At that time the LORD said to me, "Chisel out two stone tablets like the originals, come up to Me on the mountain, and make an ark of wood. At that timeThis phrase sets the temporal context for the events described. In Hebrew, the phrase is "בָּעֵת הַהִוא" (ba'et hahi), which indicates a specific moment in the narrative of Israel's journey. It refers back to the aftermath of the golden calf incident, a pivotal moment in Israel's history where Moses interceded for the people. This phrase reminds us of God's timing and His sovereign control over history, emphasizing that His plans unfold according to His divine schedule. the LORD said to me
This highlights the direct communication between God and Moses. The Hebrew word for "said" is "אָמַר" (amar), which conveys not just speaking but also commanding or declaring. This underscores the authority of God's words and His personal relationship with Moses. It is a reminder of the unique role Moses played as a mediator between God and Israel, and it calls us to recognize the importance of listening to God's voice in our own lives. Chisel out
The Hebrew word used here is "פְּסָל" (pesal), which means to carve or hew. This action is significant because it mirrors the original creation of the tablets, emphasizing the need for human participation in God's covenant. It symbolizes the effort and dedication required to uphold God's laws and the restoration of the covenant relationship after it was broken. two stone tablets
These tablets are central to the covenant between God and Israel. The use of stone signifies permanence and durability, reflecting the eternal nature of God's commandments. Historically, stone tablets were used for important legal documents, underscoring the seriousness and binding nature of the Ten Commandments. This phrase calls us to consider the enduring relevance of God's law in our lives. like the first ones
This phrase indicates a restoration to the original state. The first tablets were broken due to Israel's sin, and the creation of new tablets signifies God's willingness to renew His covenant with His people. It is a powerful reminder of God's grace and forgiveness, offering hope that despite human failure, God provides opportunities for redemption and renewal. and come up to Me
The invitation to ascend the mountain is a call to intimacy with God. In Hebrew, "עָלָה" (alah) means to go up or ascend, often used in the context of approaching God. This ascent is both physical and spiritual, symbolizing drawing closer to God. It challenges us to seek a deeper relationship with Him, to rise above our circumstances, and to enter into His presence. on the mountain
Mountains in the Bible often represent places of divine revelation and encounter. Mount Sinai, where this event occurs, is a sacred space where God reveals His law and His glory. This setting emphasizes the holiness and majesty of God, reminding us that approaching Him requires reverence and awe. It invites us to seek out our own "mountain" experiences where we can meet God and receive His guidance. Persons / Places / Events 1. MosesThe leader of the Israelites, chosen by God to deliver His laws and commandments to the people. In this verse, Moses is instructed by God to prepare new tablets. 2. The LORD (Yahweh)The covenant God of Israel, who communicates directly with Moses, giving him specific instructions for the renewal of the covenant. 3. Stone TabletsThese are the physical representation of God's covenant with Israel, originally inscribed by God Himself. Moses is commanded to chisel out new ones after the first set was broken. 4. The MountainRefers to Mount Sinai (or Horeb), where Moses meets with God to receive the commandments. 5. The Wooden ArkA sacred chest that would later be known as the Ark of the Covenant, designed to hold the stone tablets and symbolize God's presence among His people. Teaching Points Renewal and RestorationGod is a God of second chances. Despite Israel's rebellion, He renews His covenant, showing His willingness to restore relationships. Obedience to God's InstructionsMoses' obedience in chiseling new tablets and making the ark demonstrates the importance of following God's specific instructions in our lives. Symbolism of the ArkThe Ark of the Covenant symbolizes God's presence and His faithfulness to His promises. It serves as a reminder of the sacredness of God's law. The Role of the MediatorMoses acts as a mediator between God and Israel, foreshadowing Christ's ultimate role as the mediator of a new and better covenant. The Importance of God's WordThe stone tablets represent the enduring nature of God's Word, which remains relevant and authoritative for guiding our lives today. Bible Study Questions 1. How does the renewal of the stone tablets in Deuteronomy 10:1 reflect God's character of mercy and forgiveness? 2. In what ways does Moses' role as a mediator in this passage point to the work of Jesus Christ in the New Testament? 3. How can we apply the principle of obedience to God's instructions in our daily lives, as demonstrated by Moses? 4. What does the Ark of the Covenant symbolize in the context of both the Old and New Testaments, and how does it relate to our understanding of God's presence? 5. How can we ensure that God's Word remains central in our lives, similar to the significance of the stone tablets for the Israelites? Connections to Other Scriptures Exodus 34This chapter provides a parallel account of Moses receiving the second set of tablets, emphasizing God's mercy and the renewal of the covenant. Hebrews 9Discusses the significance of the Ark of the Covenant in the context of the Old and New Covenants, highlighting the transition from the law to grace through Christ. Jeremiah 31Prophesies a new covenant where God's law will be written on the hearts of His people, connecting the physical tablets to a spiritual reality. People Aaron, Eleazar, Jaakanites, Jakan, Levi, MosesPlaces Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, SinaiTopics Ark, Chest, Cut, Former, Grave, Hast, Hew, Mount, Mountain, Ones, Onto, Stone, Stones, Tables, Tablets, Thyself, Wood, WoodenDictionary of Bible Themes Deuteronomy 10:1 7306 ark of the covenant Deuteronomy 10:1-2 5377 law, Ten Commandments Deuteronomy 10:1-3 4366 stones
4552 wood Deuteronomy 10:1-5 5574 tablet 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 10:1 NIVDeuteronomy 10:1 NLTDeuteronomy 10:1 ESVDeuteronomy 10:1 NASBDeuteronomy 10:1 KJV
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