4 Face to face hath Jehovah spoken with you, in the mount, out of the midst of the fire;
5 I am standing between Jehovah and you, at that time, to declare to you the word of Jehovah, for ye have been afraid from the presence of the fire, and ye have not gone up into the mount; saying:
6 `I Jehovah `am' thy God, who hath brought thee out from the land of Egypt, from a house of servants.
7 `Thou hast no other gods in My presence.
8 `Thou dost not make to thee a graven image, any similitude which `is' in the heavens above, and which `is' in the earth beneath, and which `is' in the waters under the earth;
9 thou dost not bow thyself to them nor serve them, for I Jehovah thy God `am' a zealous God, charging iniquity of fathers on children, and on a third `generation', and on a fourth, to those hating Me;
10 and doing kindness to thousands, to those loving Me, and to those keeping My commands.
11 `Thou dost not take up the Name of Jehovah thy God for a vain thing, for Jehovah doth not acquit him who taketh up His Name for a vain thing.
12 `Observe the day of the sabbath -- to sanctify it, as Jehovah thy God hath commanded thee;
13 six days thou dost labour, and hast done all thy work,
14 and the seventh day `is' a sabbath to Jehovah thy God; thou dost not do any work, thou, and thy son, and thy daughter, and thy man-servant, and thy handmaid, and thine ox, and thine ass, and all thy cattle, and thy sojourner who `is' within thy gates; so that thy man-servant, and thy handmaid doth rest like thyself;
15 and thou hast remembered that a servant thou hast been in the land of Egypt, and Jehovah thy God is bringing thee out thence by a strong hand, and by a stretched-out arm; therefore hath Jehovah thy God commanded thee to keep the day of the sabbath.
16 `Honour thy father and thy mother, as Jehovah thy God hath commanded thee, so that thy days are prolonged, and so that it is well with thee, on the ground which Jehovah thy God is giving to thee.
17 `Thou dost not murder.
18 `Thou dost not commit adultery.
19 `Thou dost not steal.
20 `Thou dost not answer against thy neighbour -- a false testimony.
21 `Thou dost not desire thy neighbour's wife; nor dost thou covet thy neighbour's house, his field, and his man-servant, and his handmaid, his ox, and his ass, and anything which `is' thy neighbour's.
22 `These words hath Jehovah spoken unto all your assembly, in the mount out of the midst of the fire, of the cloud, and of the thick darkness -- a great voice; and He hath not added, and He writeth them on two tables of stone, and giveth them unto me.
23 `And it cometh to pass as ye hear the voice out of the midst of the darkness, and of the mountain burning with fire, that ye come near unto me, all the heads of your tribes, and your elders,
24 and say, Lo, Jehovah our God hath shewed us His honour, and His greatness; and His voice we have heard out of the midst of the fire; this day we have seen that God doth speak with man -- and he hath lived.
25 `And, now, why do we die? for consume us doth this great fire -- if we add to hear the voice of Jehovah our God any more -- then we have died.
26 For who of all flesh `is' he who hath heard the voice of the living God speaking out of the midst of the fire like us -- and doth live?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Deuteronomy 5
Commentary on Deuteronomy 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
De 5:1-29. A Commemoration of the Covenant in Horeb.
1. Hear, O Israel, the statutes and judgments—Whether this rehearsal of the law was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little moment; it was addressed either directly or indirectly to the Hebrew people as principles of their peculiar constitution as a nation; and hence, as has been well observed, "the Jewish law has no obligation upon Christians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an antecedent law common to all rational beings" [Bishop Wilson].
3. The Lord made not this covenant with our fathers, but with us—The meaning is, "not with our fathers" only, "but with us" also, assuming it to be "a covenant" of grace. It may mean "not with our fathers" at all, if the reference is to the peculiar establishment of the covenant of Sinai; a law was not given to them as to us, nor was the covenant ratified in the same public manner and by the same solemn sanctions. Or, finally, the meaning may be "not with our fathers" who died in the wilderness, in consequence of their rebellion, and to whom God did not give the rewards promised only to the faithful; but "with us," who alone, strictly speaking, shall enjoy the benefits of this covenant by entering on the possession of the promised land.
4. The Lord talked with you face to face in the mount—not in a visible and corporeal form, of which there was no trace (De 4:12, 15), but freely, familiarly, and in such a manner that no doubt could be entertained of His presence.
5. I stood between the Lord and you at that time—as the messenger and interpreter of thy heavenly King, bringing near two objects formerly removed from each other at a vast distance, namely, God and the people (Ga 3:19). In this character Moses was a type of Christ, who is the only mediator between God and men (1Ti 2:5), the Mediator of a better covenant (Heb 8:6; 9:15; 12:24).
to show you the word of the Lord—not the ten commandments—for they were proclaimed directly by the Divine Speaker Himself, but the statutes and judgments which are repeated in the subsequent portion of this book.
6-20. I am the Lord thy God—The word "Lord" is expressive of authority or dominion; and God, who by natural claim as well as by covenant relation was entitled to exercise supremacy over His people Israel, had a sovereign right to establish laws for their government. [See on Ex 20:2.] The commandments which follow are, with a few slight verbal alterations, the same as formerly recorded (Ex 20:1-17), and in some of them there is a distinct reference to that promulgation.
12. Keep the sabbath day to sanctify it, as the Lord thy God hath commanded thee—that is, keep it in mind as a sacred institution of former enactment and perpetual obligation. [See on Ex 20:8].
14. that thy man-servant and thy maid-servant may rest as well as thou—This is a different reason for the observance of the Sabbath from what is assigned in Ex 20:8-11, where that day is stated to be an appointed memorial of the creation. But the addition of another motive for the observance does not imply any necessary contrariety to the other; and it has been thought probable that, the commemorative design of the institution being well known, the other reason was specially mentioned on this repetition of the law, to secure the privilege of sabbatic rest to servants, of which, in some Hebrew families, they had been deprived. In this view, the allusion to the period of Egyptian bondage (De 5:15), when they themselves were not permitted to observe the Sabbath either as a day of rest or of public devotion, was peculiarly seasonable and significant, well fitted to come home to their business and bosoms.
16. that it may go well with thee—This clause is not in Exodus, but admitted into Eph 6:3.
21. Neither shalt thou desire thy neighbour's wife, … house, his field—An alteration is here made in the words (see Ex 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.
22. he added no more—(Ex 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.
23-28. And … ye came near unto me—(See on Ex 20:19).
29. Oh, that there were such an heart in them, that they would fear me—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.