Deuteronomy 5:6
Verse
Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 Exo 20:1-14. - In Deu 5:22-33, Moses expounds still further the short account in Exo 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 (Exo 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" (Exo 20:22) is an adverbial accusative, signifying "with a great voice" (cf. Ges. 118, 3). "And He added no more:" as in Num 11:25. God spoken the ten words directly to the people, and then no more; i.e., everything further He addressed to Moses alone, and through his mediation to the people. As mediator He gave him the two tables of stone, upon which He had written the decalogue (cf. Exo 31:18). This statement somewhat forestalls the historical course; and in Deu 9:10-11, it is repeated again in its proper historical connection.
Jamieson-Fausset-Brown Bible Commentary
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 Exo 20:2.] The commandments which follow are, with a few slight verbal alterations, the same as formerly recorded (Exo. 20:1-17), and in some of them there is a distinct reference to that promulgation.
John Gill Bible Commentary
Nor thine ox, nor thine ass,.... In Exo 20:10, it is only in general said: nor thy cattle: here by way of illustration and explanation the ox and the ass are particularly mentioned; the one being used in ploughing ground, and treading out the corn, and the other in carrying burdens; and it is added: nor any of thy cattle; as their camels, or whatever else they were wont to use in any kind of service; they were none of them to do any kind of work on the sabbath day. The following clause also is not used before, which expresses the end of this institution: that thy manservant and thy maidservant may have rest as well as thee; which if the cattle had not rest, they could not have, being obliged to attend them at the plough or elsewhere; and this respects not only hired, but bond servants and maidens.
Matthew Henry Bible Commentary
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 Phi 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, Deu 5:15. 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 Ecc 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, Jam 2:11. 6. That these commandments were given with a great deal of awful solemnity, Deu 5:22. (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, Psa 50:3, Psa 50:4. (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.
Deuteronomy 5:6
The Ten Commandments
5At that time I was standing between the LORD and you to declare to you the word of the LORD, because you were afraid of the fire and would not go up the mountain. And He said:6“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 Exo 20:1-14. - In Deu 5:22-33, Moses expounds still further the short account in Exo 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 (Exo 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" (Exo 20:22) is an adverbial accusative, signifying "with a great voice" (cf. Ges. 118, 3). "And He added no more:" as in Num 11:25. God spoken the ten words directly to the people, and then no more; i.e., everything further He addressed to Moses alone, and through his mediation to the people. As mediator He gave him the two tables of stone, upon which He had written the decalogue (cf. Exo 31:18). This statement somewhat forestalls the historical course; and in Deu 9:10-11, it is repeated again in its proper historical connection.
Jamieson-Fausset-Brown Bible Commentary
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 Exo 20:2.] The commandments which follow are, with a few slight verbal alterations, the same as formerly recorded (Exo. 20:1-17), and in some of them there is a distinct reference to that promulgation.
John Gill Bible Commentary
Nor thine ox, nor thine ass,.... In Exo 20:10, it is only in general said: nor thy cattle: here by way of illustration and explanation the ox and the ass are particularly mentioned; the one being used in ploughing ground, and treading out the corn, and the other in carrying burdens; and it is added: nor any of thy cattle; as their camels, or whatever else they were wont to use in any kind of service; they were none of them to do any kind of work on the sabbath day. The following clause also is not used before, which expresses the end of this institution: that thy manservant and thy maidservant may have rest as well as thee; which if the cattle had not rest, they could not have, being obliged to attend them at the plough or elsewhere; and this respects not only hired, but bond servants and maidens.
Matthew Henry Bible Commentary
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 Phi 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, Deu 5:15. 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 Ecc 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, Jam 2:11. 6. That these commandments were given with a great deal of awful solemnity, Deu 5:22. (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, Psa 50:3, Psa 50:4. (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.