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Commentary on Deuteronomy 10 verses 12–22
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.
All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man another's wealth. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: For the earth is the Lord's, and the fulness thereof. [Deuteronomy 10:14] If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
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SUMMARY
Deuteronomy 10:14 stands as a profound declaration of Yahweh's absolute and comprehensive sovereignty over all creation. It asserts that the entirety of the cosmos, from the highest celestial realms to the most minute details of the earth, belongs exclusively to the LORD. This foundational truth serves as a theological bedrock for Israel's covenant relationship, underscoring the incomparable greatness of the God they are called to worship and obey, and providing the ultimate basis for their required faithfulness and devotion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 10:14 employs several powerful Literary Devices to convey its profound theological truth. The phrase "the heaven and the heaven of heavens" is a prime example of Hyperbole and a Hebrew Superlative, emphasizing the vastness and totality of God's dominion beyond a literal interpretation of multiple heavens. It functions as a form of Merism, where two extremes ("heaven" and "earth") are mentioned to encompass everything in between, signifying the entirety of creation, from the highest celestial reaches to the most minute details of the terrestrial world. The verse is a direct Declaration of truth, presented as an undeniable fact, designed to evoke awe and humble submission. The use of "Behold" acts as an Exclamatory Introduction, drawing immediate attention to the weight and significance of the statement that follows. The repetitive structure and comprehensive scope create a powerful sense of Emphasis on God's absolute and universal sovereignty, leaving no room for doubt or challenge to His supreme authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 10:14 lays a foundational theological truth that resonates throughout the entire biblical narrative: God's absolute sovereignty and ownership over all creation. This truth is not merely an abstract doctrine but has profound implications for worship, ethics, and trust. If God owns everything, then humanity is inherently steward, not owner, called to manage His creation according to His will. This cosmic ownership underscores His right to command, His power to provide, and His ultimate authority to judge. It establishes the uniqueness of Yahweh among all deities, affirming a monotheistic worldview where there is no rival to His supreme dominion. This verse directly informs Israel's understanding of their land as a gift, not an earned possession, and their very existence as dependent on the benevolent will of the universe's true King. This truth provides a secure foundation for faith, assuring believers that the Creator of all is also the one who sustains and cares for His people.
REFLECTION AND APPLICATION
Deuteronomy 10:14 serves as a timeless anchor for faith, calling believers today to a profound reorientation of perspective. When we truly grasp that "the heaven and the heaven of heavens is the LORD'S... the earth also, with all that therein is," it dismantles our illusions of self-sufficiency and ownership. Every breath, every talent, every resource, every relationship, and every moment of our lives is a gift from the ultimate Proprietor. This truth cultivates genuine humility, transforming our worship from a mere ritual to an overflow of awe and gratitude. It invites us to trust God implicitly, knowing that the One who owns all things is fully capable of providing for His people and orchestrating all circumstances for His glory and our good, even when our path seems uncertain. Our response to such a magnificent God should be one of loving obedience, aligning our lives with His purposes and commands, not out of fear, but out of reverence and a joyful recognition of His boundless grace and rightful claim over all that is. We are called to live as faithful stewards of His creation, His resources, and His gospel, understanding that our lives are not our own but belong to Him who made and sustains all things, empowering us to live with purpose and freedom.
Questions for Reflection
FAQ
What does "the heaven and the heaven of heavens" mean?
Answer: This phrase is a Hebrew idiom (shamayim ha-shamayim) that functions as a superlative, emphasizing the absolute totality and boundlessness of the heavens. It does not refer to multiple distinct heavens, but rather to the entirety of the celestial sphere in its utmost extension – from the visible sky to the farthest reaches of the cosmos, and even the spiritual realm where God dwells. It underscores that God's dominion is not just over the visible sky, but over every conceivable realm, including the spiritual and unseen, signifying His ultimate and comprehensive sovereignty over all creation, leaving no part of the universe outside His control.
How does this verse relate to God's covenant with Israel?
Answer: Deuteronomy 10:14 serves as the theological foundation for God's covenant demands on Israel. If Yahweh is the supreme Owner of all things, then His commands are not arbitrary suggestions but the rightful decrees of the universe's King. This truth provides the ultimate basis for Israel's required obedience, worship, and faithfulness. It reminds them that their very existence, their land, and their blessings are gifts from the sovereign God, fostering a deep sense of gratitude and obligation to live according to His ways, as outlined in passages like Deuteronomy 10:12-13. It also contrasts sharply with the polytheistic beliefs of surrounding nations, reinforcing Israel's unique monotheistic calling and the exclusive nature of their relationship with the one true God.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 10:14, with its resounding declaration of God's absolute ownership over all creation, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament proclaims Yahweh's universal dominion, the New Testament reveals that this divine ownership is fully vested in the Son. Colossians 1:16-17 explicitly states that "by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together." This means that the "heaven and the heaven of heavens" and "the earth, with all that therein is" are not only the LORD's but specifically belong to Christ, who is the agent of creation and its sustainer. Furthermore, Hebrews 1:2 declares that God has "appointed him heir of all things," signifying Christ's rightful inheritance and ultimate authority over the cosmos He created. His death and resurrection demonstrate His triumph over all powers, culminating in His exaltation, where "God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Thus, the comprehensive sovereignty proclaimed in Deuteronomy 10:14 is perfectly embodied and exercised by Jesus, the true Lord of all, through whom all things were made and for whom all things exist.