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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.
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SUMMARY
Deuteronomy 10:16 delivers a profound divine imperative for Israel, urging a radical internal spiritual transformation that transcends mere external obedience. This verse encapsulates God's enduring desire for a relationship founded on genuine heart-level commitment, inner purity, and humble submission, rather than a superficial adherence to rituals or commands. It calls the people to remove the spiritual barriers of stubbornness and rebellion, aligning their innermost being with the will of their covenant-keeping God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 10:16 employs several potent literary devices to convey its urgent message. The most prominent is Metaphor, specifically the phrase "Circumcise... the foreskin of your heart." This extends the physical ritual of circumcision into the spiritual realm, creating a vivid image of cutting away inner impurities and rebellion. It implies a deep, internal cleansing, far more significant than any external act. Complementing this is the Idiom "stiffnecked," which paints a powerful picture of obstinacy and resistance, drawing on the common experience of working with animals. The use of Imperative Mood ("Circumcise," "be no more") underscores the urgency and directness of Moses' command, demanding an immediate and decisive response from the people. Furthermore, there is an implicit Juxtaposition between the external sign of the covenant (physical circumcision) and the internal reality of true covenant fidelity (circumcision of the heart), highlighting God's preference for genuine inward devotion over mere outward observance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 10:16 stands as a pivotal statement in the Old Testament, articulating a theological truth that resonates throughout biblical history: God's ultimate desire is for a transformed heart, not merely outward conformity. This concept of "circumcision of the heart" foreshadows the New Covenant, where God promises to write His law on human hearts and replace stony hearts with hearts of flesh. It underscores that true righteousness stems from an internal disposition of love and obedience, a theme consistently championed by the prophets who often condemned Israel's ritualistic piety devoid of genuine inner devotion. This verse thus serves as a bridge, connecting the covenant demands of the Mosaic Law to the deeper spiritual realities that find their ultimate fulfillment in Christ.
REFLECTION AND APPLICATION
Deuteronomy 10:16 holds timeless relevance for believers today, serving as a profound reminder that our faith is not merely about outward religious practices, attendance at services, or adherence to a set of rules. God fundamentally seeks a transformed heart—a spirit that is humble, teachable, and responsive to His will. This verse challenges us to move beyond superficial religiosity to a deep, authentic relationship with our Creator. It calls for honest self-examination, prompting us to identify any areas where we might be "stiffnecked," resistant to God's leading, or clinging to attitudes contrary to His Word. The "circumcision of the heart" is an ongoing spiritual process, a continuous yielding of our will to God's, allowing His Spirit to prune away pride, self-will, and spiritual apathy, cultivating a heart that is tender, pliable, and eager to obey.
Questions for Reflection
FAQ
What does "circumcise the foreskin of your heart" mean?
Answer: It is a powerful metaphor for spiritual purification and transformation. While physical circumcision was a sign of the covenant for Israel, this phrase calls for a deeper, internal "cutting away" of spiritual impurities. It means removing the inner stubbornness, pride, rebellion, and insensitivity that hinder a full, loving, and obedient relationship with God. It signifies a radical internal change where one's will, affections, and deepest desires are brought into alignment with God's. This concept is echoed in other Old Testament passages that speak of God giving a new heart or the need to circumcise one's heart to the Lord.
Why does Moses use such a strong phrase like "stiffnecked"?
Answer: "Stiffnecked" (Hebrew: qasheh 'oreph) is an idiom frequently used in the Old Testament to describe Israel's persistent stubbornness and rebellion against God's commands and leadership. It evokes the vivid image of an ox refusing to take the yoke or be led by its master, symbolizing an unyielding, obstinate refusal to submit to authority. Moses uses it here to directly address Israel's historical tendency toward defiance, evident in numerous incidents like the golden calf rebellion. It's a plea for them to abandon their rebellious nature, which had caused them much suffering in the wilderness, and to humbly submit to divine authority, recognizing the loving and just character of the God who chose them.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 10:16 finds its ultimate fulfillment and deepest meaning in Jesus Christ and the New Covenant. The Old Testament's call for a "circumcision of the heart" was a prophetic yearning for an internal transformation that Israel, in its own strength, could not consistently achieve. Jesus, in His perfect obedience and sinless life, embodies the perfectly "circumcised heart"—one utterly devoted to the Father's will (John 6:38). Through His atoning work, Christ inaugurates the New Covenant, where the law is no longer merely external but written on the hearts of believers by the Holy Spirit (Jeremiah 31:33). The true "circumcision" now, as Paul articulates, is "that of the heart, by the Spirit, not by the written code" (Romans 2:29). It is through union with Christ that believers receive a new heart and a new spirit (Ezekiel 36:26-27), enabling them to genuinely love God and obey His commands, no longer "stiffnecked" but pliable and responsive to the divine will. This spiritual transformation, made possible by Christ's sacrifice and the indwelling Spirit (Titus 3:5), is the fulfillment of what Moses commanded, moving from an outward sign to an inward reality.