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Deuteronomy 10:8 Young's Literal Translation (YLT)

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8 `At that time hath Jehovah separated the tribe of Levi, to bear the ark of the covenant of Jehovah, to stand before Jehovah, to serve Him, and to bless in His name, unto this day,

Cross Reference

Numbers 6:23-26 YLT

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`Speak unto Aaron, and unto his sons, saying, Thus ye do bless the sons of Israel, saying to them, `Jehovah bless thee and keep thee; `Jehovah cause His face to shine upon thee, and favour thee; `Jehovah lift up His countenance upon thee, and appoint for thee -- peace.

1 Kings 8:3-4 YLT

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And all the elders of Israel come in, and the priests lift up the ark, and bring up the ark of Jehovah, and the tent of meeting, and all the holy vessels that `are' in the tent, yea, the priests and the Levites bring them up.

Numbers 1:47-53 YLT

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And the Levites, for the tribe of their fathers, have not numbered themselves in their midst, seeing Jehovah speaketh unto Moses, saying, `Only, the tribe of Levi thou dost not number, and their sum thou dost not take up in the midst of the sons of Israel; and thou, appoint the Levites over the tabernacle of the testimony, and over all its vessels, and over all that it hath; they bear the tabernacle, and all its vessels, and they serve it; and round about the tabernacle they encamp. `And in the journeying of the tabernacle, the Levites take it down, and in the encamping of the tabernacle, the Levites raise it up; and the stranger who is coming near is put to death.' And the sons of Israel have encamped, each by his camp, and each by his standard, by their hosts; and the Levites encamp round about the tabernacle of the testimony; and there is no wrath on the company of the sons of Israel, and the Levites have kept the charge of the tabernacle of the testimony.

Numbers 3:1-4 YLT

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And these `are' births of Aaron and Moses, in the day of Jehovah's speaking with Moses in mount Sinai. And these `are' the names of the sons of Aaron: the first-born Nadab, and Abihu, Eleazar, and Ithamar; these `are' the names of the sons of Aaron, the anointed priests, whose hand he hath consecrated for acting as priest. And Nadab dieth -- Abihu also -- before Jehovah, in their bringing near strange fire before Jehovah, in the wilderness of Sinai, and sons they had not; and Eleazar -- Ithamar also -- acteth as priest in the presence of Aaron their father.

Numbers 8:1-26 YLT

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And Jehovah speaketh unto Moses, saying, `Speak unto Aaron, and thou hast said unto him, In thy causing the lights to go up, over-against the face of the candlestick do the seven lights give light.' And Aaron doth so; over-against the face of the candlestick he hath caused its lights to go up, as Jehovah hath commanded Moses. And this `is' the work of the candlestick: beaten work of gold; unto its thigh, unto its flower it `is' beaten work; as the appearance which Jehovah shewed Moses, so he hath made the candlestick. And Jehovah speaketh unto Moses, saying, `Take the Levites from the midst of the sons of Israel, and thou hast cleansed them. `And thus thou dost to them to cleanse them: sprinkle upon them waters of atonement, and they have caused a razor to pass over all their flesh, and have washed their garments, and cleansed themselves, and have taken a bullock, a son of the herd, and its present, flour mixed with oil, -- and a second bullock a son of the herd thou dost take for a sin-offering, and thou hast brought near the Levites before the tent of meeting, and thou hast assembled the whole company of the sons of Israel, and thou hast brought near the Levites before Jehovah, and the sons of Israel have laid their hands on the Levites, and Aaron hath waved the Levites -- a wave-offering before Jehovah, from the sons of Israel, and they have been -- for doing the service of Jehovah. `And the Levites lay their hands on the head of the bullocks, and make thou the one a sin-offering, and the one a burnt-offering to Jehovah, to atone for the Levites, and thou hast caused the Levites to stand before Aaron, and before his sons, and hast waved them -- a wave-offering to Jehovah; and thou hast separated the Levites from the midst of the sons of Israel, and the Levites have become Mine; and afterwards do the Levites come in to serve the tent of meeting, and thou hast cleansed them, and hast waved them -- a wave-offering. `For they are certainly given to Me out of the midst of the sons of Israel, instead of him who openeth any womb -- the first-born of all -- from the sons of Israel I have taken them to Myself; for Mine `is' every first-born among the sons of Israel, among man and among beast; in the day of my smiting every first-born in the land of Egypt I sanctified them for Myself; and I take the Levites instead of every first-born among the sons of Israel: `And I give the Levites gifts to Aaron and to his sons, from the midst of the sons of Israel, to do the service of the sons of Israel in the tent of meeting, and to make atonement for the sons of Israel, and there is no plague among the sons of Israel in the sons of Israel's drawing nigh unto the sanctuary.' And Moses doth -- Aaron also, and all the company of the sons of Israel -- to the Levites according to all that Jehovah hath commanded Moses concerning the Levites; so have the sons of Israel done to them. And the Levites cleanse themselves, and wash their garments, and Aaron waveth them a wave-offering before Jehovah, and Aaron maketh atonement for them to cleanse them, and afterwards have the Levites gone in to do their service in the tent of meeting, before Aaron and before his sons; as Jehovah hath commanded Moses concerning the Levites, so they have done to them. And Jehovah speaketh unto Moses, saying, `This `is' that which `is' the Levites': from a son of five and twenty years and upward he doth go in to serve the host in the service of the tent of meeting, and from a son of fifty years he doth return from the host of the service, and doth not serve any more, and he hath ministered with his brethren in the tent of meeting, to keep the charge, and doth not do service; thus thou dost to the Levites concerning their charge.'

Numbers 16:9-10 YLT

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is it little to you that the God of Israel hath separated you from the company of Israel to bring you near unto Himself, to do the service of the tabernacle of Jehovah, and to stand before the company to serve them? -- yea, He doth bring thee near, and all thy brethren the sons of Levi with thee -- and ye have sought also the priesthood!

Numbers 18:1-32 YLT

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And Jehovah saith unto Aaron, `Thou, and thy sons, and the house of thy father with thee, do bear the iniquity of the sanctuary; and thou, and thy sons with thee, do bear the iniquity of your priesthood; and also thy brethren, the tribe of Levi, the tribe of thy father, bring near with thee, and they are joined unto thee, and serve thee, even thou and thy sons with thee, before the tent of the testimony. `And they have kept thy charge, and the charge of all the tent; only, unto the vessels of the sanctuary and unto the altar they do not come near, and they die not, either they or you; and they have been joined unto thee, and have kept the charge of the tent of meeting, for all the service of the tent; and a stranger doth not come near unto you; and ye have kept the charge of the sanctuary, and the charge of the altar, and there is no more wrath against the sons of Israel. `And I, lo, I have taken your brethren the Levites from the midst of the sons of Israel; to you a gift they are given by Jehovah, to do the service of the tent of meeting; and thou, and thy sons with thee, do keep your priesthood, for everything of the altar, and within the vail, and ye have served; a service of gift I make your priesthood; and the stranger who is coming near is put to death.' And Jehovah speaketh unto Aaron: `And I, lo, I have given to thee the charge of My heave-offerings, of all the hallowed things of the sons of Israel -- to thee I have given them for the anointing, and to thy sons, by a statute age-during. This is thine of the most holy things, from the fire: all their offering, to all their present, and to all their sin-offering, and to all their guilt-offering, which they give back to Me, is most holy to thee, and to thy sons; in the holy of holies thou dost eat it; every male doth eat it; holy it is to thee. `And this `is' thine: the heave-offering of their gift, to all the wave-offerings of the sons of Israel, to thee I have given them, and to thy sons, and to thy daughters with thee, by a statute age-during; every clean one in thy house doth eat it; all the best of the oil, and all the best of the new wine, and wheat -- their first-`fruits' which they give to Jehovah -- to thee I have given them. `The first-fruits of all that `is' in their land, which they bring in to Jehovah, are thine; every clean one in thy house doth eat it; every devoted thing in Israel is thine, every one opening a womb of all flesh which they bring near to Jehovah, among man and among beast, is thine; only, thou dost certainly ransom the first-born of man, and the firstling of the unclean beast thou dost ransom. `And their ransomed ones from a son of a month, thou dost ransom with thy valuation, of silver, five shekels, by the shekel of the sanctuary, twenty gerahs it `is'. `Only, the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou dost not ransom, holy they `are': their blood thou dost sprinkle on the altar, and of their fat thou makest perfume, a fire-offering of sweet fragrance to Jehovah, and their flesh is thine, as the breast of the wave-offering, and as the right leg, it is thine; all the heave-offerings of the holy things which the sons of Israel lift up to Jehovah I have given to thee and to thy sons, and to thy daughters with thee, by a statute age-during, a covenant of salt, age-during it `is' before Jehovah, to thee and to thy seed with thee.' And Jehovah saith unto Aaron, `In their land thou dost not inherit, and a portion thou hast not in their midst: I `am' thy portion, and thine inheritance in the midst of the sons of Israel; and to the sons of Levi, lo, I have given all the tenth in Israel for inheritance in exchange for their service which they are serving -- the service of the tent of meeting. `And the sons of Israel come no more near unto the tent of meeting, to bear sin, to die, and the Levites have done the service of the tent of meeting, and they -- they bear their iniquity; a statute age-during to your generations, that in the midst of the sons of Israel they have no inheritance; but the tithe of the sons of Israel which they lift up to Jehovah, a heave-offering, I have given to the Levites for inheritance; therefore I have said of them, In the midst of the sons of Israel they have no inheritance.' And Jehovah speaketh unto Moses, saying, `And unto the Levites thou dost speak; and thou hast said unto them, When ye take from the sons of Israel the tithe which I have given to you from them, for your inheritance, then ye have lifted up from it the heave-offering of Jehovah, a tithe of the tithe; and your heave-offering hath been reckoned to you as corn from the threshing-floor, and as fulness from the wine-vat; so ye do lift up -- ye also -- the heave-offering of Jehovah from all your tithes which ye receive from the sons of Israel; and ye have given from it the heave-offering of Jehovah to Aaron the priest; out of all your gifts ye do lift up the whole heave-offering of Jehovah; out of all its fat, -- its hallowed part -- out of it. `And thou hast said unto them, In your lifting up its fat out of it, then it hath been reckoned to the Levites, as increase of a threshing-floor, and as increase of a wine-vat; and ye have eaten it in every place, ye and your households, for it `is' your hire in exchange for your service in the tent of meeting; and ye bear no sin for it, in your lifting up its fat out of it, and the holy things of the sons of Israel ye do not pollute, and ye die not.'

Exodus 29:1-37 YLT

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`And this `is' the thing which thou dost to them, to hallow them, for being priests to Me: Take one bullock, a son of the herd, and two rams, perfect ones, and bread unleavened, and cakes unleavened anointed with oil, of fine wheaten flour thou dost make them, and thou hast put them on one basket, and hast brought them near in the basket, also the bullock and the two rams. `And Aaron and his sons thou dost bring near unto the opening of the tent of meeting, and hast bathed them with water; and thou hast taken the garments, and hast clothed Aaron with the coat, and the upper robe of the ephod, and the ephod, and the breastplate, and hast girded him with the girdle of the ephod, and hast set the mitre on his head, and hast put the holy crown on the mitre, and hast taken the anointing oil, and hast poured `it' on his head, and hast anointed him. `And his sons thou dost bring near, and hast clothed them `with' coats, and hast girded them `with' a girdle (Aaron and his sons), and hast bound on them bonnets; and the priesthood hath been theirs by a statute age-during, and thou hast consecrated the hand of Aaron, and the hand of his sons, and hast brought near the bullock before the tent of meeting, and Aaron hath laid -- his sons also -- their hands on the head of the bullock. `And thou hast slaughtered the bullock before Jehovah, at the opening of the tent of meeting, and hast taken of the blood of the bullock, and hast put `it' on the horns of the altar with thy finger, and all the blood thou dost pour out at the foundation of the altar; and thou hast taken all the fat which is covering the inwards, and the redundance on the liver, and the two kidneys, and the fat which `is' on them, and hast made perfume on the altar; and the flesh of the bullock, and his skin, and his dung, thou dost burn with fire at the outside of the camp; it `is' a sin-offering. `And the one ram thou dost take, and Aaron and his sons have laid their hands on the head of the ram, and thou hast slaughtered the ram, and hast taken its blood, and hast sprinkled `it' on the altar round about, and the ram thou dost cut into its pieces, and hast washed its inwards, and its legs, and hast put `them' on its pieces, and on its head; and thou hast made perfume with the whole ram on the altar. It `is' a burnt-offering to Jehovah, a sweet fragrance; a fire-offering it `is' to Jehovah. `And thou hast taken the second ram, and Aaron hath laid -- his sons also -- their hands on the head of the ram, and thou hast slaughtered the ram, and hast taken of its blood, and hast put on the tip of the right ear of Aaron, and on the tip of the right ear of his sons, and on the thumb of their right hand, and on the great toe of their right foot, and hast sprinkled the blood on the altar round about; and thou hast taken of the blood which `is' on the altar, and of the anointing oil, and hast sprinkled on Aaron, and on his garments, and on his sons, and on the garments of his sons with him, and he hath been hallowed, he, and his garments, and his sons, and the garments of his sons with him. `And thou hast taken from the ram the fat, and the fat tail, and the fat which is covering the inwards, and the redundance on the liver, and the two kidneys, and the fat which `is' on them, and the right leg, for it `is' a ram of consecration, and one round cake of bread, and one cake of oiled bread, and one thin cake out of the basket of the unleavened things which `is' before Jehovah. `And thou hast set the whole on the hands of Aaron, and on the hands of his sons, and hast waved them -- a wave-offering before Jehovah; and thou hast taken them out of their hand, and hast made perfume on the altar beside the burnt-offering, for sweet fragrance before Jehovah; a fire-offering it `is' to Jehovah. `And thou hast taken the breast from the ram of the consecration which `is' for Aaron, and hast waved it -- a wave-offering before Jehovah, and it hath become thy portion; and thou hast sanctified the breast of the wave-offering, and the leg of the heave-offering, which hath been waved, and which hath been lifted up from the ram of the consecration, of that which `is' for Aaron, and of that which `is' for his sons; and it hath been for Aaron and for his sons, by a statute age-during from the sons of Israel, for it `is' a heave-offering; and it is a heave offering from the sons of Israel, from the sacrifices of their peace-offerings -- their heave-offering to Jehovah. `And the holy garments which are Aaron's, are for his sons after him, to be anointed in them, and to consecrate in them their hand; seven days doth the priest in his stead (of his sons) put them on, when he goeth in unto the tent of meeting, to minister in the sanctuary. `And the ram of the consecration thou dost take, and hast boiled its flesh in the holy place; and Aaron hath eaten -- his sons also -- the flesh of the ram, and the bread which `is' in the basket, at the opening of the tent of meeting; and they have eaten those things by which there is atonement to consecrate their hand, to sanctify them; and a stranger doth not eat -- for they `are' holy; and if there be left of the flesh of the consecration or of the bread till the morning, then thou hast burned that which is left with fire; it is not eaten, for it `is' holy. `And thou hast done thus to Aaron and to his sons, according to all that I have commanded thee; seven days thou dost consecrate their hand; and a bullock, a sin-offering, thou dost prepare daily for the atonements, and thou hast atoned for the altar, in thy making atonement on it, and hast anointed it to sanctify it; seven days thou dost make atonement for the altar, and hast sanctified it, and the altar hath been most holy; all that is coming against the altar is holy.

1 Chronicles 15:12-15 YLT

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and saith to them, `Ye `are' heads of the fathers of the Levites; sanctify yourselves, ye and your brethren, and ye have brought up the ark of Jehovah, God of Israel, unto `the place' I have prepared for it; because at the first `it was' not ye, Jehovah our God made a breach upon us, because we sought Him not according to the ordinance.' And the priests and the Levites sanctify themselves, to bring up the ark of Jehovah, God of Israel; and sons of the Levites bear the ark of God, as Moses commanded, according to the word of Jehovah, on their shoulder, with staves, above them.

2 Chronicles 5:4-5 YLT

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and all the elders of Israel come in, and the Levites lift up the ark, and they bring up the ark, and the tent of meeting, and all the vessels of the sanctuary that `are' in the tent; brought them up have the priests, the Levites;

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Deuteronomy 10

Commentary on Deuteronomy 10 Matthew Henry Commentary

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

Chapter 10

Moses having, in the foregoing chapter, reminded them of their own sin, as a reason why they should not depend upon their own righteousness, in this chapter he sets before them God's great mercy to them, notwithstanding their provocations, as a reason why they should be more obedient for the future.

  • I. He mentions divers tokens of God's favour and reconciliation to them, never to be forgotten.
    • (1.) The renewing of the tables of the covenant (v. 1-5).
    • (2.) Giving orders for their progress towards Canaan (v. 6, 7).
    • (3.) Choosing the tribe of Levi for his own (v. 8, 9).
    • (4.) And continuing the priesthood after the death of Aaron (v. 6).
    • (5.) Owning and accepting the intercession of Moses for them (v. 10, 11).
  • II. Hence he infers what obligations they lay under to fear, and love, and serve God, which he presses upon them with many motives (v. 12, etc.).

Deu 10:1-11

There were four things in and by which God showed himself reconciled to Israel and made them truly great and happy, and in which God's goodness took occasion from their badness to make him the more illustrious:-

  • I. He gave them his law, gave it to them in writing, as a standing pledge of his favour. Though the tables that were first written were broken, because Israel had broken the commandments, and God might justly break the covenant, yet when his anger was turned away the tables were renewed, v. 1, 2. Note, God's putting his law in our reconciliation to God and the best earnest of our happiness in him. Moses is told to hew the tables; for the law prepares the heart by conviction and humiliation for the grace of God, but it is only that grace that then writes the law in it. Moses made an ark of shittim-wood (v. 3), a plain chest, the same, I suppose, in which the tables were afterwards preserved: but Bezaleel is said to make it (Ex. 37:1), because he afterwards finished it up and overlaid it with gold. Or Moses is said to make it because, when he went up the second time into the mount, he ordered it to be made by Bezaleel against he came down. And it is observable that for this reason the ark was the first thing that God gave orders about, Ex. 25:10. And this left an earnest to the congregation that the tables should not miscarry this second time, as they had done the first. God will send his law and gospel to those whose hearts are prepared as arks to receive them. Christ is the ark in which now our salvation is kept safely, that it may not be lost as it was in the first Adam, when he had it in his own hand. Observe,
    • 1. What it was that God wrote on the two tables, the ten commandments (v. 4), or ten words, intimating in how little a compass they were contained: they were not ten volumes, but ten words: it was the same with the first writing, and both the same that he spoke in the mount. The second edition needed no correction nor amendment, nor did what he wrote differ form what he spoke. The written word is as truly the word of God as that which he spoke to his servants the prophets.
    • 2. What care was taken of it. These two tables, thus engraven, were faithfully laid up in the ark. And there they be, said Moses, pointing it is probable towards the sanctuary, v. 5. That good thing which was committed to him he transmitted to them, and left it pure and entire in their hands; now let them look to it at their peril. Thus we may say to the rising generation, "God has entrusted us with Bibles, sabbaths, sacraments, etc., as tokens of his presence and favour, and there they be; we lodge them with you,' 2 Tim. 1:13, 14.
  • II. He led them forward towards Canaan, though they in their hearts turned back towards Egypt, and he might justly have chosen their delusions, v. 6, 7. He brought them to a land of rivers of waters, out of a dry and barren wilderness. Sometimes God supplied their wants by the ordinary course of nature: when that failed, then by miracles; and yet after this, when they were brought into a little distress, we find them distrusting God and murmuring, Num. 20:3, 4.
  • III. He appointed a standing ministry among them, to deal for them in holy things. At that time when Moses went up a second time to the mount, or soon after, he had orders to separate the tribe of Levi to God, and to his immediate service, they having distinguished themselves by their zeal against the worshippers of the golden calf, v. 8, 9. The Kohathites carried the ark; they and the other Levites stood before the Lord, to minister to him in all the offices of the tabernacle; and the priests, who were of that tribe, were to bless the people. This was a standing ordinance, which had now continued almost forty years, even unto this day; and provision was made for the perpetuating of it by the settled maintenance of that tribe, which was such as gave them great encouragement in their work, and no diversion from it. The Lord is his inheritance. Note, A settled ministry is a great blessing to a people, and a special token of God's favour. And, since the particular priests could not continue by reason of death, God showed his care of the people in securing a succession, which Moses takes notice of here, v. 6. When Aaron died, the priesthood did not die with him, but Eleazar his son ministered in his stead, and took care of the ark, in which the tables of stone, those precious stones, were deposited, that they should suffer no damage; there they be, and he has the custody of them. Under the law, a succession in the ministry was kept up, by an entail of the office on a certain tribe and family. But now, under the gospel, when the effusion of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit's operation on men's hearts, qualifying men for, and inclining men to, that work, some in every age, that the name of Israel may not be blotted out.
  • IV. He accepted Moses as an advocate or intercessor for them, and therefore constituted him their prince and leader (v. 10, 11): The Lord hearkened to me and said, Arise, go before the people. It was a mercy to them that they had such a friend, so faithful both to him that appointed him and to those for whom he was appointed. It was fit that he who had saved them from ruin, by his intercession with heaven, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives making intercession for us, so he has all power both in heaven and in earth.

Deu 10:12-22

Here is a most pathetic exhortation to obedience, inferred from the premises, and urged with very powerful arguments and a great deal of persuasive rhetoric. Moses brings it in like an orator, with an appeal to his auditors And now, Israel, what doth the Lord thy God require of thee? v. 12. Ask what he requires; as David (Ps. 116:12), What shall I render? When we have received mercy from God it becomes us to enquire what returns we shall make to him. Consider what he requires, and you will find it is nothing but what is highly just and reasonable in itself and of unspeakable benefit and advantage to you. Let us see here what he does require, and what abundant reason there is why we should do what he requires.

  • I. We are here most plainly directed in our duty to God, to our neighbour, and to ourselves.
    • 1. We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices.
      • (1.) We must fear the Lord our God, v. 12, and again v. 20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, Rev. 14:6, 7.
      • (2.) We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor.
      • (3.) We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will.
      • (4.) We must serve him (v. 20), serve him with all our heart and soul (v. 12), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will.
      • (5.) We must keep his commandments and his statutes, v. 13. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great.
      • (6.) We must give honour to God, in swearing by his name (v. 20); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for.
      • (7.) To him we must cleave, v. 20. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations.
    • 2. We are here taught our duty to our neighbour (v. 19): Love the stranger; and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and as we have opportunity; (that is, according to their necessities and our abilities) we must do good to all men. Two arguments are here urged to enforce this duty:-
      • (1.) God's common providence, which extends itself to all nations of men, they being all made of one blood. God loveth the stranger (v. 18), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and strangers to the commonwealth of Israel and to Israel's God. He knows those perfectly whom we know nothing of. He gives food and raiment even to those to whom he has not shown his word and statutes. God's common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for (Ps. 146:9, The Lord preserveth the strangers), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers.
      • (2.) The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves.
    • 3. We are here taught our duty to ourselves (v. 16): Circumcise the foreskin of your hearts. that is, "Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. Mortify the flesh with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified.' See Rom. 2:29. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And be no more stiff-necked, as they had been hitherto, ch. 9:24. "Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both.' The circumcision of the heart makes it ready to yield to God, and draw in his yoke.
  • II. We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will.
    • 1. Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared.
      • (1.) He has great honour, a name above every name. He is God of gods, and Lord of lords, v. 17. Angels are called gods, so are magistrates, and the Gentiles had gods many, and lords many, the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods!
      • (2.) He has great power. He is a mighty God and terrible (v. 17), who regardeth not persons. He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both.
      • (3.) He has great possessions. Heaven and earth are his (v. 14), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet the Lord's portion is his people.
    • 2. Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness.
      • (1.) He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He executes the judgment of the fatherless and widow, v. 18. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See Ps. 68:4, 5; 146:7, 9.
      • (2.) But truly God is good to Israel in a special obligations to him: "He is they praise, and he is thy God, v. 21. Therefore love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise,' that is
        • [1.] "He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory.'
        • [2.] "He expects honour from thee. He is thy praise,' that is "he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?' He inhabits the praises of Israel. Consider,
          • First, The gracious choice he made of Israel, v. 15. "He had a delight in thy fathers, and therefore chose their seed.' Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them.
          • Secondly, The great things he had done for Israel, v. 21, 22. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, as the stars of heaven for multitude. And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves.