And the LORD wrote on the tablets what had been written previously, the Ten Commandments that He had spoken to you on the mountain out of the fire on the day of the assembly. The LORD gave them to me, And He wrote on the tabletsThis phrase emphasizes the divine origin of the Ten Commandments. The act of God writing on the tablets signifies His direct involvement and authority. In Hebrew, the word for "wrote" is "כָּתַב" (katav), which implies a permanent and authoritative inscription. This act underscores the unchanging nature of God's law, as it was not merely spoken but inscribed by God Himself. The tablets, made of stone, symbolize durability and the enduring relevance of God's commandments. like the first writing
This phrase indicates that the second set of tablets was identical to the first, which Moses broke in anger (Exodus 32:19). The Hebrew word for "like" is "כְּ" (ke), suggesting a direct comparison. This repetition signifies God's mercy and willingness to renew His covenant with Israel despite their previous transgressions. It highlights the consistency and faithfulness of God in maintaining His covenant relationship with His people. the Ten Commandments
The term "Ten Commandments" refers to the Decalogue, which is central to the moral and ethical teachings of the Bible. In Hebrew, it is "עֲשֶׂרֶת הַדִּבְּרוֹת" (Aseret ha-Dibrot), meaning "the ten words" or "sayings." These commandments form the foundation of Israel's covenant with God and are a summary of God's expectations for His people. They are not merely rules but are seen as a reflection of God's character and His desire for His people to live in a way that honors Him. that He had spoken to you
This phrase emphasizes the personal nature of God's communication with Israel. The Hebrew word for "spoken" is "דִּבֵּר" (diber), which conveys the idea of direct and clear communication. God did not leave His people in the dark but revealed His will to them audibly. This underscores the relational aspect of God's covenant, where He desires to be known and understood by His people. on the mountain
The mountain, specifically Mount Sinai, is a significant location in biblical history. It is where God revealed Himself to Moses and the Israelites, and where the covenant was established. The mountain represents a place of divine encounter and revelation. In the biblical narrative, mountains often symbolize closeness to God and are places where significant spiritual events occur. out of the midst of the fire
This phrase highlights the awe-inspiring and fearsome nature of God's presence. Fire in the Bible often symbolizes God's holiness, purity, and power. The Hebrew word for "fire" is "אֵשׁ" (esh), which conveys both warmth and danger. God's presence in the fire at Sinai was a powerful reminder of His holiness and the seriousness of His covenant. It served to instill reverence and obedience among the Israelites. on the day of the assembly
This refers to the day when the Israelites gathered at Mount Sinai to hear God's voice and receive His commandments. The Hebrew word for "assembly" is "קָהָל" (qahal), which denotes a gathering or congregation. This was a pivotal moment in Israel's history, marking the formal establishment of the covenant community. It underscores the communal aspect of God's relationship with His people, where they collectively receive and respond to His word. Persons / Places / Events 1. MosesThe leader of the Israelites who received the Ten Commandments from God on Mount Sinai. 2. The LORD (Yahweh)The God of Israel who gave the Ten Commandments to Moses. 3. The TabletsStone tablets on which the Ten Commandments were inscribed by God. 4. The Mountain (Mount Sinai)The place where God revealed Himself to Moses and gave the Law. 5. The AssemblyRefers to the gathering of the Israelites at the base of Mount Sinai when God delivered the Ten Commandments. Teaching Points The Permanence of God's LawThe fact that God wrote the commandments on stone signifies their enduring nature and importance. God's Initiative in RevelationGod Himself inscribed the commandments, showing His active role in revealing His will to humanity. The Role of MediatorsMoses acted as a mediator between God and the people, prefiguring Christ as the ultimate mediator. The Importance of ObedienceThe giving of the Law underscores the necessity of obedience to God's commands as a response to His covenant love. The Assembly as a Community of FaithThe gathering of the Israelites at Sinai reflects the communal aspect of faith, where God's people are called to live out His commandments together. Bible Study Questions 1. How does the act of God writing the commandments on stone tablets emphasize the importance of His Law in our lives today? 2. In what ways does Moses' role as a mediator between God and Israel point to the work of Jesus Christ in the New Testament? 3. How can we apply the principles of the Ten Commandments in our daily interactions and decision-making processes? 4. What does the communal aspect of the assembly at Mount Sinai teach us about the importance of community in our faith journey? 5. How do the teachings of Jesus in the Sermon on the Mount (Matthew 5) expand our understanding of the Law given at Sinai? Connections to Other Scriptures Exodus 34This chapter provides the account of Moses receiving the second set of tablets after the first were broken. Deuteronomy 5Reiterates the Ten Commandments, emphasizing their importance and the covenant relationship between God and Israel. Hebrews 12Discusses the significance of Mount Sinai and contrasts it with Mount Zion, highlighting the new covenant through Christ. Matthew 5Jesus' Sermon on the Mount, where He expounds on the Law, showing its fulfillment in Him. 2 Corinthians 3Paul speaks about the ministry of the Spirit versus the letter of the Law, emphasizing the transformative power of the new covenant. People Aaron, Eleazar, Jaakanites, Jakan, Levi, MosesPlaces Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, SinaiTopics Assembly, Commandments, Fire, Former, Giveth, Matters, Meeting, Midst, Mount, Mountain, Proclaimed, Rules, Spake, Spoke, Spoken, Stones, Tables, Tablets, Ten, Writeth, Writing, Written, WroteDictionary of Bible Themes Deuteronomy 10:4 1653 numbers, 6-10 Deuteronomy 10:1-5 5574 tablet Deuteronomy 10:3-5 5102 Moses, life of Library Election and Holiness
Now, this morning it may be that some of you will not approve of what I have to say. You will remember, however, that I do not seek your approbation, that it will be sufficient for me if I have cleared my conscience concerning a grand truth and have preached the gospel faithfully. I am not accountable to you, nor you to me. You are accountable to God, if you reject a truth; I am accountable to Him if I preach an error. I am not afraid to stand before His bar with regard to the great doctrines which …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a. …
Alfred Edersheim—The Life and Times of Jesus the Messiah a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and …
John Cunningham—The Ordinance of Covenanting Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon …
Andrew Murray—With Christ in the School of Prayer Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision B. Jesus Talks with Nicodemus. ^D John III. 1-21. ^d 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At John vii. 50-52 he defends Jesus, but without committing himself as in any way interested in him: at John xix. 38, 39 he brought spices for the body of Jesus, but only after Joseph of Arimathæa had secured the body. …
J. W. McGarvey—The Four-Fold Gospel Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 10:4 NIVDeuteronomy 10:4 NLTDeuteronomy 10:4 ESVDeuteronomy 10:4 NASBDeuteronomy 10:4 KJV
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