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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
Historical Reception
2 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.
Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. [Deuteronomy 10:20] Then the devil leaveth him, and, behold, angels came and ministered unto him.
And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. [Deuteronomy 10:20]
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Summary
Deuteronomy 10:20 encapsulates the foundational and exclusive covenant obligations of Israel to Yahweh, serving as a concise yet profound articulation of the holistic commitment demanded from God's people. Moses calls for a deep reverence for the LORD, active and dedicated service to Him alone, unwavering loyalty and intimate attachment, and a public acknowledgment of His supreme and unique authority. This verse forms the bedrock of their relationship with the divine, summarizing the comprehensive devotion required.
Context
Literary Context
This verse is strategically placed within Moses' second major discourse to the Israelites, delivered on the plains of Moab as they stand poised to enter the Promised Land. Chapters 9 and 10 serve as a powerful reminder of God's unwavering faithfulness, even in the face of Israel's persistent rebellion, particularly the egregious sin of the golden calf. Following a recounting of God's mercy and a profound call to "circumcise the foreskin of your heart" in Deuteronomy 10:16, Moses elaborates on God's character as the "God of gods and Lord of lords, the great, the mighty, and the awesome God, who shows no partiality nor takes a bribe" (Deuteronomy 10:17). The commands in Deuteronomy 10:12-22 flow directly from this majestic understanding of God's nature, with verse 20 summarizing the core ethical and relational response required of His people, echoing and expanding upon earlier injunctions like Deuteronomy 6:13.
Historical & Cultural Context
The setting is critically important: the Israelites are on the cusp of entering Canaan, a land saturated with polytheistic cultures and pervasive idolatrous practices. Moses' address functions as a final, urgent exhortation to fidelity before they encounter these corrupting influences. The commands in Deuteronomy 10:20 stand in stark contrast to the syncretism prevalent among their neighbors, emphasizing an exclusive, monotheistic devotion to Yahweh. The covenant established at Sinai is being renewed and re-articulated for a new generation, underscoring the unique and singular relationship between God and Israel. The call to "swear by his name" is particularly significant in a culture where oaths were binding and frequently invoked deities; for Israel, it meant invoking only the one true God, thereby distinguishing Him from all false gods and affirming His ultimate authority.
Key Themes
Deuteronomy 10:20 encapsulates several major theological and narrative themes central to the book of Deuteronomy and the broader Old Testament. Foremost is the theme of exclusive monotheism and covenant loyalty, demanding that Israel's devotion be directed solely to Yahweh, rejecting all other gods. This exclusivity is foundational to the identity of Israel as God's chosen people. The verse also highlights the theme of holistic obedience, where faith is not merely intellectual assent but a comprehensive commitment involving the heart ("fear," "cleave"), actions ("serve"), and public declaration ("swear by his name"). It speaks to the nature of true worship, which encompasses reverent awe, active service, and unwavering devotion. This holistic call to devotion is a recurring motif, preparing the people for a life lived entirely under God's sovereignty, as seen in the broader call to love God with all one's being in Deuteronomy 6:5.
Exposition and Analysis
Key Word Analysis
This term, often translated as "fear," signifies far more than mere terror or dread. Based on H3372, yârêʼ conveys a profound sense of awe, reverence, and respect for God's holiness, power, and majesty. It implies acknowledging His absolute sovereignty and authority, leading to humble submission, obedience, and worship. This "fear" is the beginning of wisdom and knowledge, as articulated in Proverbs 9:10. It motivates a desire to please God and avoid anything that would displease Him.
According to H5647, to "serve" means to work (in any sense), or by implication, to be a servant, to till, or even to enslave. When applied to God, ʻâbad denotes active worship, obedience, and dedication in all aspects of life. It is not a passive belief but a dynamic, practical devotion that involves putting God's will above all else, dedicating one's abilities, time, and resources to His purposes. This service is exclusive, demanding allegiance to God alone, as Jesus Himself affirmed in Matthew 4:10.
This powerful verb, H1692, means to impinge, cling or adhere, figuratively to catch by pursuit, abide fast, or be joined. When applied to God, dâbaq signifies an inseparable bond, an intimate fellowship, and an unwavering commitment of the heart and mind. It speaks of remaining steadfastly loyal to God even amidst challenges, being deeply devoted and utterly dependent on Him, much like the bond between a husband and wife in Genesis 2:24.
Verse Breakdown
"Thou shalt fear the LORD thy God"
This foundational command calls for a reverential awe and profound respect for God's holiness, power, and justice. It is an internal disposition that acknowledges His sovereignty and leads to humble submission and obedience, recognizing His ultimate authority over all creation and life.
"him shalt thou serve"
Flowing directly from reverential fear, this command mandates active and exclusive devotion. It means to worship God through practical obedience, dedicating one's life, work, and resources to His purposes. This service is not merely ritualistic but encompasses all aspects of daily living, reflecting a commitment to His will above all else.
"and to him shalt thou cleave"
This phrase emphasizes an intimate and unwavering loyalty. "Cleaving" implies a deep, inseparable attachment—a bond of love, devotion, and faithfulness. It speaks to a steadfast commitment of the heart and mind, remaining joined to God in fellowship and trust, even when faced with temptations or difficulties.
"and swear by his name"
This final command underscores the public and exclusive acknowledgment of God's unique identity and authority. To swear by His name is to invoke Him as the ultimate guarantor of truth and promises, signifying a complete reliance on Him and a rejection of all other deities. It is a public declaration of His incomparable nature and supreme dominion.
Literary Devices
Deuteronomy 10:20 employs several powerful literary devices to convey its profound message. The most prominent is Parallelism, where the four distinct commands ("fear," "serve," "cleave," "swear") are presented in a cumulative fashion, each building upon the previous one to create a comprehensive portrait of exclusive devotion. This creates a sense of Merism, where the totality of Israel's relationship with God is encapsulated by these distinct yet interconnected aspects. The consistent use of the Imperative Mood throughout the verse ("shalt fear," "shalt serve," "shalt cleave," "shalt swear") underscores the divine authority behind these commands, presenting them not as suggestions but as non-negotiable requirements for covenant fidelity. Furthermore, the implicit Exclusivity of "him shalt thou serve" and "to him shalt thou cleave," reinforced by "swear by his name," serves as a stark contrast to the polytheistic environment, highlighting Yahweh's unique and singular claim on Israel's allegiance.
Theological and Thematic Connections
Deuteronomy 10:20 stands as a theological cornerstone, summarizing the essence of the first commandment and the core of the Shema. It articulates the absolute necessity of exclusive devotion to Yahweh, the one true God, as the foundation for Israel's identity, flourishing, and covenant relationship. This verse is not merely a list of actions but a call to a holistic orientation of the entire being—heart, mind, and strength—towards God. It prefigures the New Covenant's call to love God with all one's being, demonstrating that true faith is comprehensive, touching every aspect of life and demanding an exclusive, passionate commitment to the God who redeems and sustains. It reminds us that our relationship with God is meant to be intimate, active, and publicly declared.
Reflection and Application
Deuteronomy 10:20 remains profoundly relevant for believers today, serving as a timeless call to wholehearted devotion in a world filled with competing allegiances. It challenges us to cultivate a reverent awe for God, recognizing His holiness and sovereignty not just in our worship services but in every decision and circumstance of our lives. This verse compels us to actively serve Him, translating our faith into tangible obedience and dedication in our daily work, relationships, and stewardship of resources. It calls us to maintain an intimate and unwavering loyalty, cleaving to Him as our ultimate source of security and identity, allowing nothing to separate us from His love or His will. Finally, it urges us to publicly acknowledge His name and authority, letting our lives and words bear witness to His truth and uniqueness in a culture that often dismisses or distorts His reality. True faith, as presented here, is comprehensive, permeating every facet of our being and demanding an exclusive, passionate commitment to the God who has redeemed us.
Questions for Reflection
FAQ
What does "fear the LORD" truly mean in this context?
In the biblical context, "fear the LORD" (Hebrew: yârêʼ) does not primarily mean terror or dread, but rather a profound sense of awe, reverence, and respect for God's holiness, power, and justice. It is an acknowledgment of His ultimate sovereignty and majesty, leading to humble submission, obedience, and worship. This reverential fear motivates a desire to please God and avoid anything that would displease Him, serving as the foundation for wisdom and knowledge, as articulated in Proverbs 9:10. It's a healthy, worshipful fear that recognizes God's absolute authority and our dependence on Him.
How is "cleaving" to God different from "serving" Him?
While both "cleaving" and "serving" are essential aspects of devotion, they emphasize different dimensions of our relationship with God. "Serving" (Hebrew: ʻâbad) refers to active obedience, practical dedication, and the commitment of one's life and resources to God's will. It's about what we do for God—our worship, our work, our obedience to His commands, as seen in Jesus' declaration in Matthew 4:10. "Cleaving" (Hebrew: dâbaq), on the other hand, speaks to the internal, intimate bond—a deep, unwavering loyalty, attachment, and spiritual closeness. It's about who we are joined to, signifying an inseparable bond of heart and mind, much like the marital bond described in Genesis 2:24. Serving is the outward expression of devotion, while cleaving is the inward disposition of intimate, steadfast loyalty. Both are crucial for a complete and healthy relationship with God.
Christ-Centered Fulfillment
Deuteronomy 10:20 finds its ultimate and perfect fulfillment in Jesus Christ. He is the one who perfectly embodied all these commands, demonstrating what it truly means to "fear the LORD," "serve Him," "cleave to Him," and "swear by His name." Jesus lived a life of absolute reverence for the Father, always doing His will (John 6:38). He perfectly served God, dedicating His entire life to the Father's redemptive purposes, culminating in His sacrificial death on the cross (Mark 10:45). His intimate and unwavering loyalty to the Father, even in the face of immense suffering, exemplifies "cleaving" in its purest form (John 15:10). Furthermore, Jesus' entire ministry was a public declaration and vindication of God's name and authority, as He taught His disciples to pray for God's name to be hallowed (Matthew 6:9). For believers, the ability to fulfill these commands is not by human effort alone but is empowered by the Holy Spirit through union with Christ. We are enabled to "fear the LORD" not out of terror, but out of grateful reverence for the God who saved us through Christ (Romans 8:15). We "serve Him" as His redeemed people, empowered for good works (Ephesians 2:10). Our "cleaving" to God is made possible by Christ, who unites us to Himself and to the Father (John 15:4), and our "swearing by His name" is now a public confession of Jesus as Lord, for "every tongue will confess that Jesus Christ is Lord" (Philippians 2:11). Thus, what was commanded of Israel finds its ultimate meaning and fulfillment in the person and work of Jesus, who both perfectly obeyed and enables His followers to obey.