Deuteronomy 10:5
and I went back down the mountain and placed the tablets in the ark I had made, as the LORD had commanded me; and there they have remained.
Then I went back down the mountain
This phrase signifies Moses' obedience and humility. The Hebrew root for "went back down" is "yarad," which often implies a descent from a place of divine encounter to the realm of human activity. Moses' descent from the mountain symbolizes the transition from divine revelation to human responsibility. Historically, this descent marks a pivotal moment where the divine law is brought into the human sphere, emphasizing the importance of God's commandments in daily life.

and placed the tablets in the ark
The "tablets" refer to the stone tablets inscribed with the Ten Commandments, representing God's covenant with Israel. The Hebrew word for "tablets" is "luchot," which underscores their role as a tangible manifestation of God's law. The "ark" is the Ark of the Covenant, a sacred chest that held these tablets. The act of placing the tablets in the ark signifies the safeguarding of divine law and its centrality in the life of Israel. Archaeologically, the Ark is a symbol of God's presence and guidance, reinforcing the idea that God's law is to be revered and protected.

I had made
This phrase highlights Moses' role as a mediator between God and the people. The Hebrew root "asah" for "made" indicates action and craftsmanship, reflecting Moses' dedication and obedience in preparing a sacred space for God's law. It underscores the human responsibility to create environments where God's presence can dwell, emphasizing the partnership between divine instruction and human action.

as the LORD had commanded me
This phrase emphasizes the authority and sovereignty of God. The Hebrew word for "commanded" is "tzavah," which conveys a sense of divine order and instruction. It underscores the importance of obedience to God's commands as a fundamental aspect of faith. This obedience is not merely a legalistic adherence but a response to God's covenantal relationship with His people.

and they have remained there ever since
The permanence of the tablets in the ark signifies the enduring nature of God's covenant. The Hebrew root "shakan" for "remained" implies dwelling or abiding, suggesting that God's law is not only a historical artifact but a living, active presence in the life of the community. This phrase reassures believers of the constancy and faithfulness of God's promises, encouraging them to trust in His unchanging word.

Persons / Places / Events
1. Moses
The central figure in this passage, Moses is the leader of the Israelites and the mediator between God and His people. He is responsible for receiving the tablets of the Law from God and placing them in the Ark of the Covenant.

2. The Mountain
This refers to Mount Sinai (also known as Horeb), where Moses received the Ten Commandments from God. It is a significant place of divine revelation and covenant.

3. The Tablets
These are the stone tablets inscribed with the Ten Commandments, representing God's covenant with Israel. They are a physical manifestation of God's law and His relationship with His people.

4. The Ark of the Covenant
A sacred chest made by Moses as instructed by God, it housed the tablets of the Law. The Ark symbolizes God's presence and covenant with Israel.

5. The LORD (Yahweh)
The covenant-keeping God of Israel, who commands Moses and provides the Law as a guide for His people.
Teaching Points
Obedience to God's Commands
Moses' actions demonstrate the importance of obedience to God's instructions. As believers, we are called to follow God's commands faithfully.

The Significance of the Law
The tablets represent God's moral and ethical standards. Understanding and applying these principles is crucial for living a life that honors God.

God's Presence and Covenant
The Ark symbolizes God's presence with His people. As Christians, we are reminded of God's continual presence through the Holy Spirit.

Renewal and Restoration
Just as God renewed His covenant with Israel, He offers us renewal and restoration through repentance and faith in Christ.

The Role of Mediators
Moses acted as a mediator between God and Israel. This foreshadows Christ, our ultimate mediator, who intercedes on our behalf.
Bible Study Questions
1. How does Moses' obedience in placing the tablets in the Ark challenge us in our daily walk with God?

2. In what ways does the Ark of the Covenant symbolize God's presence in our lives today?

3. How can we apply the principles of the Ten Commandments in our modern context?

4. What does the renewal of the covenant in Deuteronomy 10 teach us about God's grace and forgiveness?

5. How does understanding Moses as a mediator help us appreciate the role of Jesus as our mediator in the New Covenant?
Connections to Other Scriptures
Exodus 34
This chapter provides the background of Moses receiving the second set of tablets after the first were broken. It highlights God's mercy and the renewal of the covenant.

Hebrews 9
This New Testament passage discusses the Ark of the Covenant and its contents, drawing parallels between the Old Covenant and the New Covenant through Christ.

1 Kings 8
During the dedication of Solomon's Temple, the Ark is brought into the temple, signifying God's dwelling among His people.
The Covenant RenewedR.M. Edgar Deuteronomy 10:1-5
The Law Deposited in the ArkD. Davies Deuteronomy 10:1-5
Tokens of MercyJ. Orr Deuteronomy 10:1-12
People
Aaron, Eleazar, Jaakanites, Jakan, Levi, Moses
Places
Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, Sinai
Topics
Ark, Commanded, Mount, Mountain, Myself, Orders, Round, Stones, Tables, Tablets, Turn, Turning
Dictionary of Bible Themes
Deuteronomy 10:5

     7306   ark of the covenant

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: 1860

Book 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

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