Deuteronomy 5:31 Komentář

In this chapter we have the second edition of the ten commandments. I. The general intent of them; they were in the nature of a covenant between God and Israel (Deu 5:1-5). II. The particular precepts are repeated (v. 6-21), with the double delivery of them, both by word and writing (Deu 5:22). III. The settling of the correspondence thenceforward between God and Israel, by the mediation and ministry of Moses. 1. It was Israel's humble petition that it might be so (Deu 5:23-27). 2. It was God's gracious grant that it should be so (Deu 5:28-31). And hence he infers the obligation they were under to obedience (Deu 5:32, Deu 5:33).

INTRODUCTION TO DEUTERONOMY 5 In this chapter Moses, after a short preface, Deu 5:1, repeats the law of the decalogue, or ten commands, with some little variation, Deu 5:6, and then reminds the Israelites of the terrible manner in which it was delivered to them, Deu 5:22 which put them upon making a request that Moses might be a mediator between God and them, and hear what the Lord had to say, and report it to them; to which they promised obedience, Deu 5:24 and which being agreeable to the Lord was granted, Deu 5:28, and this laid them under a greater obligation to observe the commands of God, and keep them, Deu 5:32.

[Celsus] continues by making further remarks as if they were what we should agree to, although none of those Christians who have any intelligence would agree to them. Not one of us says that “God participates in shape or color.” Nor does he “partake of movement”; because it is his nature to be established and firm, he calls the righteous man to imitate him in this respect when he says, “But as for you, stand with me.” If, however, some texts suggest that there is movement of some sort on his part, as for example that which says “They heard the Lord God walking in the garden in the evening,” we should understand such sayings in the sense that God is regarded as being moved by those who have sinned. Or we should interpret such texts in the same way as we do when there is a figurative reference to God’s sleep or his anger or anything of this sort.

Blessed is that mind which, surpassing the nature and essence itself, deserves to hear what was said to Moses when he was separated from the people: 'But you stand with me' (Deut. V, 31)!

A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29) 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].

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.