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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 10:12–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is a most pathetic exhortation to obedience, inferred from the premises, and urged with very powerful arguments and a great deal of persuasive rhetoric. Moses brings it in like an orator, with an appeal to his auditors And now, Israel, what doth the Lord thy God require of thee? Deu 10:12. Ask what he requires; as David (Psa 116:12), What shall I render? When we have received mercy from God it becomes us to enquire what returns we shall make to him. Consider what he requires, and you will find it is nothing but what is highly just and reasonable in itself and of unspeakable benefit and advantage to you. Let us see here what he does require, and what abundant reason there is why we should do what he requires.
I.We are here most plainly directed in our duty to God, to our neighbour, and to ourselves.
1.We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices.
(1.)We must fear the Lord our God, Deu 10:12, and again Deu 10:20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, Rev 14:6, Rev 14:7.
(2.)We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor.
(3.)We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will.
(4.)We must serve him (Deu 10:20), serve him with all our heart and soul (Deu 10:12), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will.
(5.)We must keep his commandments and his statutes, Deu 10:13. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great.
(6.)We must give honour to God, in swearing by his name (Deu 10:20); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for.
(7.)To him we must cleave, Deu 10:20. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations.
2.We are here taught our duty to our neighbour (Deu 10:19): Love the stranger; and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and as we have opportunity; (that is, according to their necessities and our abilities) we must do good to all men. Two arguments are here urged to enforce this duty: - (1.) God's common providence, which extends itself to all nations of men, they being all made of one blood. God loveth the stranger (Deu 10:18), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and strangers to the commonwealth of Israel and to Israel's God. He knows those perfectly whom we know nothing of. He gives food and raiment even to those to whom he has not shown his word and statutes. God's common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for (Psa 146:9, The Lord preserveth the strangers), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers. (2.) The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves.
3.We are here taught our duty to ourselves (Deu 10:16): Circumcise the foreskin of your hearts. that is, "Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. Mortify the flesh with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified." See Rom 2:29. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And be no more stiff-necked, as they had been hitherto, Deu 9:24. "Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both." The circumcision of the heart makes it ready to yield to God, and draw in his yoke.
II.We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will.
1.Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared.
(1.)He has great honour, a name above every name. He is God of gods, and Lord of lords, Deu 10:17. Angels are called gods, so are magistrates, and the Gentiles had gods many, and lords many, the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods!
(2.)He has great power. He is a mighty God and terrible (Deu 10:17), who regardeth not persons. He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both.
(3.)He has great possessions. Heaven and earth are his (Deu 10:14), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet the Lord's portion is his people.
2.Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness.
(1.)He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He executes the judgment of the fatherless and widow, Deu 10:18. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See Psa 68:4, Psa 68:5; Psa 146:7, Psa 146:9.
(2.)But truly God is good to Israel in a special obligations to him: "He is they praise, and he is thy God, Deu 10:21. Therefore love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise," that is [1.] "He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory." [2.] "He expects honour from thee. He is thy praise," that is "he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?" He inhabits the praises of Israel. Consider, First, The gracious choice he made of Israel, Deu 10:15. "He had a delight in thy fathers, and therefore chose their seed." Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them. Secondly, The great things he had done for Israel, Deu 10:21, Deu 10:22. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, as the stars of heaven for multitude. And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. [Deuteronomy 10:12] And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.
But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. [Deuteronomy 10:12] This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. [Deuteronomy 10:12] And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
God seeks from us and entreats us, not because he needs something that we have to give him but, after we have given it to him, he will account that very thing to us for our salvation.
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Summary
Deuteronomy 10:12 presents Moses' climactic rhetorical question to Israel, encapsulating the essence of God's covenantal expectations. It distills the vast body of divine law into four foundational requirements: to fear the LORD, to walk in all His ways, to love Him, and to serve Him with one's entire being. This verse serves as a profound summary of true religion, emphasizing not merely external obedience but an internal, holistic devotion rooted in reverence, loyalty, and affection, which is fundamental for a flourishing relationship with the Creator and for sustained blessing in the promised land.
Context
Literary Context
Deuteronomy 10:12 is strategically positioned within Moses' second major discourse to the Israelites, delivered on the plains of Moab as they stood poised to enter the Promised Land. This section, particularly chapters 9-10, serves as a powerful reminder of God's unwavering faithfulness despite Israel's persistent rebellion. Moses recounts the traumatic incident of the golden calf and God's subsequent renewal of the covenant, symbolized by the second set of stone tablets, as detailed in Deuteronomy 10:1-5. Following this narrative of divine grace and Israel's failure, Moses pivots to a direct challenge, posing the rhetorical question of verse 12. This question acts as a climactic summary of God's essential requirements, setting the stage for further exhortations to covenant loyalty and obedience that characterize the remainder of the book, particularly the profound call to choose life in Deuteronomy 30:19-20.
Historical & Cultural Context
The setting is the plains of Moab, around 1406 BC, with the generation that experienced the Exodus largely having passed away. Moses is addressing a new generation, born in the wilderness, who are about to inherit the land promised to their ancestors. The book of Deuteronomy itself is structured much like an ancient Near Eastern suzerain-vassal treaty, where a great king (Suzerain, Yahweh) outlines the terms of the covenant with his subservient people (vassal, Israel). In this context, God's "requirements" are not arbitrary burdens but the gracious stipulations of a covenant designed for Israel's well-being and continued relationship with Him. The cultural understanding of "fear" (awe, reverence) and "love" (covenantal loyalty expressed in action) would have been deeply embedded in their societal framework, where allegiance to a king or deity was demonstrated through faithful obedience. Their future prosperity in the land was directly contingent upon their adherence to these covenant terms, distinguishing them from the idolatrous nations they were about to displace.
Key Themes
Deuteronomy 10:12 encapsulates several key themes central to the book of Deuteronomy and the broader Old Testament. Firstly, it highlights Divine Expectation: God is not a distant deity but one who actively desires a specific kind of relationship with His people, one characterized by internal devotion and external obedience. Secondly, the "fear of the LORD" is a foundational theme, signifying profound reverence, awe, and respectful submission to God's supreme authority and holiness, rather than terror. This reverential fear is presented as the beginning of wisdom and the proper posture before a holy God. Thirdly, "walking in His ways" emphasizes practical, ethical living in alignment with God's moral and ethical standards as revealed in His commands. It's about integrating God's instructions into daily conduct. Fourthly, "love for God" is presented not merely as an emotion but as a deep, covenantal affection and loyalty that expresses itself through faithful obedience and devotion. This active love is the heart of the covenant relationship, echoing the foundational command of the Shema in Deuteronomy 6:5. Finally, "wholehearted service" underscores a commitment of one's entire being—intellect, will, emotions, and life force. Serving the LORD "with all thy heart and with all thy soul" is a call to complete, undivided, and unreserved devotion, emphasizing that true faith permeates every aspect of life.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to fear; morally, to revere; caus. to frighten." In this context, yârêʼ signifies much more than mere dread or terror. It denotes a profound reverence, awe, and respect for God's majesty, power, holiness, and justice. This kind of fear leads to humble submission, obedience, and a desire to please Him, recognizing His rightful authority over all creation. It is the proper response of humanity to the divine.
A primitive root meaning "to have affection for (sexually or otherwise)." Within the covenantal framework of Deuteronomy, ʼâhab is not primarily an emotional feeling but a deep, committed loyalty and allegiance. It is an active love that expresses itself through obedience to God's commands and faithfulness to the covenant relationship. This love is reciprocal: God has loved Israel, and Israel is called to respond in kind through devoted action.
Referring to "the heart (as the most interior organ); [phrase] bethink themselves, breast, comfortably, courage, ((faint), (tender-) heart(-ed), midst, mind, [idiom] unawares, understanding." This term signifies the inner self, the seat of intellect, will, emotion, and moral character.
Properly "a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental)." This refers to the animating life principle, the very essence of one's being, often translated as "life," "person," or "self." To serve God with both lêbâb and nephesh forms a merism, signifying a complete, undivided, and unreserved devotion that encompasses one's thoughts, desires, intentions, and very existence.
Verse Breakdown
"And now, Israel, what doth the LORD thy God require of thee"
Moses begins with a direct address, "And now, Israel," signaling a crucial moment of summary and exhortation. The rhetorical question, "what doth the LORD thy God require of thee," is powerful. It implies that God's requirements are not hidden or complex, but rather clear and fundamental. It sets up the answer as the most essential truth for their covenant relationship. The phrase "the LORD thy God" consistently reminds Israel of their unique, personal, and covenantal relationship with Yahweh, emphasizing His sovereign claim and their privileged position.
"but to fear the LORD thy God"
This is presented as the foundational requirement. As discussed in the key word analysis, this "fear" is reverential awe and respect for God's holiness and power, leading to humble submission and obedience. It is the proper orientation of the human heart toward the divine, acknowledging God's sovereignty and Israel's dependence, and recognizing His absolute authority.
"to walk in all his ways"
This clause moves from internal disposition (fear) to external action. "Walking in His ways" signifies living a life that consistently conforms to God's character and commands. It implies a consistent, ongoing pattern of ethical and moral conduct, following the path that God has laid out in His law, and reflecting His righteousness in all aspects of life, both public and private.
"and to love him"
This is the heart of the covenant. As explored, this "love" is a deep, committed loyalty that manifests in active obedience. It is not a detached emotion but a profound affection and allegiance that drives one to keep God's commands, recognizing His goodness, faithfulness, and the gracious nature of His covenant. This love is the animating force behind all other requirements.
"and to serve the LORD thy God with all thy heart and with all thy soul"
This final clause emphasizes the totality and intensity of the required devotion. "Serving" implies worship, obedience, and active participation in God's purposes, often with the connotation of a bondservant willingly dedicating themselves to their master. The repetition of "the LORD thy God" reinforces the object of this service. "With all thy heart and with all thy soul" is a comprehensive demand for undivided, wholehearted commitment, signifying that every faculty of one's being—intellect, will, emotions, and life itself—is to be dedicated to God without reservation or compromise.
Literary Devices
Deuteronomy 10:12 is rich with literary artistry that enhances its profound message. Moses employs a Rhetorical Question ("what doth the LORD thy God require of thee?") to engage the audience directly, making the answer seem self-evident and profoundly impactful. This device serves to underscore the simplicity and yet the profundity of God's core demands, inviting introspection rather than merely stating a command. The phrase "with all thy heart and with all thy soul" is a powerful example of Merism, a literary device where two contrasting or complementary parts are used to represent a whole. Here, "heart" (the inner being, intellect, will) and "soul" (the animating life force, essence of being) together encompass the entirety of a person, emphasizing a holistic and undivided devotion. Furthermore, the progression of requirements—from "fear" to "walk," "love," and finally "serve... with all thy heart and with all thy soul"—demonstrates a form of Climax or Ascension, where each successive demand builds upon the previous one, culminating in the ultimate call for total, integrated commitment. The Repetition of "the LORD thy God" throughout the verse serves as an anaphoric reminder of the unique, personal, and covenantal relationship between Yahweh and Israel, reinforcing the identity of the one making these demands and the people to whom they are addressed.
Theological and Thematic Connections
Deuteronomy 10:12 stands as a theological cornerstone, articulating the essence of God's desire for humanity. It reveals that God's requirements are not arbitrary burdens designed to restrict, but rather the very pathways to true life, flourishing, and an intimate relationship with Him. These commands are rooted in God's own character—His holiness, justice, and unwavering love—and are given for Israel's good, ensuring their distinctiveness as His chosen people and their sustained blessing in the land. The verse underscores that true religion is not merely about external ritual or legalistic adherence, but about an internal, holistic devotion that permeates every aspect of one's being. It is a call to reciprocal love and loyalty, a response to God's prior grace and faithfulness, establishing a paradigm for all subsequent expressions of faith, revealing that God seeks a relationship of wholehearted devotion.
Reflection and Application
Deuteronomy 10:12 remains profoundly relevant for believers today, distilling the essence of what God desires from His people across all generations. It challenges us to move beyond superficial religiosity or mere external observance to cultivate a deep, internal, and holistic commitment to God. This verse reminds us that true spirituality is not compartmentalized but permeates every aspect of life—our thoughts, emotions, will, and actions. It calls us to examine whether our "fear" of the Lord is a genuine reverence that leads to humble obedience, whether our "walk" truly aligns with His character and commands, whether our "love" for Him is a committed loyalty expressed in our daily lives, and whether we are serving Him with an undivided "heart and soul." This passage serves as a timeless invitation to a relationship with God characterized by integrity, devotion, and a sincere desire to honor Him in all things, recognizing that His requirements are ultimately for our good and lead to abundant life and spiritual flourishing.
Questions for Reflection
FAQ
Is "fear of the LORD" about being scared of God?
No, the "fear of the LORD" (Hebrew: yârêʼ) in Deuteronomy 10:12 and throughout the Old Testament does not primarily mean terror or dread. Instead, it signifies a profound reverence, awe, and respect for God's immense power, holiness, and justice. It involves acknowledging His supreme authority and recognizing His rightful place as Creator and Sustainer. This reverential fear leads to humble submission, a desire to please Him, and obedience to His commands. It is the proper posture of humanity before a holy God and is often described as the beginning of wisdom, as seen in Proverbs 9:10. It's a healthy, motivating fear that drives one towards God in worship and obedience, rather than away from Him in terror.
How does this verse relate to the New Testament emphasis on grace and salvation by faith?
Deuteronomy 10:12 is not in contradiction with the New Testament emphasis on grace and salvation by faith; rather, it articulates the expected response of a heart transformed by God's grace. In the Old Testament, these requirements were given to a people already redeemed by God's grace from slavery in Egypt. They were not a means to earn salvation, but the outworking of a covenant relationship established by God's initiative. Similarly, in the New Testament, salvation is by grace through faith in Jesus Christ (Ephesians 2:8-9). However, this saving grace empowers believers to live lives that reflect God's character and commands. Jesus Himself affirmed the essence of these Old Testament requirements, identifying loving God with all one's heart, soul, mind, and strength as the Great Commandment (Matthew 22:37-38). The Holy Spirit enables believers to fulfill these commands, not as a burden to earn favor, but as a joyful response of love and gratitude for the salvation already received (John 14:15). Thus, Deuteronomy 10:12 lays out the timeless divine expectation for a loving, obedient relationship, which grace then empowers us to live out.
Christ-Centered Fulfillment
Deuteronomy 10:12 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the quintessential Israelite, the one who perfectly embodied what it means to fear the LORD, walk in all His ways, love Him, and serve Him with all His heart and soul. Jesus' entire life was characterized by absolute reverence for the Father, as demonstrated in His prayers and submission to God's will, even unto death (Hebrews 5:7). He consistently walked in God's ways, living a life of perfect obedience to the Father's commands, setting an example for all who would follow Him (1 Peter 2:21). His love for the Father was absolute, expressed in His unwavering commitment to do the Father's will and glorify Him (John 15:10). Moreover, Jesus served the LORD with every fiber of His being, dedicating His entire life, ministry, and ultimately His sacrificial death on the cross to fulfilling God's redemptive plan (Philippians 2:8). Through His perfect life and atoning death, Christ fulfilled the righteous requirements of the law on our behalf (Romans 8:3-4). Now, by faith in Him, and through the indwelling Holy Spirit, believers are empowered to live out the very essence of Deuteronomy 10:12—not to earn salvation, but as a joyful and grateful response to the new life and relationship we have in Christ, who enables us to truly fear, walk, love, and serve God wholeheartedly.