Deuteronômio 5

Deuteronômio 5

Moses on Mt Nebo (Deuteronomy 34:1+) Listen to Mt Nebo as you Ponder How Moses' May Have Felt Deuteronomy by Irving Jensen- used by permission Source: Ryrie Study Bible Deuteronomy Dt 1:1-4:43 Dt 4:44-26:19 Dt 27:1-34:12 Moses' First Discourse Moses' Second Discourse Moses' Third Discourse Historical Review Legal Exposition Prophetical Promises Looking Back 40 Years Looking Up What God Expected of Israel Looking Ahead What God Will Do for Israel Recapitulation of Wanderings Rehearsal of Israel's Law Ratification of Israel's Covenant Historical Appendices Remembrance of the past Commandments for the Present Dt 27:1-30:20 Blessing and Cursing Dt 31:1-34:12 Death of Moses Take Heed Don't forget Ten Commands Related Commands Two Choices Affecting the Future Moses' Parting Words Dt 1:1-4:43 Looking Back Dt 4:44-11:32 Exposition of Decalogue Dt 12:1-16:17 Ceremonial Laws Dt 16:18-20:20 Civil Laws Dt 21:1-26:19 Social Laws Dt 27:1-28:68 Ratification of Covenant Dt 29:1-30:20 Terms of Covenant Dt 31:1-34:12 Moses' Song, Blessing, Death Plains of Moab ca. 2 Months Moses: Author (Except Dt 34) Deuteronomy 5:1 Then Moses summoned all Israel and said to them, "Hear, O Israel, the statutes and the ordinances which I am speaking today in your hearing, that you may learn them and observe them carefully. all Israel: De 1:1 29:2,10 Hear: De 4:1 Observe, Mt 23:3 Click to see Multiple Bible Versions on this verse - to go to next verse click arrow (>>) at top of page Deuteronomy 5 Resources Related Passages: LISTEN, HEAR, HEARKEN Deuteronomy 4:1 “Now, O Israel, listen to the statutes and the judgments which I am teaching you to perform, so that (purpose clause) you may live and go in and take possession of the land which the LORD, the God of your fathers, is giving you. Deuteronomy 6:3-4 “O Israel, you should listen and be careful to do it, that it may be well with you and that you may multiply greatly, just as the LORD, the God of your fathers, has promised you, in a land flowing with milk and honey. 4 “Hear, O Israel! The LORD is our God, the LORD is one! Deuteronomy 9:1 “Hear, O Israel! You are crossing over the Jordan today to go in to dispossess nations greater and mightier than you, great cities fortified to heaven, Deuteronomy 20:3 “He shall say to them, ‘Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before them, Deuteronomy 27:9 Then Moses and the Levitical priests spoke to all Israel, saying, “Be silent and listen, O Israel! This day you have become a people for the LORD your God. Are You Listening to the Master's Voice? Meredith Kline - When suzerainty treaties were renewed, the stipulations, which constituted the long and crucial central section of the covenant, were repeated but with modifications, especially such as were necessary to meet the changing situation. So Moses rehearsed and reformulated the requirements promulgated in the Sinaitic Covenant (ED: IT IS STILL THE MOSAIC COVENANT BUT WITH SOME CHANGES RELATED TO INHERITING THE LAND). Furthermore, just as treaty stipulations customarily began with the fundamental and general demand for the vassal's absolute allegiance to the suzerain, and then proceeded to various specific requirements, so Moses now confronted Israel with the primary demand for consecration to the Lord (Dt 5:5-11) and then with the ancillary stipulations of covenant life (Dt 5:12-26). This chapter opens and closes (Dt 5:32, 33) with a charge to follow carefully the divine stipulations of the covenant which was in process of solemnization. (Wycliffe Bible Commentary on Deuteronomy) Then - This expression of time indicates sequence. Moses summoned all Israel - Either Moses voice was supernaturally "amplified" or more likely he spoke to the leaders of the tribes who then relayed his message to the people. Pulpit Commentary - "The calling refers not to the publicity of the address, but to the clear voice which, breaking forth from the inmost heart of Moses, aimed at penetrating, as far as possible, to all (Genesis 49:1; John 7:37)" (Schroeder) (cf Pr 8:4). Grant - It was necessary now for the generation then present to hear these terms as their fathers had done. The principle is one that pertains even up to this present day. Every generation must learn the truth of God for themselves. It is not sufficient to "know" truth merely as something believed and practised by a past generation. The continuing importance of this is recognised in that every seventh year at the time of the Feast of Tabernacles the terms of the covenant were to be read by the priests to "men, and women, and children, and thy stranger that is within thy gates" (see Dt 31:9-13 below). (What the Bible Teaches) Deuteronomy 31:9-13+ So Moses wrote this law and gave it to the priests, the sons of Levi who carried the ark of the covenant of the LORD, and to all the elders of Israel. 10 Then Moses commanded them, saying, “At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, 11 when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing. 12 “Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the LORD your God, and be careful to observe all the words of this law. 13 “Their children, who have not known, will hear and learn to fear the LORD your God, as long as you live on the land which you are about to cross the Jordan to possess.” And said to them, "Hear, O Israel, the statutes and the ordinances which I am speaking today in your hearing - Moses is getting ready to review the "10 Commandments" in the following section. Hear is sometimes translated "Hearken" means listen attentively (alert, pay close attention), take heed. The Hebrew word for "hear" (shama) can include the thought of not just to hear but to obey (shama is the verb word Israel said in Ex 24:7 "we will be obedient"). If you don't hear God's statues, etc, you cannot learn them or obey them. Jack Deere - The solemn formula Hear, O Israel indicates that what follows (the decrees and laws; cf. 4:45) is not incidental but absolutely necessary for the survival of Israel as a nation. (Bible Knowledge Commentary) That (purpose clause) you may learn them and observe them carefully - The NAS rendering makes it slightly harder to see that there are actually 3 verbs - learn, observe, carefully. Carefully in Hebrew is the verb asah meaning to do. Thus the ESV is more accurate rendering it "you shall learn them and be careful (shamar; Lxx - phulasso - watch, guard, preserve) to do them:. (Dt 5:1ESV). So here is the pattern = Hear-Learn-be careful (preserve)-Do. This "tried and true" "quartet" is the key to life and prosperity in the Promised Land. It is also the key to an abundant life in Christ for believers today! The ultimate action is to do them and failure to do them would be outright disobedience and would potentially forfeit the divine blessing (we're not speaking of one sin, but of a lifestyle of disobedience. We all disobey, but hopefully we quickly confess and repent.) Note that the first two steps (hear-learn) may make one "smart" (like the Pharisees who heard and learned the law, often by heart). God does not want smarter sinners but men and women who are more like their Savior. James sums it up in commanding "prove (present imperative see our need to depend on the Holy Spirit to obey) yourselves doers of the word, and not merely hearers who delude themselves.." (James 1:22+) Grant adds that "The Word of God has not only to be "learned" and "kept" as an academic exercise but it must be observed. There must be willingness to put it into practice, not for the purpose of restricting the enjoyment of life, but rather that life will be enjoyed to the full as the Lord intended it should be. (What the Bible Teaches) Hear (listen, obey, understand)(08085) shama means to hear, to obey, to understand. The most famous use of this word is to introduce the Shema, "Hear, O, Israel," followed by the content of what the Israelites are to understand about the Lord their God and how they are to respond to Him (Dt. 6:4+). Shama can take on the connotation of obedience in certain contexts such as the following = Ex 24:7+ "Then he took the book of the covenant and read it in the hearing of the people; and they said, “All that the LORD has spoken we will do, and we will be obedient (shama)!” In Ge 3:17+ God said "Because you have listened (OBEYED) to the voice of your wife..." 2 Ki. 14:11 = "Amaziah would not listen (OBEY)." Learn (03925) (lamad) primarily means to learn but in the Piel (intensive) stem it means to teach. Lamad conveys the idea of learning and teaching in the sense of educating and training. The first use of lamad in the OT is in Dt 4:1+ meaning to teach (Lxx = didasko) which emphasizes its importance (because Israel was being given instructions prior to entering the promised land). Biblical teaching seeks to guide people to follow the will of God, not by offering mere human opinions or suggestions but by bringing “the authoritative declaration of the Word of God. Most of the uses of lamad are in the book of Deuteronomy and the Psalms. The Lxx translates lamad in this verse with manthano (gives us our word "disciples" = mathetes which is literally "learners" - the only command in the Great Commission - Mt 28:19+). Learning is intimately linked to reverential fear of the LORD which is the beginning of knowledge and wisdom (Pr 1:7, 9:10) (cf the repeated phrase "learn to fear" = Deut. 4:10; 14:23; 17:19; 31:12, 13, cp Ps 34:11). Lamad can be used for training animals (Hos 10:11) where it refers metaphorically to Ephraim “a trained (lāmad) heifer.” All uses of lamad in Deuteronomy - Deut. 4:1; Deut. 4:5; Deut. 4:10; Deut. 4:14; Deut. 5:1; Deut. 5:31; Deut. 6:1; Deut. 11:19; Deut. 14:23; Deut. 17:19; Deut. 18:9; Deut. 20:18; Deut. 31:12; Deut. 31:13; Deut. 31:19; Deut. 31:22; Observe (guard, watch) (08104) shamar means to watch, to keep, to preserve, to guard, to be careful, to watch over, to watch carefully over, to be on one's guard. In the first use of shamar Adam was placed "into the garden of Eden to cultivate it and to keep it" (Ge 2:15) Adam did a poor job tending/watching/guarding the garden! Deuteronomy 5:2 "The LORD our God made a covenant with us at Horeb. De 4:23 Ex 19:5-8 24:8 Heb 8:6-13 9:19-23 Deuteronomy 5 Resources JEHOVAH CUT COVENANT WITH ISRAEL AT HOREB Moses has just drawn their attention to the statutes and the ordinances and now he explains that these are not something completely new but were given to the first generation at Mt Sinai in what is known as the Old Covenant. Deuteronomy in fact means just that -- a second giving of the Law. The Old Covenant was still in force and Moses would add nothing new to the first giving of the Law. There would however be some stipulations not specifically stated in the first giving of the Law but they would still clearly be based on the the original Law. It was critical for the second generation to listen to this recounting of the Law so that they could fulfill the covenant responsibilities and enjoy the blessings of God, including prosperity and the Promised Land. The LORD our God made a covenant with us at Horeb (Mt Sinai) - This covenant resulted in God establishing Israel as a theocratic nation. The LORD initiated the covenant, not Israel. This was God's idea! It was a covenant between the infinite, holy God and finite, unholy men! That alone tells you how great is the covenant mercy of God. Made a covenant is literally "cut a covenant". With us is interesting because only Moses, Joshua and Caleb were at the original covenant cutting ceremony at Sinai, but Moses' point is that even though the first generation had perished, the covenant was with the nation of Israel as a whole. And it was the second generation who constituted the nation of Israel as this time. Cut (make [a covenant], cut off, destroy) (03772) karath literally means to cut, to cut off or to sever an object from its source or cut into parts and implies a violent action. For example, Zipporah "cut off her son’s foreskin." (Ex 4:25) or the Jews "cut down a branch with a single cluster of grapes." (Nu 13:2-24, Karath is used with beriyth meaning to "cut a covenant" or establish a covenant between two parties, either between God and men (Abrahamic Covenant = Ge 15:18, Mosaic Covenant = Ex 24:8, Dt 5:2-3, 9:9; see Abrahamic versus Mosaic and Abrahamic vs Old vs New) or between men (Ge 21:27, 32, 26:28, 31:44, 2Sa 3:12-13, 21, 5:3; 1Sa 18:3, 20:15-16, 22:8, 23:18 between Jonathan and David [See discussion of their Covenant - Exchanging of Robes]; cutting covenant was prohibited = Ex 23:32, Dt 7:2, Jdg 2:2, a dictum which Joshua disobeyed - Josh 9:6-7,11). In the context of cutting covenant karath is translated in the Lxx with diatithemi (see detailed discussion) which is used in the sense of making "a last will or testament" (Heb 9:16+). Covenant (01285) berit/berith/beriyth means covenant, treaty, compact, agreement between two parties (first use in God's covenant with Noah - Ge 6:18, 9:9, 11, 12, 13, 15, 16, 17). As discussed more below beriyth describes a compact made by passing between pieces of flesh. Covenant is a solemn, binding arrangement between two parties and entails a variety of responsibilities, benefits and penalties depending on the specific covenant which is being studied. OT covenants were made between God and man (eg, God with Noah - Ge 6:18, with Abram - Ge 15:18) or between men (Abraham and Abimelech - Ge 21:27, Isaac and Abimelech - Ge 26:28, Jacob and Laban - Ge 31:44) (For summary of covenants see - Covenant in the Bible). The majority of the the OT uses of beriyth are translated as covenant (275/285 uses) and the majority of these are translated into Greek using the word diatheke [word study], which was a common technical word used in the Greco-Roman law to describe the settlement of an inheritance (i.e., a "last will and testament") and used in the NT to describe the "self-commitment, promises, and conditions by which [God] entered into relationship with man" (Friberg). Covenant can be summarized as follows… (1) Between two parties (sometimes equal, other times superior to inferior) -- (a) nations -- (peace) treaty, alliance of friendship (b) individuals -- a pledge or agreement with mutual obligations to each other (c) monarch and subjects (2Sa 3:21, 5:3, 1Chr 11:3) -- a constitution (d) God and man -- Noahic, Abrahamic, Mosaic, Davidic, New Covenants. TWOT adds that… Apart from blood ties the covenant was the way people of the ancient world formed wider relationships with each other The accounts of the relationship between David and Jonathan are the only unequivocal mention of a compact between two individuals in the Old Testament (1Sa 18:3; 20:8; 23:18). It is spoken of as “a covenant of the Lord” because the Lord witnessed the transaction and protected the legal order. (2) Accompanied by (a) signs (also witnesses, memorials, shared meals) (b) sacrifices, (c) solemn, binding oaths -- sealing the relationship with promises of blessing for keeping the covenant and curses for breaking the covenant (d) Sometimes with written document on which the words of the covenant, its terms in the form of promises and stipulations were spelled out, witnessed to, signed and sealed. Behm (TDNT) notes that in ancient times There is no firmer guarantee of legal security peace or personal loyalty than the covenant (e.g., Amos 1:9). (3) Is depicted in the idiomatic phrase "make (cut) a covenant" in which there is was a blood sacrifice as part of the covenant ritual. but with us, with all those of us alive here today - While those who were alive at this time were very young children when Yahweh cut the covenant of the Law with their parents, it is viewed as cut with the nation of Israel. Related Resources: Covenant (Law) - 1911 Encyclopedia Britannica Covenant (Agreement) - 1911 Encyclopedia Britannica Covenants - Torrey's Topical Textbook International Standard Bible Encyclopedia Covenant, in the Old Testament American Tract Society Covenant Bridgeway Bible Dictionary Covenant Baker's Evangelical Dictionary New Covenant Covenant, the New Covenant Charles Buck Dictionary Covenant Easton's Bible Dictionary Covenant Fausset Bible Dictionary Covenant Holman Bible Dictionary New Covenant Hastings' Dictionary of the Bible Covenant Hastings' Dictionary of the NT Covenant King James Dictionary Covenant Smith Bible Dictionary Covenant Vines' Expository Dictionary Covenant Make (Cut) a Covenant Covenant Watson's Theological Dictionary Covenant Kitto Biblical Cyclopedia Covenants McClintock and Strong's Bible Encyclopedia Covenant The Jewish Encyclopedia Covenant Deuteronomy 5:3 "The LORD did not make this covenant with our fathers, but with us, with all those of us alive here today. De 29:10-15 Ge 17:7,21 Ps 105:8-10 Jer 32:38-40 Mt 13:17 Ga 3:17-21 Heb 8:8,9 Deuteronomy 5 Resources Related Passages: Deuteronomy 29:10-15 “You (FIRST GENERATION OF ISRAEL OUT OF EGYPT) stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, even all the men of Israel, 11 your little ones (THIS WOULD PRESUMABLY BE THE AUDIENCE MOSES IS NOW ADDRESSING), your wives, and the alien who is within your camps, from the one who chops your wood to the one who draws your water, 12 that you may enter into the covenant with the LORD your God, and into His oath which the LORD your God is making with you today, 13 in order that He may establish you today as His people and that He may be your God, just as He spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob. 14 “Now not with you alone am I making this covenant and this oath, 15 but both with those who stand here with us today in the presence of the LORD our God and with those who are not with us here today (IN OTHER WORDS WITH FUTURE GENERATIONS OF ISRAELITES). THIS COVENANT WAS WITH NATION OF ISRAEL The LORD did not make this covenant with our fathers (cf Dt 4:31, 37, Dt 7:8, 12, Dt 8:18) - This covenant refers to the conditional covenant made with the first generation of Israel at Mt Sinai. Our fathers refers to the patriarchs, Abraham, Isaac, Jacob with whom God cut the unconditional Abrahamic Covenant (Ge 12:1-3+, Ge 15:1-21+), all of whom died without receiving the promises (especially the Promised Land). See the discussion of the Abrahamic versus Mosaic Covenants. While the Abrahamic Covenant unconditionally guaranteed Israel the Promised Land, the Mosaic (Old) Covenant was given so they would enjoy the Promised Land, but their enjoyment was contingent (conditioned) on whether they obeyed the statues and ordinances, which is why the Book of Deuteronomy was so critical for the second generation to hear and heed. THOUGHT - When we are saved, we granted eternal life in Christ. That is our possession forever. However, like the Israelites in the Promised Land, our enjoyment of our life in Christ is dependent on obedience. Jesus declared " I came that they may have life, and (present tense = continually) have it abundantly." (Jn 10:10b) Note the verb have in the present tense signifies Jesus desires His followers to have a lifestyle that is beyond measure. If you are not living a life in Christ that is extraordinary, remarkable, exceeding expectations, they perhaps you might want to do some personal inventory (Ps 139:23-24+ helps) to see if you are dabbling with disobedience in some area of your life. If so, confess and repent and get ready to experience an extraordinary life in Christ, nourished by daily intake of His Word and enabled by continual filling of His Spirit. It is your potential in Christ! Don't miss this "once in a lifetime opportunity." If you have a persistent sin then ask God's Spirit to enable you to kill it (Ro 8:13b+) and lay it aside so it does not continually easily entangle you (Heb 12:1+), then RUN! (Play "Run Like Heaven!") God is faithful and you are sincere and serious, He will answer your cry for an abundant life in His Son because in the final analysis He will be greatly glorified by your supernatural life! Deere has an interesting comment on did not make this covenant with our fathers noting "he was teaching the Israelites that this covenant was meant to govern the living, not the dead." (Bible Knowledge Commentary) but with us, with all those of us alive here today - Yahweh cut this covenant with the people as a whole, with the nation of Israel. Deuteronomy 5:4 "The LORD spoke to you face to face at the mountain from the midst of the fire, De 5:24-26 4:33,36 34:10 Ex 19:9,18,19 20:18-22 33:11 Nu 12:8 Deuteronomy 5 Resources Related Passages: Exodus 33:11 Thus the LORD used to speak to Moses face to face, just as a man speaks to his friend. When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent. Deuteronomy 34:10 Since that time no prophet has risen in Israel like Moses, whom the LORD knew face to face, Numbers 12:8 With him I speak mouth to mouth, Even openly, and not in dark sayings, And he beholds the form of the LORD. Why then were you not afraid To speak against My servant, against Moses?” JEHOVAH'S FIERY FACE TO FACE FIERY THEOPHANY A theophany is "Physical appearance or personal manifestation of a god to a person " (See Feinberg's excellent article below) The LORD spoke to you face to face at the mountain from the midst of the fire - This is anthropomorphic language for Israel did not see a form but only heard the voice of Yahweh at Sinai. Even Moses only saw His glory. The picture of face to face is one of intimacy, of personal involvement. The point is the the Holy God spoke directly to the people even has He spoke with Moses face to face (see passages above, albeit Moses was clearly in closer communion with Him). THEOPHANY Charles Feinberg Need for a theophany. The basic postulate here is that to see God could be fatal. “He said, “You cannot see My face, for no man can see Me and live!'“ (Exodus 33:20NAS; compare Genesis 16:13; Exodus 3:2-6; Exodus 19:20-21; Judges 6:22-23; Judges 13:20-22 . Yet the record is unmistakable that people did see God, such as Moses and others at Sinai (Exodus 24:9-10 ); the Lord's rebuke of Aaron and Miriam (Numbers 12:4-8); and the majestic vision to Isaiah (Isaiah 6:1 ,Isaiah 6:1,6:5). Customarily, God is not revealed to ordinary sight, God at times chooses to reveal Himself in theophanies. Kinds of theophanies. There are some five forms of theophanies. 1. In human form Without question the theophany in Exodus 24:10 involved the appearance of a human being, for the text clearly states that a pavement of sapphire appeared “under His feet.” At Peniel, Jacob testified that he had seen God face-to-face ( Genesis 32:30 ). On Mount Horeb it was the experience of Moses to speak to God “face to face, just as a man speaks to his friend” (Exodus 33:11 NAS). In the same passage when Moses begged God to show him His glory ( Exodus 33:18 ), the Lord graciously granted Moses a vision of Himself, saying, “I will take My hand away and you shall see My back, but My face shall not be seen” (Exodus 33:23 NAS). If it is protested that the subject is enveloped in mystery, it needs to be remembered that theology without mystery is sheer nonsense. God in His wisdom does not restrict Himself to one method of self-revelation. Notice God's pronouncement in Numbers 12:6-8 , which was quite unlike that of Deuteronomy 4:12-15 where only a voice was granted. 2. In vision Even self-seeking Balaam was allowed of God to see the Lord in vision (Numbers 24:3-4 ). Isaiah, Ezekiel, and Daniel, giants among the prophets, saw God in visions (Isaiah 6:1; Ezekiel 1:1; Daniel 7:9 ). Jacob, sent off by Isaac to Paddan-aram, was granted a dream in which he saw the Lord (Genesis 28:12-13 ). 3. By the “Angel of the Lord” This is the most usual form of theophany, called the “Angel of the Lord” or “Angel of God.” Observe it is not an “Angel of God,” which could include any of the angelic hosts created by God. The “Angel of the Lord” is identified in the accounts with Yahweh Himself. He appears only occasionally in human form. The encounter of the Angel of the Lord with Hagar is of significance in this connection (Genesis 16:7-13 ). See Angel of the LORD. 4. Not in human form In some instances the theophany came as at the burning bush (Exodus 3:2-4:17 ) and in the guidance through the wilderness (Exodus 13:21; compare Acts 7:30 ). The glory of the Lord appears to people in numerous passages. See Exodus 16:10; Exodus 33:9-10; Ezekiel 10:4 ). God was also manifest in nature and history (Isaiah 6:3; Ezekiel 1:28; Ezekiel 43:2 ). 5. As the name of the Lord God's sacred Name represented His presence (Deuteronomy 12:5; Deuteronomy 102:15; Isaiah 30:27; Isaiah 59:19 ). Contrast with the incarnation The incarnate Christ was not, and indeed is not, a theophany. The phenomena of theophanies were temporary, for the occasion that required them and then disappeared. On the other hand, in the incarnate Christ His deity and humanity were joined, not for time alone, but for eternity. See Incarnation The time factor Only in the Old Testament economy did God's people need a theophany; since the incarnation, there is no such necessity. The New Testament doctrine of God is final and complete. God is always present in the risen Christ and the Holy Spirit. Still, at times, God's people are more aware of that Presence than at others. (Holman Bible Dictionary) Deuteronomy 5:5 while I was standing between the LORD and you at that time, to declare to you the word of the LORD; for you were afraid because of the fire and did not go up the mountain. He said, De 5:27 Ge 18:22 Ex 19:16 Ex 20:18-21 Ex 24:2,3 Nu 16:48 Ps 106:23 Jer 30:21 Zec 3:1-5 Ga 3:19 Heb 9:24 Heb 12:18-24 Deuteronomy 5 Resources Related Passages: Exodus 19:16, 19+ So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled....When the sound of the trumpet grew louder and louder, Moses spoke and God answered him with thunder. Hebrew 12:18+ For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19 and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. 20 For they could not bear the command, “IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED.” 21 And so terrible was the sight, that Moses said, “I AM FULL OF FEAR and trembling.” MOSES THE MEDIATOR BETWEEN GOD AND ISRAEL While I was standing between the LORD and you at that time - Moses describes himself as a mediator, a go between, between God and Israel. Moses explains this later in Dt 5:23-27 (see note). To declare to you the word of the LORD - Yahweh spoke to Moses and Moses spoke God's Word to the people. For - Term of explanation. Moses explains why God had to speak to Him and Moses would pass on what God spoke. You were afraid because of the fire and did not go up the mountain - Israel was fearful of the manifestation of Yahweh on the holy mountain. In Exodus 19:19-20+ Moses explains why God presented Himself before Israel with such a frightening portrayal on Mt Sinai writing. Then they said to Moses, “Speak to us yourself and we will listen; but let not God speak to us, or we will die.” 20 Moses said to the people, “Do not be afraid; for God has come in order to test you, and in order that the fear of Him may remain with you, so that you may not sin.” Comment: God want Israel to fear Him because He knew that if they truly feared Him, this would serve as an impediment to committing sin against Him. See God's desire for Israel in note on Deut 5:29. He said - Moses now introduces his quotation of God. Deuteronomy 5:6 'I am the LORD your God who brought you out of the land of Egypt, out of the house of slavery. I am the: De 4:4 Ex 20:2-17 Lev 26:1,2 brought: Ps 81:5-10 Deuteronomy 5 Resources I am the LORD your God Who brought you out of the land of Egypt, out of the house of slavery - The LORD begins by reminding Israel that He was their Deliverer and they He set them free from bondage to the Egyptians. Yahweh introduced the giving of the Law at Sinai with identical words “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery." (Ex 20:2+) The LORD your God - Moses continually emphasizes that Yahweh is Israel's God (279 times in 239 verses out of 396 times in the entire OT! More that 50% of uses in one book!). Uses in chapter 5 - Deut. 5:6; Deut. 5:9; Deut. 5:11; Deut. 5:12; Deut. 5:14; Deut. 5:15; Deut. 5:16; Deut. 5:32; Deut. 5:33; Deuteronomy 5:7 'You shall have no other gods before Me. Ex 20:3 Mt 4:10 Joh 5:23 1Jn 5:21 Deuteronomy 5 Resources Related Passages: Exodus 20:3+ “You shall have no other gods before Me. Deuteronomy 4:39+ “Know therefore today, and take it to your heart, that the LORD, He is God in heaven above and on the earth below; there is no other. Deuteronomy 6:13-15+ “You shall fear only the LORD your God; and you shall worship Him and swear by His name. 14 “You shall not follow other gods, any of the gods of the peoples who surround you, 15 for the LORD your God in the midst of you is a jealous God; otherwise the anger of the LORD your God will be kindled against you, and He will wipe you off the face of the earth. You shall have no other gods before Me - More literally the Hebrew reads "there must not be for you other gods," where the phrase "for you" speaks of possession. Before me in Hebrew is literally "upon my face," and the Septuagint having "in front of my face" (pros prosopon). The NET translation is "any other gods besides me." The NET Note explains "The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the LORD in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., Dt 4:39; Dt 6:13–15 Deuteronomy 5:8 'You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. an idol De 4:15-19 Ex 20:4 Deuteronomy 5 Resources Related Passages: Exodus 20:4+ “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. Deuteronomy 4:15-19+ “So watch yourselves carefully, since you did not see any form on the day the LORD spoke to you at Horeb from the midst of the fire, 16 so that you do not act corruptly and make a graven image for yourselves in the form of any figure, the likeness of male or female, 17 the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, 18 the likeness of anything that creeps on the ground, the likeness of any fish that is in the water below the earth. 19 “And beware not to lift up your eyes to heaven and see the sun and the moon and the stars, all the host of heaven, and be drawn away and worship them and serve them, those which the LORD your God has allotted to all the peoples under the whole heaven. MAKE NO IDOLS REPRESENTING GOD You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth - When we pursue idols, we are in effect ascribing the glory and praise of God to those who are no gods at all! Hear the word regarding God's glory. God Himself declares... I am the LORD, that is My Name; I will not give My glory to another, Nor My praise to graven images. (Isaiah 42:8) Paul explains the pathology of our heart disease which impels us to pursue idols - For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth (ACTIVELY HOLD DOWN THE TRUTH - THIS IS THE ROOT PROBLEM) in unrighteousness, 19 because that (SPEAKING OF TRUTH) which is known about God is evident within them (INTERNAL CONSCIOUSNESS THAT GOD EXISTS); for God made it evident to them. 20 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse (CREATION CALLS FOR A POWERFUL CREATOR). 21 For even though they knew God (READ THAT AGAIN - NO "ATHEISTS" HERE!), they did not honor Him as God or give thanks, but they became futile in their speculations (DENIAL OF GOD COMPELS "INVENTION" OF GODS), and their foolish heart was darkened. 22 Professing to be wise, they became fools, 23 (THE RESULT OF DENYING GOD IS TO MAKE "GODS") and exchanged (A BAD EXCHANGE) the glory of the incorruptible God for an image (IDOLS) in the form of corruptible man and of birds and four-footed animals and crawling creatures. 25 For they exchanged the truth of God for a (LITERALLY "THE") lie, and worshiped and served (THE VERY PATTERN YAHWEH WARNS ABOUT IN Ex 20:5) the creature rather than the Creator, who is blessed forever. Amen. (Ro 1:18-25+)