15 Only the LORD H3068 had a delight H2836 in thy fathers H1 to love H157 them, and he chose H977 their seed H2233 after H310 them, even you above all people, H5971 as it is this day. H3117
The LORD H3068 did not set his love H2836 upon you, nor choose H977 you, because ye were more H7230 in number than any people; H5971 for ye were the fewest H4592 of all people: H5971 But because the LORD H3068 loved H160 you, and because he would keep H8104 the oath H7621 which he had sworn H7650 unto your fathers, H1 hath the LORD H3068 brought you out H3318 with a mighty H2389 hand, H3027 and redeemed H6299 you out of the house H1004 of bondmen, H5650 from the hand H3027 of Pharaoh H6547 king H4428 of Egypt. H4714
As G2531 it is written, G1125 Jacob G2384 have I loved, G25 but G1161 Esau G2269 have I hated. G3404 What G5101 shall we say G2046 then? G3767 G3361 Is there unrighteousness G93 with G3844 God? G2316 God forbid. G3361 G1096 For G1063 he saith G3004 to Moses, G3475 I will have mercy on G1653 whom G3739 G302 I will have mercy, G1653 and G2532 I will have compassion G3627 on whom G3739 G302 I will have compassion. G3627 So G686 then G3767 it is not G3756 of him that willeth, G2309 nor G3761 of him that runneth, G5143 but G235 of God G2316 that sheweth mercy. G1653 For G1063 the scripture G1124 saith G3004 unto Pharaoh, G5328 Even for G3754 G1519 this G5124 same purpose G846 have I raised G1825 thee G4571 up, G1825 that G3704 I might shew G1731 my G3450 power G1411 in G1722 thee, G4671 and G2532 that G3704 my G3450 name G3686 might be declared G1229 throughout G1722 all G3956 the earth. G1093 Therefore G686 G3767 hath he mercy G1653 on whom G3739 he will G2309 have mercy, and G1161 whom G3739 he will G2309 he hardeneth. G4645 Thou wilt say G2046 then G3767 unto me, G3427 Why G5101 doth he yet G2089 find fault? G3201 For G1063 who G5101 hath resisted G436 his G846 will? G1013 Nay but, G3304 O G5599 man, G444 who G5101 art G1488 thou G4771 that repliest against G470 God? G2316 G3361 Shall G2046 the thing formed G4110 say G2046 to him that formed G4111 it, Why G5101 hast thou made G4160 me G3165 thus? G3779 G2228 Hath G2192 not G3756 the potter G2763 power G1849 over the clay, G4081 of G1537 the same G846 lump G5445 to G3739 G3303 make G4160 one vessel G4632 unto G1519 honour, G5092 and G1161 another G3739 unto G1519 dishonour? G819 What if G1487 G1161 God, G2316 willing G2309 to shew G1731 his wrath, G3709 and G2532 to make G1107 his G846 power G1415 known, G1107 endured G5342 with G1722 much G4183 longsuffering G3115 the vessels G4632 of wrath G3709 fitted G2675 to G1519 destruction: G684 And G2532 that G2443 he might make known G1107 the riches G4149 of his G846 glory G1391 on G1909 the vessels G4632 of mercy, G1656 which G3739 he had afore prepared G4282 unto G1519 glory, G1391
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Deuteronomy 10
Commentary on Deuteronomy 10 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 10
De 10:1-22. God's Mercy in Restoring the Two Tables.
1. At that time the Lord said unto me, Hew thee two tables of stone like unto the first—It was when God had been pacified through the intercessions of Moses with the people who had so greatly offended Him by the worship of the golden calf. The obedient leader executed the orders he had received as to the preparation both of the hewn stones, and the ark or chest in which those sacred archives were to be laid.
3. And I made an ark of shittim wood—It appears, however, from Ex 37:1, that the ark was not framed till his return from the mount, or most probably, he gave instructions to Bezaleel, the artist employed on the work, before he ascended the mount—that, on his descent, it might be finished, and ready to receive the precious deposit.
4, 5. he wrote on the tables, according to the first writing—that is, not Moses, who under the divine direction acted as amanuensis, but God Himself who made this inscription a second time with His own hand, to testify the importance He attached to the ten commandments. Different from other stone monuments of antiquity, which were made to stand upright and in the open air, those on which the divine law was engraven were portable, and designed to be kept as a treasure. Josephus says that each of the tables contained five precepts. But the tradition generally received, both among Jewish and Christian writers is, that one table contained four precepts, the other six.
5. I … put the tables in the ark which I had made; and there they be, as the Lord commanded me—Here is another minute, but important circumstance, the public mention of which at the time attests the veracity of the sacred historian.
6-9. the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera—So sudden a change from a spoken discourse to a historical narrative has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a manifest interpolation. But it is found in the most ancient Hebrew manuscripts, and, believing that all contained in this book was given by inspiration and is entitled to profound respect, we must receive it as it stands, although acknowledging our inability to explain the insertion of these encampment details in this place. There is another difficulty in the narrative itself. The stations which the Israelites are said successively to have occupied are enumerated here in a different order from Nu 33:31. That the names of the stations in both passages are the same there can be no doubt; but, in Numbers, they are probably mentioned in reference to the first visit of the Hebrews during the long wandering southwards, before their return to Kadesh the second time; while here they have a reference to the second passage of the Israelites, when they again marched south, in order to compass the land of Edom. It is easy to conceive that Mosera (Hor) and the wells of Jaakan might lie in such a direction that a nomadic horde might, in different years, at one time take the former first in their way, and at another time the latter [Robinson].
10-22. Moses here resumes his address, and having made a passing allusion to the principal events in their history, concludes by exhorting them to fear the Lord and serve Him faithfully.
16. Circumcise therefore the foreskin of your heart—Here he teaches them the true and spiritual meaning of that rite, as was afterwards more strongly urged by Paul (Ro 2:25, 29), and should be applied by us to our baptism, which is "not the putting away of the filth of the flesh, but the answer of a good conscience toward God" [1Pe 3:21].