Text -- Deuteronomy 5:18-33 (NET)

5:18 You must not commit adultery. 5:19 You must not steal. 5:20 You must not offer false testimony against another. 5:21 You must not desire another man’s wife, nor should you crave his house, his field, his male and female servants, his ox, his donkey, or anything else he owns.”

The Narrative of the Sinai Revelation and Israel’s Response

5:22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. Then he inscribed the words on two stone tablets and gave them to me. 5:23 Then, when you heard the voice from the midst of the darkness while the mountain was ablaze, all your tribal leaders and elders approached me. 5:24 You said, “The Lord our God has shown us his great glory and we have heard him speak from the middle of the fire. It is now clear to us that God can speak to human beings and they can keep on living. 5:25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die! 5:26 Who is there from the entire human race who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived? 5:27 You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.” 5:28 When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you– they have spoken well. 5:29 If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever. 5:30 Go and tell them, ‘Return to your tents!’ 5:31 But as for you, remain here with me so I can declare to you all the commandments, statutes, and ordinances that you are to teach them, so that they can carry them out in the land I am about to give them.” 5:32 Be careful, therefore, to do exactly what the Lord your God has commanded you; do not turn right or left! 5:33 Walk just as he has commanded you so that you may live, that it may go well with you, and that you may live long in the land you are going to possess.

Commentary -- Word/Phrase Notes (per phrase)

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?

Wesley: Deu 5:19

Have you seriously considered, that these houses, lands, money, or goods, which you are used to call your own, are not your own, but belong to another, even God? Have you ever considered, that God is the sole proprietor of heaven and earth? The true owner of every thing therein? Have you considered, that he has only lent them to you? That you are but a steward of your Lord's goods? And that he has told you expressly the uses and purposes for which he intrusts you with them? Namely, for the furnishing first yourselves, and then as many others as you can, with the things needful for life and godliness? Have you considered, that you have no right at all, to apply any part of them to any other purpose? And that if you do, you are as much a robber of God, as any can be a robber of you?

Wesley: Deu 5:20

Have you not been guilty of evil-speaking? Of needlessly repeating the real fault of your neighbour? If I see a man do an evil thing, and tell it to another, unless from a full and clear conviction, that it is necessary to mention it just then, for the glory of God, the safety or good of some other person, or for the benefit of him that hath done amiss; and unless I then do it only so far, as is necessary to these ends, that is evil-speaking. O beware of this! It is scattering abroad arrows, fire-brands, and death.

Wesley: Deu 5:21

The plain meaning of this is, thou shalt not desire any thing that is not thy own, any thing which thou hast not. Indeed why shouldst thou? God hath given thee whatever tends to thy one end, holiness. Thou canst not deny it, without making him a liar: and: when any thing else will tend thereto, he will give thee that also. There is therefore no room to desire any thing which thou hast not. Thou hast already every thing that is really good for thee, wouldst thou have more money, more pleasure, more praise still? Why this is not good for thee. God has told thee so, by withholding it from thee. O give thyself up to his wise and gracious disposal!

Wesley: Deu 5:22

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.

Wesley: Deu 5:22

He ceased for that time to speak immediately, and with that loud voice unto the people; for the rest were delivered to Moses, and by him communicated unto them. This he did to shew the preeminence of that law above the rest, and its everlasting obligation.

Wesley: Deu 5:25

For though God hath for this season kept us alive, yet we shall never be able to endure any farther discourse from him in such a terrible manner, but shall certainly sink under the burden of it.

Wesley: Deu 5:26

Is here put for man in his frail, corruptible, and mortal state.

Wesley: Deu 5:29

A heart to fear God, and keep his commandments forever! The God of heaven is truly and earnestly desirous of the salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent; by his mercies invites us to repentance, and waiteth to be gracious: has sent his son to redeem us, published a general offer of pardon, promised his spirit to those that pray for him; and has said, yea and sworn, that he hath no pleasure in the death of a sinner!

JFB: Deu 5:21

An alteration is here made in the words (see Exo 20:17), but it is so slight ("wife" being put in the first clause and "house" in the second) that it would not have been worth while noticing it, except that the interchange proves, contrary to the opinion of some eminent critics, that these two objects are included in one and the same commandment.

JFB: Deu 5:22

(Exo 20:1). The pre-eminence of these ten commandments was shown in God's announcing them directly: other laws and institutions were communicated to the people through the instrumentality of Moses.

JFB: Deu 5:23-28

(See on Exo 20:19).

JFB: Deu 5:29

God can bestow such a heart, and has promised to give it, wherever it is asked (Jer 32:40). But the wish which is here expressed on the part of God for the piety and steadfast obedience of the Israelites did not relate to them as individuals, so much as a nation, whose religious character and progress would have a mighty influence on the world at large.

Clarke: Deu 5:21

His field - This clause is not in the tenth commandment as it stands in Exo 20:17.

Clarke: Deu 5:23

And it came to pass, when ye heard the voice - See the notes on Exo 20:18, etc.

Clarke: Deu 5:29

O that there were such a heart in them - Or rather, מי יתן והיה לבבם זה mi yitten vehayah lebabam zeh , Who will give such a heart to them, that they may fear, etc. They refuse to receive such a heart from me; who then can supply it? If they had not been such perfectly free agents as could either use or abuse their liberty, could God have made the complaint or expressed the earnest desire we find in this verse? He made the human will free; and in spite of all the influence of sin and Satan, he preserves its liberty. Had man no free will, he could neither be punished nor rewarded, because a mere machine, and consequently no more accountable for his actions than the fire for its consuming quality, or the stone for its gravity; the one having burned the house of the righteous, the other having crushed the innocent to death. See the note on Deu 29:4.

Clarke: Deu 5:32

Ye shall observe to do - He who marks not the word of God is never likely to fulfill the will of God

Clarke: Deu 5:32

Ye shall not turn aside to the right hand or to the left - The way of truth and righteousness is a right line; a man must walk straight forward who wishes to go to glory; no crooked or devious path ever led to God or happiness.

Clarke: Deu 5:33

Ye shall walk in all the ways, etc. - God never gave a commandment to man which he did not design that he should obey. He who selects from the Divine testimonies such precepts as he feels but little inclination to transgress, and lives in the breach of others, sins against the grand legislative authority of God, and shall be treated as a rebel

Clarke: Deu 5:33

That ye may live - תחיון ticheyun , that ye may enjoy life, (for the paragogic nun, at the end of the word, deepens the sense), that it may be well with you ותוב לכם vetob lachem , and good shall be to you - God will prosper you in all things essential to the welfare of your bodies, and the salvation of your souls

Clarke: Deu 5:33

That ye may prolong your days in the land - That ye may arrive at a good old age, and grow more and more meet for the inheritance among the saints in light

On this very important verse we may remark, a long life is a great blessing, if a man live to God, because it is in life, and in life alone, that a preparation for eternal glory may be acquired. Those who wish to die soon, have never yet learned to live, and know not the value of life or time. Many have a vain hope that they shall get either in death, or in the other world, a preparation for glory. This is a fatal error. Here, alone, we may acquaint ourselves with God, and receive that holiness without which none can see him. Reader, be thankful to him that thou art still in a state of probation; and pray that thou mayest live for eternity.

Calvin: Deu 5:22

22.These words the Lord spoke That there may be no doubt about the authority of the law, and that it may not be depreciated by the people, Moses recalls to their memory that the presence of God, as He spoke it, was manifested by sure tokens; for this was the object of the fire, the clouds, and the darkness, whereby God’s voice was signalized, lest its source might be obscure. He adds, that it was “a great voice,” i.e., a voice which had, in an unwonted manner, penetrated far and wide. Nor are the witnesses few, whom he cites, but all that vast multitude, which for the most part would have been more disposed to extinguish the glory of God, unless it had been there made known by manifest proofs. The sum is, that there is no question as to who was the Lawgiver, whose majesty was then proclaimed by tremendous prodigies, and presented before the eyes of an immense multitude. It will be more convenient to speak elsewhere of the two tables. When Moses states that God “added no more,” he signifies that a perfect rule of life is contained in the ten commandments, and that, when their instruction is fully received, the whole body of wisdom is attained to, so that the people need seek to know no more; when God, then, made an end of speaking, he Himself laid down the bounds of legitimate inquiry.

Calvin: Deu 5:23

23.And it came to pass, when ye heard Lest the Israelites should undervalue his teaching, because he had been put between them by God as their minister, Moses meets the objection, (by reminding them) that it was done at their petition and request. We know how proudly they were wont to reject him; as if they saw in him nothing but what was earthly and human; it was needful, then, that God Himself should speak to rescue His servant from the contempt of posterity. For the people themselves, being convicted of their foolish and preposterous request, could never afterwards have any pretext for rejecting Moses, as if he had not evidenced the truth of his calling. And here their astonishing perverseness betrayed itself, in not being ashamed to refuse credit to the holy Prophet, after he had been approved by so many miracles. Assuredly, if they had been just and honest judges, it would have been sufficiently notorious, and certain to them, that Moses did not speak of himself, or of his own impulse, but that he was the organ of the Spirit; yet the doctrine of God was scorned by these proud, and perverse, and fretful beings, because it was brought to them by the hands of a mortal man. They, therefore, by their importunate desires, draw down God from heaven, to speak Himself; but immediately terror seizes on their minds, so that they flee from His voice. Thus experience taught them that there was nothing better for them than to hear God speaking to them by the mouth of Moses; and they were instructed by the just reward of their temerity to choose and prefer that mode of teaching which they had spurned; for, if in future they refused to give credit to Moses, whom they had themselves chosen as their mediator with God, they brought themselves in guilty of gross and wicked contumacy; and this is what he now reproaches them with. It would have been worse than unseemly in them, when God had yielded to their prayers, to reject that blessing which they had besought of Him. On this account he reminds them, that, after they had been eye-witnesses of God’s fearful power, they had voluntarily asked that He should not speak to them any more; and, lest they should object that this was done only by a few, or inconsiderately, or in tumult, he expressly testifies that these requests were presented by the heads of their tribes, and their elders.

Calvin: Deu 5:24

24.Behold, the Lord our God hath showed us They are urged by their own confession no more to dare oppose themselves to the ministry of Moses. For, when they confess that they saw the glory and the greatness of God, they oblige themselves to the necessity of obedience, unless they choose avowedly to make war against God. At the end of the verse, where they say that “God doth talk with man,” etc., not only do they mean that there are men surviving on earth who have heard with their ears the voice of God come down from heaven, but they express their astonishment at what was scarcely to be believed. For, although it was sufficiently notorious to them that God had formerly spoken with their fathers; yet, because a long period had elapsed since these revelations had ceased, they are amazed as at a new thing. We see, too, a long time afterwards, that as often as God appeared to His servants, they were overwhelmed with the fear of death, and it was like a proverb with them, “We shall die, because we have seen God.” (Jud 13:22.) Good reason, then, is there why they should celebrate this extraordinary privilege, that they had not been swallowed up by the glory of God; for, if at the sight of Him the mountains melt, and all that is most durable is annihilated, and all that is strongest is broken to pieces, how should man stand than whom nothing is more frail or perishable? If by His secret will the troubled air causes not only animals but trees and rocks to tremble; how shall it be when God displays His might not in the elements alone, but when descending from heaven He speaks by the voice of His mouth? It is not unreasonable, then, that the Israelites should account it miraculous that they had heard God’s voice, and were not brought to annihilation. Herein they indirectly rebuke their own folly, because, by their inconsiderate desire, they would have drawn destruction upon themselves, if they had not been aided by God’s mercy. The two following verses appear to contradict each other; for, when they had experienced that those to whom God manifests Himself, are not always destroyed and perish, why do they say that they shall die if He continues to speak to them? They seem, indeed, in so saying to show some inconsistency; yet is there cause for them to fear for the future that danger from which they had escaped by the marvelous indulgence of God. It is, then, as if they had said, It is more than enough for us once to have provoked God against us; it is of His inestimable loving-kindness that He has thus far pardoned us; meanwhile, we must beware lest our perversity bring upon us heavier punishment, unless we speedily correct our folly. Hence may a useful admonition be drawn; for, although the voice of God has not sounded in our ears, yet the experience of His ancient people ought to be sufficient to persuade us assuredly that, when God sets teachers over us, He makes the best provision for our salvation; because, if He Himself should thunder from heaven, His majesty would be intolerable to us. And this should avail to repress their destructive itching, who desire God daily to descend from heaven, or at least to send His revelations by angels; and who thus despise the ministers of mortal race whom He employs. In a word, this history is an illustrious proof that God governs His Church by the external preaching of the word, because this is most expedient for us.

Calvin: Deu 5:26

26.For who is there of all. flesh? The word “flesh” is used in contempt, as often elsewhere, for the human race; for, although we consist of body and soul, yet when the frailty of men, and their perishing and transitory condition is referred to, Scripture calls them “flesh.” In this sense Zechariah calls upon “all flesh to be silent before the Lord,” (Zec 2:13,) and Isaiah says that “all flesh is grass,” (Isa 40:6,) and elsewhere, that “the horses of the Egyptians are flesh, and not spirit,” (Isa 31:3.) In these words, then, the reason is given why the Israelites should wonder that they were not killed and consumed after hearing God’s voice. Still they were not ignorant that God had formerly spoken in the burning bush; but in their agony of fear they do not reflect on what had previously happened, but only express their own feeling that God’s voice is deadly to the flesh, unless it is softened by some interposing remedy. For the notion of the Rabbins, that the Prophets are not to be counted amongst men, is a foolish fancy, except in so far as God supports and strengthens them by His Spirit, that they may be equal to the reception of visions. The Israelites were fully aware that Moses also was himself a mere mortal; yet, because they knew that he was God’s chosen interpreter, they do not doubt but that he will be inspired with power from heaven, to endure the speaking of God. Nor is there any question that this confession was forced from them, that they may at length learn to fall back to their proper place, and to submit themselves to Moses, against whom they had been so often rebellious. Now, therefore, they willingly subscribe to that distinction, which before they would not bear. Their promise, that they would do all things which God should command, undoubtedly proceeded from the fervor of their zeal; and therefore, God soon afterwards praises their answer. Their words were to the same effect., as if they had said that they would value whatever Moses might set before them, as if God Himself should thunder from heaven. Meanwhile: as to themselves, their levity and inconsistency was soon discovered. Thus do men often hastily and rashly consent to promise what they are not able to perform, although they do not intentionally desire to deceive, from neglecting to examine their own powers. God, therefore, pronounces what they said to be right, viz., that they would be obedient to Moses, and content with his teaching. And this sentiment has reference to us also, who are commanded to hear Moses and the Prophets, but especially God’s only Son; lest our vague speculations should hurry us away further than becomes us.

Calvin: Deu 5:29

29.O that there were such an heart in them God signifies that they would not be so firm and faithful in keeping their promises, as they were ready and willing to make them; and thus that hypocrisy was not altogether banished, or purged from their minds. Moreover, He figuratively (improprie) assumes a human feeling, because it would be vain and absurd for Him to desire what it was in His power to confer. Certainly He has the power of bending and directing men’s hearts whithersoever He pleases. Why, then, does He wish that it were given to the people from some other quarter, that they should be always kept in the path of duty, except that, speaking in the character of a man, He shows that it was rather to be wished than hoped that the people would constantly persevere in their fidelity? Wherefore this and similar passages have been ignorantly abused by some, to establish man’s free will. ²²⁰ They understand this passage, as if man’s will were capable of bending either way, and that he possessed the power of doing right, whilst God without interfering looked on at the event; as if God’s secret counsel, and not rather the end and use of external teaching, were referred to here. But we, taught by innumerable testimonies of Scripture, maintain, that it is the attribute of God alone to give what He here requires. So also immediately afterwards He says, that he wishes it may be well with the Israelites and their children, viz., because it is certain that it depends on men whether they are happy or not, as often as God invites them, when they refuse the grace offered to them; yet does it not therefore follow, that it depends on every man’s free will to attain happiness for himself. But here we must consider God’s will as it is set before us in His word, not as it is hidden in Himself; for, while by His word He invites all promiscuously to (eternal ²²¹) life, He only quickens by His secret inspiration those whom He has elected. In sum, although God approves of the people’s answer, he says that there will be too much difficulty in the performance of it, for the event to accord with it.

Calvin: Deu 5:30

30.Go say to them He more plainly subjoins God’s consent to the people’s prayer; as much as to say, that what they had asked was ratified by God’s decree; whence it follows that, if they refuse to obey Moses, they will not be only guilty of perverseness and levity, but will violate a divine decree. I have before shown why God honors the doctrines of the law by various titles, viz., that the Israelites may more willingly acquiesce in them. But, lest they should think that what was enjoined them was only to remain in force, and to be observed for a short time, He expressly refers to the perpetuity of the Law; for this is the import of the words, in which He declares Himself to teach them what they were to do in the land which He should give them.

Calvin: Deu 5:32

32.Ye shall observe to do therefore Again, in this verse also, he does not merely exhort the people to embrace the Law, but at the same time enjoins them to be content with its unadulterated teaching; and, in fact, to receive as just and right whatever God has commanded, is only to be half obedient, unless men also put this restraint upon themselves, not to import anything else, (in addition to His Law.) So, also, in another passage, which I have subjoined, God no less severely forbids additions to it than taking away from it; and this is a declaration deserving our especial observation, because, in its preposterous wilfulness, the whole world almost is carried away into false religions; which, nevertheless, God has briefly condemned in a single word, when He commands His people so to acquiesce in His appointed Law that they may not seek to be more righteous than they are taught to be. There is a similar passage at the end of Deu 12:32,) but, because it is connected with a particular circumstance, and depends on the preceding passage, it will be more conveniently reserved for consideration in that place. He adds, in conclusion, that they will not satisfy the Law unless they keep themselves within its bounds; and in order that they may be more disposed to obedience, he gently attracts them by subjoining the promise. ²²⁵

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

TSK: Deu 5:19

Exo 20:15; Rom 13:9; Eph 4:28

TSK: Deu 5:20

Deu 19:16-21; Exo 20:16, Exo 23:1; 1Ki 21:13; Pro 6:19, Pro 19:5, Pro 19:9; Mal 3:5

TSK: Deu 5:21

Exo 20:17; 1Ki 21:1-4; Mic 2:2; Hab 2:9; Luk 12:15; Rom 7:7, Rom 7:8, Rom 13:9; 1Ti 6:9, 1Ti 6:10; Heb 13:5

TSK: Deu 5:22

These words : Deu 5:4, Deu 4:12-15, Deu 4:36; Exo 19:18, Exo 19:19

he wrote : Deu 4:13; Exo 24:12, Exo 31:18

TSK: Deu 5:23

Exo 20:18, Exo 20:19; Heb 12:18-21

TSK: Deu 5:24

we have heard : Deu 5:4, Deu 5:5; Exo 19:19

he liveth : Deu 4:33; Gen 32:30; Exo 33:20; Jdg 13:22

TSK: Deu 5:25

this great : Deu 18:16, Deu 33:2; 2Co 3:7-9; Gal 3:10, Gal 3:21, Gal 3:22; Heb 12:29

hear : Heb. add to hear

TSK: Deu 5:26

who is : It seems to have been a general opinion, that if God appeared to men, it was for the purpose of destroying them. And indeed most of the extraordinary manifestations of God were in the way of judgment; but here it was widely different. God did appear in a sovereign and extraordinary manner; but it was for the instruction, direction, deliverance, and support of his people.

1.    They heard this voice speaking with them in a distinct, articulate manner.

2.    They saw the fire, the symbol of his presence, the appearances of which demonstrated it to be supernatural.

3.    Notwithstanding God appeared so terrible, yet no person was destroyed; for he came not to destroy but to save. Deu 4:33

all flesh : Gen 6:12; Isa 40:6; Rom 3:20

living : Jos 3:10; Psa 42:2, Psa 84:2; Jer 10:10; Dan 6:26; Mat 26:63; Act 14:15; 2Co 6:16; 1Th 1:9

TSK: Deu 5:27

Exo 20:19; Heb 12:19

TSK: Deu 5:28

they have well said all : Deu 18:17; Num 27:7, Num 36:5

TSK: Deu 5:29

The language of the original is emphatic: Mee yittain wehayah levavom zeh lahem , literally, ""Who will give that there may be such a heart in them?""They refuse to receive such a heart from me, who then can supply it?

O that there : Deu 32:29, Deu 32:30; Psa 81:13-15; Isa 48:18; Jer 44:4; Eze 33:31, Eze 33:32; Mat 23:37; Luk 19:42; 2Co 5:20, 2Co 6:1; Heb 12:25

keep all : Deu 11:1; Psa 106:3, Psa 119:1-5; Luk 11:28; Joh 15:14; Rev 22:14

that it might : Deu 5:16; Deu 4:40, Deu 6:3, Deu 6:18; Deu 12:25, Deu 12:28; Deu 19:13; Deu 22:7; Rth 3:1; Psa 19:11; Isa 3:10; Jer 22:14, Jer 22:15; Eph 6:3; Jam 1:25

TSK: Deu 5:31

See note on Deu 5:1; Deu 4:1, Deu 4:5, Deu 4:45; Deu 6:1; Deu 11:1; Deu 12:1; Eze 20:11; Mal 4:4; Gal 3:29

TSK: Deu 5:32

observe : Deu 6:3, Deu 6:25; Deu 8:1; Deu 11:32; Deu 24:8; 2Ki 21:8; Eze 37:24

ye shall not : Deu 4:1, Deu 4:2; Deu 12:32; Deu 17:20; Deu 28:14; Jos 1:7; Jos 23:6; Psa 125:5; Pro 4:27; 2Pe 2:21

TSK: Deu 5:33

walk : Deu 10:12; Psa 119:6; Jer 7:23; Luk 1:6; Rom 2:7

well : Deu 5:29; Deu 4:40; Jer 7:23; 1Ti 4:8

Commentary -- Word/Phrase Notes (per Verse)

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.

Barnes: Deu 5:22

He added no more - i. e., He spoke no more with the great voice directly to the people, but addressed all other communications to them through Moses. This unique and sublime phenomenon, followed up by the inscription of the Ten Words on the two tables by the finger of God, marks not only the holiness of God’ s Law in general, but the special eminence and permanent obligation of the Ten Words themselves as compared with the rest of the Mosaic enactments. The giving of the two tables did not take place until Moses had been on the Mount 40 days and 40 nights, as appears from the fuller account of Deu 9:9-12.

Barnes: Deu 5:23-33

These verses contain a much fuller narrative of the events briefly described in Exo 20:18-21. Here it is important to call attention to the fact that it was on the entreaties of the people that Moses had taken on him to be the channel of communication between God and them. God approved Deu 5:28 the request of the people, because it showed a feeling of their own unworthiness to enter into direct communion with God. The terrors of Sinai had done their work; they had awakened the consciousness of sin.

Poole: Deu 5:21

In Ex 20 , the order is contrary, and thy neighbour’ s house is put before his wife, whereby it is evident that Moses intended this but for one commandment, wherein the order of the words was an inconsiderable circumstance; for if this were two commandments, as some would have it, it would be altogether uncertain which is the ninth, and which the tenth commandment, seeing the one is first, Ex 20 , and the other here.

Poole: Deu 5:22

He added no more he ceased for that time to speak immediately, and with that loud voice unto the people, for the rest were delivered to Moses, and by him communicated to the people. This he did to show the preeminence of that law above the rest, and its everlasting obligation.

Poole: Deu 5:25

Why should we die? for though God hath for this season kept us alive to our admiration, yet we shall never be able to endure any further discourse from him in such a terrible manner, but shall certainly sink under the burden of it. Compare Gen 16:13 Jud 6:22 .

Poole: Deu 5:26

Flesh is here put for man in his frail, corruptible, and mortal state, as Mat 16:17 1Co 15:50 Eph 6:12 Heb 2:14 .

Poole: Deu 5:29

Heb. Who will give them such an heart ? This is spoken of God after the manner of men, to show that such a heart is desirable to him, and required by him; otherwise it is certain that God can give such a heart, and hath promised to give it, Jer 32:40 Eze 36:27 . And if God will work, who can hinder him? Job 11:10 .

Poole: Deu 5:32

Neither by superstitious additions to God’ s commands, nor by a bold or profane rejection or contempt of any one of them.

Haydock: Deu 5:18

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

Haydock: Deu 5:20

False. Hebrew shave, "vain," is synonymous with sheker, "false," used [in] Exodus xx. 16.

Haydock: Deu 5:21

His. Here the Samaritan copy inserts the order for erecting an altar upon Mount Garizim, which we have given, Exodus xx. 27. It occurs below, chap. xxviii. 2., &c. (Calmet)

Haydock: Deu 5:22

More to the people: the other precepts were communicated to Moses. The Chaldean and others give a contrary turn to the Hebrew, "and he ceased not" ever since to instruct us. (Calmet) ---

Moses gives the sense, not the very words of the decalogue, in which he is not guilty of any lie. (St. Augustine, q. 8.) (Du Hamel)

Haydock: Deu 5:23

You said, by the mouths of your princes, Exodus xx. 19.

Haydock: Deu 5:25

Die. Past experience did not entirely remove from them the fear which was so generally entertained, that the sight of the heavenly beings would prove destructive. So Daniel (chap. x. 17) said on a similar occasion, my breath is stopped. (Haydock)

Haydock: Deu 5:29

A mind. God speaks like men, and insinuates how agreeable to him is a disposition influenced by a salutary fear. He does not mean that He cannot convert the heart of man. (Estius) ---

God exerts his power over our will by persuasive invitations. (Maimonides)

Haydock: Deu 5:32

Left: a proverbial expression, to signify that no sort of transgression is to be allowed. (Menochius) ---

It is of the same import as, You shall not add, &c., chap. iv. 2. (Calmet)

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.

Gill: Deu 5:21

Neither shalt thou desire thy neighbour's wife,.... Here a neighbour's wife is put before his house, different from Exo 20:17 and "his field" is added, which with what follows take in everything that is a man's property; and which is not to be desired or coveted in an unlawful manner by another, and much less should any means be made use of to deprive him of it; but "lust" is the thing intended and prohibited, be it after what it may, which is another man's: see Mat 5:28, of a man's field, see Isa 5:8.

Gill: Deu 5:22

These words the Lord spake unto all your assembly in the mount,.... The above ten words or commands, which were spoken so audibly and loudly by the Lord himself on Mount Sinai, that the whole congregation of the people of Israel heard them:

out of the midst of the fire, of the cloud, and of the thick darkness; in which the Lord was; see Deu 4:11,

with a great voice, and he added no more; ceased speaking; after he had delivered the ten commands, he said no more at that time. The Targum of Jonathan is,"with a great voice which ceased not.''It ceased not until all were delivered, and then it did; it was a continued voice, yet clear and distinct:

and he wrote them iwo tables of stone; marble stone, as the Targum of Jonathan; which is much more likely than what the paraphrase has on Deu 4:13, this is an emblem of the duration of the law:

and delivered them unto me; to Moses, and by him to be delivered to the people, who though they had heard them would be apt to forget them; and therefore they were written, that they might read them, and meditate on them, and be careful to keep them.

Gill: Deu 5:23

And it came to pass, when ye heard the voice out of the midst of the darkness,.... The thick darkness, where God was, and with which the mountain was covered, Exo 20:21.

for the mountain did burn with fire; which is a reason both why the Lord spoke out of the midst of the fire, the mountain on which he descended burning with it and also for his speaking out of the midst of darkness, because not only a thick cloud covered the mountain, but it was altogether on a smoke, which ascended as the smoke of a furnace, Exo 19:16.

that ye come near unto me, even all the heads of your tribes and your elders; or wise men, as the Targum of Jonathan; by which it appears, that not only the common people were frightened at what they heard and saw on Mount Sinai, but those of the first rank and eminence among them, who were the most famous for their authority and wisdom.

Gill: Deu 5:24

And ye said, behold, the Lord our God hath showed us his glory and his greatness,.... In descending on Mount Sinai in the manner he did, and giving the law from thence with such solemnity; for there was a glory in the ministration of it, as the apostle argues 2Co 3:7, it being delivered with so much majesty, and such a glorious apparatus attending it; see Deu 33:2. Aben Ezra interprets this of the appearance of fire in which the Lord was, "and his greatness", of the thunders and lightnings, and the voice of the trumpet:

and we have heard his voice out of the midst of the fire; the ten words, as the same interpreter rightly notes, which were vocally and audibly expressed out of the fire:

we have seen this day, that God doth talk with man, and he liveth; they had proof of it in themselves; God had been talking with them out of the fire, and yet it did not reach and consume them, but they were still alive.

Gill: Deu 5:25

Now therefore why should we die?.... Since we are now alive, and have so wonderfully escaped the danger we were exposed unto, let us be careful that we are not liable to it again:

for this great fire will consume us: if it continues, and we are exposed to it; perhaps some of them might remember the fire that burnt in the uttermost parts of the camp at Taberah, and the destruction of Korah and the two hundred and fifty men with him by fire, Num 11:1,

if we hear the voice of the Lord our God any more, then we shall die; for it was such a voice of words they could not endure as to the matter of them, and therefore entreated the word might not be spoken to them any more; it being the killing letter, and the ministration of condemnation and death; and the manner in which it was delivered was so terrible, that they concluded they could not live, but must die if they heard it again; and imagined that if the fire continued, the flames of it would spread and reach them, and they would not be able to escape them.

Gill: Deu 5:26

For who is there of all flesh,.... What man was there in any age, that was ever heard of or can be named:

that hath heard the voice of the living God; who lives in and of himself, and is the author and giver of life to all his creatures, whereby he is distinguished from and is opposed unto the lifeless deities of the Gentiles; and which makes him and his voice heard the more awful and tremendous, and especially as

speaking out of the midst of the fire: which was the present case:

as we have, and lived? of this there never was the like instance; for though some had seen God and lived, as Jacob did, and therefore called the name of the place where he saw him Penuel, Gen 32:30, and Moses had heard the voice of the angel of the Lord out of a bush, which seemed to be burning, and was not consumed, Exo 3:2, yet none ever heard the voice of the Lord out of real fire, and particularly expressing such words as he did, but the Israelites. Zoroastres, the founder of the Magi among the Persians, and of their religion, seems to have had respect to this, and to have applied falsely this to himself, which belonged to Moses and the people of Israel; for it is said ^k,"one reason the Persians have fire in so much veneration is, because they say that Zoroastres, being caught up to heaven, did not see God, but heard him speaking with him out of the midst of fire.''

Gill: Deu 5:27

Go thou near,.... To the mount, and to God on it:

and hear all that the Lord our God shall say; for they supposed, by the continuance of the Lord on the mount, and the fire burning on it, that he had more to say, which they were not averse to hear; but desired it might be not immediately delivered to them, but by the means of Moses; the sound of the words, and the sight of the fire, being so terrible to them:

and speak thou unto us all that the Lord our God shall speak unto thee: they did not doubt, knowing the faithfulness of Moses, his declaring all unto them that should be told him by the Lord; and they were desirous that he should, they did not want to have anything withheld from them, only they could not bear to see and hear things immediately from the Lord:

and we will hear it and do it; hearken to it, and receive it, as the word of God, and not man, and yield a ready and cheerful obedience, even to everything that should be required; see Exo 20:19.

Gill: Deu 5:28

And the Lord heard the voice of your word, when ye spake unto me,.... Not only in a general way, as he hears and knows all that is spoken by men; for there is not a word on the tongue, formed upon it, and uttered by it, but what is altogether known to him; but in a special and particular manner observed, took notice of, approved, and was well pleased with what these people said:

and the Lord said unto me, I have heard the voice of the words of this people which they have spoken unto thee; not only heard the sound of them, but took notice of the sense and meaning of them, and listened to them with pleasure and delight:

they have well said all that they have spoken; expressing such an awe and reverence of the divine Majesty, desiring to have a mediator between God and them, and purposing and promising to hearken to and obey whatsoever he should command by him.

Gill: Deu 5:29

O that there were such an heart in them,.... Not that there is properly speaking such volitions and wishes in God; but, as Aben Ezra observes, the Scripture speaks after the language of the children of men; and may be considered as upbraiding them with want of such an heart, and with weakness to do what they had promised; and, at most, as approving of those things they spoke of as grateful to him, and profitable to them: the words may be rendered, "who will give ^l that they had such an heart"; not to me, but to them, as Aben Ezra notes; they cannot give it to themselves, nor can any creature give it to them; none but God can, and therefore they ought to have prayed to him to give them an heart to hearken and do; agreeably to which is the Arabic version,"it is to be wished by them, that such an heart would continue with them;''which they by their language signified was in them: that they would fear me; which is not naturally in the heart of man, is a gift of God, a part of the covenant of grace, is implanted in regeneration, and is no inconsiderable branch of it; it is opposed to pride, and is consistent with faith and joy, and is increased by views of the grace and goodness of God, and is a distinguishing character of a good man:

and keep all my commandments always; not only one, but all, and not only at some certain times, but continually; and which are to be kept in faith from a principle of love, with a view to the glory of God, and in the strength of Christ; and to this the fear of God is necessary, for where there is no fear of God, there is no regard to his commandments; but where there is a reverential fear of God, there are faith, hope, love, and every other grace; yea, the Spirit, the author of all, who is in the saints, to enable them to walk in the statutes of the Lord, and to keep his judgments and do them; and such keep the commandments of God, not from a slavish fear, but from a sense of divine goodness:

that it might be well with them, and with their children for ever; for the fear of God, and the keeping of his commandments, issue in the good of men, in their own good, their inward peace, and spiritual welfare; in the good of others, their neighbours, servants, and children, by way of example and instruction; and even in the public peace and prosperity of a nation in which they dwell: not that these things are meritorious of eternal life, but are what are approved of by the Lord, and are grateful to him; which is the chief view in the expression of the text.

Gill: Deu 5:30

Go say to them, get you into your tents again. Which they had left, being brought by Moses, at the direction of God, to the foot of Mount Sinai, to receive the law from his mouth; this being done, they are ordered to return to their tents again, to their families, wives, and children.

Gill: Deu 5:31

But as for thee, stand thou here by me,.... On the mount by him whither he was called up; Moses was not permitted to go to his tent when the children of Israel were, but was ordered to wait upon the Lord to receive instructions from him, which he was to communicate to the people, being a kind of a mediator between God and them, as they requested, and which was granted them:

and I will speak unto thee all the commandments, and the statutes, and the judgments: all laws, moral, ceremonial, and judicial, which belong to them as men, as in a church state, and members of a body politic:

which thou shalt teach them, that they may do them; for all doctrine is in order to practice, without which all instructions, and theoretical notions, signify little: and these they were more especially to do, and some of them peculiarly:

in the land which I give them to possess it: the land of Canaan, and which laid on them no small obligation to do the commandments of God; since of his free favour and good will, and as a pure gift of his, he had bestowed upon them a land flowing with milk and honey, into which he was just now about to bring them; as nothing can more strongly engage souls to a cheerful obedience to the service of God, whether in private or in public, than the consideration of the great and good things which God of his rich grace bestows upon them, and has promised to them, and prepared for them, and will quickly put them into the possession of; and upon such an account Moses presses the observance of the commands of God in the following verses.

Gill: Deu 5:32

Ye shall observe to do therefore as the Lord your God doth command you,.... Observe every precept, as to matter and manner, which the Lord has commanded, and that under a sense of the great obligations laid on them by him, in giving them freely so good a land to possess:

you shall not turn to the right hand or to the left; but walk in the way of the commandments of God, and not depart from them at all, but follow the Lord in his own ways fully. The phrase is expressive of a strict and close attention to the word of God, without deviating from it in the least; for every sin, which is a transgression of some command of God or another, is a going out of the way that directs unto; see Isa 30:21.

Gill: Deu 5:33

Ye shall walk in all the ways which the Lord your God hath commanded you,.... None are to be avoided or departed from on any consideration whatever; see Psa 119:6 an instance of this we have in Zacharias and Elizabeth, Luk 1:6 that ye may live; corporeally, comfortably, in all the outward enjoyments of life needful for them, particularly in the possession of the land of Canaan, and the benefits of it; for these promises of life upon obedience seem to reach no further, unless as types and emblems of what is enjoyed through the obedience and righteousness of Christ, as the following phrases show:

and that it may be well with you, and that ye may prolong your days in the land which ye shall possess; the land of Canaan; though the Jewish writers ^m carry it further, even to heaven and eternal happiness; and so may we in the sense before given.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 5:20

¹ tn Heb “your neighbor.” Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way “neighbor” is understood in contemporary contexts). So also in v. 20.

NET Notes: Deu 5:21

¹ tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ’avah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.

² tn Heb “your neighbor’s.” See note on the term “fellow man” in v. 19.

³ tn Heb “your neighbor’s.” The pronoun is used in the translation for stylistic reasons.

⁴ tn Heb “or anything that is your neighbor’s.”

NET Notes: Deu 5:22

¹ tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”

² tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.

NET Notes: Deu 5:24

¹ tn Heb “his glory and his greatness.”

² tn Heb “this day we have seen.”

NET Notes: Deu 5:26

¹ tn Heb “who is there of all flesh.”

NET Notes: Deu 5:27

¹ tn Heb “the Lord our God.” See note on “He” in 5:3.

NET Notes: Deu 5:28

¹ tn Heb “the Lord.” See note on “He” in 5:3.

NET Notes: Deu 5:29

¹ tn Heb “keep” (so KJV, NAB, NIV, NRSV).

NET Notes: Deu 5:31

¹ tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.

² tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”

NET Notes: Deu 5:33

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

² tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”

Geneva Bible: Deu 5:21

Neither shalt ^{( h )} thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his male servant, or his female servant, his ox, or his donkey, or any [thing] that [is] thy neighbour's.

^{( h )} He not only speaks of that resolute will, but that there should be no motion or affection.

Geneva Bible: Deu 5:22

These words the LORD spoke to all your assembly on the mount from the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he ^{( i )} added no more. And he wrote them in two tables of stone, and delivered them to me.

^{( i )} Teaching us by his example to be content with his word, and add nothing to it.

Geneva Bible: Deu 5:29

O ^{( k )} that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!

^{( k )} He requires nothing but obedience from us, showing also that we ourselves are the unveiling of it.

Geneva Bible: Deu 5:32

Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not ^{( l )} turn aside to the right hand or to the left.

^{( l )} You shall neither add nor take away, (Deu 4:2).

Geneva Bible: Deu 5:33

Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may ^{( m )} live, and [that it may be] well with you, and [that] ye may prolong [your] days in the land which ye shall possess.

^{( m )} In the same way that God, by way of our obedience, gives us all happiness: so from disobeying God proceed all our miseries.

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 5:6-22

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!

MHCC: Deu 5:23-33

Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have them not purified; fair promises are extorted from them, but no good principles are fixed and rooted in them. God commended what they said. He desires the welfare and salvation of poor sinners. He has given abundant proof that he does so; he gives us time and space to repent. He has sent his Son to redeem us, promised his Spirit to those who pray for him, and has declared that he has no pleasure in the ruin of sinners. It would be well with many, if there were always such a heart in them, as there seems to be sometimes; when they are under conviction of sin, or the rebukes of providence, or when they come to look death in the face. The only way to be happy, is to be holy. Say to the righteous, It shall be well with them. Let believers make it more and more their study and delight, to do as the Lord God hath commanded.

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.

Matthew Henry: Deu 5:23-33

Here, I. Moses reminds them of the agreement of both the parties that were now treating, in the mediation of Moses.

1. Here is the consternation that the people were put into by that extreme terror with which the law was given. They owned that they could not bear it any more: " This great fire will consume us; this dreadful voice will be fatal to us; we shall certainly die if we hear it any more,"Deu 5:25. They wondered that they were not already struck dead with it, and took it for an extraordinary instance of the divine power and goodness, not only that they were thus spoken to, but that they were enabled to bear it. For who ever heard the voice of the living God, as we have, and lived? God's appearances have always been terrible to man, ever since the fall: but Christ, having taken away sin, invites us to come boldly to the throne of grace.

2. Their earnest request that God would henceforth speak to them by Moses, with a promise that they would hear what he said as from God himself, and do it, Deu 5:27. It seems by this, (1.) That they expected to receive further commands from God and were willing to hear more from him. (2.) That they thought Moses able to bear those discoveries of the divine glory which they by reason of guilt were sensible of their inability to stand up under. They believed him to be a favourite of Heaven, and also one that would be faithful to them; yet at other times they murmured at him, and but a little before this were ready to stone him, Exo 17:4. See how men's convictions correct their passions. (3.) That now they were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law that have them not purified; fair promises are extorted from them, but no good principles fixed and rooted in them.

3. God's approbation of their request. (1.) He commends what they said, Deu 5:28. They spoke it to Moses, but God took notice of it; for there is not a word in our tongue but he knows it. He acknowledges, They have well said. Their owning the necessity of a mediator to deal between them and God was well said. Their desire to receive further directions from God by Moses, and their promise to observe what directions should be given them, were well said. And what is well said shall have its praise with God, and should have with us. What is good, as far as it goes, let it be commended. (2.) He wishes they were but sincere in it: O that there were such a heart in them! Deu 5:29. [1.] Such a heart as they should have, a heart to fear God, and keep his commandments for ever. Note, The God of heaven is truly and earnestly desirous of the welfare and salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent, by his mercies invites us to repentance, and waits to be gracious; he has sent his Son to redeem us, published a general offer of pardon and life, promised his Spirit to those that pray for him, and has said and sworn that he has no pleasure in the ruin of sinners. [2.] Such a heart as they now had, or one would think they had. Note, It would be well with many if there were always such a heart in them as there seems to be sometimes, when they are under conviction of sin, or the rebukes of Providence, or when they come to look death in the face: How gracious will they be when these pangs come upon them! O that there were always such a heart in them! (3.) He appoints Moses to be his messenger to them, to receive the law from his mouth and to communicate it to them, Deu 5:31. Here the matter was settled by consent of both parties that God should hence-forward speak to us by men like ourselves, by Moses and the prophets, by the apostles and the evangelists, and, if we believe not these, neither should we be persuaded though God should speak to us as he did to Israel at Mount Sinai, or send expresses from heaven or hell.

II. Hence he infers a charge to them to observe and do all that God had commanded them, Deu 5:32, Deu 5:33. Seeing God had shown himself so tender of them, and so willing to consider their frame and gratify them in what they desired, and withal so ready to make the best of them, - seeing they themselves had desired to have Moses for their teacher, who was now teaching them, - and seeing they had promised so solemnly, and under the influence of so many good causes and considerations, that they would hear and do, he charges them to walk in all the ways that God had commanded them, assuring them that it would be highly for their advantage to do so. The only way to be happy is to be holy. Say to the righteous, It shall be well with them.

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.

Keil-Delitzsch: Deu 5:24-33

Deu 5:24-27 contain a rhetorical, and at the same time really a more exact, account of the events described in Exo 20:18-20 (15-17). ואתּ (Deu 5:24), a contraction of ואתּה , as in Num 11:15 (cf. Ewald , §184, a .). Jehovah's reply to the words of the people (Deu 5:28-31) is passed over in Ex 20. God approved of what the people said, because it sprang from a consciousness of the unworthiness of any sinner to come into the presence of the holy God; and He added,"Would that there were always this heart in them to fear Me,"i.e., would that they were always of the same mind to fear Me and keep all My commandments, that it might be well with them and their children for ever. He then directed the people to return to their tents, and appointed Moses as the mediator, to whom He would address all the law, that he might teach it to the people (cf. Deu 4:5). Having been thus entreated by the people to take the office of mediator, and appointed to that office by the Lord, Moses could very well bring his account of these events to a close (Deu 5:32, Deu 5:33), by exhorting them to observe carefully all the commandments of the Lord, and not to turn aside to the right hand or to the left, i.e., not to depart in any way from the mode of life pointed out in the commandments (cf. Deu 17:11, Deu 17:20; Deu 28:14; Jos 1:7, etc.), that it might be well with them, etc. (cf. Deu 4:40). וטוב , perfect with ו rel. instead of the imperfect.

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 5:18

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).

Constable: Deu 5:19

The eighth commandment 5:19

Stealing means taking something that belongs to another person from him or her against that person's will. Theft violates property as adultery violates marriage and the family.

Frequently what one steals is some material possession such as a vehicle, household goods, or cash. Pilfering is stealing small amounts of something. Swindling involves deceiving someone by leading him to believe that his money is going one place while really all or part of it is going somewhere else. Usually it is going into the pocket of the swindler. A person can be guilty of theft by falsifying accounts (e.g., paper theft as on one's income tax forms; cf. Amos 8:4-6; Rom. 13:7). He can do so by misusing personal discount privileges or stealing from an employer by not working all the hours his employer has contracted for. He may also do so by not paying debts (e.g., alimony, child support, bankruptcy) and by not returning items that he has borrowed. A person can also steal the spouse of another, as King David did.

Stealing can involve intangibles such as robbing a person of his personal freedom by kidnapping, taking hostages, hijacking an airliner, or enslaving someone in debt (cf. Gen. 37:22-28). We can rob a person of his reputation by withholding or distorting the truth and thereby steal his promotion or job (cf. the third commandment). We can steal other people's legitimate personal rights such as their joy, time, or even their life.

It is possible to steal from God what we owe Him (e.g., money, praise, ourselves).

The Israelite was to return what he had stolen if possible, to make restitution, and to add 20 percent of the value as a penalty for his theft (Lev. 5:16; 6:5; Num. 5:7; cf. Luke 19:8). God has not commanded Christians to pay the 20 percent penalty, but we should make restitution as well as confessing this sin to God (John 13:34-35; Eph. 4:28; 1 John 1:9).

Constable: Deu 5:20

The ninth commandment 5:20

God worded this commandment differently from what we might expect. He might have said, "Thou shalt not lie." The wording indicates the emphasis, which was specifically bearing false witness, namely, character assassination, another form of killing and stealing. The word "witness" (Heb. ed) refers to testimony given in legal cases. "Neighbor" (Heb. rea') focuses on a fellow member of the covenant community but is broad enough to include all other human beings (cf. Exod. 11:2; Lev. 19:18, 34). Integrity, honesty, and faithfulness in speech are in view, especially situations in which testimony determines a person's fate. The more general prohibition against lying appears elsewhere (Lev. 19:11-12). The ninth commandment deals with our speech as does the third (cf. James 3).

This command covers all kinds of slander (cf. Ps. 101:5). Perjury in court is in view primarily. Nevertheless whenever we distort the truth when we speak we have the potential of ruining a life (cf. the fates of Naboth and Jesus Christ). Satan is the source and father of lies (John 8:44; cf. Acts 5:3). The Fall resulted from a lie (Gen. 3:4). God hates lying (Prov. 6:16-19) and is the infallible lie detector. Flattery can be a form of lying. A question can slander (Job 1:8-9) as can silence if by keeping silent we give tacit approval to a lie. However we do not always need to tell all we know. Withholding information does not always constitute lying.

Lying, and bearing false witness in particular, should never characterize the Christian (Col. 3:9-17).

Constable: Deu 5:21

The tenth commandment 5:21

Coveting means inordinately desiring to possess what belongs to another person. This commandment deals with motivation rather than deed, with attitude rather than action. It gets at the spirit that often leads to the sins forbidden in commandments six through nine. The attitude coveting reveals is selfishness, self-centeredness. One writer entitled a chapter in which he expounded this commandment, "The Selfish Life Denounced."⁸⁹

The seriousness of this sin is obvious from the fact that God forbade it many times in Scripture (e.g., Ps. 10:3; Prov. 28:16; Mark 7:21-23; Luke 12:15; Rom. 1:28-29; Eph. 5:3, 5; 1 Tim. 6:9-10; 2 Tim. 3:1-5). Coveting is attractive because we may practice it without ever experiencing public exposure. Notwithstanding, God knows our hearts (Acts 1:24). The attitude itself is sinful (cf. Matt. 5:21-48), and it often leads to overt sin (e.g., Eve, Lot, Achan, David, Ahab, Judas Iscariot, Ananias and Sapphira). Coveting is the root attitude from which every sin in word and deed against a neighbor grows.

We cannot escape this sin completely. It is one of the most virile spiritual viruses that attacks us, and it flourishes in our cultural environment. Nevertheless as bacteria we can keep it under control with God's help. A prescription for the control of covetousness might include four ingredients. First, as with all other temptations, we must recognize our need for God's help (grace) in combating it (John 15:5) and ask for that help (James 4:2; Ps. 55:22; 1 Pet. 5:7). Second, we need to "learn" to be content in our present condition (Phil. 4:6, 11, 19; 1 Tim. 6:6; cf. Deut. 5:21). Third, we need to evaluate why we want what we want. Desiring something we do not have is not necessarily wrong in itself (cf. 1 Cor. 12:13). The reason we want it may make it right or wrong. Do we want it to exalt self or to serve God, our family, friends, or the needy better (cf. Mark 10:45)? Fourth, we need to make sure we are valuing spiritual things higher than physical things (Col. 3:2).

Constable: Deu 5:22-33

Concluding narrative 5:22-33

This pericope is another brief historical résumé. God said that the Israelites had "done well" (v. 28) in committing themselves to obey the Ten Commandments (v. 27). The people's response to the revelation of the Ten Commandments (vv. 24-27) indicates great respect for God's holiness. God revealed to Moses that unfortunately the heart of the people would not retain this attitude (v. 29). These words of God (v. 29) reflect God's great love for Israel and His desire that His people experience His blessing.

"The best interests of his people are deep in the heart of God. This view of divine compassion shows how the Lord's love focuses on what is best for his people. Here is no vindictive god in contrast to a loving NT Lord. No, this glimpse into the heart of God is in harmony with the most compassionate depiction of Christ in the NT."⁹⁰

God revealed the rest of the covenant only to Moses, not to all the Israelites (v. 31), but Moses later reported this revelation to the people.

This chapter teaches us that the proper response to God's Word is reverence for Him and obedience to His Word because God is who He is and because He desires our welfare.

"The Decalogue is at the heart of the message of Deuteronomy. It is the divinely given foundation of the covenant relationship, the standard set by the suzerain God as a basis for the continuing relationship with his vassal people."⁹¹

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 5:18

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.   

Critics Ask: Deu 5:19

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 5:20

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 5:21

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.