1Trong lúc đó, Ðức Giê-hô-va phán cùng ta rằng: Hãy đục bai bảng đá như hai bảng trước, và hãy lên đến ta trên núi; ngươi cũng phải đóng một cái hòm bằng cây. 2Ta sẽ viết trên hai bảng nầy những lời đã có trên hai bảng trước mà ngươi đã đập bể, rồi để hai bảng nầy trong hòm. 3Vậy, ta đóng một cái hòm bằng cây si-tim, đục hai bảng đá, y như hai bảng trước, rồi đi lên trên núi, cầm hai bảng đó trong tay. 4Ngài viết trên hai bảng nầy lời Ngài đã viết lần trước, tức là mười điều răn mà Ðức Giê-hô-va từ giữa lửa tại trên núi, có phán cùng các ngươi, trong ngày nhóm hiệp; rồi Ðức Giê-hô-va trao cho ta. 5Ta trở đi xuống núi, để hai bảng vào hòm mà ta đã đóng, và hai bảng ấy còn ở tại đó, y như Ðức Giê-hô-va đã phán dặn ta vậy. 6Vả, dân Y-sơ-ra-ên đi từ Bê-rốt Bê-nê-Gia-can đến Mô-sê-ra. A-rôn qua đời và được chôn tại đó; Ê-lê-a-sa, con trai người, làm chức tế lễ thế cho người. 7Từ đó, dân Y-sơ-ra-ên đi đến Gút-gô-đa, rồi từ Gút-gô-đa đến Dốt-ba-tha, là xứ có nhiều sông rạch. 8Trong lúc ấy, Ðức Giê-hô-va biệt chi phái Lê-vi riêng ra, đặng khiêng hòm giao ước của Ðức Giê-hô-va, chầu chực trước mặt Ðức Giê-hô-va, phục sự Ngài, và nhân danh Ngài chức phước, cho đến ngày nay. 9Bởi cớ đó, Lê-vi không phần, không nghiệp với anh em mình; Ðức Giê-hô-va là cơ nghiệp của ngươi y như Giê-hô-va Ðức Chúa Trời ngươi đã phán cùng người. 10Vậy, ta ở trên núi trong bốn mươi ngày và bốn mươi đêm như lần đầu, và lần nầy Ðức Giê-hô-va lại nhậm lời ta, bằng lòng không diệt ngươi. 11Nhưng Ðức Giê-hô-va phán cùng ta rằng: Hãy đứng dậy, đi đầu dân sự, đặng chúng nó vào nhận lấy xứ mà ta đã thề cùng tổ phụ chúng nó, để ban cho chúng nó. 12Vậy, hỡi Y-sơ-ra-ên, bây giờ Giê-hô-va Ðức Chúa Trời ngươi đòi ngươi điều chi? há chẳng phải đòi ngươi kính sợ Giê-hô-va, Ðức Chúa Trời ngươi, đi theo các đạo Ngài, hết lòng hết ý kính mến và phục sự Giê-hô-va Ðức Chúa Trời ngươi, 13giữ các điều răn và luật lệ của Ðức Giê-hô-va, mà ta truyền cho ngươi ngày nay, để ngươi được phước? 14Kìa, trời và các từng trời cao hơn trời, đất và mọi vật ở nơi đất đều thuộc về Giê-hô-va Ðức Chúa Trời ngươi. 15Chỉn Ðức Giê-hô-va ưa-đẹp các tổ phụ ngươi và yêu mến; rồi trong muôn dân, Ngài đã chọn dòng dõi họ, tức là các ngươi, y như các ngươi thấy ngày nay. 16Vậy, hãy trừ sự ô uế của lòng mình đi, chớ cứng cổ nữa; 17vì Giê-hô-va Ðức Chúa Trời các ngươi là Ðức Chúa Trời của các thần, và Chúa của các chúa, tức là Ðức Chúa Trời rất lớn, có quyền năng và đáng sợ, không thiên vị ai, chẳng nhận của hối lộ, 18bào chữa công bình cho kẻ mồ côi và người góa bụa, thương người khách lạ, ban đồ ăn và áo xống cho người. 19Vậy, các ngươi phải thương người khách lạ, vì các ngươi đã làm khách trong xứ Ê-díp-tô. 20Ngươi phải kính sợ Giê-hô-va Ðức Chúa Trời ngươi, phục sự Ngài, tríu mến Ngài, và chỉ danh Ngài mà thề. 21Ấy chính Ngài là sự vinh quang ngươi và là Ðức Chúa Trời ngươi, Ðấng đã làm những việc lớn lao và đáng kính nầy, mà mắt ngươi đã thấy. 22Khi tổ phụ ngươi xuống xứ Ê-díp-tô, số có bảy mươi người; còn bây giờ, Giê-hô-va Ðức Chúa Trời ngươi đã làm cho ngươi nhiều bằng số sao trên trời vậy.
Matthew Henry - Complete Commentary 1 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,
Deut 10:1,
Deut 10:2. 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 (
Deut 10:3), a plain chest, the same, I suppose, in which the tables were afterwards preserved: but Bezaleel is said to make it (
Exod 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,
Exod 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 (
Deut 10:4), 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,
Deut 10:5. 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,
2Tim 1:13,
2Tim 1:14.
II. He led them forward towards Canaan, though they in their hearts turned back towards Egypt, and he might justly have chosen their delusions,
Deut 10:6,
Deut 10:7. 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,
Num 20:4.
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,
Deut 10:8,
Deut 10:9. 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,
Deut 10:6. 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 (
Deut 10:10,
Deut 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. 12 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? Deut 10:12. Ask what he requires; as David (
Pss 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, Deut 10:12, and again
Deut 10:20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty,
Revel 14:6,
Revel 14:7. (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 (
Deut 10:20),
serve him with all our heart and soul (
Deut 10:12), 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, Deut 10:13. 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 (
Deut 10:20); 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,
Deut 10:20. 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 (
Deut 10:19):
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 (
Deut 10:18), 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 (
Pss 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 (
Deut 10:16):
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
Roma 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,
Deut 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, Deut 10:17. 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 (
Deut 10:17),
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 (
Deut 10:14), 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, Deut 10:18. 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
Pss 68:4,
Pss 68:5;
Pss 146:7,
Pss 146:9. (2.) But
truly God is good to Israel in a special obligations to him:
He is they praise, and he is thy God, Deut 10:21.
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,
Deut 10:15. 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,
Deut 10:21,
Deut 10:22. 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.