voice petitioned in their fear that He should not continue to speak in the same way. Hence it follows that they were convinced, by a sense of the divine glory and majesty, that it was not allowable for them to doubt the authority of the law. But I only slightly glance at this, because it has been more fully treated of before.

Deu 4:20. But the Lord hath taken you. He argues that, from the period of their deliverance, they have been wholly devoted to God, since He has purchased them for His own peculiar possession. Hence it follows that they are under His jurisdiction and dominion; because it would be foul and wicked ingratitude in them to shake off the yoke of their redeemer. And, in order to strengthen the obligation, he extols the greatness of the favor, because nothing could be more wretched than they were, when God stretched forth His hand to deliver them. Their bondage is therefore called metaphorically, a “furnace,” nay, an “iron” one; and, then, their present far different condition is compared with it; for this was solid and most desirable happiness, that they should be translated into God’s peculiar inheritance.

Calvin: Deu 5:9

9.Thou shalt not bow down thyself unto them Idolaters in vain endeavor to elude this second point by their foolish cavils; as amongst the Papists that trifling distinction is commonly advanced, that only λατρέια, ⁸¹ and not δελέια is prohibited. For Moses, first of all, comprehends generally all the Forms And Ceremonies Of Worship; and then adds immediately afterwards the word עבד , gnabad, which means properly to serve. Hence we conclude that they make a childish endeavor at evasion, when they pay only the honor of service to pictures and statues. But if we grant them what they desire, not even so will they escape; because the prohibition is equivalent to God’s declaring that He will not be worshipped in wood and stone, or in any other likeness. For unbelievers have never been carried away to such an extent of folly as to adore mere statues or pictures; they have always alleged the same pretext which now-a-days is rife in the mouths of the Papists, viz., that not the image itself was actually worshipped, but that which it represented. But the Spirit everywhere reproves them for worshipping gods of wood and stone, since God rejects that carnal worship which unbelievers offer before stocks and stones. If any one should ask them, whom they have it in their mind to worship, they will immediately reply, that they offer to God that honor which they pay to pictures and statues. But this frivolous excuse comes to nothing; because to erect the idol before which they prostrate themselves, is really to deny the true God; and, therefore, no wonder that He should declare that unbelievers worship wood and stone, when they worship in that wood and stone phantoms of their own imagination. And we have already said, that all rites which do not accord with the spiritual worship of God, are here forbidden: and this is enough, and more than enough to put to flight all such misty notions, ( nebulas.)

For I the Lord thy God He partly terrifies them by threats, and partly attracts them by sweet promises, in order to keep them in the way of duty. In the earlier expressions He convicts them of ingratitude, if they prostitute themselves to idolatry, when they had been chosen to be a peculiar and holy people. He afterwards inspires them with terror, by the denunciation of punishment; and, finally, allures them with the hope of reward, if they obediently abide in the pure worship of God. Nor does He affirm that He will be severe or kind to individuals only, but extends both to their posterity, although, as we shall afterwards see, not equally. I have indeed assigned another place to the promises and threatenings, whereby the authority of the whole Law is sanctioned; but since this clause is annexed to a particular Commandment, it could not be conveniently separated from it. The word אל , el, some translate appellatively, mighty; but since God is so called from His might, I have preferred following this meaning, ⁸² which is more suitable here. Yet I do not think that Moses used various names without reason; for when he had first employed the name אלהים , elohim, he soon afterwards honors God by another title, and magnifies His power, that He may be feared. And for this reason he also calls Him the Rival, ⁸³ or, as some not inaptly translate it, the jealous; for to give the name of “the envious” ( obtrectatoris) to God, as somebody has done, is not only silly, but monstrous. This is the word by which Cicero renders ζηλοτυπίαν, ⁸⁴ expressing by it the sin of guilty rivalry, when one person envies the superiority of another. But God is here set before us in the character of a husband, who suffers no rival; or if it be preferred to extend the meaning of the word, He is called the assertor of His rights; since His rivalry is nothing more than retaining what is His own, and thus excluding all the rivals of His honor. Because mention has lately been made of His sacred covenant with the Jews, Moses seems to allude to the violation of this spiritual marriage. But although he begins with threatening, still, far preferring mercy to His severity, He rather gently allures them, than compels them by fear, to allegiance; for He declares that He will be merciful even to a thousand generations; whilst He only denounces punishment on the thirds and fourths, (for thus it is literally expressed,) i.e., on their grandsons and great-grandsons. In order, therefore, to encourage His worshippers to earnest piety, He declares that He will be kind, not only to themselves, but to their posterity, even for a thousand generations. But this is the proof of His inestimable kindness, and even indulgence, that He deigns to bind Himself to His servants, to whom He owes nothing, so far as to acknowledge, in His favor towards them, their seed also for His people. For hence it appears, that it is wrong to infer merit from the promised reward, because He does not say that He will be faithful or just towards the keepers of His Law, but merciful. Let then the most perfect come forward, and he can require nothing better of God than that He should be favorable to him on the grounds of His gratuitous liberality. For חסד , chesed, is equivalent to kindness, or beneficence; but when it is applied to God, it generally signifies mercy, or paternal favor, and the blessings which flow from it.

Since, then, He here promises that He will shew mercy, it is as much as to say that He will be beneficent, or will deal with clemency. Hence it follows, that the main source of reward is that. gratuitous beneficence wherewith He liberally blesses His people. Now, when it is said, “unto them that love me,” ⁸⁵ the fountain and origin of true righteousness is expressed; for the external observation of the Law would be of no avail unless it flowed from hence. And praise is given to love rather than to fear, because God is delighted with none but voluntary obedience, but He rejects that which is forced and servile, as we shall again see elsewhere. But because hypocrites also boast that they love God, whilst their life corresponds not with the profession of their lips, the two things are here distinctly connected; viz., that the true servants of God love Him, and keep His commandments, i.e., make effectual proof of their piety. But here a difficult question arises, for the history of all ages shews that a great proportion of the progeny of the holy have been rejected and condemned; and that God has inflicted upon them weightier manifestations of His curse and vengeance, than upon strangers. We must, however, observe, that in these words grace is not promised severally to all the posterity of the saints, as if God were bound to each individual who may derive their race and original from them. There were many degenerate children of Abraham, to whom it profited nothing that they were called the offspring of the holy patriarch; nor indeed is the promise restricted to individuals, for many who are children after the flesh, are not counted for the seed — but God in His free election adopts whom He will, yet so governs His judgments, as that His paternal favor should always abide with the race of believers. Besides, the fruits of this promised grace are manifested in temporal blessings; and thus although God severely avenged the sins of the children of Abraham, and at length when their impiety shewed itself to be desperate, renounced them, yet did He not fail to be kind to them for a thousand generations. For again, God fulfills and performs what He here promised by the outward testimonies of His favor, although they turn to the destruction of the reprobate. Thus He was merciful to the race of Abraham, as long as he saw fit to leave them the Law, the Prophets, the Temple, and other exercises of religion. ⁸⁶ Now, again, it will be well for us to consider how far even the holiest fall short of the perfect keeping of the Law, and perfect love of God; and therefore we need not wonder if they experience in many respects the failure of this grace, and only enjoy some slight taste of it. In any case, the goodness of God ever superabounds, so that His grace, if it does not shine with full splendor, still appears in bright sparks unto a thousand generations. As to the opposite clause, wherein God limits His vengeance to the third or fourth generation, we see how He prefers to attract men to duty by gentle invitations, than by terrifying threatenings to extort from them more than they are willing to do; inasmuch as He extends His mercy further than the severity of His judgment. We must also observe that the transgressors of the Law are called the enemies and haters of God. It is surely horrible, and almost monstrous impiety to hate God; and scarcely would any one be found so wicked as openly to declare Him to be his enemy; yet it is not without a cause that God pronounces thus harshly respecting their impiety; for since He cannot be separated from His justice, a contempt of the Law convicts men of this hatred; for it is impossible that they should not wish to deprive Him of His dominion, who endure Him not as a Lawgiver and a Judge.

" To visit iniquities, ” is equivalent to inquiring into them, or taking cognizance of them, in order that punishment should be inflicted in proportion to the crime; for as long as God spares men and suspends His judgment, He seems to connive at them, or to pay no attention to them. Therefore, when men shall think that their sin is buried, He declares that He will bear it in memory. But it may be asked, how it is consistent for God to exact punishment from the children or grandchildren on account of the sins of their fathers? for nothing is more unreasonable than that the innocent and guilty should be involved in the same punishment; and the declaration of the Prophet is well known,

"The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; but the soul that sinneth, it shall die.” (Eze 18:20.)

The difficulty, which arises from the words of the Prophet, is easily solved, for God therein refutes the wicked expostulation of the people, that their children, who were not in fault, were unjustly and cruelly exposed to punishment. The proverb was generally rife, that “the fathers had eaten sour grapes, and the children’s teeth were set on edge;” but God replies, that not one of those with whom He was angry and severe was free from crime; and, therefore, that their complaint was false, since each of them received the recompense of his own iniquity. And this is most true, that God’s severity never assails the innocent; and however the world may murmur against His judgments, that He will always be clear in condemning this person or that ⁸⁷

But when God declares that He will cast back the iniquity of the fathers into the bosom of the children, He does not mean that He will take vengeance on poor wretches who have never deserved anything of the sort; but that He is at liberty to punish the crimes of the fathers upon their children and descendants, with the proviso that they too may be justly punished, as being the imitators of their fathers. If any should object, that this is nothing more than to repay every one according to his works, we must remember that, — whenever God blinds the children of the ungodly, casts them into a state of reprobation, ( conjicit in sesum reprobum), and smites them with a spirit of madness or folly, so that they give themselves up to foul desires, and hasten to their final destruction, — in this way the iniquity of the fathers is visited on their children. But suppose other punishments are added, all are under condemnation ( convicti,) so that they have no ground for murmuring against God; and even then also God still proceeds to execute the vengeance which He here denounces; for, when He would direct one work to various objects, He uses wonderful and secret expedients. When He commanded the people of Canaan to be destroyed, it is certain that those, who then were living, were worthy of this punishment; yet, inasmuch as God foretold ⁸⁸ that their iniquities were not yet full, we infer that He then inflicted the punishment upon them which He had deferred for 400 years. On this ground, Christ declares that the Jews of His time were guilty of all the blood that had been shed from that of Abel to the blood of Zacharias, the son of Barachias, (Mat 23:35.) But if it be not agreeable to our judgment that God should repay every one according to his deserts, and yet that He at the same time requires the sins of their fathers of the children, we should remember that His judgments are a great depth; and, therefore, if anything in His dealings is incomprehensible to us, we must bow to it with sobriety and reverence. But since this doctrine will recur elsewhere, I have thought fit only to touch upon it lightly here. One question remains, how we can reconcile the statement of Paul, that the fifth commandment is the first with promise, (Eph 6:2,) whereas a promise is annexed to this second. The solution of this is easy; for if you duly consider, this promise, which we have now explained, is not peculiarly annexed to any single commandment, but is common to the whole first Table of the Law, and these refer to the whole service of God; but when it is said, “honor thy father and thy mother, that thy days may be long,” the keeping of that commandment is particularly and specially sanctioned.

TSK: Deu 5:1

all Israel : Deu 1:1, Deu 29:2, Deu 29:10

Hear : Deu 4:1

keep, and : Heb. keep to, Mat 23:3

TSK: Deu 5:2

Deu 4:23; Exo 19:5-8, Exo 24:8; Heb 8:6-13, Heb 9:19-23

TSK: Deu 5:3

Deu 29:10-15; Gen 17:7, Gen 17:21; Psa 105:8-10; Jer 32:38-40; Mat 13:17; Gal 3:17-21; Heb 8:8, Heb 8:9

TSK: Deu 5:4

Deu 5:24-26, Deu 4:33, Deu 4:36, Deu 34:10; Exo 19:9, Exo 19:18, Exo 19:19, Exo 20:18-22, Exo 33:11; Num 12:8

TSK: Deu 5:5

Deu 5:27; Gen 18:22; Exo 19:16, Exo 20:18-21, Exo 24:2, Exo 24:3; Num 16:48; Psa 106:23; Jer 30:21; Zec 3:1-5; Gal 3:19; Heb 9:24, Heb 12:18-24

TSK: Deu 5:6

I am the : Deu 4:4; Exod. 20:2-17; Lev 26:1, Lev 26:2

brought : Psa 81:5-10

bondage : Heb. servants

TSK: Deu 5:7

Exo 20:3; Mat 4:10; Joh 5:23; 1Jo 5:21

TSK: Deu 5:8

graven image : Deu 4:15-19; Exo 20:4

TSK: Deu 5:9

shalt not : Exo 20:4-6

the Lord : On the import of the word yehowah , which we translate Lord, see note on Exo 3:15. The word elohim , which is rendered God, in the singular, eloah , and in Arabic allah , is derived from the Arabic alaha , he worshipped, adored, was struck with astonishment, fear, or terror, and hence, he adored with sacred honour and venerationcaps1 . icaps0 t also signifies, he succoured, liberated, kept in safety, or defended. Here we learn that elohim denotes the sole object of adoration; the perfections of whose nature must astonish all who contemplate them, and fill with horror all who rebel against him; that consequently he must be worshipped with reverence and religious fear; and that every sincere worshipper may expect help in all his weaknesses, etc., freedom from the power, guilt, and consequences of sin, and support and defence to the uttermost.

a jealous God : Exo 34:14

visiting : Exo 34:7; Jer 32:18; Dan 9:4-9; Mat 23:35, Mat 23:36; Rom 11:28, Rom 11:29

TSK: Deu 5:10

showing : Isa 1:16-19; Jer 32:18; Dan 9:4; Mat 7:21-27; Gal 5:6; 1Jo 1:7

love me : Deu 6:5, Deu 6:6, Deu 10:12, Deu 10:13; Joh 14:15, Joh 14:21-23, Joh 15:14; Rom 8:28; Jam 1:25; 1Jo 5:2, 1Jo 5:3

TSK: Deu 5:11

Deu 6:13; Exo 20:7; Lev 19:12; Psa 139:20; Jer 4:2; Mat 5:33, Mat 5:34; Jam 5:12

TSK: Deu 5:12

Exo 20:8-11; Isa 56:6, Isa 58:13

TSK: Deu 5:13

Exo 23:12, Exo 35:2, Exo 35:3; Eze 20:12; Luk 13:14-16, Luk 23:56

TSK: Deu 5:14

the sabbath : Gen 2:2; Exo 16:29, Exo 16:30; Heb 4:4

thy stranger : Neh 13:15, Neh 13:21

thy manservant : Exo 23:12; Lev 25:44-46; Neh 5:5

TSK: Deu 5:15

remember : Deu 15:15, Deu 16:12, Deu 24:18-22; Isa 51:1, Isa 51:2; Eph 2:11, Eph 2:12

the Lord : Deu 5:6; Psa 116:16; Isa 63:9; Luk 1:74, Luk 1:75; Tit 2:14

through : Deu 4:34-37

TSK: Deu 5:16

Honour : Exo 20:12; Lev 19:3; Mat 15:4-6; Col 3:20

that thy days : Deu 4:40, Deu 27:16; Eph 6:1-3

TSK: Deu 5:17

Exo 20:13; Mat 5:21, Mat 5:22

TSK: Deu 5:18

Exo 20:14; Pro 6:32, Pro 6:33; Mat 5:27, Mat 5:28; Luk 18:20; Jam 2:10, Jam 2:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 5:3

The "fathers"are, as in Deu 4:37, the patriarchs, Abraham, Isaac, and Jacob. With them God did indeed make a covenant, but not the particular covenant now in question. The responsibilites of this later covenant, made at Sinai by the nation as a nation, attached in their day and generation to those whom Moses was addressing.

Barnes: Deu 5:6-21

Compare Exo. 20 and notes.

Moses here adopts the Ten Words as a ground from which he may proceed to reprove, warn, and exhort; and repeats them, with a certain measure of freedom and adaptation. Our Lord Mar 10:19 and Paul Eph 6:2-3 deal similarly with the same subject. Speaker and hearers recognized, however, a statutory and authoritative form of the laws in question, which, because it was familiar to both parties, needed not to be reproduced with verbal fidelity.

Deu 5:12-15

The exhortation to observe the Sabbath and allow time of rest to servants (compare Exo 23:12) is pointed by reminding the people that they too were formerly servants themselves. The bondage in Egypt and the deliverance from it are not assigned as grounds for the institution of the Sabbath, which is of far older date (see Gen 2:3), but rather as suggesting motives for the religious observance of that institution. The Exodus was an entrance into rest from the toils of the house of bondage, and is thought actually to have occurred on the Sabbath day or "rest"day.

Deu 5:16

The blessing of general well-being here annexed to the keeping of the fifth commandment, is no real addition to the promise, but only an amplification of its expression.

Deu 5:21

The "field"is added to the list of objects specifically forbidden in the parallel passage Exo 20:17. The addition seems very natural in one who was speaking with the partition of Canaan among his hearers directly in view.

Poole: Deu 5:1

Moses called all Israel to wit, by their elders, who were to impart it to the rest.

Poole: Deu 5:3

With our fathers either,

1. Not only with them, the word only being here understood, as it is Gen 32:28 35:10 1Sa 8:7 Jer 7:19 31:34 Mat 9:13 . Or,

2. Not at all with them. But then the word covenant is not here to be taken for the covenant of grace in general, for so it was made with their fathers, Exo 2:24 , but for this particular and mixed dispensation of the covenant at Sinai, as appears both by the foregoing and following words.

All of us here alive this day: he saith not, that all who made that covenant at Sinai are now alive, for many of them were dead, but that this covenant was made with all that are now alive, which is most true, for it was made with the elder sort of them in their own persons, and with the rest in their parents, who did covenant for them; for this phrase,

with us is put exclusively as to their fathers, but not as to their posterity, as is evident from the nature of the covenant, Act 2:39 , and course of the story.

Poole: Deu 5:4

Not in a visible shape, which was utterly denied, Deu 4:12,15 ; but personally and immediately, not by the mouth or ministry of Moses; plainly and certainly, as when two men talk face to face; freely and familiarly, so as not to overwhelm and confound you. Compare Exo 33:11 Num 12:8 .

Poole: Deu 5:5

As a mediator or messenger between you, according to your desire, below, Deu 5:27 . Compare Exo 19:16 , &c.; Exo 20:19 Gal 3:19 .

The word of the Lord not the ten commandments, which God himself uttered, but the following statutes and judgments.

Poole: Deu 5:6

The ten commandments, delivered Ex 20 , are here repeated with some small difference of words, but the sense is perfectly the same, and therefore the explication of them must be fetched thence.

Poole: Deu 5:12

Keep the sabbath day to wit, in mind and memory, as it is Exo 20:8 . As God hath commanded thee, to wit, in

Ex 20 , whither he directs them, and therefore he here omits the argument of the creation, which is urged there.

Poole: Deu 5:15

Remember that thou wast a servant and therefore art highly obliged both to serve that God who redeemed thee, especially upon his own day, and not to grudge thy servants their rest upon that day.

Haydock: Deu 5:1

All Israel: not one was wanting, chap. xxix. 10. God enabled all to hear the words of their lawgiver, (Menochius) by an evident miracle. (Jansenius) (Calmet)

Haydock: Deu 5:3

Fathers, the ancient patriarchs, who were not favoured in such a signal manner. (Menochius) ---

Though many of those who had heard the words of God at Horeb, were dead, and had not enjoyed the full benefit of the covenant, some still remained, and the children of the deceased were about to enter the land which had been there promised. (Haydock) ---

God did not make a covenant with the Patriarchs only, but also with their posterity at Horeb. (Du Hamel)

Haydock: Deu 5:4

To us. Hebrew and Septuagint, "to you." ---

Face to face, in such a manner that no doubt could be entertained of his presence. (St. Augustine) ---

God addressed the decalogue to all the people, who saw no similitude. But to Moses he delivered the rest of his ordinances, with as much familiarity and condescension as one friend would use in speaking to another, Exodus xxxiii. 2. (Calmet)

Haydock: Deu 5:5

Mediator. St. Paul acknowledges this title of Moses, (Galatians iii. 9,) who was a figure of Jesus Christ, the mediator of the New Testament, Hebrews viii. 6., ix. 15., and xii. 24. (Calmet) ---

Let not Protestants, therefore, reject this title with so much indignation, when it is applied in the like limited sense to the saints, to denote that they pray for us, as we pray for one another. Christ is the one mediator (1 Timothy ii.) of redemption. (Haydock)

Haydock: Deu 5:7

Sight. Chaldean, "Thou shalt not have any other god but me." Elohim often designates the true God. (Calmet) ---

See the decalogue explained, (Exodus xx.,) where we have observed, that pictures are only forbidden when they are the objects of sovereign worship, as the context here plainly shews, ver. 9. Other images God himself authorized, (Worthington) even in the old law, and in the most sacred place, where people were ordered to fall prostrate before the ark, to adore his footstool, Psalm xcviii. 5. If, therefore, a people so prone to idolatry as the Jews were, might have pictures in the temple of God without danger, how can any one suppose that the images of Jesus Christ, and of his saints, are necessary incentive to idolatry among Christians, who all know that God will allow of no rival! (Haydock)

Haydock: Deu 5:9

Serve. We must neither treat idols, nor their images, with the honour due to God alone. (St. Augustine, q. 61, in Gen.) ---

If we do, he will punish our infidelity. ---

Generation, for a long time, or as long as the remembrance of the parents' wickedness subsists, so as to have an influence upon others. (Haydock) ---

God mercifully defers correction. (St. Jerome in Ezec. xvii.) He chastises those who imitate their wicked forefathers.

Haydock: Deu 5:11

In vain, by perjury. See ver. 20, where the same word is used, (Du Hamel) or by any irreverent speech. (Menochius)

Haydock: Deu 5:15

Therefore. This is another reason why the Jews were to observe the sabbath with particular rigour. The institution of a day of rest every week, (Haydock) was intended to preserve the memory of the creation. (Calmet) ---

God also requires that his people should be grateful on this day for the rest which he had granted to them, (Haydock) and preserve carefully all the monuments of the true religion. (Calmet)

Haydock: Deu 5:18

Adultery. Under this name God forbids every species of impurity. (St. Augustine, q. 71.) (Menochius)

Gill: Deu 5:1

And Moses called all Israel,.... The heads of the various tribes, and elders of the people, as he had on occasion been used to do; unless it can be thought that at different times he repeated the following laws to separate parties and bodies of them, until they had all heard them:

and said unto them, hear, O Israel, the statutes and judgments which I speak in your ears this day; the laws, moral, ceremonial, and judicial, which he was about to repeat, and afresh declare unto them, being what they had all a concern in, and under obligation to regard.

Gill: Deu 5:2

The Lord our God made a covenant with us in Horeb. Which is Sinai, as Aben Ezra observes; it being the same mountain, only it had two tops, which bore these different names; for certain it is that the decalogue after repeated was given at Sinai, and had the nature and form of a covenant; see Exo 24:7.

Gill: Deu 5:3

The Lord made not this covenant with our fathers,.... That is, not with them only, as Jarchi, Aben Ezra, and Abendana remark; for certain it is that this covenant was made, or law was given, to the immediate fathers of this present generation of Israelites, whose carcasses had fallen in the wilderness; unless this is to be understood of their more remote ancestors, Abraham, Isaac, and Jacob, with whom the covenant of grace was made, or afresh made manifest, especially with the former; when the law, the covenant here spoken of, was not delivered until four hundred and thirty years after, Gal 3:16,

but with us, even us, who are all of us here alive this day; many of them were then present at the giving of the law, and though under twenty years of age, could remember it, and the circumstances of it; and besides, they were the same people to whom it was given, though not consisting wholly of the same individuals.

Gill: Deu 5:4

The Lord talked with you face to face in the mount,.... Meaning, not in that free, friendly, and familiar manner, in which he sometimes talked with Moses, of whom this phrase is used, Exo 33:11, but publicly, audibly, clearly, and distinctly, or without the interposition of another; he did not speak to them by Moses, but to them themselves; he talked to them without a middle person between them, as Aben Ezra expresses it: without making use of one to relate to them what he said; but he talked to them directly, personally:

out of the midst of the fire; in which he descended, and with which the mountain was burning all the time he was speaking; which made it very awful and terrible, and pointed at the terrors of the legal dispensation.

Gill: Deu 5:5

I stood between the Lord and you at that time,.... Between the Word of the Lord and you, as the Targums of Onkelos and Jonathan; that is, about that time, not at the exact precise time the ten commandments were delivered, for these were spoken immediately to the people; but when the ceremonial law was given, which was ordained by angels, in the hand of a mediator, Gal 3:19, and which was at the request of the people as follows, terrified by the appearance of the fire out of which the moral law was delivered:

to show you the word of the Lord; not the decalogue, that they heard with their own ears, but the other laws which were afterwards given, that were of the ceremonial and judicial kind:

for ye were afraid by reason of the fire, and went not up into the mount; lest they should be consumed by it: and indeed bounds were set about the mount, and they were charged not to break through:

saying; this word is in connection with the preceding verse, the Lord's talking out of the midst of the fire, when he said what follows.

Gill: Deu 5:6-11

I am the Lord thy God,.... This is the preface to the ten commandments, and is the same with that in Exo 20:2; see Gill on Exo 20:2, and those commands are here delivered in the same order, and pretty near in the same words, with a little variation, and a few additions; which I shall only observe, and refer to Exo 20:1 for the sense of the various laws.

Gill: Deu 5:12-13

Keep the sabbath day to sanctify it,.... Or observe it, by setting it apart as a time of natural rest, and for the performance of holy and religious exercises; see Exo 20:8, where the phrase is a little varied, "remember the sabbath day to keep it holy"; it having been instituted before:

as the Lord thy God hath commanded thee; not at Sinai only, for the same might then have been observed of all the rest of the commands, but before the giving of the law, at the first of the manna; see Exo 16:23.

Gill: Deu 5:14

Nor thine ox, nor thine ass,.... In Exo 20:10, it is only in general said:

nor thy cattle: here by way of illustration and explanation the ox and the ass are particularly mentioned; the one being used in ploughing ground, and treading out the corn, and the other in carrying burdens; and it is added:

nor any of thy cattle; as their camels, or whatever else they were wont to use in any kind of service; they were none of them to do any kind of work on the sabbath day. The following clause also is not used before, which expresses the end of this institution:

that thy manservant and thy maidservant may have rest as well as thee; which if the cattle had not rest, they could not have, being obliged to attend them at the plough or elsewhere; and this respects not only hired, but bond servants and maidens.

Gill: Deu 5:15

And remember that thou wast a servant in the land of Egypt,.... Even a bondservant; for Egypt was an house of bondage, and there the Israelites were made to serve in hard bondage; of which they are reminded, that their hearts might be touched with it, and inclined to show pity to persons in somewhat similar circumstances; calling to mind how sweet a little rest would have been unto them when in Egypt:

and that the Lord thy God brought thee out thence, through a mighty hand and by a stretched out arm; signifying that their deliverance from their state of bondage was not owing to themselves, nor to any creature, but to the mercy and kindness of God, and to his almighty power; and therefore they were under the greatest obligations to observe any command and institution of his he should think fit to make; and particularly this of the sabbath, which was made on that account, as follows:

wherefore the Lord thy God commandeth thee to keep the sabbath day; in commemoration of their rest from Egyptian bondage.

Gill: Deu 5:16

Honour thy father and thy mother, as the Lord thy God hath commanded thee,.... And is the first commandment with promise, as the apostle observes, Eph 6:2 with a promise of long life and happiness in the land of Canaan, as follows:

that thy days may be prolonged; see Exo 20:12 here it is added:

and that it may go well with thee; and which the apostle also has in the place referred to:

in the land which the Lord thy God giveth thee; the land of Canaan; which the same apostle explains to a greater latitude:

that thou mayest live long on the earth; applying it to Christians under the Gospel dispensation, whether Jews or Gentiles.

Gill: Deu 5:17-20

Thou shalt not kill,.... The following commands begin with the copulative "and", different from the manner in which they are expressed, Exo 20:17 which joins these together, and them with the preceding ones; hence the law is by some said to be one copulative, and may serve to illustrate a passage in Jam 2:10.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 5:1

¹ tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

NET Notes: Deu 5:3

¹ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

² tn Heb “fathers.”

NET Notes: Deu 5:5

¹ tn Or “word” (so KJV, NASB, NIV); NRSV “words.”

NET Notes: Deu 5:7

¹ tn Heb “there must not be for you other gods.” The expression “for you” indicates possession.

² tn Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ’al-panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the Lord in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., 4:39; 6:13-15.

NET Notes: Deu 5:8

¹ tn Heb “an image, any likeness.”

² tn Heb “under the earth” (so ASV, NASB, NRSV); NCV “below the land.”

NET Notes: Deu 5:9

¹ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

² tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

³ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

NET Notes: Deu 5:10

¹ tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (bÿrit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.

² tc By a slight emendation (לַאֲלּוּפִים [la’allufim] for לַאֲלָפִים [la’alafim]) “clans” could be read in place of the MT reading “thousands.” However, no ms or versional evidence exists to support this emendation.

tn Another option is to understand this as referring to “thousands (of generations) of those who love me” (cf. NAB, NIV, NRSV, NLT). See Deut 7:9.

³ tn Heb “love.” See note on the word “reject” in v. 9.

NET Notes: Deu 5:11

¹ tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.

² tn Heb “who takes up his name to emptiness.”

NET Notes: Deu 5:12

¹ tn Heb “to make holy,” that is, to put to special use, in this case, to sacred purposes (cf. vv. 13-15).

NET Notes: Deu 5:14

¹ tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).

² tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”

NET Notes: Deu 5:15

¹ tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

² tn Or “keep” (so KJV, NRSV).

NET Notes: Deu 5:16

¹ tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.

² tn Heb “the Lord your God.” See note on “He” in 5:3.

NET Notes: Deu 5:17

¹ tn Traditionally “kill” (so KJV, ASV, RSV, NAB). The verb here (רָצַח, ratsakh) is generic for homicide but in the OT both killing in war and capital punishment were permitted and even commanded (Deut 13:5, 9; 20:13, 16-17), so the technical meaning here is “murder.”

Geneva Bible: Deu 5:3

The LORD ^{( a )} made not this covenant with our fathers, but with us, [even] us, who [are] all of us here alive this day.

^{( a )} Some read, God made not this covenant, that is, in such ample forth and with such signs and wonders.

Geneva Bible: Deu 5:4

The LORD talked with you ^{( b )} face to face in the mount out of the midst of the fire,

^{( b )} So plainly that you do not need to doubt it.

Geneva Bible: Deu 5:7

Thou shalt have none ^{( c )} other gods before me.

^{( c )} God binds us to serve him only without superstition and idolatry.

Geneva Bible: Deu 5:9

Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God [am] a ^{( d )} jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me,

^{( d )} That is, of his honour, not permitting it to be given to others.

Geneva Bible: Deu 5:10

And shewing mercy unto thousands of them that ^{( e )} love me and keep my commandments.

^{( e )} The first degree to keep the commandments, is to love God.

Geneva Bible: Deu 5:13

Six days ^{( f )} thou shalt labour, and do all thy work:

^{( f )} Meaning, since God permits six days for our labours, we should willingly dedicate the seventh to serve him wholly.

Geneva Bible: Deu 5:16

^{( g )} Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.

^{( g )} Not for a show, but with true obedience, and due reverence.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 5:1-33

1 The covenant in Horeb.

6 The ten commandments.

23 At the people's request Moses receives the law from God.

MHCC: Deu 5:1-5

Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to direct our affections and conduct.

MHCC: Deu 5:6-22

There is some variation here from Exodus 20 as between the Lord's prayer in Matthew 6 and Luke 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. Here it is taken from Israel's deliverance out of Egypt; for that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed. In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand, and an outstretched arm. How sweet is it to a soul truly distressed under the terrors of a broken law, to hear the mild and soul-reviving language of the gospel!

Matthew Henry: Deu 5:1-5

Here, 1. Moses summons the assembly. He called all Israel; not only the elders, but, it is likely, as many of the people as could come within hearing, Deu 5:1. The greatest of them were not above God's command, nor the meanest of them below his cognizance; but they were all bound to do. 2. He demands attention: " Hear, O Israel; hear and heed, hear and remember, hear, that you may learn, and keep, and do; else your hearing is to no purpose."When we hear the word of God we must set ourselves to learn it, that we may have it ready to us upon all occasions, and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to rectify and direct our affections and conversations. 3. He refers them to the covenant made with them in Horeb, as that which they must govern themselves by. See the wonderful condescension of divine grace in turning the command into a covenant, that we might be the more strongly bound to obedience by our own consent and the more encouraged in it by the divine promise, both which are supposed in the covenant. The promises and threatenings annexed to some of the precepts, as to the second, third, and fifth, make them amount to a covenant. Observe, (1.) The parties to this covenant. God made it, not with our fathers, not with Abraham, Isaac, and Jacob; to them God gave the covenant of circumcision (Act 7:8), but not that of the ten commandments. The light of divine revelation shone gradually, and the children were made to know more of God's mind than their fathers had done. "The covenant was made with us, or our immediate parents that represented us, before Mount Sinai, and transacted for us."(2.) The publication of this covenant. God himself did, as it were, read the articles to them (Deu 5:4): He talked with you face to face; word to word, so the Chaldee. Not in dark visions, as of old he spoke to the fathers (Job 4:12, Job 4:13), but openly and clearly, and so that all the thousands of Israel might hear and understand. He spoke to them, and then received the answer they returned to him: thus was it transacted face to face. (3.) The mediator of the covenant: Moses stood between God and them, at the foot of the mount (Deu 5:5), and carried messages between them both for the settling of the preliminaries (Ex. 19) and for the changing of the ratifications, Ex. 24. Herein Moses was a type of Christ, who stands between God and man, to show us the word of the Lord, a blessed days-man, that has laid his hand upon us both, so that we may both hear from God and speak to him without trembling.

Matthew Henry: Deu 5:6-22

Here is the repetition of the ten commandments, in which observe, 1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Phi 3:1. 2. There is some variation here from that record (Ex. 20), as there is between the Lord's prayer as it is in Mt. 6 and as it is Lu. 11. In both it is more necessary that we tie ourselves to the things than to the words unalterably. 3. The most considerable variation is in the fourth commandment. In Ex. 20 the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, Deu 5:15. And Therefore, (1.) "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour."(2.) "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee."In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace. 4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph 6:3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Ecc 8:12. 5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, etc., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam 2:10, Jam 2:11. 6. That these commandments were given with a great deal of awful solemnity, Deu 5:22. (1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Psa 50:3, Psa 50:4. (2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect. (3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Rev 11:19.

Keil-Delitzsch: Deu 5:1-5

Deu 5:1-5 form the introduction, and point out the importance and great significance of the exposition which follows. Hence, instead of the simple sentence "And Moses said," we have the more formal statement"And Moses called all Israel, and said to them." The great significance of the laws and rights about to be set before them, consisted in the fact that they contained the covenant of Jehovah with Israel.

Deu 5:2-3

"Jehovah our God made a covenant with us in Horeb; not with our fathers, but with ourselves, who are all of us here alive this day." The"fathers"are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deu 4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham (Gen 15:18), though the latter laid the foundation for the Sinaitic covenant. But Moses passed over this, as it was not his intention to trace the historical development of the covenant relation, but simply to impress upon the hearts of the existing generation the significance of its entrance into covenant with the Lord. The generation, it is true, with which God made the covenant at Horeb, had all died out by that time, with the exception of Moses, Joshua, and Caleb, and only lived in the children, who, though in part born in Egypt, were all under twenty years of age at the conclusion of the covenant at Sinai, and therefore were not among the persons with whom the Lord concluded the covenant. But the covenant was made not with the particular individuals who were then alive, but rather with the nation as an organic whole. Hence Moses could with perfect justice identify those who constituted the nation at that time, with those who had entered into covenant with the Lord at Sinai. The separate pronoun ( we ) is added to the pronominal suffix for the sake of emphasis, just as in Gen 4:26, etc.; and אלּה again is so connected with אנחנוּ , as to include the relative in itself.

Deu 5:4-5

"Jehovah talked with you face to face in the mount out of the midst of the fire," i.e., He came as near to you as one person to another. בּפנים פּנים is not perfectly synonymous with פּנים אל פּנים , which is used in Exo 33:11 with reference to God's speaking to Moses (cf. Deu 34:10, and Gen 32:31), and expresses the very confidential relation in which the Lord spoke to Moses as one friend to another; whereas the former simply denotes the directness with which Jehovah spoke to the people. - Before repeating the ten words which the Lord addressed directly to the people, Moses introduces the following remark in Deu 5:5 - " I stood between Jehovah and you at that time, to announce to you the word of Jehovah; because ye were afraid of the fire, and went not up into the mount "- for the purpose of showing the mediatorial position which he occupied between the Lord and the people, not so much at the proclamation of the ten words of the covenant, as in connection with the conclusion of the covenant generally, which alone in fact rendered the conclusion of the covenant possible at all, on account of the alarm of the people at the awful manifestation of the majesty of the Lord. The word of Jehovah, which Moses as mediator had to announce to the people, had reference not to the instructions which preceded the promulgation of the decalogue (Exo 19:11.), but, as is evident from Deu 5:22-31, primarily to the further communications which the Lord was about to address to the nation in connection with the conclusion of the covenant, besides the ten words (viz., Exo 20:18; 22:1-23:33), to which in fact the whole of the Sinaitic legislation really belongs, as being the further development of the covenant laws. The alarm of the people at the fire is more fully described in Deu 5:25. The word " saying "at the end of Deu 5:5 is dependent upon the word " talked "in Deu 5:4; Deu 5:5 simply containing a parenthetical remark.

Keil-Delitzsch: Deu 5:6-23

In vv. 6-21, the ten covenant words are repeated from Ex 20, with only a few variations, which have already been discussed in connection with the exposition of the decalogue at Exo 20:1-14. - In Deu 5:22-33, Moses expounds still further the short account in Exo 20:18-21, viz., that after the people had heard the ten covenant words, in their alarm at the awful phenomena in which the Lord revealed His glory, they entreated him to stand between as mediator, that God Himself might not speak to them any further, and that they might not die, and then promised that they would hearken to all that the Lord should speak to him (Exo 20:23 -31). His purpose in doing so was to link on the exhortation in vv. 32, 33, to keep all the commandments of the Lord and do them, which paves the way for passing to the exposition of the law which follows. "A great voice"(Exo 20:22) is an adverbial accusative, signifying " with a great voice"(cf. Ges. §118, 3). " And He added no more: "as in Num 11:25. God spoken the ten words directly to the people, and then no more; i.e., everything further He addressed to Moses alone, and through his mediation to the people. As mediator He gave him the two tables of stone, upon which He had written the decalogue (cf. Exo 31:18). This statement somewhat forestalls the historical course; and in Deu 9:10-11, it is repeated again in its proper historical connection.

Constable: Deu 3:1--5:13

B. Entrance into the land 3:1-5:12

The entrance into the land was an extremely important event in the life of Israel. The writer marked it off in three major movements. Each one begins with a command of God to Joshua (3:7-8; 4:1-3; and 4:15-16) followed by the communication of the command to the people and then its execution. The way the narrator told the story seems designed to impress on the reader that it was Yahweh who was bringing His people miraculously into the land.

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 5:1--11:32

A. The essence of the law and its fulfillment chs. 5-11

"In seven chapters the nature of Yahweh's demand is now set out in the form of great principles. The deliverance of past days is the ground on which Moses appeals to Israel to hear what Yahweh requires of them."⁷⁰

Constable: Deu 5:1-33

1. Exposition of the Decalogue and its promulgation ch. 5

"The exposition of the law commences with a repetition of the ten words of the covenant, which were spoken to all Israel directly by the Lord Himself. . . . The great significance of the laws and rights about to be set before them, consisted in the fact that they contained the covenant of Jehovah with Israel."⁷¹

Constable: Deu 5:1-6

Introduction 5:1-6

The covenant to which Moses referred (v. 2) is not the Abrahamic but the Mosaic Covenant. What follows is an upgrade of the Mosaic Covenant for the new generation about to enter the Promised Land. The "fathers" (v. 3) were the previous generation. "Face to face" (v. 4) is a figure of speech indicating direct communication, without a mediator. God uttered the Ten Commandments in the hearing of all the Israelites (v. 22). This expression also reflects the personal relationship that existed between Yahweh and the Israelites. God made the covenant with His friends. It was not simply an impersonal revelation of laws.⁷²

The basis for the Lord's Ten Commandments was that He is who He is and that He had provided redemption for His people (v. 6; cf. 13:4-5; Exod. 20:3; Lev. 26:13; Num. 15:41). God always gives first (grace) then asks for a response (obedience).⁷³

"Love and mercy are the dominant characteristics of the covenant relationship."⁷⁴

Constable: Deu 5:7

The first commandment 5:7

Because God had initiated love toward Israel by redeeming the nation (v. 6) the people were to respond appropriately by loving Him in return. This is the essence of God's grace. He initiates love, and the only reasonable response is to love Him for what He has done (cf. Rom. 12:1-2). God does not just love us when we love Him. More fundamentally, He loves us first (cf. Rom. 5:10; Eph. 1:4-5; 1 John 4:19).

This command was a call to respond to God's love by remaining faithful to Him instead of turning from Him to love something else more than Him. Israel was to have no other gods before or beside Yahweh. The people were to worship Him exclusively.⁷⁵

This commandment applies to all people, not just Israel. Yahweh is the only true God worthy of love and worship for who He is and what He has done. He has reached out lovingly to all humankind with the provision of salvation (cf. Acts 14:15; 1 Cor. 10:31; 1 Tim. 2:5; James 2:19; 1 John 5:20-21). The writer's view of the earth as having living beings above the earth, on the earth, and under the water of the earth is consistent with all ancient Near Eastern cosmology (cf. Gen. 1).⁷⁶

Constable: Deu 5:8-10

The second commandment 5:8-10

This commandment is a prohibition against making images or likenesses of Yahweh. God forbade idolatry itself in the first commandment.

This commandment was necessary for at least three reasons.

1. Any material representation of the Lord slanders Him. He is greater than anything humans can conceive in our minds let alone make with our hands.

2. By making and using images of Yahweh the worshipper would gain a sense of control over Him. God is the Creator, and we are His creatures. He is also sovereign over all. Rather than accepting his place as subject creature under the sovereign Creator, the person who makes an image of God puts himself in the position of creator. In effect he puts God in the place of a created thing. He usurps God's sovereignty. Since God made man in His image it is inappropriate for us to try to make God in our image much less in the image of an animal.

3. It is easy for anyone to confuse an object that represents a deity with that deity. Instead of worshipping the god the object represents, people have always transferred their worship to the object. This is our natural tendency as material beings who give preference to what we can see over what we cannot see.

We can identify several benefits of observing this commandment.

1. Obedience tends to preserve the relationship between God and man as one that love characterizes (v. 9). Images that represent God can divert love from God Himself to the image that represents Him.

2. God also intended this commandment to cast Israel constantly back on its knowledge of Himself. What God has revealed about Himself is much greater than anything that His people could represent in material form.

3. Obedience would also preserve Israel's distinctiveness in the world. Israel alone in the ancient Near East did not make images of her God.⁷⁷ If the Israelites made images of Yahweh, the other nations would have perceived Him as just another god.

4. God also intended to preserve love for Himself in the succeeding generations of His people (vv. 9-10). God is jealous when we commit to (i.e., love) something other than Himself. He disciplines people who do not love Him ("hate me", i.e., rebel against Him, v. 9), but He blesses those who do. Apostasy has effects on succeeding generations. Rebellious, God-hating parents often produce several generations of descendants who also hate God (cf. Exod. 20:5; 34:6-7). Children normally follow the example of their parents. Note that God's blessing exceeds his discipline a thousand fold.

Is this commandment one God wants us to live by even today? It deals with the problems we human beings have with understanding the nature of God and our proper relationship to Him. The nature of man and the nature of God have not changed. Consequently almost everyone acknowledges that this commandment is one that God intended to affect His people of all ages, not just those living in Israel in Old Testament times (cf. Acts 17:24-28).⁷⁸

Constable: Deu 5:11

The third commandment 5:11

Whereas the second commandment deals with a potential visual temptation to depart from Yahweh, the third deals with a potential verbal temptation. Two of the Ten Commandments affect the use of the tongue and speech: the third (speech about God) and the ninth (speech about people).

God designed this commandment to encourage people to express their respect for Himself with appropriate speech. It forbids abusing God's name or reputation. The name represents the person (cf. Exod. 3:13-14). The positive form of this command is, "Hallowed be thy name" (Matt. 6:9). Misuse of God's name expresses disrespect for Him.

"The meaning clearly is that one must not view the name as a counterpart of Yahweh and then proceed to take it in hand (or in mouth) as a means of accomplishing some kind of ill-advised or unworthy objective. This was typical of ancient Near Eastern sorcery or incantation where the names of the gods were invoked as part of the act of conjuration or of prophylaxis.⁷⁹

There are several ways in which people can abuse God's name. One is by swearing falsely (Lev. 19:12). This involves lying but appealing to God's name as support that one is telling the truth (i.e., perjury; cf. 2 Sam. 15:7-10). God allowed swearing in His name under Mosaic Law (6:13; et al.), but Jesus Christ ended it (Matt. 5:33-37; cf. James 5:12). The principle in view is that all of our talk should be honest and not hypocritical. Our lives talk as well as our lips. Therefore in a wider sense this commandment should affect how God's people behave as well as how they speak (cf. 1 Tim. 6:1).

The consequence of breaking this commandment was God's punishment. In Israel the leaders of the nation carried this out by stoning the blasphemer. A blasphemer is one who practices profane or mocking speech, writing, or action concerning God or anything regarded as sacred. The blasphemer expresses contempt for God. In the church the leaders do not have the responsibility of punishing. God Himself will do so.

The Jews took this command seriously. They did not even speak God's name "Yahweh" to avoid abusing it. Instead they substituted the phrase "the Name" for "Yahweh" in conversation. They also spoke of "heaven," the place where God resides, rather than "God."⁸⁰ According to Jewish tradition when a Jewish scribe wrote the name of God he would first bathe, change his clothes, and use a new quill with which to continue writing.

We should take this command seriously too. In our day many people use God's names (God, Lord, Jesus, Christ, etc.) lightly largely because they do not respect Him. Our speech and our behavior should reflect the fact that we honor and respect God. How we speak and behave reflects on God's reputation (name). Moreover respect for the person of God is something God's people should advocate in their world (Matt. 6:9).

Constable: Deu 5:12-15

The fourth commandment 5:12-15

This is the most positively stated of the Ten Commandments. Only one other commandment appears in the affirmative, namely, the fifth. The fourth commandment is a charge to refresh oneself physically and spiritually. The Hebrew noun sabat, translated "sabbath," is related to the verb translated "to cease" (cf. Gen. 2:1-3).

Before God gave the Mosaic Law He told the Israelites to refrain from gathering manna on the seventh day of the week (Exod. 16:22-30). Later God made abstinence from work on the sabbath day a law for the Israelites (Exod. 20:8-11). The reasons were to memorialize God's creation of the universe (Exod. 20:11) and to memorialize His creation of the nation Israel (Deut. 5:15).

"There are two versions of the Ten Commandments in the Old Testament, and both give different reasons for the observation of the sabbath. In Exodus 20:11, the Hebrews are enjoined to observe the sabbath on the basis of God's creation of the world. But in the second version, Deuteronomy 5:15, the sabbath is to be observed in commemoration of the Exodus from Egypt. At first sight the two reasons given for the observation of the same commandment seem very different, but the new understanding of the Song of the Sea [Exodus 15:1-18], in its Canaanite/Ugaritic background [that I explained in my notes on Exodus], indicates just how close the two reasons are. The sabbath was to be observed, first in celebration of the creation of the world, and second in commemoration of God's creation of Israel in the Exodus."⁸¹

"The principle theological truth to be seen here is the changing theological emphases of the unchanging God. For a people freshly delivered from Egyptian overlordship by the mighty exodus miracle, God as Creator is a central truth. Therefore it is most appropriate that the Sabbath focus on him as Creator and the cessation of that creative work, the very point of the Exodus commandment. From the perspective of the Deuteronomy legislation, some forty years later, creation pales into insignificance in comparison to the act of redemption itself. With the benefit now of historical retrospection and with the anticipation of the crossing of another watery barrier--the Jordan--and the uncertainties of conquest, Israel was to recall its plight as slaves and its glorious release from that hopeless situation. Sabbath now speaks of redemption and not creation, of rest and not cessation.

"All this gives theological justification for the observance by the Christian of Sunday rather than Saturday as the day set apart as holy. For the Christian the moment of greatest significance is no longer creation or the exodus--as important as these are in salvation history. Central to his faith and experience is the resurrection of the Lord Jesus Christ, a re-creation and redemptive event that eclipses all of God's mighty acts of the past. Thus by example if not by explicit command Jesus and the apostles mandated the observance of the first day of the week as commemorative of his triumphant victory over death."⁸²

God gave this commandment for the physical and spiritual welfare of His people (cf. Mark 2:23-28). The Pharisees later made sabbath observance stricter than what God had intended (cf. e.g., Mark 2:18-3:6).

God did not command Christians to observe the sabbath (cf. Rom. 10:4; 14:5-6; Gal. 3:23-29; 4:10; Col. 2:16-17). From the birth of the church on Christians have observed the first day of the week, not the seventh, as a memorial of Jesus Christ's resurrection (Acts 20:7; 1 Cor. 16:2).⁸³ The reason was that the resurrection vindicated all Jesus claimed and did. It therefore memorialized God's creation of the church. Even though God did not command it, resting and remembering God's great acts have become customary among Christians down through the centuries. The Christian who works on Sunday is not disobeying God. The early Gentile Christians were mainly slaves who had to work on Sundays and met in the evening for worship. For them Sunday was not a day of rest but of work and worship.

To speak of Sunday as the "Christian Sabbath" as some do may be misleading. True, it is a day of rest for many Christians, but God has not commanded us to observe the sabbath as He commanded Jews under the Mosaic Law. Seventh Day Adventists and other sabbatarian groups disagree. They believe that since this is part of the moral code of the Mosaic Law it remains in force for Christians. Some Christians appeal to Hebrews 4:9 for support that we should observe Sunday as the sabbath. However the "rest" in view in that verse probably refers to our rest after we go to be with the Lord. Still other Christians argue for observance of the sabbath because it was a creation institution that antedated the Mosaic Law. However, God did not command sabbath observance until the Mosaic Law.

In short, most Christians observe Sunday as a special day devoted to spiritual rather than physical matters, and God's interests rather than our selfish interests, because we choose to do so. We do not do so because God has commanded us to do so.

Nevertheless making Sunday special has two benefits at least. First, it contributes to public health. God made man in His image. God ceased His labor after working six days in creation. Man likewise constitutionally needs a refreshing change after six days of labor, including study. It is not healthy physically, psychologically, or socially to work seven days a week. Note that God made the sabbath for "man," not just for Jews (Mark 2:27). Second, making Sunday special promotes civil liberty. It guards against the exploitation of workers. Sabbath observance was a symbol of freedom to the Israelites. Today ceasing from labor for one day enables people to rest and refresh themselves with friends and family, to enjoy a measure of freedom from "the daily grind." Failure to do so reduces life to the proverbial rat race in which people live as animals rather than as free human beings. People who have to work seven days a week fail to enjoy the rest God intended for them (cf. Matt. 11:28).

This is the only one of the Ten Commandments that Jesus Christ or the apostles did not restate as a Christian obligation in the New Testament.⁸⁴

Constable: Deu 5:16

The fifth commandment 5:16

The first four commandments deal primarily with man's relationship to God. The last six deal with man's relationship to man (cf. Matt. 22:37-39).

The first part of this verse contains a precept. "Honor" means to respect, reverence, venerate, glorify, and give heed to (cf. Lev. 19:3; John 19:26-27). All parents are worthy of honor in word and deed regardless of their personal characters because they are responsible for giving life to their children. As we should honor God for His creative activity (v. 15; Exod. 21:11), so we should honor our parents for theirs. Parents are God's instruments in giving us life.

"Essentially kabbed (the piel imperative of kabed) carries the nuance of weighing down with honor or respect. In the particular stem used here the idea is declaring to someone or effectively conveying to something the quality of honor. The command to honor therefore is a command to demonstrate in tangible, empirical ways the respect people must have for their parents."⁸⁵

Obedience is one form of honor. God has commanded children to obey their parents as well as to honor them (Col. 3:20; cf. Luke 2:51). This responsibility to obey lasts as long as they are children. When they cease to be children the responsibility to obey ends, but the duty to honor continues.

The second part of the verse contains a promise. God promised the Israelites long life in the Promised Land of Canaan (cf. 4:40; 5:9-10). He has promised Christians long life on earth (Eph. 6:1-3).

Constable: Deu 5:17

The sixth commandment 5:17

The meaning of the Hebrew word ratsah translated "kill" or "murder" (NASB, NIV) is "murder" or "slay." Of course, humans rather than animals are in view. Both forms of murder, premeditated and non-premeditated (i.e., manslaughter due to accidental or self-defense killing), are in view. The Israelites distinguished and punished these two forms of murder differently, as we do in modern times. The exceptions in which God commanded the Israelites to take another human life are the execution of certain law-breakers and participation in holy war. He gave the command to execute murderers to Noah before the Mosaic era (Gen. 9:6). This law of capital punishment provided the foundation for civilized government. God incorporated it into the Mosaic Law. Even though God has terminated the Mosaic Law (2 Cor. 3:7-11), the command to execute murderers continues since it was in force before the Mosaic Law.⁸⁶

There are several reasons for the sixth commandment (Gen. 9:6). The first is the nature of man. Not only did God create man essentially different from other forms of animal life (Gen. 2:7; cf. Matt. 19:4), but He also created humans in His own image (Gen. 1:28). Consequently when someone murders a person he or she obliterates a revelation of God. Second, murder usurps God's authority. All life belongs to God, and He gives it to us on lease (cf. Ezek. 18:4a). To take a human life without divine authorization is to arrogate to oneself authority that belongs only to God. Third, the consequences of murder, unlike the consequences of some other sins (e.g., lying, stealing, coveting), are fatal and irreversible.

We must interpret Jesus' words about hatred being as bad as murder in Matthew 5:21-22 (cf. 1 John 3:15a) in their context. Jesus was stressing the fact that attitudes are as important as actions to God in the Sermon on the Mount. He was correcting false teaching by the Pharisees that external actions were more important than internal attitudes. He was not saying that the consequences of hatred and murder are the same. Obviously they are not.

The Apostle John's teaching that no murderer has eternal life abiding in him (1 John 3:15b) means that an abiding Christian will not commit murder (cf. 1 John 3:6a, 24a). This should be clear from the way John uses the word "abide" in his epistles (cf. John 14-17). A Christian can commit murder, but if he does so he is not abiding in Christ when he does so.

In view of the sixth commandment we should not murder other people or ourselves (suicide).⁸⁷ We should also punish those who commit this crime as God has commanded (Gen. 9:6). Moses, David, and Paul were all murderers whom God specially pardoned (Exod. 3:10; 2 Sam. 12:13; 1 Tim. 1:13). Moreover we should realize the seriousness of hatred and deal with it in our own lives.

Constable: Deu 5:18

The seventh commandment 5:18

This commandment deals with adultery only. Whereas murder violates life itself, adultery violates the most important and sacred human relationship, marriage.⁸⁸ God dealt with other forms of sexual sin elsewhere (cf. chs. 22-25). Adultery is the sexual union of a man and a woman when one or both of them is married to someone else. Adultery is an act, not a state, as is true of all the other prohibitions in the Ten Commandments (cf. Matt. 5:27-28).

Adultery is wrong because it disrupts the basic unit of society, namely, the husband wife relationship. God established marriage long before He gave the Mosaic Covenant. He intended it to be a permanent relationship (Gen. 2:24; Matt. 19:3-8). A new relationship based on mutual commitment comes into existence in marriage. Adultery violates that commitment and weakens the basis of the relationship. When adultery takes place the unfaithful partner temporarily abandons that commitment and future faithful commitment is uncertain. Thus the relationship is not what it was. Adultery erodes the foundation of marriage, which is faithfulness to a commitment (covenant). It does so by breaking that commitment and by establishing an intimate relationship, however temporary, with another partner (1 Cor. 6:16). It also incurs God's judgment. Under the Old Covenant the Israelites dealt with adulteresses more severely than adulterers. Under the New Covenant we should not execute adulteresses or adulterers. God has promised that He will deal with both (Heb. 13:4; cf. 1 Cor. 6:9-10). Adultery does not terminate a marriage in God's sight much less one's salvation. However it might eventually result in the termination of a marriage through divorce and remarriage.

How should a Christian respond to a spouse who has committed adultery? He or she should forgive the unfaithful mate (John 8:1-11). How often should we do this? How often has God forgiven you for being unfaithful to Him (cf. Matt. 18:21-35)? Remember God's instructions to Hosea concerning his unfaithful wife and how God used Hosea's situation as an illustration of His own love for Israel (cf. Ezek. 23:37; James 4:4; Deut. 5:5). Does not forgiveness encourage infidelity? Perhaps, but godly love forgives. God allows us to abuse His mercy, but appreciation for His love and grace will result in our wanting to remain faithful to Him. We should deal with one another as God deals with us, namely, graciously (John 13:34). If a spouse continues to be unfaithful it may become wise or necessary to separate (action), but there must be continuing forgiveness (attitude).

How can we guard against committing adultery ourselves? First, Scripture stresses the importance of guarding our own hearts, the seat of our affections (Matt. 15:19; Prov. 4:23; 7:25). Second, we should realize that God has a claim on our bodies as well as our souls (1 Cor. 6:13-20). Third, we should cultivate our relationship with our spouses (1 Cor. 7:1-5). The husband wife relationship is more fundamental than the parent child relationship. Husbands need to take the initiative in cultivating this relationship (Eph. 5:25-31).

Guzik: Deu 5:1-33

Deuteronomy 5 - Moses Reminds Israel of their Covenant with God at Sinai

A. The requirements of God's covenant with Israel.

1. (1-5) The setting of the covenant.

And Moses called all Israel, and said to them: "Hear, O Israel, the statutes and judgments which I speak in your hearing today, that you may learn them and be careful to observe them. The LORD our God made a covenant with us in Horeb. The LORD did not make this covenant with our fathers, but with us, those who are here today, all of us who are alive. The LORD talked with you face to face on the mountain from the midst of the fire. I stood between the LORD and you at that time, to declare to you the word of the LORD; for you were afraid because of the fire, and you did not go up the mountain. He said:"

a. Hear, O Israel: Israel was bound to the covenant they agreed to in Exodus 24:1-8, yet the covenant was made with the previous generation which perished in the wilderness. The present generation had to understand and embrace the covenant if they were to enjoy the blessings of the covenant.

b. Made a covenant: Literally, this is to "cut a covenant." The idea of "cutting" is associated with covenant because covenants were always sealed with sacrifice - the cutting of a sacrificial victim.

c. The LORD did not make this covenant with our fathers, but with us: In fact, the covenant was originally made with the previous generation, and Moses did not deny this. But he drove the point home: This was their covenant; it is a covenant of the living, not of the dead.

d. The LORD talked with you face to face: This demonstrates that the term face to face does not mean "literal face to literal face," but is a Hebraic figure of speech meaning "intimate, free communication."

i. Deuteronomy 4:12 specifically says that Israel saw no form; you only heard a voice. Yet they had a remarkably transparent communication with God, so the figure of speech face to face applies.

ii. This is why Exodus 33:11 says So the LORD spoke to Moses face to face, as a man speaks to his friend, and in Exodus 33:20 the LORD says, You cannot see My face; for no man shall see Me, and live. The use of face to face in Exodus 33:11 is a figure of speech, meaning Moses had free and unhindered communication with the LORD.

iii. "Face to face seems to mean 'in person,' that is, in the immediacy of personal contact." (Thompson)

e. I stood between the LORD and you at that time: Israel could not bear such free and unhindered communication with the LORD, so they asked Moses to speak to God on their behalf.

2. (6-7) The first commandment: no other gods before Me.

I am the LORD your God who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me.

a. I am the LORD your God: Before God commanded anything of man, He declared who He was and what He did for Israel (who brought you out of the land of Egypt, out of the house of bondage). The foundation was clear: because of whom God was and what He did for His people, He has the right to tell us what to do - and we have the obligation to obey Him.

b. You shall have no other gods before Me: The first commandment logically flows from understanding who God is and what He has done for us. Nothing is to come before God and He is the only God we worship and serve.

i. In the days of ancient Israel, there was great temptation to worship the gods of materialism (Baal, the god of weather and financial success) and sex (Ashtoreth, the goddess of sex, romance, and reproduction), or any number of other local deities. We are tempted to worship the same gods, but without the old-fashioned names and images.

c. No other gods before Me: This did not imply that it was permissible to have other gods, as long as they lined up behind the true God. Instead the idea is that there are to be no other gods before the sight of the true God in our life. Before Me is literally, "to My face."

i. This means God demands to be more than "added" to our lives. We don't just add Jesus to the life we already have. We must give Him all our lives.

ii. Failure to obey this commandment is called idolatry. We are to flee idolatry (1 Corinthians 10:14). Those lives marked by habitual idolatry will not inherit the kingdom of God (1 Corinthians 6:9-10, Ephesians 5:5, Revelation 21:8, 22:15). Idolatry is a work of the flesh (Galatians 5:19-20), which marks our old life instead of the new (1 Peter 4:3), and we are not to associate with those who call themselves Christians who are idolaters (1 Corinthians 5:11).

3. (8-10) The second commandment: You shall not make for yourself any carved image . . . you shall not bow down to them.

You shall not make for yourself a carved image; any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments.

a. You shall not make for yourself a carved image: The second commandment prohibited not only idolatry regarding false gods, it also dealt with making an image of any created thing which we might worship.

b. Or any likeness of anything that is in heaven above, or that is in the earth beneath: In that day as well as in our own, worship was tied closely with images - idealized images, or even images in the mind of man. God will not allow us to depict Him with any such image, nor replace Him with another image.

i. The second commandment didn't forbid making an image of something for artistic purposes. God Himself commanded Israel make images of cherubim (Exodus 25:18, 26:31). It forbade the making of images as an "aid" to worship.

ii. "To countenance its image worship, the Roman Catholic Church has left the whole of this second commandment out of the decalogue, and thus lost one whole commandment out of the ten; but to keep up the number they have divided the tenth into two." (Clarke)

iii. John 4:24 explains the rationale behind the second commandment: God is Spirit, and those who worship Him must worship in spirit and truth. The use of images and other material things as a focus or "help" to worship denies who God is (Spirit) and how we must worship Him (in spirit and truth).

iv. Paul reminds us of the futility of trying to make God into our own image: Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man; and birds and four-footed animals and creeping things. (Romans 1:22-23)

c. For I, the LORD your God, am a jealous God: How can it be said that God is a jealous God? "God's jealousy is love in action. He refuses to share the human heart with any rival, not because He is selfish and wants us all for Himself, but because He knows that upon that loyalty to Him depends our very moral life . . . God is not jealous of us: He is jealous for us." (Redpath)

d. Visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me: This does not mean God punishes us directly for the sins of our ancestors. The important words are of those who hate Me - if the descendants love God, they will not have the iniquity of the fathers visited on them.

i. "'This necessarily implies - IF the children walk in the steps of their fathers; for no man can be condemned by Divine justice for a crime of which he was never guilty." (Clarke)

ii. Yet, the focus here is on idolatry, and this refers to judgment on a national scale - nations that forsake the LORD will be judged, and that judgment will have effects throughout generations.

4. (11) The third commandment: You shall not take the name of the LORD your God in vain.

You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain.

a. You shall not take the name of the LORD your God in vain: We can break the third commandment through profanity (using the name of God in blasphemy and cursing), frivolity (using the name of God in a superficial, stupid way), and hypocrisy (claiming the name of God but acting in a way that disgraces Him).

i. . Jesus communicated the idea of this command in the disciple's prayer, when He taught us to have a regard for the holiness of God's name (Hallowed be Your name, Matthew 6:9).

b. For the LORD will not hold him guiltless who takes His name in vain: The strength of this command has led to strange traditions among the Jewish people. Some go to extreme lengths in attempting to fulfill this command, refusing to even write out the name of God, in the fear that the paper might be destroyed and the name of God be written in vain.

5. (12-15) The fourth commandment: Remember the Sabbath day.

Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates, that your male servant and your female servant may rest as well as you. And remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to keep the Sabbath day.

a. Remember the Sabbath day, to keep it holy: The seventh day (Saturday) was commanded to be respected as a day of rest. This rest was for all of Israel - servants and slaves as well as visitors.

i. This is an important principle that might be too easily passed over. Here God declared the essential humanity and dignity of women, slaves, and strangers, and said they had the same right to a day of rest as the free Israeli man. This was certainly a radical concept in the ancient world.

ii. In fact, in Moses' exposition of the Law here in Deuteronomy, he pays special stress on the fact that the Sabbath is for the foreign-born slaves among Israel. Deuteronomy 5:15 (And remember that you were a slave in the land of Egypt) is not cited in Exodus 20.

b. To keep it holy: In their traditions, the Jewish people came to carefully quantify what they thought could and could not be done on the Sabbath day, in order to keep it holy.

i. For example, in Luke 6:1-2, in the mind of the Jewish leaders, the disciples were guilty of four violations of the Sabbath every time they took a bite of grain out in the field, because they reaped, threshed, winnowed, and prepared food.

ii. Ancient Rabbis taught that on the Sabbath, a man could not carry something in his right hand or in his left hand, across his chest or on his shoulder. But he could carry something with the back of his hand, his foot, his elbow, or in his ear, his hair, or in the hem of his shirt, or in his shoe or sandal. Or, on the Sabbath, you Israelites were forbidden to tie a knot - except, a woman could tie a knot in her girdle. So, if a bucket of water had to be raised from a well, an Israelite could not tie a rope to the bucket, but a woman could tie her girdle to the bucket and pull it up from the well.

iii. In observant Jewish homes today, one cannot turn on a light, a stove, or a switch on the Sabbath. It is forbidden to drive a certain distance or to make a telephone call - all carefully regulated by traditions seeking to spell out the law exactly.

c. For in six days the LORD made the heavens and the earth: God established the pattern for the Sabbath at the time of creation. When He rested from His works on the seventh day, God made the seventh day a day of rest from all our works (Genesis 2:3). But the most important purpose of the Sabbath was to serve as a shadow of the rest we have in Jesus.

i. Some claim that Christians are required to keep the Sabbath today. But the New Testament makes it clear that Christians are not under obligation to observe a Sabbath day (Colossians 2:16-17 and Galatians 4:9-11), because Jesus fulfilled the purpose and plan of the Sabbath for us and in us (Hebrews 4:9-11).

ii. Galatians 4:10 tells us that Christians are not bound to observe days and months and seasons and years. The rest we enter into as Christians is something to experience every day, not just one day a week - the rest of knowing we don't have to work to save ourselves, but our salvation is accomplished in Jesus (Hebrews 4:9-10).

iii. The Sabbath commanded here and observed by Israel was a shadow of things to come, but the substance is of Christ (Colossians 2:16-17). We have a rest in Jesus that is ours to live in every day. Therefore, since the shadow of the Sabbath is fulfilled in Jesus, we are free to keep any day - or no day - as a Sabbath after the custom of ancient Israel.

iv. However, though we are free from the legal obligation of the Sabbath, we dare not ignore the importance of a day of rest - God has built us so that we need one. Like a car that needs regular maintenance, we need regular rest - or we will not "wear" well. Some people are like high mileage cars that haven't been maintained well, and it shows.

v. Some Christians are also dogmatic about observing Saturday as the Sabbath as opposed to Sunday. But because we are free to regard all days as given to God, it makes no difference. But in some ways, Sunday is more appropriate; being the day Jesus rose from the dead (Mark 16:9), and first met with His disciples (John 20:19), and a day when Christians gathered for fellowship (Acts 20:7 and 1 Corinthians 16:2). Under Law, men worked towards God's rest; but after Jesus' finished work on the cross, the believer enters into rest and goes from that rest out to work.

vi. But we are also commanded to work six days. "He who idles his time away in the six days is equally culpable in the sight of God as he who works on the seventh." (Clarke) Many Christians should give more "leisure time" to the work of the LORD. Every Christian should have a deliberate was to serve God and advance the Kingdom of Jesus Christ.

6. (16) The fifth commandment: honor your father and your mother.

Honor your father and your mother, as the LORD your God has commanded you, that your days may be long, and that it may be well with you in the land which the LORD your God is giving you.

a. Honor your father and your mother: Honor for fathers and mothers is an essential building block for the stability and health of all society. If the younger generations are constantly at war with older generations, the foundations of society will be destroyed.

i. Jesus used the way the Pharisees interpreted this commandment as an example of how one might keep the law with a limited interpretation, yet violate the spirit of the commandment (Matthew 15:3-6).

b. That your days may be long: In Ephesians 6:2 Paul repeated this command, emphasizing the promise stated here: that your days may be long upon the land. Rebellion is costly, and many have paid a high price personally for their rebellion against their parents.

7. (17) The sixth commandment: You shall not murder.

You shall not murder.

a. You shall not murder: Some wonder how God can approve both capital punishment (Exodus 19:12) and this prohibition of murder. The simple answer is that in Hebrew as well as English, there is a distinction between to kill and to murder. As opposed to killing, murder is the taking of life without legal justification (execution after due process) or moral justification (killing in defense).

b. You shall not murder: Jesus carefully explained the heart of this commandment. He showed that it also prohibits us from hating someone else (Matthew 5:21-26), because we can wish someone dead in our hearts, yet never have the "courage" to commit the deed. Someone may not kill from a lack of courage or initiative, though his or her heart is filled with hatred.

8. (18) The seventh commandment: You shall not commit adultery.

You shall not commit adultery.

a. You shall not commit adultery: Recognize that the act itself is condemned. God allows no justification for the ways that many people often seek to justify extra-marital sex, such as saying "my partner doesn't understand me" or "we are in love" or "God led us to be with each other" or any other excuse.

i. Michael English, who lost his recording contract and marriage over adultery with another Christian music singer, says of his adultery and its aftermath: "Maybe God allowed this to happen to make me see I needed some freedom." No!

b. You shall not commit adultery: The New Testament clearly condemns adultery: Now the works of the flesh are evident, which are: adultery, fornication uncleanness, licentiousness . . . (Galatians 5:19). But more than the act itself, Jesus carefully explained the heart of this commandment. It prohibits us from looking at a woman to lust for her, where we commit adultery in our heart or mind, yet may not have the courage or opportunity to do the act (Matthew 5:27-30). We aren't innocent just because we didn't have the opportunity to sin the way we really wanted to.

9. (19) The eighth commandment: You shall not steal.

You shall not steal.

a. Not steal: This command is another important foundation for human society, establishing the right to personal property. God has clearly entrusted certain possessions to certain individuals, and other people or states are not permitted to take that property without due process of law.

b. Not steal: We can also steal from God. Of course, this demands we honor God with our financial resources, so we are not guilty of robbing Him (Malachi 3:8-10). But we can also rob God by refusing to give Him ourselves for obedience and His service, because He bought us and owns us: knowing that you were not redeemed with corruptible things, like silver or gold . . . but with the precious blood of Christ (1 Peter 1:18-19); For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's (1 Corinthians 6:20).

c. Not steal: Ephesians 4:28 gives the solution to stealing. Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.

10. (20) The ninth commandment: You shall not bear false witness.

You shall not bear false witness against your neighbor.

a. You shall not bear false witness against your neighbor: We can break the ninth commandment through slander, talebearing, creating false impressions, by silence, by questioning the motives behind someone's actions, or even by flattery.

i. "Slander . . . is a lie invented and spread with intent to do harm. That is the worst form of injury a person can do to another. Compared to one who does this, a gangster is a gentleman, and a murderer is kind, because he ends life in a moment with a stroke and with little pain. But the man guilty of slander ruins a reputation which may never be regained, and causes lifelong suffering." (Redpath)

ii. "Talebearing . . . is repeating a report about a person without careful investigation. Many, many times I have known what it is to suffer with that. To repeat a story which brings discredit and dishonor to another person without making sure of the facts, is breaking this commandment . . . How many people, especially Christian people, revel in this, and delight in working havoc by telling tales about others. To excuse the action by saying they believed the report to be true, or that there was no intention to malign, is no justification." (Redpath)

iii. What about inappropriate silence? "When someone utters a falsity about another and a third person is present who knows that statement to be untrue but, for reasons of fear or being disliked, remains quiet, that third person is as guilty of breaking this law as if he had told a lie." (Redpath)

b. You shall not bear false witness against your neighbor: The New Testament puts it simply. Do not lie to one another, since you have put off the old man with his deeds (Colossians 3:9) "How very strange that we have ever come to think that Christian maturity is shown by the ability to speak our minds, whereas it is really expressed in controlling our tongues." (Redpath)

i. "What a startling revelation it would be if a tape recording could be played of all that every church member has said about his fellow members in one week!" (Redpath)

ii. Satan is always there to encourage a lie (John 8:44; Acts 5:3); and Jesus Himself was the victim of false witness (Mark 14:57); in some ways, we might say this was the sin that sent Jesus to the cross.

11. (21) The tenth commandment: You shall not covet.

You shall not covet your neighbor's wife; and you shall not desire your neighbor's house, his field, his male servant, his female servant, his ox, his donkey, or anything that is your neighbor's.

a. You shall not covet: All the first nine commands focus more on things we do; the tenth deals straight with the heart and its desires.

i. Literally, the word for "covet" here means "to pant after." Covetousness works like this: the eyes look upon an object, the mind admires it, the will goes over to it, and the body moves in to possess it. Just because you have not taken the final step does not mean you are not in the process of coveting right now.

b. Your neighbor's house . . . wife . . . ox . . . donkey: Covetousness can be expressed towards all sorts of things; it is the itch to have and to possess what someone else has. It speaks of a dissatisfaction with what we have, and a jealously towards those who have something "better."

i. Hebrews 13:5 puts it well: Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you."

ii. This last commandment is closely connected with the first commandment against idolatry: For this you know, that no . . . covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God (Ephesians 5:5).

iii. Jesus gave a special warning about covetousness, which explained the core philosophy of the covetous heart: And He said to them, "Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses." (Luke 12:15)

B. The response of Israel and the response of God at Mount Sinai.

1. (22-27) The response of Israel: shrinking fear.

"These words the LORD spoke to all your assembly, in the mountain from the midst of the fire, the cloud, and the thick darkness, with a loud voice; and He added no more. And He wrote them on two tablets of stone and gave them to me. So it was, when you heard the voice from the midst of the darkness, while the mountain was burning with fire, that you came near to me, all the heads of your tribes and your elders. And you said: 'Surely the LORD our God has shown us His glory and His greatness, and we have heard His voice from the midst of the fire. We have seen this day that God speaks with man; yet he still lives. Now therefore, why should we die? For this great fire will consume us; if we hear the voice of the LORD our God anymore, then we shall die. For who is there of all flesh who has heard the voice of the living God speaking from the midst of the fire, as we have, and lived? You go near and hear all that the LORD our God may say, and tell us all that the LORD our God says to you, and we will hear and do it.'"

a. In the mountain from the midst of the fire, the cloud, and the thick darkness, with a loud voice: The whole scene was indeed awesome: The LORD spoke; there was fire, a cloud, thick darkness, a loud voice; and it all made such an impression on Israel that they asked Moses to not have God speak to them so directly any more.

i. Why should we die? . . . if we hear the voice of the LORD our God anymore, then we shall die makes it plain. The Mount Sinai experience was not one of sweet fellowship with God. The message of Mount Sinai was not "come unto Me," but "stay away, for I am holy and you are not."

ii. This is exactly the message of the writer to the Hebrews in Hebrews 12:18-24: We, under the New Covenant, have not come to Mount Sinai and the message "stay away"; we have come to Mount Zion, where God's message is "come unto Me."

b. Tell us all that the LORD our God says to you, and we will hear and do it: Israel was far too confident in their ability to keep the law of God. Their experience at Mount Sinai convinced them of God's glory, but not of their own corruption and inability.

2. (28-33) God responds with hopeful pleasure in Israel.

"Then the LORD heard the voice of your words when you spoke to me, and the LORD said to me: 'I have heard the voice of the words of this people which they have spoken to you. They are right in all that they have spoken. Oh, that they had such a heart in them that they would fear Me and always keep all My commandments, that it might be well with them and with their children forever! Go and say to them, "Return to your tents." But as for you, stand here by Me, and I will speak to you all the commandments, the statutes, and the judgments which you shall teach them, that they may observe them in the land which I am giving them to possess.' Therefore you shall be careful to do as the LORD your God has commanded you; you shall not turn aside to the right hand or to the left. You shall walk in all the ways which the LORD your God has commanded you, that you may live and that it may be well with you, and that you may prolong your days in the land which you shall possess."

a. They are right in all they have spoken: God was pleased with Israel's response. Their response was evidence that they took Him seriously.

b. Oh, that they had such a heart: The feeling is that God liked what He saw in Israel, but "hoped" (to use a figure of speech, because God doesn't "hope" for things the way we do) that they would keep the same attitude of heart. In fact, Israel did not keep this heart; not 40 days later they danced in worship around a golden calf.

c. That it might be well with them and their children forever! This is God's motive in calling for our obedience - that it might be well with us. Every command of God is rooted in love for us, not some obsessive desire for control, or mean-spirited attitude towards us.

d. Therefore you shall be careful to do as the LORD your God has commanded you: Knowing the glory of God (as revealed at Mount Sinai) and the love of God (as revealed by His longing that it might be well with them), gave them all the more reason to obey God.

i. When we have trouble obeying God, we are clearly lacking in one or both of these areas. Either we forget His glory or we forget His love for us, or we forget both of them.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 5:6

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:7

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:8

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:9

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:10

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:11

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:12

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:13

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:14

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:15

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

DEUTERONOMY 5:15 —Was the Sabbath instituted because of God’s rest from creation or His redemption of Israel from Egypt?

PROBLEM: When Moses first gave the Law to Israel, the reason stated for the Sabbath observance was because “in six days the Lord made the heavens and the earth … and rested the seventh day. Therefore, the Lord blessed the Sabbath day and hallowed it” ( Ex. 20:11 ). But, when Moses repeated the Law to the new generation entering the Promised Land, the reason given was that “God brought you out from there [Egypt] by a mighty hand and by an outstretched arm; therefore the Lord your God commanded you to keep the Sabbath” ( Deut. 5:15 ). Why two different reasons?

SOLUTION: These are simply two reasons for the same observance. The first reason was patterned after God’s rest from creation and the second after His act of redemption. Both are true and legitimate reasons. The former was the initial reason, and the latter was the subsequent reason. Since God had performed both mighty acts for them, He had a right to state both as grounds for observing His law.   

Critics Ask: Deu 5:16

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:17

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Critics Ask: Deu 5:18

DEUTERONOMY 5:6-21 —How could Moses alter the wording of the Ten Commandments from that which God spoke to him?

PROBLEM: In Deuteronomy 5:6-21 Moses repeats the Ten Commandments to Israel. In reviewing the covenant which God made with Israel, Moses reviews the commandments which God gave to Israel at Sinai. However, Moses’ wording of the commandments in this passage is not exactly the same as the wording of God in Exodus 20:2-17 . How could Moses alter the wording of the Ten Commandments from wording which God gave to him?

SOLUTION: First, it must be remembered that Moses’ purpose in reviewing the Law is not to provide an exact word-for-word recitation of the statements in Exodus. Moses is not only reviewing the Law, but he is expounding and explaining the Law and its implications and applications for entrance into and life in the Promised Land.

Second, Moses was also under the inspiration of the Holy Spirit as he spoke and wrote the words in these passages in Deuteronomy. Consequently, it is under the inspiration of the Holy Spirit that Moses altered, omitted, or added a word or phrase in his presentation of the Decalogue.   

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 5 (Chapter Introduction)

Overview

Deu 5:1, The covenant in Horeb; Deu 5:6, The ten commandments; Deu 5:23, At the people’s request Moses receives the law from God.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 5 (Chapter Introduction)

CHAPTER 5

God, upon Mount Horeb, makes a covenant with Israel, Deu 5:1-5 . The covenant or ten commandments is delivered to Moses in two tables, Deu 5:6-22 . The Israelites desire that not God, but Moses, may speak to them, Deu 5:23-27 ; which God approves of, Deu 5:28-31 . Moses exhorts them to obedience, with a pro mise of life, Deu 5:32,33 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 5 (Chapter Introduction)

(Deu 5:1-5) The covenant in Horeb.

(v. 6-22) The ten commandments repeated.

(Deu 5:23-33) The request of the people that the law might be delivered through Moses.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 5 (Chapter Introduction)

In this chapter we have the second edition of the ten commandments. I. The general intent of them; they were in the nature of a covenant between God and Israel (Deu 5:1-5). II. The particular precepts are repeated (v. 6-21), with the double delivery of them, both by word and writing (Deu 5:22). III. The settling of the correspondence thenceforward between God and Israel, by the mediation and ministry of Moses. 1. It was Israel's humble petition that it might be so (Deu 5:23-27). 2. It was God's gracious grant that it should be so (Deu 5:28-31). And hence he infers the obligation they were under to obedience (Deu 5:32, Deu 5:33).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 5 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 5

In this chapter Moses, after a short preface, Deu 5:1, repeats the law of the decalogue, or ten commands, with some little variation, Deu 5:6, and then reminds the Israelites of the terrible manner in which it was delivered to them, Deu 5:22 which put them upon making a request that Moses might be a mediator between God and them, and hear what the Lord had to say, and report it to them; to which they promised obedience, Deu 5:24 and which being agreeable to the Lord was granted, Deu 5:28, and this laid them under a greater obligation to observe the commands of God, and keep them, Deu 5:32.