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
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/observe) implies careful guarding and preserving, while 'asah' (do) means active performance. Hearing without doing is covenant violation.
The LORD our God made a covenant with us in Horeb.
View 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, not historical association alone.
The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.
View 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 forebears. The covenant is both historical (made at Sinai) and present (binding on current hearers). This establishes the principle that God's covenant is perpetual, not limited to those physically present at its inauguration.
The LORD talked with you face to face in the mount out of the midst of the fire,
View 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 12:18-29 contrasts this terrifying revelation with the grace believers receive through Christ.
(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,
View 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 mediator (1 Timothy 2:5) who brings us to God without terror.
I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. bondage: Heb. servants
View 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 relationship, not as means to establish it. The phrase 'house of bondage' (Hebrew 'beit avadim') emphasizes both slavery's horror and God's delivering power. Obedience is the grateful response of the redeemed, not the means of earning redemption.
Thou shalt have none other gods before me.
View 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 obedience directed solely to Yahweh. Any divided loyalty—whether to literal idols or modern equivalents (money, pleasure, reputation)—constitutes covenant violation. True religion is primarily a heart disposition, not merely external conformity.
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
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. The Reformed tradition insists this prohibits religious images, icons, and representations used in worship. God reveals Himself through Word (Scripture), ultimately through the incarnate Word (Christ), not human-crafted images.
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,
View 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 exclusive devotion. The threat of visiting 'iniquity of the fathers upon the children' demonstrates covenant solidarity—families and nations reap corporate consequences of idolatry. Yet judgment is limited ('third and fourth generation'), while mercy extends infinitely.
And shewing mercy unto thousands of them that love me and keep my commandments.
View 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 conformity. Love and obedience are inseparably linked (John 14:15). The Hebrew 'chesed' (mercy/lovingkindness/covenant faithfulness) describes God's loyal love to covenant keepers. This prefigures the New Covenant where God's law is written on hearts (Jeremiah 31:33).
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.
View 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 severe warning 'the LORD will not hold him guiltless' indicates certain judgment. This commandment demands reverence in all God-talk, prayer, worship, and oath-taking. Only those who fear God guard His name carefully.
Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.
View 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, fulfilled on the Lord's Day (Sunday). Sabbath rest typifies the eternal rest believers enter through Christ (Hebrews 4:9-10). The day teaches trust in God's providence—ceasing work demonstrates that God sustains, not human effort.
Six days thou shalt labour, and do all thy work:
View 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 responsibilities, enabling genuine rest on the seventh day. This verse opposes both workaholism (violating Sabbath rest) and laziness (refusing diligent labor). The Reformed work ethic sees all legitimate labor as sacred vocation.
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
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 God's concern for the vulnerable and Creation-wide scope of Sabbath blessing. The Reformed tradition sees this as establishing principles of humane labor practices, concern for workers' wellbeing, and rest as universal human right, not class privilege.
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
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 gospel ethics: believers, redeemed from sin's bondage, extend mercy to others. Sabbath becomes both memorial of redemption and anticipation of eternal rest in Christ.
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
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 perpetuating godly heritage. This command upholds family structure as foundational to societal order. Christ's perfect obedience to His parents (Luke 2:51) models this virtue.
Thou shalt not kill.
View 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. Jesus expands this to prohibit hatred and verbal abuse (Matthew 5:21-22), showing the command addresses heart attitudes. The Reformed tradition applies this to abortion, euthanasia, and all unjust taking of human life.
Neither shalt thou commit adultery.
View 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 thoughts (Matthew 5:27-28), showing sexual purity begins in the heart. The Reformed tradition applies this broadly to all sexual immorality, defending marriage as covenantal, permanent, and exclusively heterosexual.
Neither shalt thou steal.
View 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 practices, and oppressive taxation. The Reformed tradition sees this as protecting economic liberty, honest commerce, and the dignity of ownership. It requires honest work (Ephesians 4:28) and generous sharing with the needy.
Neither shalt thou bear false witness against thy neighbour.
View 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 reputation destruction. Truth-telling reflects God's character (Numbers 23:19, Titus 1:2) and builds trustworthy communities. The Reformed tradition emphasizes Christians as truth-bearers in all contexts, guarding both truth and neighbor's good name.
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.
View 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 behavior. Paul identifies coveting as the sin that convicted him of heart corruption (Romans 7:7-8). Only Spirit regeneration can transform covetous hearts, producing contentment in God's sovereign provision (Philippians 4:11-13, Hebrews 13:5).
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.
View 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—comprehensive moral law needing no addition. The inscription on 'two tables of stone' signifies permanence and divine authorship. This verse establishes Scripture's divine authority and sufficiency.
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;
View 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 with fire' emphasizes God's consuming holiness (Hebrews 12:29). Fear of God is the beginning of wisdom (Proverbs 9:10), producing reverence and obedience. This theophany contrasts with New Covenant believers' approach through Christ to Mount Zion (Hebrews 12:18-24).
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.
View 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 day that God doth talk with man, and he liveth' demonstrates that divine encounter doesn't automatically destroy—God can communicate without consuming. This prefigures the Incarnation where God speaks definitively through His Son (Hebrews 1:1-2).
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
View 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 mediatorial priesthood and ultimately Christ's mediating work. Sinners require a go-between who can approach God safely and represent them. This Old Testament pattern prefigures the gospel's central truth: access to God requires a Mediator.
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?
View 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 grace and restraint. This verse acknowledges that unmediated exposure to God's holiness would destroy sinners. The marvel is not only that God spoke but that the people lived, validating God's covenant mercy.
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.
View 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 comprehensive submission to divine revelation. However, Israel's commitment proved hollow (v. 29), revealing that fallen humanity requires heart transformation, not merely external covenant subscription. Only new covenant grace produces genuine obedience (Ezekiel 36:26-27).
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.
View 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 covenant profession pleased God, though subsequent unfaithfulness proved their need for heart transformation. This verse illustrates that right theology (understanding need for mediation, committing to obedience) without heart renewal produces mere external religion.
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!
View 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 with their children for ever' shows obedience brings multi-generational blessing. This verse anticipates the new covenant where God writes law on hearts (Jeremiah 31:33, Ezekiel 36:26-27). Only sovereign grace produces the transformed heart capable of covenant faithfulness.
Go say to them, Get you into your tents again.
View 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 understanding of church authority follows this pattern: ordained ministers expound Scripture to the congregation. God doesn't reveal directly to every individual but through appointed means (ministry of the Word).
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.
View 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 illustrates the Reformed doctrine of the ministry of the Word: God speaks through ordained servants who faithfully teach Scripture. Moses' special calling prefigures Christ's unique role as the Prophet who reveals God perfectly (John 1:18, Hebrews 1:1-2).
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.
View 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 commanded you to walk' presents covenant obedience as a path—not static rules but dynamic relationship requiring daily faithfulness. Walking this path leads to life, length of days, and prosperity in the land.
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.
View 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 days' (longevity). These promises are covenantal—obedience brings blessing; disobedience, curse. Yet Israel's failure proved that law cannot save; only grace transforms hearts to walk in God's ways (Galatians 5:16, 25).