Deuteronomy 5:16 King James Version with Strong's Concordance (STRONG)

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¹⁶ Honour ^H3513 thy father ^H1 and thy mother, ^H517 as the LORD ^H3068 thy God ^H430 hath commanded ^H6680 thee; that thy days ^H3117 may be prolonged, ^H748 and that it may go well ^H3190 with thee, in the land ^H127 which the LORD ^H3068 thy God ^H430 giveth ^H5414 thee.

Cross Reference

Matthew 15:4-6 STRONG

KJV ASV YLT DARBY WEB BBE

For ^G1063 God ^G2316 commanded, ^G1781 saying, ^G3004 Honour ^G5091 thy ^G4675 father ^G3962 and ^G2532 mother: ^G3384 and, ^G2532 He that curseth ^G2551 father ^G3962 or ^G2228 mother, ^G3384 let him die ^G5053 the death. ^G2288 But ^G1161 ye ^G5210 say, ^G3004 Whosoever ^G3739 ^G302 shall say ^G2036 to his father ^G3962 or ^G2228 his mother, ^G3384 It is a gift, ^G1435 by ^G1537 whatsoever ^G3739 ^G1437 thou mightest be profited ^G5623 by me; ^G1700 And ^G2532 honour ^G5091 not ^G3364 his ^G846 father ^G3962 or ^G2228 his ^G846 mother, ^G3384 he shall be free. Thus ^G2532 have ye made ^G208 the commandment ^G1785 of God ^G2316 of none effect ^G208 by ^G1223 your ^G5216 tradition. ^G3862

Ephesians 6:1-3 STRONG

KJV ASV YLT DARBY WEB BBE

Children, ^G5043 obey ^G5219 your ^G5216 parents ^G1118 in ^G1722 the Lord: ^G2962 for ^G1063 this ^G5124 is ^G2076 right. ^G1342 Honour ^G5091 thy ^G4675 father ^G3962 and ^G2532 mother; ^G3384 (which ^G3748 is ^G2076 the first ^G4413 commandment ^G1785 with ^G1722 promise;) ^G1860 That ^G2443 it may be ^G1096 well ^G2095 with thee, ^G4671 and ^G2532 thou mayest ^G2071 live long ^G3118 on ^G1909 the earth. ^G1093

Commentary on Deuteronomy 5 Matthew Henry Commentary

John Gill Keil & Delitzsch Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible

Chapter 5

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 (v. 1-5).
II. The particular precepts are repeated (v. 6-21), with the double delivery of them, both by word and writing (v. 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 (v. 23-27).
- 2. It was God's gracious grant that it should be so (v. 28-31). And hence he infers the obligation they were under to obedience (v. 32, 33).

Deu 5:1-5

Here,

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

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 Phil. 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, v. 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 Eccl. 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, 11.
6. That these commandments were given with a great deal of awful solemnity, v. 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, Ps. 50:3, 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.

Deu 5:23-33