10 And shewing H6213 mercy H2617 unto thousands H505 of them that love H157 me and keep H8104 my commandments. H4687
Thou shewest H6213 lovingkindness H2617 unto thousands, H505 and recompensest H7999 the iniquity H5771 of the fathers H1 into the bosom H2436 of their children H1121 after H310 them: the Great, H1419 the Mighty H1368 God, H410 the LORD H3068 of hosts, H6635 is his name, H8034
And thou shalt love H157 the LORD H3068 thy God H430 with all thine heart, H3824 and with all thy soul, H5315 and with all thy might. H3966 And these words, H1697 which I command H6680 thee this day, H3117 shall be in thine heart: H3824
And now, Israel, H3478 what doth the LORD H3068 thy God H430 require H7592 of thee, but to fear H3372 the LORD H3068 thy God, H430 to walk H3212 in all his ways, H1870 and to love H157 him, and to serve H5647 the LORD H3068 thy God H430 with all thy heart H3824 and with all thy soul, H5315 To keep H8104 the commandments H4687 of the LORD, H3068 and his statutes, H2708 which I command H6680 thee this day H3117 for thy good? H2896
Wash H7364 you, make you clean; H2135 put away H5493 the evil H7455 of your doings H4611 from before H5048 mine eyes; H5869 cease H2308 to do evil; H7489 Learn H3925 to do well; H3190 seek H1875 judgment, H4941 relieve H833 the oppressed, H2541 judge H8199 the fatherless, H3490 plead H7378 for the widow. H490 Come now, H3212 and let us reason together, H3198 saith H559 the LORD: H3068 though your sins H2399 be as scarlet, H8144 they shall be as white H3835 as snow; H7950 though they be red H119 like crimson, H8438 they shall be as wool. H6785 If ye be willing H14 and obedient, H8085 ye shall eat H398 the good H2898 of the land: H776
And I prayed H6419 unto the LORD H3068 my God, H430 and made my confession, H3034 and said, H559 O H577 Lord, H136 the great H1419 and dreadful H3372 God, H410 keeping H8104 the covenant H1285 and mercy H2617 to them that love H157 him, and to them that keep H8104 his commandments; H4687
Not G3756 every one G3956 that saith G3004 unto me, G3427 Lord, G2962 Lord, G2962 shall enter G1525 into G1519 the kingdom G932 of heaven; G3772 but G235 he that doeth G4160 the will G2307 of my G3450 Father G3962 which is in G1722 heaven. G3772 Many G4183 will say G2046 to me G3427 in G1722 that G1565 day, G2250 Lord, G2962 Lord, G2962 have we G4395 not G3756 prophesied G4395 in thy G4674 name? G3686 and G2532 in thy G4674 name G3686 have cast out G1544 devils? G1140 and G2532 in thy G4674 name G3686 done G4160 many G4183 wonderful works? G1411 And G2532 then G5119 will I profess G3670 unto them, G846 G3754 I never G3763 knew G1097 you: G5209 depart G672 from G575 me, G1700 ye that work G2038 iniquity. G458 Therefore G3767 whosoever G3956 G3748 heareth G191 these G5128 sayings G3056 of mine, G3450 and G2532 doeth G4160 them, G846 I will liken G3666 him G846 unto a wise G5429 man, G435 which G3748 built G3618 his G846 house G3614 upon G1909 a rock: G4073 And G2532 the rain G1028 descended, G2597 and G2532 the floods G4215 came, G2064 and G2532 the winds G417 blew, G4154 and G2532 beat upon G4363 that G1565 house; G3614 and G2532 it fell G4098 not: G3756 for G1063 it was founded G2311 upon G1909 a rock. G4073 And G2532 every one G3956 that heareth G191 these G5128 sayings G3056 of mine, G3450 and G2532 doeth G4160 them G846 not, G3361 shall be likened G3666 unto a foolish G3474 man, G435 which G3748 built G3618 his G846 house G3614 upon G1909 the sand: G285 And G2532 the rain G1028 descended, G2597 and G2532 the floods G4215 came, G2064 and G2532 the winds G417 blew, G4154 and G2532 beat upon G4350 that G1565 house; G3614 and G2532 it fell: G4098 and G2532 great G3173 was G2258 the fall G4431 of it. G846
He that hath G2192 my G3450 commandments, G1785 and G2532 keepeth G5083 them, G846 he G1565 it is G2076 that loveth G25 me: G3165 and G1161 he that loveth G25 me G3165 shall be loved G25 of G5259 my G3450 Father, G3962 and G2532 I G1473 will love G25 him, G846 and G2532 will manifest G1718 myself G1683 to him. G846 Judas G2455 saith G3004 unto him, G846 not G3756 Iscariot, G2469 Lord, G2962 how G5101 is it G1096 that G3754 thou wilt G3195 manifest G1718 thyself G4572 unto us, G2254 and G2532 not G3780 unto the world? G2889 Jesus G2424 answered G611 and G2532 said G2036 unto him, G846 If G1437 a man G5100 love G25 me, G3165 he will keep G5083 my G3450 words: G3056 and G2532 my G3450 Father G3962 will love G25 him, G846 and G2532 we will come G2064 unto G4314 him, G846 and G2532 make G4160 our abode G3438 with G3844 him. G846
And G1161 we know G1492 that all things G3956 work together G4903 for G1519 good G18 to them that G3754 love G25 God, G2316 to them who are G5607 the called G2822 according G2596 to his purpose. G4286
For G1063 in G1722 Jesus G2424 Christ G5547 neither G3777 circumcision G4061 availeth G2480 any thing, G5100 nor G3777 uncircumcision; G203 but G235 faith G4102 which worketh G1754 by G1223 love. G26
But G1161 whoso looketh G3879 into G1519 the perfect G5046 law G3551 of liberty, G1657 and G2532 continueth G3887 therein, he G3778 being G1096 not G3756 a forgetful G1953 hearer, G202 but G235 a doer G4163 of the work, G2041 this man G3778 shall be G2071 blessed G3107 in G1722 his G846 deed. G4162
By G1722 this G5129 we know G1097 that G3754 we love G25 the children G5043 of God, G2316 when G3752 we love G25 God, G2316 and G2532 keep G5083 his G846 commandments. G1785 For G1063 this G3778 is G2076 the love G26 of God, G2316 that G2443 we keep G5083 his G846 commandments: G1785 and G2532 his G846 commandments G1785 are G1526 not G3756 grievous. G926
But G1161 if G1437 we walk G4043 in G1722 the light, G5457 as G5613 he G846 is G2076 in G1722 the light, G5457 we have G2192 fellowship G2842 one with another, G3326 G240 and G2532 the blood G129 of Jesus G2424 Christ G5547 his G846 Son G5207 cleanseth G2511 us G2248 from G575 all G3956 sin. G266
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Deuteronomy 5
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.