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IIIM STUDY BIBLE
<< Previous Note(s) Deuteronomy Main Page Next Note(s) >>

Third Millennium Study Bible
Notes on Deuteronomy 4:41-26:19

The Cities of Refuge in TransJordan - Deuteronomy 4:41-43

This section is an aside that notes the names of the cities of refuge for the Transjordan. It forms a transition between Moses' first and second speeches. The principle of having cities of refuge was given in Exodus 21:13. Essentially in unpremeditated death situations the offender could flee to a sanctuary for protection. The sanctuary was extended until innocence or guilt could be proven (1 Kings 1:50-53) or until the anger of the avenger had abated and compensation could be determined. See WCF 5.2. That there were to be six was stated in Numbers 35:6. This section names the three for the Transjordan, and Deuteronomy 19 states that there should be three in Canaan. Joshua 20 completes the list by naming all six. See links below.

Moses' Second Covenantal Speech [The Stipulations] - Deuteronomy 4:44-26:19

This portion of Deuteronomy roughly corresponds to the series of rules and stipulations that appear in suzerain-vassal treaties. It contains Moses' second address, which focuses on the origin and content of the laws of the Sinai covenant and the need for Moses' audience to reaffirm their loyalty to these laws. These chapters divide into four sections: (1) an introduction (Deut 4:44-49), (2) a general orientation toward covenant stipulations (Deut 5:1-11:32), a more detailed list of laws (Deut 12:1-26:15), and (4) a conclusion (Deut 26:16-19).

An Introduction - Deuteronomy 4:44-49

Moses provided a historical setting for the giving of God's law to this generation. "Stipulations, decrees, and laws" (Deut 4:45). This is covenantal language. Those who emphasize the treaty form of the book compare this language with the stipulation section of ancient treaties, especially those of the second millennium B.C. Currid maintains:

According to 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 in these Deuteronomic stipulations Moses rehearses and reformulates the requirements promulgated in the Sinaitic Covenant.' Moses is thus restating the law, or Torah, that was first given at Mount Sinai (Exod. 20-23) and then expounding it to the people just before they enter the promised land (see Deut 1:5). Moses is explaining and interpreting the law to the Hebrews - in a sense preaching to them - as they prepare to enter Canaan and to live a settled existence.

In Deuteronomy 4:48 we observe "Mount Siyon." This is perhaps a fourth name for Mount Hermon (Deut 3:9). There is still a fifth name used today: Jebel es Sheikh, "Old Man Mountain," named so for its white summit. But the name "Siyon" is not attested elsewhere. It is possible that it is a copying mistake for "Sirion," which it closely resembles, but only the Syriac translation reads "Sirion" here. For "the slopes of Pisgah" (Deut 4:49) see Deuteronomy 3:17.

Orientation Toward the Covenant Stipulations - Deuteronomy 5:1-11:32

Moses set forth a number of basic concepts concerning the origin and importance of the covenant stipulations. He touched on three matters: (1) how the laws originated with God but came through him (Deut 5:1-33), (2) future fidelity in light of the past (Deut 6:1-11:25) and (3) God's call for covenant renewal (Deut 11:26-32).

Laws From God and Moses - Deuteronomy 5:1-33

Laws From God and Moses. Moses set forth the two main sources of the laws for Israel: (1) the Ten Commandments, which came directly from God (Deut 5:1-22), and (2) the other laws, which came from Moses (Deut 5:23-33).

The Ten Commandments From God - Deuteronomy 5:1-22

Moses recounted how the Lord gave Israel the Ten Commandments from Mount Sinai (cf. Exod 20). Seeing these commandments are covered in detail elsewhere, here we will only highlight some details. For a more extensive treatment of The Ten Commandments see links below.

The Ten Commandments:

Commandment
Exodus 20:1-17
Leviticus 19:1-37
Deuteronomy 5:4-21
1. No other gods
Exod 20:3
Lev 19:4a
Deut 5:7
2. No graven images
Exod 20:4-6
Lev 19:4b
Deut 5:8-10
3. No sinful use of God's name
Exod 20:7
Lev 19:12
Deut 5:11
4. Obey the Sabbath
Exod 19:8-11
Lev 19:3b, 30a
Deut 5:12-15
5. Honour parents
Exod 20:12
Lev 19:3a
Deut 5:16
6. No murder
Exod 20:13
Lev 19:16b
Deut 5:17
7. No adultery
Exod 20:14
Lev 19:20
Deut 5:18
8. No stealing
Exod 20:15
Lev 19:11a
Deut 5:19
9. No false witness
Exod 20:16
Lev 19:11b, 16a
Deut 5:20
10. No coveting
Exod 20:17
Lev 19:17-18
Deut 5:21

"Hear, O Israel" (Deut 5:1) is a solemn form of address to Israel. Currid says, "His opening words, 'Hear, O Israel', are used as a formula in Deuteronomy (see Deut 6:5; 9:1; 20:3; cf. Deut 4:1; 6:3); in each case they serve to witness to a solemn statement that is about to follow. The verb 'hear' is a singular imperative: the use of the singular underscores the covenantal oneness of Israel - that is to say, of 'all Israel'.

In Deuteronomy 5:3 with Moses' use of the phrase "not with our fathers" he was differentiating this covenant in Horeb from the promise of the land made to the patriarchs, Abraham, Isaac, and Jacob. The Israelites of Moses day, not the patriarchs, received the Mosaic covenant. See WLC 93.

In Deuteronomy 5:6 the phrase "I am the LORD your God" is used. This preface to the Ten Commandments is identical with that used in Exodus 20:2. It may be likened to the historical preamble to an ancient treaty covenant, with stipulations to follow. "Brought you out of Egypt" roughly parallels the historical prologue of a suzerain-vassal treaty in which the king rehearsed the benevolence he had shown toward his vassals. Israel received laws, but those laws were to be obeyed out of gratitude for the grace God had shown Israel, not out of a desire to earn salvation. See HC 92.

There is only one God and he demands exclusive loyalty ("no other gods," Deut 5:7). The high ethical monotheism of this commandment and of the whole Old Testament was unique in ancient times. There are no other gods (Deut 4:39), but depraved humans worship "what is no god" (Deut 32:21). The worship of anything other than God is forbidden.

"Idols" are mentioned (Deut 5:8). See Deuteronomy 4:15. The prohibition is not against making statues or objects for use in worship, but against making and worshiping images. God himself commanded that certain crafted images be used in Tabernacle worship (Exod 25:18-22, 31-36; 26:1, 31; 28:33-34). See "Images of Christ" below.

It is important to note while God is "jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate [him]" (Deut 5:10) his love extends to a thousand generations.

Israel was to observe the Sabbath (Deut 5:12). Most of the commandments in Deuteronomy parallel almost verbatim those in Exodus 20, with obvious interdependence (see chart above). Here Deuteronomy changes the explanation for this command. Whereas Exodus cites God's work of creation as a basis (see Exod 20:11), Deuteronomy focuses on the experience of slavery in Egypt. See WLC 116, 121; WSC 58.

They were suppose to honor their fathers and mothers "so that [they] may live long" (Deut 5:16). See Deuteronomy 5:33; 30:18, 20. A comparison of Deuteronomy 22:7 and Deuteronomy 25:15 suggests that this clause may primarily be a promise of settled conditions and long peace for the people in the land, which would also include freedom from early death due to war, famine and plagues. Paul referred to this command, changing the expression "the land the LORD your God is giving you" to "the earth" (Eph 6:2-3). This was an appropriate epoch adjustment for the New Testament age. Ultimately the fulfillment of this promise will take place when Christ returns and those who love him are brought into the eternal life of the new heavens and the new earth. See WLC 133; WSC 66.

In Deuteronomy 5:22 the Hebrew simply says, "and he did not add," which may be an idiom meaning that he did not after this point speak directly to the people. See WLC 148; WSC 81.

"Two tablets of stone" are mentioned. In Exodus the tablets are mentioned in Exodus 24:12 and again in Exodus 31:18, where they are called "the two tablets of the Testimony . . . inscribed by the finger of God." Exodus 32:15 states that the writing was on both sides, inscribed by God. These tablets were broken (Exod 32:19), but new ones were made (Exod 34:1-4, 27). They were called "the Testimony" and were placed inside "the ark of the Testimony" (Exod 25:16; see also Exod 40:20). The ark was called both "the ark of the Testimony" (Exod 40:3) and "the ark of the covenant" (Num 10:33). In some contexts "testimony" and "covenant" are synonyms; both are treaty or covenant terms. The Ten Commandments were a significant part of God's covenant. See BC 3.

Related Resources

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