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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.
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Summary
Deuteronomy 10:13 encapsulates the profound truth that God's commands and statutes are not burdensome impositions but benevolent guidelines, meticulously designed for the ultimate well-being and flourishing of His people. This verse reveals the compassionate heart of the Lord, demonstrating that His divine instructions are always given with humanity's truest good in mind, serving as a pathway to a life of blessing, peace, and wholeness.
Context
Literary Context
This verse is situated within Moses' second major discourse to the new generation of Israelites, delivered on the plains of Moab just before their entry into the Promised Land. The book of Deuteronomy, meaning "second law," functions as a renewed covenant instruction, urging the people to remember God's mighty acts of deliverance and His unwavering faithfulness. Immediately preceding this verse, Moses has reminded them of God's absolute sovereignty over all creation, declaring that "the heaven and the heaven of heavens is the LORD's thy God, the earth also, with all that therein is" as found in Deuteronomy 10:14. He also recalls God's unique and gracious choice of Israel as His treasured possession, despite their smallness and stubbornness, a theme powerfully articulated in Deuteronomy 10:15. Within this grand narrative of divine power, election, and covenant renewal, the call to obedience in verse 13 is framed not as a demand from a distant, arbitrary ruler, but as an invitation from a loving, sovereign Father who desires only the best for His children.
Historical & Cultural Context
The Israelites stood at a pivotal moment in their history, poised to enter Canaan after forty years of wilderness wandering. This generation had not personally witnessed the Exodus or the giving of the Law at Sinai, though they lived under its provisions. Moses' discourses in Deuteronomy served to re-establish the covenant with this new generation, preparing them for life in the land. In the ancient Near East, covenants were common, often taking the form of suzerain-vassal treaties where a powerful king (suzerain) would dictate terms to a lesser king or people (vassal). While God's covenant with Israel shared some structural similarities, it was fundamentally distinct. Unlike typical treaties driven by mutual benefit or conquest, God's covenant with Israel was initiated by His redemptive love and grace, not by Israel's merit. The "commandments" and "statutes" were not arbitrary rules but the very stipulations of this unique, gracious covenant, designed to order their society, maintain their distinct identity, and ensure their flourishing as God's holy people in a land surrounded by pagan nations.
Key Themes
Deuteronomy 10:13 contributes significantly to several overarching themes in Deuteronomy and the broader Pentateuch. The most prominent is Obedience for Blessing, emphasizing that God's commandments are not arbitrary rules or tests of loyalty, but rather guidelines inherently designed "for thy good." This concept is a recurring motif, powerfully articulated in Deuteronomy 6:24, which states, "And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day." Another crucial theme is Divine Benevolence, highlighting God's character as a loving, caring, and wise Father. His commands flow from His perfect wisdom and His desire for His people to experience true life, joy, and prosperity, rather than harm or hardship, as seen in His provision throughout the wilderness journey in passages like Deuteronomy 8:2-3. Finally, the verse underscores the Covenant Relationship between God and Israel. Keeping God's commandments is an active demonstration of Israel's commitment to the covenant established with the LORD, signifying their trust in His wisdom and His plans for their future in the land He promised to their ancestors.
Exposition and Analysis
Key Word Analysis
This term (H4687) refers to the specific divine instructions, often moral or ethical in nature, that God has given to His people. They are not merely suggestions but authoritative directives from the sovereign Lord, forming the core of the covenant relationship. The mitsvâh are comprehensive, covering all aspects of life—worship, social justice, personal conduct, and community well-being.
This term (H2708) refers to the ordinances, decrees, or prescribed rules, often ritualistic or ceremonial, that are "engraved" or "fixed." They represent the established order and boundaries set by God, serving to distinguish Israel from other nations and to provide a framework for their life of holiness and worship. While distinct from "commandments," they are equally binding and contribute to the overall divine law.
This crucial word (H2896), translated in the phrase "for thy good," signifies not just moral goodness in an abstract sense, but concrete well-being, wholeness, flourishing, and true advantage in all aspects of life—physical, spiritual, communal, and material. It emphasizes that God's commands are inherently designed to lead to a life of genuine prosperity and blessing, both individually and corporately, within the promised land and beyond.
Verse Breakdown
"To keep the commandments of the LORD, and his statutes"
This opening phrase establishes the core expectation: active obedience to God's revealed will. "Keeping" (H8104, shâmar) implies not just intellectual assent but diligent observance, guarding, and living by both the broad moral principles ("commandments," H4687) and the specific prescribed ordinances ("statutes," H2708). This obedience is directed towards "the LORD" (H3068, Yᵉhôvâh), emphasizing that the source and authority of these laws are divine, not human.
"which I command thee this day"
This clause highlights the immediacy and personal nature of the instruction. Moses, as God's mediator, is delivering these commands (H6680, tsâvâh) "this day" (H3117, yôwm), making them current and relevant for the generation standing before him. It underscores the ongoing nature of the covenant and the continuous call to obedience for each successive generation. The "I" refers to God, speaking through Moses, reinforcing divine authority.
"for thy good?"
The KJV's use of a question mark here is a stylistic choice that emphasizes the rhetorical nature of the statement. It's not a genuine question seeking an answer, but a powerful affirmation. The commands are unequivocally "for thy good" (H2896, ṭôwb). This phrase encapsulates the benevolent purpose behind all divine legislation, revealing God's ultimate desire for the flourishing and well-being of His people. It reframes obedience from a burden to a blessing, from a duty to a delightful pathway to life.
Literary Devices
Deuteronomy 10:13 effectively employs several literary devices to convey its profound message. The most prominent is the Rhetorical Question, implied by the KJV's punctuation, which serves not to elicit an answer but to make a forceful assertion: God's commands are undeniably for Israel's good. This device engages the reader/listener, compelling them to affirm the self-evident truth of God's benevolent intent. Parallelism is evident in the pairing of "commandments" and "statutes," common in biblical law, which together encompass the entirety of God's revealed will. This pairing emphasizes the comprehensive nature of divine instruction. Furthermore, there is a clear Emphasis on the beneficial outcome of obedience through the repeated phrase "for thy good" (or similar expressions) found throughout Deuteronomy (e.g., Deuteronomy 6:24, Deuteronomy 4:40). This repetition reinforces the central message that God's law is a gift, not a burden, designed for human flourishing.
Theological and Thematic Connections
Deuteronomy 10:13 offers a foundational theological insight into the nature of God's law and His relationship with humanity. It challenges the common misconception that divine commands are arbitrary or restrictive, instead revealing them as expressions of God's perfect wisdom and profound love. This verse establishes the principle that true human flourishing—holistic well-being, peace, and prosperity—is intrinsically linked to aligning one's life with God's revealed will. It underscores the benevolent character of God, who, as the Creator, knows what is best for His creation and provides the blueprint for a life of purpose and blessing. This perspective transforms obedience from a grudging duty into a joyful response of trust and gratitude, recognizing that God's ways are always designed for our ultimate good, even when they require sacrifice or self-denial.
Reflection and Application
Deuteronomy 10:13 offers a timeless and transformative principle for believers today, profoundly reshaping our understanding of God's commands. In a world that often views rules as limitations on freedom, this verse invites us to see God's instructions as a divine roadmap to genuine freedom, fulfillment, and blessing. When we grasp that God's laws—whether found in the Old Testament or in the ethical teachings of Christ—are fundamentally "for our good," our motivation for obedience shifts dramatically. It moves from a reluctant compliance driven by fear or obligation to a joyful trust born of gratitude and an understanding of God's perfect wisdom. This truth encourages us to actively seek and embrace God's Word in all areas of life—relationships, finances, ethics, spiritual disciplines—confident that His ways are always perfect and lead to the most abundant and truly good life possible. Embracing this perspective cultivates a heart that delights in God's law, recognizing it as the very pathway to His presence and His promised blessings.
Questions for Reflection
FAQ
Does Deuteronomy 10:13 teach that salvation is earned by keeping God's commandments?
No, Deuteronomy 10:13 does not teach salvation by works in the sense of earning eternal life through human effort. Rather, it speaks within the context of the Old Covenant, where obedience to God's commands was the means by which Israel maintained their covenant relationship with the LORD and experienced His blessings in the Promised Land. Salvation, even in the Old Testament, was always by God's grace, initiated through His sovereign choice and redemptive acts (e.g., the Exodus, as recounted in Deuteronomy 7:7-8). The commands were given after Israel had been redeemed, as a framework for living out their identity as God's holy people. The "good" spoken of in this verse primarily refers to the temporal, holistic well-being, prosperity, and peace that came from living in alignment with God's wise and benevolent design for their national and individual lives. It was about experiencing the fullness of the covenant blessings, not about earning God's initial favor or eternal salvation, which remained a gift of grace. The New Testament clarifies that while the Law is good and holy, humanity's inability to perfectly keep it points to the need for a different kind of righteousness, found only through faith in Christ as explained in Romans 3:20-24.
Christ-Centered Fulfillment
Deuteronomy 10:13 finds its ultimate and most profound fulfillment in Jesus Christ. While the Old Covenant law was given "for thy good" to Israel, it ultimately revealed humanity's inability to perfectly keep it, thus highlighting the need for a Savior, as articulated in Romans 7:7-13. Jesus, the perfect Son of God, not only perfectly embodied and fulfilled the righteous requirements of the Law, declaring He came not to abolish but to fulfill it in Matthew 5:17, but also became the means by which humanity can truly experience the "good" God intended. Through His atoning sacrifice, Christ bore the curse of the Law for us, freeing us from its condemnation, as revealed in Galatians 3:13. Now, by faith in Him, believers are declared righteous and empowered by the Holy Spirit to live in a way that truly pleases God, not under the burden of earning favor, but out of a loving response to His grace, as described in Romans 8:3-4. The "good" God desires for us is ultimately found in union with Christ, where we receive new hearts that delight in His commands and are enabled to walk in His ways, producing the fruit of the Spirit, which is inherently beneficial and life-giving, as seen in Galatians 5:22-23. Thus, obedience in Christ is not a means to salvation, but a joyful expression of salvation, leading to the truest and most abundant life God ever intended, as Jesus Himself promised in John 10:10.