King James Version
Deuteronomy 5
33 verses with commentary
The Ten Commandments Repeated
And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them. keep: Heb. keep to do them
View commentary (4 sources)
KJV Study Commentary
Moses summons 'all Israel' to hear the statutes and judgments, emphasizing communal responsibility and covenant unity. The command to 'hear, O Israel' (Shema Yisrael) becomes central to Jewish identity. The threefold imperative—'hear,' 'learn,' 'keep and do'—establishes the proper sequence: reception of God's word, understanding through study, and obedient application. The Hebrew 'shamar' (keep/ob...
Read full commentary →Ellicott’s Commentary for English Readers
(1) **And Moses called all Israel, and said.**—What follows is thus presented to us as an actual exhortation, not merely a portion of a book.
**The statutes and judgments.**—The religious *ordinances and institutions, *and the general *requirements. *The mention of these is prefixed to the Decalogue, of which they are only *the application*—to a special people under special circumstances. More pre...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
THE FIFTH BOOK OF MOSES, CALLED DEUTERONOMY.
Commentary by Robert Jamieson
CHAPTER 1 De 1:1-46. Moses' Speech at the End of the Fortieth Year.
**1. These be the words which Moses spake unto all Israel--**The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and co...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 5
Chapter Outline
The covenant in Horeb.(1-5)
The ten commandments repeated.(6-22)
The request of the people that the law might be delivered through Moses.(23-33)
**Verses 1-5**
Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads wit...
Read full commentary →The LORD our God made a covenant with us in Horeb.
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KJV Study Commentary
The statement 'The LORD our God made a covenant with us in Horeb' emphasizes the Sinai covenant as foundational to Israel's identity. The use of 'us' (though most of Moses' audience were children at Sinai) shows covenant continuity across generations—each generation must personally embrace God's covenant, not merely rely on ancestors' faith. Covenant relationship requires contemporary commitment, ...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **The Lord our God made a covenant with us in Horeb.**—It must never be forgotten that the Law *is a covenant *in its *very form. *(See Note on Deuteronomy 5:6.)
Jamieson-Fausset-Brown Bible Commentary
**2. There are eleven days' journey from Horeb--**Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles--on camels, at the rate of three miles an hour, thirty miles--and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 5
Chapter Outline
The covenant in Horeb.(1-5)
The ten commandments repeated.(6-22)
The request of the people that the law might be delivered through Moses.(23-33)
**Verses 1-5**
Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads wit...
Read full commentary →The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.
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KJV Study Commentary
Moses declares that the Horeb covenant was made 'not with our fathers, but with us, even us, who are all of us here alive this day.' This seems paradoxical since most of the Horeb generation had died in the wilderness. The meaning is that covenant obligations transcend individual generations—each generation stands in covenant relationship with God, responsible for the commitments made by their for...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **Not . . . with our fathers, but with us.**—That is, according to the usage of the Hebrew language in drawing contrasts, not *only *with our fathers (who actually heard it), but *with us also, *who were in the loins of our fathers, and for whom the covenant was intended no less than for them; and, in fact, every man who was above forty-two at the time of this discourse might actually remember...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-8. in the fortieth year ... Moses spake unto the children of Israel, &c.--**This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
Matthew Henry’s Concise Commentary
Chapter 5
Chapter Outline
The covenant in Horeb.(1-5)
The ten commandments repeated.(6-22)
The request of the people that the law might be delivered through Moses.(23-33)
**Verses 1-5**
Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads wit...
Read full commentary →The LORD talked with you face to face in the mount out of the midst of the fire,
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KJV Study Commentary
The dramatic description 'The LORD talked with you face to face in the mount out of the midst of the fire' emphasizes the direct, personal nature of God's revelation at Sinai. 'Face to face' indicates intimate, unmistakable communication, while 'midst of the fire' shows God's holy transcendence. This paradox—intimate yet awesome, near yet holy—characterizes true encounter with God. Hebrews 12:18-2...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **The Lord talked with you face to face.**—Yet they saw no manner of similitude (Deuteronomy 4:12), *i.e., *no visible form: but the very words of God reached their ears. So in Exodus 20:22, “Ye have seen that I have talked with you from heaven.”
Jamieson-Fausset-Brown Bible Commentary
**3-8. in the fortieth year ... Moses spake unto the children of Israel, &c.--**This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
Matthew Henry’s Concise Commentary
Chapter 5
Chapter Outline
The covenant in Horeb.(1-5)
The ten commandments repeated.(6-22)
The request of the people that the law might be delivered through Moses.(23-33)
**Verses 1-5**
Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads wit...
Read full commentary →(I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,
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KJV Study Commentary
Moses' mediatorial role—'(I stood between the LORD and you at that time, to shew you the word of the LORD)'—established the pattern of priestly mediation between holy God and sinful people. The explanation 'for ye were afraid by reason of the fire, and went not up into the mount' shows Israel's need for an intermediary due to God's overwhelming holiness. This prefigures Christ as the ultimate medi...
Read full commentary →Ellicott’s Commentary for English Readers
(5) In this verse a colon seems too large a stop after “the word of the Lord.” Perhaps it should rather be read thus: “*I *stood between Jehovah and you at that time (for ye were afraid by reason of the fire), and ye went not up into the mount.” The cause of their not going up into the mount was not their fear, but the express prohibition of Jehovah, as may be seen by Exodus 19
Jamieson-Fausset-Brown Bible Commentary
**3-8. in the fortieth year ... Moses spake unto the children of Israel, &c.--**This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
Matthew Henry’s Concise Commentary
Chapter 5
Chapter Outline
The covenant in Horeb.(1-5)
The ten commandments repeated.(6-22)
The request of the people that the law might be delivered through Moses.(23-33)
**Verses 1-5**
Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads wit...
Read full commentary →I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. bondage: Heb. servants
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KJV Study Commentary
The self-identification formula 'I am the LORD thy God' establishes covenant relationship and divine authority. The redemptive basis 'which brought thee out of the land of Egypt, from the house of bondage' grounds all commandments in grace—God redeemed first, then gave law. This order is crucial to Reformed covenant theology: salvation precedes obedience, not vice versa. Law flows from relationshi...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **I am the Lord thy God.**—It should never be forgotten that this sentence is an integral part of the Decalogue, and also the *first part. *The declaration of Divine relationship, with all that it implies—the covenanted adoption of Israel by Jehovah—*precedes all the requirements of the Law. *The Law is, therefore, primarily a covenant in the strictest sense.
Jamieson-Fausset-Brown Bible Commentary
**3-8. in the fortieth year ... Moses spake unto the children of Israel, &c.--**This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Thou shalt have none other gods before me.
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KJV Study Commentary
The first commandment 'Thou shalt have none other gods before me' establishes radical monotheism and exclusive covenant loyalty. The Hebrew 'al-panai' (before my face/in my presence) suggests both priority and exclusivity—no rivals tolerated in God's presence. This commandment grounds all ethics in proper God-worship. The Reformed tradition sees this as requiring wholehearted affection, trust, and...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Thou shalt have none other gods before me.**—Literally, *upon my face, in addition to my presence; *or, as Rashi says, “in any place where I am, that is, in the whole world.” “Whither shall I go from Thy Spirit, or whither *shall I flee from Thy face?*” Idols are, at the very best, only masks which man puts upon the face of God, insulting to His dignity, and tending to conceal Him from our v...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-8. in the fortieth year ... Moses spake unto the children of Israel, &c.--**This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:
View commentary (3 sources)
KJV Study Commentary
The second commandment prohibits making 'any graven image, or any likeness' of created things. This guards God's transcendence and prohibits reducing Him to manageable, visible forms. The comprehensive list 'in heaven...earth...waters' covers all creation realms, emphasizing no creature may represent the Creator. This commandment regulates worship's form, while the first regulates worship's object...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-8. in the fortieth year ... Moses spake unto the children of Israel, &c.--**This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,
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KJV Study Commentary
The prohibition 'Thou shalt not bow down thyself unto them, nor serve them' addresses worship posture and service. The Hebrew 'shachah' (bow down) and 'abad' (serve) indicate both external reverence and devoted service. The warning 'for I the LORD thy God am a jealous God' reveals divine intolerance of rivals. God's 'jealousy' (Hebrew 'qanna') is righteous zeal for His honor and His people's exclu...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **Visiting the iniquity of the fathers upon the children.**—There are no sins which so surely entail penal consequences upon succeeding generations as the abominations of idolatry. All idolatry means the degradation of the Divine image in man. But it is not meant here that the soul of the son shall die for the father. The penalty extends only “to them that hate me.”
Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →And shewing mercy unto thousands of them that love me and keep my commandments.
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KJV Study Commentary
The covenant promise 'shewing mercy unto thousands of them that love me and keep my commandments' reveals God's gracious character. The numerical contrast is striking: judgment extends to 'third and fourth generation,' mercy to 'thousands'—divine grace vastly exceeds wrath. The phrase 'love me and keep my commandments' defines true religion as affection producing obedience, not mere external confo...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **Them that love me.**—We have an echo of this commandment in the words of our Saviour: “If ye love me, keep my commandments” (John 14:15). The promise of His presence with us through the “other Comforter” compensates for the absence of any visible image. As *love *in this verse is practical, so is *hatred *in the previous verse. To hate God is to disobey His commandments.
Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.
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KJV Study Commentary
The third commandment prohibits taking God's name 'in vain' (Hebrew 'la-shav'—emptiness, worthlessness, falsehood). This encompasses far more than crude profanity—it prohibits flippant, careless, or false invocation of God's name in oaths, worship, or daily speech. God's name represents His character, reputation, and covenant presence. Misusing His name dishonors Him and profanes holy things. The ...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **Take . . . in vain.**—Literally, *Thou shalt not put the name of Jehovah thy God to vanity: *i.e., to anything that is false, or hollow, or unreal. Primarily, it is false swearing that is forbidden here; but the extension of the principle to vain and rash swearing, or the light use of the Name without real cause, is sufficiently obvious.
Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.
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KJV Study Commentary
The fourth commandment 'Keep the sabbath day to sanctify it' establishes weekly rest as covenant obligation. The Hebrew 'qadash' (sanctify/make holy) indicates setting apart time for sacred purposes. God commanded Sabbath observance, grounding it in creation (Exodus 20:11) and redemption (Deuteronomy 5:15). The Reformed tradition sees Sabbath as moral law continuing under the New Covenant, fulfill...
Read full commentary →Ellicott’s Commentary for English Readers
(12-15) The language of this commandment is identical with the form it takes in Exodus only so far as the 13th and 14th verses are concerned; and even here the special mention of the ox and the ass is confined to Deuteronomy. The introduction and the close of the command, which gives the reason for it, are different here. The reason drawn from the creation is not mentioned; the reason drawn from t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Six days thou shalt labour, and do all thy work:
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KJV Study Commentary
The command 'Six days thou shalt labour, and do all thy work' establishes work as divine ordinance and human duty. God commands labor, not merely permits it. The six-day work week reflects creation order where God worked six days before resting. Work is not curse but calling, means of glorifying God and serving neighbor. The phrase 'all thy work' indicates thorough completion of weekly responsibil...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.
View commentary (3 sources)
KJV Study Commentary
The Sabbath command extends rest to 'thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger.' This comprehensive inclusivity demonstrates covenant compassion—even slaves, foreigners, and animals must rest. The prohibition of work extends to subordinates under one's authority, preventing exploitation. This verse reveals G...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.
View commentary (3 sources)
KJV Study Commentary
The redemptive grounding 'remember that thou wast a servant in Egypt, and that the LORD thy God brought thee out' connects Sabbath rest to exodus deliverance. Israel, once enslaved without rest, must grant rest to others. The phrase 'therefore the LORD thy God commanded thee to keep the sabbath' reveals that experiencing God's redemptive grace produces compassionate obedience. This illustrates gos...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.
View commentary (4 sources)
KJV Study Commentary
The fifth commandment 'Honour thy father and thy mother' establishes family order and generational responsibility. The Hebrew 'kaved' (honor) means to give weight, respect, and care. This is the first commandment 'with promise'—obedience brings long life and prosperity in the land (Ephesians 6:2-3). Honoring parents extends beyond childhood obedience to lifelong respect, care in old age, and perpe...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **That it may go well with thee . . .**—In this form St. Paul cites the commandment in the Epistle to the Ephesians (Deuteronomy 6:2-3). As to what may be made of this promise, see a Note on Deuteronomy 22:7, and a quotation from the Talmud on the point.
Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Thou shalt not kill.
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KJV Study Commentary
The sixth commandment 'Thou shalt not kill' protects human life as sacred, created in God's image (Genesis 1:27, 9:6). The Hebrew 'ratsach' specifies unlawful killing—murder, not all killing (capital punishment and just warfare are permitted). This command guards the image of God in humanity, prohibiting private vengeance and establishing the sanctity of life from conception to natural death. Jesu...
Read full commentary →Ellicott’s Commentary for English Readers
(17-20) The wording of these four commandments is the same with that of Exodus 20.
Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Neither shalt thou commit adultery.
View commentary (3 sources)
KJV Study Commentary
The seventh commandment 'Neither shalt thou commit adultery' protects marriage covenant and sexual purity. Adultery violates the one-flesh union (Genesis 2:24), betrays covenant vows, and distorts God's design for human sexuality within marriage. This command upholds marriage as sacred, reflecting Christ's relationship with His church (Ephesians 5:25-32). Jesus expands this to prohibit lustful tho...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--**a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Neither shalt thou steal.
View commentary (3 sources)
KJV Study Commentary
The eighth commandment 'Neither shalt thou steal' protects private property and economic justice. Theft violates the neighbor's God-given right to possess and use property. This command assumes property ownership is legitimate, opposing both anarchistic stealing and totalitarian confiscation. The Hebrew 'ganav' encompasses all wrongful taking: theft, fraud, withholding wages, unjust business pract...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. we went through all that great and terrible wilderness--**of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [Fisk]. It is cal...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Neither shalt thou bear false witness against thy neighbour.
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KJV Study Commentary
The ninth commandment 'Neither shalt thou bear false witness against thy neighbour' protects truth and reputation. The original context addresses courtroom testimony, where false witness could result in innocent persons' execution (Deuteronomy 19:16-21). This command upholds justice, requiring honest testimony even when costly. Broader applications include prohibiting slander, gossip, lying, and r...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. we went through all that great and terrible wilderness--**of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [Fisk]. It is cal...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour's.
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KJV Study Commentary
The tenth commandment 'Neither shalt thou desire thy neighbour's wife' addresses internal attitudes, not merely external actions. The Hebrew 'chamad' (covet/desire) targets the heart—wrongful craving that leads to sin. Coveting violates contentment, breeds envy, and ultimately produces theft, adultery, and murder. This command reveals that God's law governs thoughts and affections, not merely beha...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **His field.**—These words are not found in Exodus 20. The children of Israel had now become, or were just about to become, landowners; hence the addition is appropriate in this place. There is also another slight verbal alteration. One word only is used for “covet” in Exodus 20:17; here two are employed. The idea of the one is to “delight in,” and the other to “lust after.”
Jamieson-Fausset-Brown Bible Commentary
**19-21. we went through all that great and terrible wilderness--**of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [Fisk]. It is cal...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →Moses as Mediator
These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.
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KJV Study Commentary
The phrase 'These words the LORD spake unto all your assembly...out of the midst of the fire' emphasizes direct divine revelation. God spoke audibly to the entire congregation, not merely to Moses privately. The triad 'fire, cloud, and thick darkness' recalls the awesome Sinai theophany. The declaration 'he added no more' indicates the Ten Commandments' completeness as covenant summary—comprehensi...
Read full commentary →Ellicott’s Commentary for English Readers
(22) **He added no *more****—i.e., *He spoke no more in this manner; or, there were only ten commandments. So Deuteronomy 5:25 : “If we add to hear “—*i.e., *in this fashion.
Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-22**
There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. ...
Read full commentary →And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders;
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KJV Study Commentary
Israel's response to God's voice—'when ye heard the voice out of the midst of the darkness'—reveals appropriate fear before divine holiness. The people's terror demonstrates natural human awareness that sinners cannot stand before the holy God (Exodus 20:18-19). This reaction validates the need for mediation—Moses as type, ultimately Christ as superior Mediator. The phrase 'the mountain did burn w...
Read full commentary →Ellicott’s Commentary for English Readers
(23-27) The speech of the elders to Moses is more fully and exactly described here than in Exodus 20, where it is briefly summarised as expressing the mind of the whole people.
(25) **Why should we die?**—The instinctive dread of death awakened by the Divine presence, and especially by the declaration of the Divine law, bears eloquent testimony to the truth that man was made to bear the Divine lik...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.
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KJV Study Commentary
The people's confession 'the LORD our God hath shewed us his glory and his greatness' acknowledges theophany as divine self-revelation. The Hebrew 'kavod' (glory) signifies God's weighty, majestic presence. The phrase 'we have heard his voice out of the midst of the fire' validates that God speaks, establishing verbal revelation as primary means of knowing Him. The observation 'we have seen this d...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die. hear: Heb. add to hear
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KJV Study Commentary
The people's fear—'Now therefore why should we die? for this great fire will consume us'—reveals appropriate terror before holy God. The Hebrew 'akal' (consume/devour) acknowledges that God's holiness destroys sin. The warning 'if we hear the voice of the LORD our God any more, then we shall die' demonstrates human inability to endure prolonged divine presence. This validates the need for mediator...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?
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KJV Study Commentary
The rhetorical question 'For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?' emphasizes Israel's unique privilege and the danger of divine encounter. The phrase 'living God' contrasts Yahweh with lifeless pagan idols—He is dynamic, active, and speaking. That Israel survived hearing God's voice demonstrates divine...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it.
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KJV Study Commentary
The people's request 'Go thou near, and hear all that the LORD our God shall say' establishes Moses as covenant mediator. The promise 'we will hear it, and do it' expresses covenant commitment to obedience. This mediatorial pattern—Moses receiving God's Word and delivering it to the people—prefigures Christ's superior mediation. The phrase 'all that the LORD our God shall say' indicates comprehens...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.
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KJV Study Commentary
God's approval 'I have heard the voice of the people...they have well said' commends Israel's appropriate fear and commitment to obedience. God Himself validates the need for mediation—He doesn't rebuke their request for Moses to intercede. This demonstrates that God establishes the means (mediation) by which covenant relationship functions. The phrase 'they have well said' shows that initial cove...
Read full commentary →Ellicott’s Commentary for English Readers
(28-31) **And the Lord heard the voice of your words . . .**—The Divine comment on the words of the people is recorded only in Deuteronomy; but in order to obtain a complete record of it, we must refer to Deuteronomy 18:18-19. It will appear by comparison of the two passages that the promise of the prophet like unto Moses was given at this very time: “They have well said all that they have spoken....
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!
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KJV Study Commentary
God's lament 'O that there were such an heart in them' reveals divine desire for genuine inward transformation, not mere external compliance. The Hebrew 'mi-yitten' (who will give/O that) expresses deep longing. God desires 'that they would fear me, and keep all my commandments always'—permanent, heartfelt obedience flowing from reverential love. The promise 'that it might be well with them, and w...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →Go say to them, Get you into your tents again.
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KJV Study Commentary
God's directive 'Go say to them, Get you into your tents again' dismisses the congregation while retaining Moses for further instruction. This establishes the pattern: God reveals to His chosen mediator, who then instructs the people. The people return to ordinary life while Moses remains in God's presence—illustrating that covenant relationship requires both mediator and revelation. The Reformed ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it.
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KJV Study Commentary
God's command to Moses 'stand thou here by me' grants privileged proximity and continued revelation. The promise 'I will speak unto thee all the commandments, statutes, and judgments, which thou shalt teach them' establishes Moses as covenant mediator receiving comprehensive divine instruction. The purpose clause 'that they may do them in the land' connects obedience to inheritance. This verse ill...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left.
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KJV Study Commentary
After reciting the Ten Commandments, Moses commands: 'Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left.' The phrase 'turn aside to the right hand or to the left' means total obedience without addition or subtraction, without legalism (adding) or antinomianism (subtracting). The 'way which the LORD your God hath comma...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.
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KJV Study Commentary
The command 'Ye shall walk in all the ways which the LORD your God hath commanded you' employs the metaphor of walking for covenant obedience. The Hebrew 'halak' (walk) indicates lifestyle, habitual conduct, comprehensive life direction. The purpose clauses reveal obedience's blessings: 'that ye may live' (spiritual vitality), 'that it may be well with you' (prosperity), 'that ye may prolong your ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-33. ye came ... and said, We will send men before us, and they shall search us out the land--**The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 23-33**
Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have ...
Read full commentary →