2 Yahweh our God made a covenant with us in Horeb.
Take heed to yourselves, lest you forget the covenant of Yahweh your God, which he made with you, and make you an engraved image in the form of anything which Yahweh your God has forbidden you.
Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; and you shall be to me a kingdom of priests, and a holy nation.' These are the words which you shall speak to the children of Israel." Moses came and called for the elders of the people, and set before them all these words which Yahweh commanded him. All the people answered together, and said, "All that Yahweh has spoken we will do." Moses reported the words of the people to Yahweh.
But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covenant, which has been enacted on better promises. For if that first covenant had been faultless, then no place would have been sought for a second. For finding fault with them, he said, "Behold, the days come," says the Lord, "That I will make a new covenant with the house of Israel and with the house of Judah; Not according to the covenant that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covenant, And I disregarded them," says the Lord. "For this is the covenant that I will make with the house of Israel. After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. They will not teach every man his fellow citizen,{TR reads "neighbor" instead of "fellow citizen"} Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more." In that he says, "A new covenant," he has made the first old. But that which is becoming old and grows aged is near to vanishing away.
For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God has commanded you." Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these.
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Commentary on Deuteronomy 5 Keil & Delitzsch Commentary
A. The True Essence of the Law and Its Fulfilment
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.
Deuteronomy 5:1-5 form the introduction, and point out the importance and great significance of the exposition which follows. Hence, instead of the simple sentence “ And Moses said ,” we have the more formal statement “ And Moses called all Israel, and said to them .” The great significance of the laws and rights about to be set before them, consisted in the fact that they contained the covenant of Jehovah with Israel.
Deuteronomy 5:2-3
“ Jehovah our God made a covenant with us in Horeb; not with our fathers, but with ourselves, who are all of us here alive this day .” The “ fathers” are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deuteronomy 4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham ( Genesis 15:18), though the latter laid the foundation for the Sinaitic covenant. But Moses passed over this, as it was not his intention to trace the historical development of the covenant relation, but simply to impress upon the hearts of the existing generation the significance of its entrance into covenant with the Lord. The generation, it is true, with which God made the covenant at Horeb, had all died out by that time, with the exception of Moses, Joshua, and Caleb, and only lived in the children, who, though in part born in Egypt, were all under twenty years of age at the conclusion of the covenant at Sinai, and therefore were not among the persons with whom the Lord concluded the covenant. But the covenant was made not with the particular individuals who were then alive, but rather with the nation as an organic whole. Hence Moses could with perfect justice identify those who constituted the nation at that time, with those who had entered into covenant with the Lord at Sinai. The separate pronoun ( we ) is added to the pronominal suffix for the sake of emphasis, just as in Genesis 4:26, etc.; and אלּה again is so connected with אנחנוּ , as to include the relative in itself.
Deuteronomy 5:4-5
“ Jehovah talked with you face to face in the mount out of the midst of the fire ,” i.e., He came as near to you as one person to another. בּפנים פּנים is not perfectly synonymous with פּנים אל פּנים , which is used in Exodus 33:11 with reference to God's speaking to Moses (cf. Deuteronomy 34:10, and Genesis 32:31), and expresses the very confidential relation in which the Lord spoke to Moses as one friend to another; whereas the former simply denotes the directness with which Jehovah spoke to the people. - Before repeating the ten words which the Lord addressed directly to the people, Moses introduces the following remark in Deuteronomy 5:5 - “ I stood between Jehovah and you at that time, to announce to you the word of Jehovah; because ye were afraid of the fire, and went not up into the mount ” - for the purpose of showing the mediatorial position which he occupied between the Lord and the people, not so much at the proclamation of the ten words of the covenant, as in connection with the conclusion of the covenant generally, which alone in fact rendered the conclusion of the covenant possible at all, on account of the alarm of the people at the awful manifestation of the majesty of the Lord. The word of Jehovah, which Moses as mediator had to announce to the people, had reference not to the instructions which preceded the promulgation of the decalogue (Exodus 19:11.), but, as is evident from Deuteronomy 5:22-31, primarily to the further communications which the Lord was about to address to the nation in connection with the conclusion of the covenant, besides the ten words (viz., Exodus 20:18; 22:1-23:33), to which in fact the whole of the Sinaitic legislation really belongs, as being the further development of the covenant laws. The alarm of the people at the fire is more fully described in Deuteronomy 5:25. The word “ saying ” at the end of Deuteronomy 5:5 is dependent upon the word “ talked ” in Deuteronomy 5:4; Deuteronomy 5:5 simply containing a parenthetical remark.
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 Exodus 20:1-14. - In Deuteronomy 5:22-33, Moses expounds still further the short account in Exodus 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 (Exodus 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” (Exodus 20:22) is an adverbial accusative, signifying “ with a great voice” (cf. Ges.
Deuteronomy 5:24-27 contain a rhetorical, and at the same time really a more exact, account of the events described in Exodus 20:18-20 (15-17). ואתּ (Deuteronomy 5:24), a contraction of ואתּה , as in Numbers 11:15 (cf. Ewald , §184, a .). Jehovah's reply to the words of the people (Deuteronomy 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. Deuteronomy 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 (Deuteronomy 5:32, Deuteronomy 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. Deuteronomy 17:11, Deuteronomy 17:20; Deuteronomy 28:14; Joshua 1:7, etc.), that it might be well with them, etc. (cf. Deuteronomy 4:40). וטוב , perfect with ו rel. instead of the imperfect.