and to keep the commandments and statutes of the LORD that I am giving you this day for your own good? and to keepThe Hebrew word for "keep" is "שָׁמַר" (shamar), which means to guard, observe, or give heed. This implies a vigilant and active engagement with God's commandments. In the ancient Near Eastern context, keeping a covenant was akin to maintaining a sacred trust. The Israelites were called to be stewards of God's law, not merely passive recipients. This active keeping signifies a relationship that is dynamic and requires constant attention and dedication. the commandments
The term "commandments" in Hebrew is "מִצְוֹת" (mitzvot), which refers to the directives given by God. These are not arbitrary rules but divine instructions meant to guide the moral and spiritual life of the community. Historically, commandments were seen as a reflection of God's character and will, providing a framework for living in harmony with Him and with others. They are foundational to the covenant relationship between God and Israel. and statutes
The Hebrew word for "statutes" is "חֻקִּים" (chukim), which can be understood as decrees or ordinances. These are specific laws that may not always have an obvious rationale but are to be followed out of obedience and trust in God's wisdom. In the ancient world, statutes often served to set a people apart, marking their identity and allegiance. For Israel, these statutes were a sign of their unique covenant relationship with God. of the LORD
The name "LORD" in Hebrew is "יְהוָה" (YHWH), the sacred and personal name of God revealed to Moses. This name signifies God's eternal presence and covenant faithfulness. It is a reminder that the commandments and statutes are not human inventions but divine revelations from the Creator Himself. The use of this name underscores the authority and holiness of the laws given. that I am giving you
The phrase "I am giving you" reflects the immediacy and personal nature of God's communication with His people. The verb "נָתַן" (natan) means to give, bestow, or grant. This indicates that the commandments are a gift from God, intended to bless and guide His people. It emphasizes the generosity and grace of God in providing a way for His people to live rightly. this day
The phrase "this day" highlights the present and ongoing relevance of God's commandments. It serves as a call to action, urging the Israelites to respond in the here and now. In the biblical narrative, "this day" often marks a moment of decision or covenant renewal, reminding the people of their continual need to choose obedience and faithfulness. for your own good?
The Hebrew phrase "לְטוֹב לָךְ" (le-tov lakh) translates to "for your good" or "for your benefit." This underscores the benevolent intention behind God's laws. They are not burdensome but are designed for the well-being and flourishing of His people. Historically, the laws provided a means of protection, justice, and community cohesion. Spiritually, they guided the people toward a deeper relationship with God, reflecting His love and care for them. This phrase reassures believers that God's commands are ultimately for their benefit, leading to a life of blessing and fulfillment. Persons / Places / Events 1. MosesThe prophet and leader of the Israelites, who is delivering God's commandments to the people. 2. IsraelitesThe chosen people of God, who are receiving the laws and commandments as they prepare to enter the Promised Land. 3. Mount SinaiThe place where Moses received the Ten Commandments from God, which is part of the broader context of the laws given to Israel. 4. The LORD (Yahweh)The covenant God of Israel, who is giving these commandments for the benefit and well-being of His people. 5. The Promised LandThe land of Canaan, which the Israelites are about to enter, where they are to live according to God's laws. Teaching Points The Purpose of God's CommandmentsGod's commandments are given for our own good, not as a burden but as a guide to living a fulfilling and righteous life. Obedience as a Response to God's LoveOur obedience to God's laws should be a response to His love and grace, recognizing that His statutes are designed to protect and bless us. The Goodness of God's LawThe law reflects God's character and His desire for us to live in harmony with Him and others. It is a reflection of His goodness and wisdom. Living Out the Commandments TodayWhile the cultural context may differ, the principles of God's commandments remain relevant. We are called to apply these principles in our daily lives, seeking to love God and our neighbors. The Role of the Holy SpiritThe Holy Spirit empowers us to live according to God's commandments, transforming our hearts and enabling us to follow His statutes with joy. Bible Study Questions 1. How does understanding the purpose of God's commandments as "for your own good" change your perspective on obedience? 2. In what ways can you see the principles of the Ten Commandments reflected in Jesus' teaching in the New Testament? 3. How can you apply the commandments and statutes of God in your daily life, especially in areas where you struggle with obedience? 4. What role does the Holy Spirit play in helping you keep God's commandments, and how can you rely more on His guidance? 5. How can you encourage others in your community to see the goodness and benefit of living according to God's laws? Connections to Other Scriptures Exodus 20The giving of the Ten Commandments, which are part of the statutes and commandments referenced in Deuteronomy 10:13. Psalm 19:7-11Highlights the perfection and goodness of God's law, emphasizing that His commandments are for our benefit. Matthew 22:37-40Jesus summarizes the law as loving God and loving others, which aligns with the purpose of the commandments given in Deuteronomy. 1 John 5:3Reinforces the idea that God's commandments are not burdensome but are given for our good. Romans 7:12Paul describes the law as holy, righteous, and good, echoing the sentiment of Deuteronomy 10:13. People Aaron, Eleazar, Jaakanites, Jakan, Levi, MosesPlaces Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, SinaiTopics Command, Commanding, Commandments, Commands, Decrees, Giving, Keeping, Laws, Lord's, Orders, Statutes, To-dayDictionary of Bible Themes Deuteronomy 10:13 4966 present, the Deuteronomy 10:12-13 4020 life, of faith
5376 law, purpose of
8208 commitment, to God
8315 orthodoxy, in OT Deuteronomy 10:12-20 1335 blessing 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 10:13 NIVDeuteronomy 10:13 NLTDeuteronomy 10:13 ESVDeuteronomy 10:13 NASBDeuteronomy 10:13 KJV
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