Deuteronomy · Chapter 5

V. 1. All Israel-Namely by their elders, who were to impart it to the rest.

Verse 1. And Moses called all Israel, and said-Hear, &c.] 1. God speaks to the people. 2. The people are called to hear what God speaks. 3. To learn what they heard, that they may be thoroughly instructed in the will of God. 4. To keep God’s testimonies ever in mind, and to treasure them up in a believing and upright heart. 5. That they might do them-obey the whole will of God, taking his word for the invariable rule of their conduct. Should not all these points be kept in view by every Christian assembly?

Verse 1. Moses called all Israel — Moses having in his first discourse, by a general recapitulation of the mercies and providences which had attended them, prepared the minds of the Israelites for further impressions, summons them by their elders and representatives to a second meeting, in which, after repeating to the new generation the several laws which God had enjoined, he earnestly exhorts them to lay them to heart, and make them the rule of their spirit and conduct.

1. Moses called all Israel — The nation is addressed as present, it being represented by its tribal chieftains. Hear, O Israel — An impressive commencement, more emphatic than the usual way of beginning a discourse.

2. The Lord… made a covenant with us — It was to be impressed upon the Israelites that Jehovah their God had made a covenant with them. And here, just on the boundary line of the land promised to the seed of Abraham, they are to go back in thought to Sinai, with its awful splendour.

V. 3. Not with our fathers-Only: but with us, who are all alive-He saith not, that all who made the covenant at Sinai are now alive, but this covenant was made with all that are now alive; which is most true, for it was made with the elders in their persons, and with the rest in their parents, who covenanted for them.

Verse 3. The Lord made not this covenant with our fathers (only) but with us (also.)

Verse 3. The Lord made not this covenant with our fathers — That is, with our remote progenitors, with Abraham, Isaac, and Jacob, but with us, their descendants: or if it be understood as spoken of their immediate parents, it means, according to the Hebrew idiom, Not with our fathers only, but with us also, as Genesis 32:28, Thy name shall be called no more Jacob, but Israel; that is, not only Jacob, but Israel, or Israel preferably to Jacob. Moses might truly say, God made this covenant with them then present before him; for a great part of them, even all who were under twenty years of age, when God gave the law on mount Sinai, were at Horeb; and, as God foreknew that their parents would die in the wilderness for their unbelief and murmuring, and would have comparatively little profit from that covenant, he especially intended it for those who should enter Canaan, and who, with their posterity, should be governed and benefited by it from generation to generation.

3. Not… with our fathers — Not with Abraham, Isaac, and Jacob was the covenant of which Moses speaks made, but with their descendants who came up out of the land of bondage. A covenant had been made with their fathers, but this covenant was made at Sinai, and, though nearly forty years had passed, there were those among the hearers who could recall the scenes connected with its announcement.

V. 4. Face to face-Personally and immediately, not by the mouth or ministry of Moses; plainly and certainly, as when two men talk face to face; freely and familiarly, so as not to overwhelm and confound you.

Verse 4. The Lord talked with you face to face — Personally and immediately, and not by the mouth or ministry of Moses; plainly and certainly, as when two men speak face to face; freely and familiarly, so as not to overwhelm and confound you. It may also signify that they beheld a conspicuous symbol of the divine presence, and heard a divine voice speaking from thence clearly and distinctly.

Verse 4. The Lord talked with you face to face. That is, as the Chaldaic reads, talked to us, without a mediator; but literally, they saw no similitude. His voice was loud, for all the nation heard; at least, if they did not distinctly hear the words, they heard the thunder, and saw the appearance of devouring flames. How mild is the aspect of the gospel compared with the terrors of the law! Exodus 19. 20.

4. The Lord talked — Jehovah, in person, addressed the “ten words,” or commandments, to the people. Other precepts were given through Moses.

V. 5. Between the Lord and you-As a mediator between you, according to your desire. The word of the Lord-Not the ten commandments, which God himself uttered, but the following statutes and judgments.

Verse 5. Between the Lord and you — As a mediator, according to your desire. The word of the Lord — Moses does not mean the ten commandments, which God himself had uttered, but the other statutes and judgments following them.

5. I stood between the Lord and you — This verse is parenthetical, and properly so marked in our version. It seems to have been introduced to remind the hearers of those startling divine manifestations at Sinai which had alarmed them.

REPETITION OF THE TEN COMMANDMENTS, 6-21.

Here, on the plains of Moab, in sight of the Land of Promise, thirty-eight years after the first announcement of the law on Sinai, Moses repeats the code which Jehovah had given for the moral guidance of his people. There are variations in language, but not such as to change the meaning of a single commandment. We may suppose that in Exodus we have an exact copy of the law as written on the tables of stone. Here the substance is given in an address, so that we are not to expect exact verbal agreement. Comp. notes on Exodus 20.

Verse 6. I am the Lord thy God] See these commandments explained in Clarke’s notes on “Exodus 20:2”, &c.

Verse 6. I am the Lord thy God — The ten commandments, delivered Exodus 20., are here repeated, with some small difference of words, but the sense is perfectly the same. There being little said concerning the spiritual meaning of the ten commandments in the notes there, it may not be improper to add a few inquiries here, which the reader may answer between God and his own soul.

V. 7. There being little said, concerning the spiritual sense of the Ten Commandments, in the notes on the twentieth of Exodus, I think it needful to add a few questions here, which the reader may answer between God and his own soul. Thou shalt have none other gods before me-Hast thou worshipped God in spirit and in truth? Hast thou proposed to thyself no end besides him? Hath he been the end of all thy actions? Hast thou sought for any other happiness, than the knowledge and love of God? Dost thou experimentally know the only true God, and Jesus Christ whom he hath sent? Dost thou love God? Dost thou love him with all thy heart, with all thy soul, and with all thy strength; so as to love nothing else but in that manner and degree which tends to increase thy love of him? Hast thou found happiness in God? Is he the desire of thine eyes, the joy of thy heart? If not, thou hast other gods before him.

Verse 7. Thou shalt have no other gods before me — Hast thou worshipped God in spirit and in truth? Hast thou made him the end of all thy actions? Hast thou sought for any happiness in preference to the knowledge and love of God? Dost thou experimentally know the only true God, and Jesus Christ, whom he hath sent? Dost thou love God? Dost thou love him with all thy heart, with all thy soul, and with all thy strength, so as to love nothing else but in that manner and degree which tends to increase thy love of him? Hast thou found happiness in God? Is he the desire of thine eyes, the joy of thy heart? If not, thou hast other gods before him.

V. 8. Thou shalt not make any graven image-Hast thou not formed any gross image of God in thy mind? Hast thou always thought of him as a pure spirit, whom no man hath seen, nor can see? And hast thou worshipped him with thy body, as well as with thy spirit, seeing both of them are God’s?

Verse 8. Thou shalt not make any graven image — Hast thou not formed any gross image of God in thy mind? Hast thou always thought of him as a pure spirit, whom no man hath seen, nor can see? and hast thou worshipped him with thy body, as well as with thy spirit, seeing both of them are God’s?

V. 11. Thou shalt not take the name of the Lord thy God in vain-Hast thou never used the name of God, unless on solemn and weighty occasions? Hast thou then used it with the deepest awe? Hast thou duly honoured his word, his ordinances, his ministers? Hast thou considered all things as they stand in relation to him, and seen God in all? Hast thou looked upon heaven as God’s throne? Up on earth as God’s footstool? On every thing therein as belonging to the great king? On every creature as full of God?

Verse 11. Thou shalt not take the name of the Lord thy God in vain — Hast thou never used the name of God unless on solemn and weighty occasions? Hast thou then used it with the deepest awe? Hast thou duly honoured his word, his ordinances, his ministers? Hast thou considered all things as they stand in relation to him, and seen God in all? Hast thou looked upon heaven as God’s throne? Upon earth as God’s footstool? On every thing therein as belonging to the great King? On every creature as full of God?

V. 12. Keep the sabbath-day, to sanctify it-Dost thou do no work on this day, which can be done as well on another? Art thou peculiarly careful on this day, to avoid all conversation, which does not tend to the knowledge and love of God? Dost thou watch narrowly over all that are within thy gates, that they too may keep it holy? And dost thou try every possible means, to bring all men, wherever you are, to do the same?

Verse 12. Keep the sabbath day to sanctify it — Dost thou do no work on this day, which can be done as well on another? Art thou peculiarly careful on this day to avoid all conversation which does not tend to the knowledge and love of God? Dost thou watch narrowly over all that are within thy gates, that they too may keep it holy? and dost thou try every possible means to bring all men, wherever thou art, to do the same?

12-15. In Exodus 20:11, there is reference to creation in connexion with the requirement for the observance of the Sabbath. In this passage the deliverance from bondage in Egypt seems to be mentioned as the occasion for the grateful remembrance of Jehovah in keeping the Sabbath. When Moses, in Exodus 20:11, says God blessed the Sabbath, because he rested on that day, he does not conflict with the statement here, that he commanded Israel to keep it for a special reason.

12-15. In Exodus 20:11, there is reference to creation in connexion with the requirement for the observance of the Sabbath. In this passage the deliverance from bondage in Egypt seems to be mentioned as the occasion for the grateful remembrance of Jehovah in keeping the Sabbath. When Moses, in Exodus 20:11, says God blessed the Sabbath, because he rested on that day, he does not conflict with the statement here, that he commanded Israel to keep it for a special reason.

12-15. In Exodus 20:11, there is reference to creation in connexion with the requirement for the observance of the Sabbath. In this passage the deliverance from bondage in Egypt seems to be mentioned as the occasion for the grateful remembrance of Jehovah in keeping the Sabbath. When Moses, in Exodus 20:11, says God blessed the Sabbath, because he rested on that day, he does not conflict with the statement here, that he commanded Israel to keep it for a special reason.

Verse 15. And remember that thou wast a servant] In this and the latter clause of the preceding verse Moses adds another reason why one day in seven should be sanctified, viz., that the servants might rest, and this is urged upon them on the consideration of their having been servants in the land of Egypt. We see therefore that God had three grand ends in view by appointing a Sabbath. 1. To commemorate the creation. 2. To give a due proportion of rest to man and beast. When in Egypt they had no rest; their cruel task-masters caused them to labour without intermission; now God had given rest, and as he had showed them mercy, he teaches them to show mercy to their servants: Remember that thou wast a servant. 3. To afford peculiar spiritual advantages to the soul, that it might be kept in remembrance of the rest which remains at the right hand of God. Therefore the Lord thy God commanded thee to keep the Sabbath day.] Here is a variation in the manner of expression, Sabbath day for seventh, owing, it is supposed, to a change of the day at the exodus from Sunday to Saturday, effected upon the gathering of the manna, Exodus 16:23. The Sabbath now became a twofold memorial of the deliverance, as well as of the creation; and this accounts for the new reason assigned for its observance: “Therefore the Lord thy God commanded thee to keep the Sabbath day.” See Dr. A. BAYLEY’S Hebr. and Eng. Bible, and see Clarke’s note on “Exodus 16:23”.

12-15. In Exodus 20:11, there is reference to creation in connexion with the requirement for the observance of the Sabbath. In this passage the deliverance from bondage in Egypt seems to be mentioned as the occasion for the grateful remembrance of Jehovah in keeping the Sabbath. When Moses, in Exodus 20:11, says God blessed the Sabbath, because he rested on that day, he does not conflict with the statement here, that he commanded Israel to keep it for a special reason.

V. 16. Honour thy father and mother-Hast thou not been irreverent or undutiful to either? Hast thou not slighted their advice? Hast thou chearfully obeyed all their lawful commands? Hast thou loved and honoured their persons? Supplied their wants, and concealed their infirmities? Hast thou wrestled for them with God in prayer? Hast thou loved and honoured thy prince, and avoided as fire all speaking evil of the ruler of thy people? Have ye that are servants done all things as unto Christ? Not with eye-service, but in singleness of heart? Have ye who are masters, behaved as parents to your servants, with all gentleness and affection? Have ye all obeyed them that watch over your souls, and esteemed them highly in love for their work’s sake?

Verse 16. Honour thy father and mother — Hast thou not been irreverent or undutiful to either? Hast thou not slighted their advice? Hast thou cheerfully obeyed all their lawful commands? Hast thou loved and honoured their persons, supplied their wants, and concealed their infirmities? Hast thou fervently prayed for them? Hast thou loved and honoured thy prince, and avoided, as fire, all speaking evil of the ruler of thy people? Have ye that are servants done all things as unto Christ; not with eye-service, but in singleness of heart? Have ye who are masters behaved as parents to your servants, with all gentleness and affection? Have ye all obeyed them that watch over your souls, and esteemed them highly in love for their works’ sake?

16. Honour thy father and thy mother — In the parallel passage in Exodus, long life is promised for obedience to the commandment. The addition in this place of the words that it may go well with thee can only be considered an amplification of the promise.

V. 17. Thou shalt not kill-Have you not tempted any one, to what might shorten his life? Have you tempted none to intemperance? Have you suffered none to be intemperate under your roof, or in your company? Have you done all you could in every place, to prevent intemperance of all kinds! Are you guilty of no degree of self-murder? Do you never eat or drink any thing because you like it, although you have reason to believe, it is prejudicial to your health? Have you constantly done whatever you had reason to believe was conducive to it? Have you not hated your neighbour in your heart? Have you reproved him that committed sin in your sight? If not, you have in God’s account hated him, seeing you suffered sin upon him. Have you loved all men as your own soul? As Christ loved us? Have you done unto all men, as in like circumstances, you would they should do to you? Have you done all in your power to help your neighbours, enemies as well as friends? Have you laboured to deliver every soul you could from sin and misery? Have you shewed that you loved all men as yourself, by a constant, earnest endeavour, to fill all places with holiness and happiness, with the knowledge and love of God?

Verse 17. Thou shalt not kill — Hast thou not tempted any one to what might shorten his life? Hast thou tempted none to intemperance? Hast thou suffered none to be intemperate under thy roof, or in thy company? Hast thou done all thou couldest, in every place, to prevent intemperance of all kinds? Art thou guilty of no degree of self-murder? Dost thou never eat or drink any thing because it is pleasant and agreeable to thy taste, although thou hast reason to believe it is prejudicial to thy health? Hast thou constantly done whatever thou hadst reason to believe was conducive to it? Hast thou not hated thy neighbour in thy heart? Hast thou reproved him that committed sin in thy sight? If not, thou hast, in God’s account, hated him, seeing thou didst suffer sin upon him. Hast thou loved all men as thy own soul, as Christ loved us? Hast thou done unto all men as, in like circumstances, thou wouldest they should do to thee? Hast thou done all in thy power to help thy neighbours, enemies as well as friends? Hast thou laboured to deliver every soul thou couldest from sin and misery? Hast thou showed that thou lovedst all men as thyself, by a constant, earnest endeavour to fill all places with holiness and happiness, with the knowledge and love of God?

V. 18. Neither shalt thou commit adultery-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?

Verse 18. Neither shalt thou commit adultery — 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?

18. Neither — The Hebrew and not. All the commandments that follow, as well as this, commence with the conjunction and the negative.

V. 19. Neither shalt thou steal-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?

Verse 19. Neither shalt thou steal — Hast thou seriously considered that these houses, lands, money, or goods, which thou hast been used to call thy own, are not thy own, but belong to another, even God? Hast thou ever considered that God is the sole proprietor of heaven and earth; the true owner of every thing therein? Hast thou considered that he has only lent them to thee? That thou art but a steward of thy Lord’s goods? And that he has told thee expressly the uses and purposes for which he intrusts thee with them; namely, for the furnishing, first thyself and those dependant on thee, and then as many others as thou canst, with the things needful for life and godliness? Hast thou considered that thou hast no right at all to apply any part of them to any other purpose? and that if thou dost thou art as much a robber of God as any can be a robber of thee?

V. 20. Neither shalt thou bear false witness against thy

neighbour-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.

Verse 20. Neither shalt thou bear false witness against thy neighbour — Hast thou not been guilty of evil-speaking; of needlessly repeating the real fault of thy neighbour? If we 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 we 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.

V. 21. Neither shalt thou covet any thing that is thy neighbour’s-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!

Verse 21. His field] This clause is not in the tenth commandment as it stands in Exodus 20:17.

Verse 21. Neither shalt thou covet any thing, that is thy neighbour’s — 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 shouldest 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; wouldest 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!

V. 22. Out of the midst of the fire, of the cloud, and of the 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. 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 unto them. This he did to shew the preeminence of that law above the rest, and its everlasting obligation.

Verse 22. Out of the midst of the fire, of the cloud, and of the thick darkness — This 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. He added no more — He ceased for that time to speak immediately, and with that loud voice, unto the people; for the remaining precepts were delivered to Moses, and by him communicated unto them. This he did to show the pre-eminence of that law above the rest, and its everlasting obligation.

22. He added no more — No more to the people; but he said more to Moses, which he was to repeat to the people.

Verse 23. - &c. And it came to pass, when ye heard the voice] See Clarke’s notes on “Exodus 20:18”, &c.

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.

V. 25. Why should we die?-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.

Verse 25. Why should we die? — For though God hath, for this season, kept us alive, 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.

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.

V. 26. Flesh-Is here put for man in his frail, corruptible, and mortal state.

Verse 26. Flesh — Is here put for a man in his frail, corruptible, and mortal state.

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.

V. 29. O that there were such an heart in them!-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!

Verse 29. O that there were such a heart in them] Or rather, hz לבבמ והיה יתנ ym mi yitten vehayah lebabam zeh, Who will give such a heart to them, that they may fear, &c. 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 Clarke’s note on “Deuteronomy 29:4”.

Verse 29. O that there were such a heart in them! — A heart to fear God, and keep his commandments for ever! 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 he invites us to repentance, and waiteth to be gracious; he has sent his Son to redeem us, published a general offer of pardon, promised his Spirit to those that pray for it; and he has said, yea, and sworn, that he hath no pleasure in the death of a sinner.

Ver. 29. Oh that there were such a heart in them. No father can be so solicitous for the reformation of a prodigal, as God is for the conversion of sinners. The church has sustained many long and unavailing controversies on the doctrines of grace, on liberty and necessity; but it is better to adore than dispute. Oh the depth of the riches, both of the wisdom and knowledge of God. We are saved indeed by grace, but grace harmonized with the full consent of the heart, which at last yields, and sinks all helpless into the arms of God. On this head, Augustine has a wise saying: God who made thee without thee, will not save thee without thee.

29. Oh that there were such a heart — In the Hebrew the words are very emphatic — Who will give that their heart may be this to them. “Here the Christian fathers recognised a prophetic declaration of the doctrine of justification through faith working by love produced by God’s grace writing the law on the fleshly tables of the heart. 2 Corinthians 3. 3.” — Wordsworth.

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.

31. The statutes, and the judgments — These are the commands recorded in Exodus 21 and 22.

Note on verses 6-21. The variations between the commandments as given in this passage and in Exodus 20:1-17, are in the forth, fifth, and tenth. For the sake of comparison we place these commandments side by side: Exodus 20:8-11.

Remember the sabbath day,

to keep it holy. Six days

shalt thou labour, and do all

thy work: but the seventh

day is the sabbath of the

Loud thy God: in it thou

shalt not do any work, thou,

nor thy son, nor thy

daughter, thy manservant:

nor thy maidservant, nor thy

cattle, nor thy stranger that

is within thy gates: For in

six days the LORD made

heaven and earth, the sea,

and all that in them is, and

rested the seventh day:

wherefore the LORD blessed

the sabbath day, and

hallowed it.

Exodus 20:12.

Honour thy father and thy

mother: that thy days may

be long upon the land which

the LORD thy God giveth

thee.

Exodus 20:17.

Thou shalt not covet thy

neighbour’s house, thou

shalt not covet thy

neighbour’s wife, nor his

manservant, nor his

maidservant, nor his ox, nor

his ass, nor any thing that is

thy neighbour’s.

Deuteronomy 5:12-15.

Keep the sabbath day to sanctify it, as

the LORD thy God hath commanded

thee. Six days thou shalt labour, and

do all thy work: but the seventh day is

the sabbath of the LORD thy God: in

it thou shalt not do any work, thou,

nor thy son, nor thy daughter, nor thy

manservant, nor thy maidservant, nor

thine ox, nor thine ass, nor any of thy

cattle, nor thy stranger that is within

thy gates; that thy manservant and thy

maidservant may rest as well as thou.

And remember that thou wast a

servant in the land of Egypt, and that

the LORD thy God brought thee out

thence through a mighty hand and by

a stretched out arm: therefore the

LORD thy God commanded thee to

keep the sabbath day.

Deuteronomy 5:16.

Honour thy father and thy mother, as

the LORD thy God hath commanded

thee; that thy days may be prolonged,

and that it may go well with thee, in

the land which the LORD thy God

giveth thee.

Deuteronomy 5:21.

Neither shalt thou desire thy

neighbour’s wife, neither shalt thou

covet thy neighbour’s house, his field,

or his manservant, or his maidservant,

his ox, or his ass, or any thing that is

thy neighbour’s.

Ewald’s view is that the ten words were originally each in the same terse form in which the first, sixth, seventh, eighth, and ninth appear both in Exodus and Deuteronomy.

See Speaker’s Commentary on Exodus 20.

Verse 32. Ye shall observe to do] He who marks not the word of God is never likely to fulfil the will of God.

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.

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.

Verse 33. Ye shall walk in all the ways, &c.] 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. That ye may live] תחיונ ticheyun, that ye may enjoy life, (for the paragogic ˆ nun, at the end of the word, deepens the sense,) that it may be well with you לכם ותוב 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.

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.

DEUTERONOMY

23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exodus 20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.