Deuteronomy 10
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CHAPTER 10
Tablets Like the First Ones (10:1–11)
1–2 Following Moses’ intercessory prayer (Deuteronomy 9:25–29), the Lord responded by instructing Moses to make two new tablets to replace those that Moses had broken (Exodus 32:19; 34:1–4,27–28; Deuteronomy 9:17). This indicated that the Lord was restoring the covenant He had made with Israel, which had been broken when the Israelites made the golden calf.
God also instructed Moses to make a wooden chest—the ark—in which to place the two stone tablets containing the Ten Commandments, also called the Testimony (see Exodus 25:10–16 and comment).
3–5 In Deuteronomy, Moses didn’t always record past events in exact chronological order; he was more interested in the significance of events and so he often placed events together that were actually separated in time. For example, the preparation of the new stone tablets is described in Exodus Chapter 34, but the ark wasn’t built until Exodus Chapter 37—and then it was built by Bezalel, under Moses’ direction (Exodus 37:1). And it wasn’t until Exodus Chapter 40 that Moses actually placed the tablets inside the ark (Exodus 40:20). But here Moses has telescoped these three events together to show that the ark was built primarily to hold the two stone tablets.
6–7 The places mentioned in these verses correspond to the locations mentioned in Numbers 33:31–33, but here they are in reverse order and some names have different spellings.31
8 Aaron’s death reminded Moses of the Levites and their responsibility for the tabernacle and for the spiritual well-being of the people; here the term “Levites” is meant to include the priests, the descendants of Aaron, himself a Levite (see Numbers 1:47–54; 3:1–20).
9 See Numbers 18:20–24 and comment.
10–11 Moses ends this section with the Lord’s command that he lead the Israelites on their way to the promised land (Exodus 32:34).
Fear the Lord (10:12–22)
12–13 These two verses provide one of the great summary statements in Scripture as to what God expects of us, His people. In verses 1–11, Moses has just described the renewal of God’s covenant with Israel; now in verses 12–22, Moses once again exhorts the Israelites to keep God’s covenant with all their heart and soul.
So what does God expect of us? First, that we fear Him (see Deuteronomy 6:1–3,13 and comment); second, that we walk in all his ways (see Deuteronomy 5:30–33 and comment); third, that we love Him (see Deuteronomy 6:4–5 and comment); fourth, that we serve Him with all our heart and soul(seeDeuteronomy11:13);and fifth, that we observe—obey—His commands and decrees, which have been given for our good (see Deuteronomy 5:33; 6:24).
It should be immediately apparent that the five above-mentioned things the Lord expects of us are not separate and independent; they are closely interrelated and overlapping. Indeed, they can be combined together in one summary expression: total commitment to the Lord. That is what the Lord expects from each of us—and nothing less.
14–16 In these verses, Moses once again reflects on God’s amazing grace. God selected the Israelites to be His people out of all the nations on earth (see Exodus 19:5–6 and comment). He made a covenant with the Israelites; He delivered them, He sustained them, and now He had brought them to the very border of Canaan (see Deuteronomy 4:32–40 and comment). For all these reasons, the Israelites needed to respond to God’s grace and love by loving Him in return.
Circumcise your hearts, therefore32 (verse 16). The expression “circumcise your hearts” means to remove the hardness and lovelessness that can “encase” one’s heart. It also means to remove the sin and sinful attitudes that affect one’s heart. Those whose hearts remain uncircumcised are stiff-necked—stubborn, proud and rebellious (see Exodus 32:9; Leviticus 26:41). CIRCUMCISION of the heart is far more important than circumcision of the flesh. Circumcision of the flesh has to do with outward ritual; circumcision of the heart brings one into a loving and holy relationship with God.
17 God of gods and Lord of lords. This doesn’t literally mean that God is the “God of many gods”; such false gods are not real, even though people believe in them.“God of gods” is simply an expression meaning that the one true God is supreme above everything in the universes—including all other so-called “gods.”
God shows no partiality; He takes no bribes; He is totally fair and just. We who love God must therefore seek to behave like Him in our dealings with other people (see Exodus 23:2–8; Leviticus 11:45; Deuteronomy 1:17).
18–19 Since God defends orphans and widows and takes special care of aliens and other underprivileged people, we must do likewise (see Exodus 22:21; 23:9; Leviticus 19:33–34).
The Israelites had an additional reason for loving the alien and the underprivileged: they themselves had once been in the same category. Those who have been in distress and have experienced the mercy of God should be all the more sympathetic to others who have fallen into similar distress. Indeed, God comforts us in our troubles so that we can comfort others in their troubles (2 Corinthians 1:3–7).
20 See Deuteronomy 6:13 and comment.
21–22 He (God) is your praise—that is, God is the sole object of praise. Let the Israelites praise and worship God alone. Let them praise God for all His excellence—for all His love, His power, His goodness, His faithfulness. The Israelites started out as seventy people in Egypt (Genesis 46:27; Exodus 1:5); now God had fulfilled His promise to Abraham to make them as numerous as the stars in the sky (see Genesis 15:5; 22:17; Deuteronomy 1:10). Let the Israelites praise Him! And let us praise Him too, for He has done even greater things for us by sending His Son Jesus Christ to be our Savior.