Deuteronomy 5:31

Translation
King James Version
But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it.
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KJV (with Strong's)
But as for thee, stand H5975 thou here by me H5978, and I will speak H1696 unto thee all the commandments H4687, and the statutes H2706, and the judgments H4941, which thou shalt teach H3925 them, that they may do H6213 them in the land H776 which I give H5414 them to possess H3423 it.
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Complete Jewish Bible
But you, stand here by me; and I will tell you all the mitzvot, laws and rulings which you are to teach them, so that they can obey them in the land I am giving them as their possession.'
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Berean Standard Bible
But you stand here with Me, that I may speak to you all the commandments and statutes and ordinances you are to teach them to follow in the land that I am giving them to possess.”
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American Standard Version
But as for thee, stand thou here by me, and I will speak unto thee all the commandment, and the statutes, and the ordinances, which thou shalt teach them, that they may do them in the land which I give them to possess it.
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World English Bible Messianic
But as for you, stand here by me, and I will tell you all the commandment, and the statutes, and the ordinances, which you shall teach them, that they may do them in the land which I give them to possess it.”
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Geneva Bible (1599)
But stand thou here with me, and I wil tell thee all the commandements, and the ordinances, and the lawes, which thou shalt teach them: that they may doe them in the land which I giue them to possesse it.
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Young's Literal Translation
and thou here stand thou with Me, and let Me speak unto thee all the command, and the statutes, and the judgments which thou dost teach them, and they have done in the land which I am giving to them to possess it.
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See also
Galatians 3:19Deuteronomy 4:1Ezekiel 20:11Exodus 24:12Deuteronomy 4:5Deuteronomy 4:45Malachi 4:4
In the KJVVerse 5,085 of 31,102

Study This Verse

SUMMARY

Deuteronomy 5:31 encapsulates a pivotal moment in the covenant renewal at Mount Horeb, immediately following the awe-inspiring revelation of the Ten Commandments. This verse details God's specific instruction to Moses, commanding him to draw near and receive the complete body of divine law—comprising commandments, statutes, and judgments—which Moses is then divinely charged to teach the Israelites. This mandate establishes Moses' indispensable role as the chosen mediator and instructor, ensuring that God's people would possess the necessary guidance to live righteously and flourish in the Promised Land, thereby securing their inheritance through faithful obedience to His comprehensive will.

CONTEXT

  • Literary Context: Deuteronomy 5:31 is strategically placed within Moses' recounting of the foundational Horeb (Sinai) covenant, directly after the dramatic delivery of the Ten Commandments. The preceding verses vividly describe the Israelites' profound fear and awe at God's direct, fiery manifestation and thundering voice (Deuteronomy 5:22-26). Overwhelmed by the divine presence, they implored Moses to serve as their intermediary, stating, "Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it" (Deuteronomy 5:27). God affirmed their request, acknowledging their wise discernment and good intentions (Deuteronomy 5:28-29). Therefore, verse 31 serves as God's direct and affirmative response to this plea, formally commissioning Moses to receive the remainder of the detailed covenant stipulations on behalf of the people, thereby setting the stage for the extensive legal and ethical instructions that constitute the bulk of Deuteronomy.
  • Historical & Cultural Context: The book of Deuteronomy is presented as Moses' final, impassioned addresses to the second generation of Israelites, delivered on the plains of Moab as they stood on the threshold of the Promised Land. This generation had not personally witnessed the initial covenant formation at Sinai/Horeb, though their parents had. Consequently, Deuteronomy functions as a covenant renewal document, designed to remind them of God's past faithfulness, reiterate the terms of their relationship with Him, and prepare them for life in Canaan. Culturally, the structure and language of Deuteronomy frequently parallel ancient Near Eastern suzerain-vassal treaties, where a powerful king (suzerain) dictates the terms of allegiance to his subservient people (vassals). In this divine covenant, Yahweh, the ultimate Suzerain, establishes His covenant with Israel, His chosen vassal people, meticulously outlining their obligations and the contingent blessings or curses tied to their obedience. Moses' role as the divinely appointed mediator was indispensable in a cultural milieu that deeply understood the necessity of intermediaries between an overwhelmingly powerful ruler and his subjects, especially when the ruler's presence was too formidable for direct interaction.
  • Key Themes: Deuteronomy 5:31 profoundly articulates several foundational themes central to the book of Deuteronomy and Israel's covenant relationship with God. Firstly, it underscores Divine Mediation, firmly establishing Moses as God's unique and chosen messenger, indispensable due to the people's inability to endure God's unmediated presence. This highlights Moses' singular intimacy with the Almighty, as also emphasized in Numbers 12:7-8. Secondly, the verse emphasizes the Comprehensive Nature of God's Law, referring to "all the commandments, and the statutes, and the judgments." These terms collectively denote the entire body of divine instruction, encompassing moral principles, ceremonial ordinances, and civil regulations, designed to provide a complete framework for a holy and just society in the land. Thirdly, it highlights Moses' Role as Teacher, as he is explicitly commanded to "teach them." This underscores the vital importance of accurately and diligently transmitting God's word to the next generation, a responsibility reiterated throughout Deuteronomy, such as in Deuteronomy 6:7. Finally, the verse intrinsically links Obedience and Inheritance, stating that the ultimate purpose of receiving and teaching the law is "that they may do them in the land which I give them to possess it." This firmly connects Israel's successful inheritance, flourishing, and continued possession of the Promised Land directly to their faithful adherence to God's commands, making obedience the key to their national well-being and covenant blessings.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Commandments (Hebrew, mitsvâh', H4687): Derived from the root H4687 (צָוָה, tzavah), meaning "to command" or "to order." In this context, mitsvâh (plural mitzvot) generally refers to the broad moral and ethical injunctions, often universal in application, such as the Ten Commandments themselves. These are fundamental declarations of God's will and character, forming the ethical bedrock of the covenant and guiding Israel's relationship with God and one another.
  • Statutes (Hebrew, chôq', H2706): From the root H2706 (חָקַק, chaqaq), meaning "to engrave," "to enact," or "to decree." Chôq (plural chukkim) typically refers to ordinances, decrees, or fixed regulations, often those with a ritual, ceremonial, or cultic aspect whose rationale might not be immediately obvious but are binding because they are divinely ordained. They represent God's sovereign will, requiring obedience simply because He has commanded them, fostering holiness and distinction.
  • Judgments (Hebrew, mishpâṭ', H4941): From the root H4941 (שָׁפַט, shaphat), meaning "to judge" or "to govern." Mishpâṭ (plural mishpatim) refers to civil laws, judicial decisions, or legal precedents that establish justice, equity, and order within society. These are often case laws, applying general principles to specific situations, ensuring fair dealings, protecting the vulnerable, and resolving disputes among the people. Together, these three terms emphasize the holistic and comprehensive nature of God's law, covering every facet of life—moral, ceremonial, and civil—for the Israelite community, ensuring their distinct identity and well-being.

Verse Breakdown

  • "But as for thee, stand thou here by me,": This clause initiates a profound separation, distinguishing Moses from the rest of the Israelite congregation. Following the people's plea for an intermediary, God singles out Moses, inviting him into a unique and privileged proximity. "Stand thou here by me" signifies a special appointment and a position of direct, unhindered access to the divine presence, unequivocally distinguishing Moses as the singular recipient of God's further, detailed revelation. This highlights his unique mediatorial status.
  • "and I will speak unto thee all the commandments, and the statutes, and the judgments,": This is the core of Moses' divine commission. God explicitly promises to reveal the entirety of His law, employing the comprehensive triad of terms (mitsvâh, chôq, mishpâṭ) to indicate that no aspect of life—moral, ritual, or civil—would be left untouched by divine instruction. This emphasizes the exhaustive and all-encompassing nature of God's covenant requirements, meticulously designed to shape and govern every dimension of Israelite existence and communal life.
  • "which thou shalt teach them,": This clause precisely defines Moses' paramount responsibility once he has received the full scope of the law. He is not merely a passive recipient of divine truth but an active, authoritative, and diligent instructor. The verb "teach" (H3925, lâmad) implies thorough, repeated, and effective instruction, ensuring that the people not only hear God's will but also comprehend, internalize, and are equipped to apply it. This highlights the critical importance of the faithful transmission of divine truth from God, through His chosen mediator, to His people, and onward to successive generations.
  • "that they may do [them] in the land which I give them to possess it.": This final clause articulates the ultimate purpose, practical goal, and profound consequence of the entire process of revelation and instruction. The law is not given for mere intellectual assent or theoretical understanding but for practical, active obedience. The phrase "that they may do them" underscores the imperative of active compliance and living out God's precepts. This obedience is directly and inextricably linked to their successful occupation, sustained enjoyment, and continued flourishing in the Promised Land ("the land which I give them to possess it"). Their inheritance, national well-being, and covenant blessings in Canaan are thus made conditional upon their faithful adherence to God's comprehensive law, establishing a clear and direct cause-and-effect relationship between obedience and the fulfillment of God's promises.

Literary Devices

Deuteronomy 5:31 masterfully employs several literary devices to underscore its profound theological and practical message. The most prominent is Emphasis achieved through direct address and divine command, as God singles out Moses ("But as for thee, stand thou here by me") immediately after the collective, terrifying experience of the Ten Commandments. This direct address highlights Moses' unique and indispensable mediatorial role. There is also Enumeration and Categorization in the listing of "all the commandments, and the statutes, and the judgments," which collectively emphasize the comprehensive scope and holistic nature of God's law, indicating that His instructions cover every facet of life for the covenant community. Furthermore, the verse utilizes a Purpose Clause ("that they may do them in the land which I give them to possess it") to clearly articulate the ultimate goal and practical outcome of the divine revelation and Moses' teaching. This serves to underscore the transformative, life-shaping intent of God's word, emphasizing its practical application rather than mere intellectual reception.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 5:31 stands as a powerful testament to God's unwavering commitment to His covenant relationship with Israel and His profound desire for His people to live righteously. It vividly illustrates the absolute necessity of divine revelation for human flourishing and the crucial role of mediation in bridging the chasm between a holy God and His fallible, fearful people. The comprehensive nature of the law, encompassing moral, civil, and ceremonial aspects, underscores that God's sovereignty extends over all dimensions of life, and that true worship involves holistic, integrated obedience. Moses' solemn commission to teach highlights the ongoing, vital responsibility within the community of faith to diligently transmit God's truth, ensuring that successive generations not only hear but also deeply understand and live by His precepts. Ultimately, the verse firmly grounds Israel's existence, prosperity, and secure possession of the Promised Land not merely on divine gift, but on their active and sustained obedience to the revealed will of God, thereby establishing a foundational pattern where faithfulness leads directly to covenant blessing and security.

REFLECTION AND APPLICATION

Deuteronomy 5:31 offers profound and enduring insights for believers today, emphasizing the timeless value of God's Word and our call to live in faithful response to it. Just as ancient Israel required clear, comprehensive guidance for life in the Promised Land, so too do we need God's divine instruction for navigating our lives in a manner that is pleasing to Him and truly beneficial for us. The verse powerfully reminds us that God desires not merely our intellectual assent to His commands, but our active "doing" of them, translating belief into tangible obedience. It underscores the vital and ongoing role of spiritual leadership, teaching, and discipleship within the community of faith, mirroring Moses' commission to diligently impart God's truth. As God's people, we are called to be both diligent students of Scripture and faithful stewards of God's revelation, allowing it to profoundly shape our character, guide our decisions, and inform our interactions in every sphere of life. Our spiritual inheritance and flourishing in Christ are intimately connected to our willingness to hear, understand, and obey the divine will. This passage challenges us to deeply consider how intentionally we engage with God's Word and how faithfully we transmit its transformative truths to those who come after us, ensuring a legacy of faith and obedience.

Questions for Reflection

  • How does the comprehensive nature of God's law (commandments, statutes, judgments) challenge my understanding of what it truly means to obey God in all areas of life, not just those that are convenient or comfortable?
  • In what specific ways do I, like Moses, have a responsibility to "teach" God's word, whether formally or informally, to others within my family, community, or sphere of influence?
  • How does my daily "doing" of God's commands practically reflect my desire to "possess" the spiritual blessings, abundant life, and eternal inheritance He offers through Christ?
  • Considering the Israelites' overwhelming fear at Horeb, what does this passage tell me about the profound holiness and majesty of God, and the immense privilege of having access to Him through divine mediation?

FAQ

Why did God need Moses to mediate between Him and the people, rather than speaking directly to all of them?

Answer: God's decision to use Moses as a mediator was a direct and gracious response to the people's overwhelming fear and earnest request, as vividly described in Deuteronomy 5:27. The Israelites had just experienced the terrifying manifestation of God's unmediated presence at Mount Horeb—enveloped in fire, darkness, thick cloud, and a thundering voice (Deuteronomy 5:22-26). This direct encounter with God's unapproachable holiness and immense power was so awe-inspiring and terrifying that they genuinely feared for their lives, believing they would perish if God continued to speak to them directly. God acknowledged their fear and approved their request for an intermediary, stating, "They have well said all that they have spoken" (Deuteronomy 5:28). This arrangement accommodated their human weakness and profound fear, demonstrating God's condescension and mercy while still ensuring the full and authoritative transmission of His divine law through a trusted, uniquely appointed servant, Moses. It underscored both the profound holiness of God and the inherent limitations and fragility of humanity in standing directly before His unbridled glory.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 5:31, with its profound emphasis on Moses' unique mediatorial role in receiving and teaching the law, powerfully foreshadows the ultimate and perfect mediation of Jesus Christ. Just as Moses stood as the divinely appointed intermediary between a holy God and a fearful, sinful people to deliver the old covenant, Christ stands as the one mediator between God and men, establishing a new and eternally superior covenant. While the law was indeed given through Moses (John 1:17), grace and truth came fully through Jesus Christ, who is not merely a messenger of the law but its very fulfillment and embodiment (Matthew 5:17). The comprehensive "commandments, statutes, and judgments" of the Old Testament find their ultimate expression, purpose, and perfect obedience in Christ, who perfectly embodied God's will and, through the indwelling Holy Spirit, enables His followers to truly "do them" from a transformed heart. Unlike the temporary and imperfect mediation of Moses, Christ's mediation is eternal, complete, and fully efficacious, granting direct and confident access to God through His atoning sacrifice (Hebrews 8:6). Through Him, believers are not merely given laws to obey for an earthly inheritance, but are granted spiritual life, forgiveness, and an eternal inheritance, empowered by divine grace to live in true obedience and intimate communion with God, the Father.

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Commentary on Deuteronomy 5 verses 23–33

I. II. Main points1. 2. Sub-points

Here, I. Moses reminds them of the agreement of both the parties that were now treating, in the mediation of Moses.

1.Here is the consternation that the people were put into by that extreme terror with which the law was given. They owned that they could not bear it any more: "This great fire will consume us; this dreadful voice will be fatal to us; we shall certainly die if we hear it any more," Deu 5:25. They wondered that they were not already struck dead with it, and took it for an extraordinary instance of the divine power and goodness, not only that they were thus spoken to, but that they were enabled to bear it. For who ever heard the voice of the living God, as we have, and lived? God's appearances have always been terrible to man, ever since the fall: but Christ, having taken away sin, invites us to come boldly to the throne of grace.

2.Their earnest request that God would henceforth speak to them by Moses, with a promise that they would hear what he said as from God himself, and do it, Deu 5:27. It seems by this, (1.) That they expected to receive further commands from God and were willing to hear more from him. (2.) That they thought Moses able to bear those discoveries of the divine glory which they by reason of guilt were sensible of their inability to stand up under. They believed him to be a favourite of Heaven, and also one that would be faithful to them; yet at other times they murmured at him, and but a little before this were ready to stone him, Exo 17:4. See how men's convictions correct their passions. (3.) That now they were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law that have them not purified; fair promises are extorted from them, but no good principles fixed and rooted in them.

3.God's approbation of their request. (1.) He commends what they said, Deu 5:28. They spoke it to Moses, but God took notice of it; for there is not a word in our tongue but he knows it. He acknowledges, They have well said. Their owning the necessity of a mediator to deal between them and God was well said. Their desire to receive further directions from God by Moses, and their promise to observe what directions should be given them, were well said. And what is well said shall have its praise with God, and should have with us. What is good, as far as it goes, let it be commended. (2.) He wishes they were but sincere in it: O that there were such a heart in them! Deu 5:29. [1.] Such a heart as they should have, a heart to fear God, and keep his commandments for ever. Note, The God of heaven is truly and earnestly desirous of the welfare and salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent, by his mercies invites us to repentance, and waits to be gracious; he has sent his Son to redeem us, published a general offer of pardon and life, promised his Spirit to those that pray for him, and has said and sworn that he has no pleasure in the ruin of sinners. [2.] Such a heart as they now had, or one would think they had. Note, It would be well with many if there were always such a heart in them as there seems to be sometimes, when they are under conviction of sin, or the rebukes of Providence, or when they come to look death in the face: How gracious will they be when these pangs come upon them! O that there were always such a heart in them! (3.) He appoints Moses to be his messenger to them, to receive the law from his mouth and to communicate it to them, Deu 5:31. Here the matter was settled by consent of both parties that God should hence-forward speak to us by men like ourselves, by Moses and the prophets, by the apostles and the evangelists, and, if we believe not these, neither should we be persuaded though God should speak to us as he did to Israel at Mount Sinai, or send expresses from heaven or hell.

II. Hence he infers a charge to them to observe and do all that God had commanded them, Deu 5:32, Deu 5:33. Seeing God had shown himself so tender of them, and so willing to consider their frame and gratify them in what they desired, and withal so ready to make the best of them, - seeing they themselves had desired to have Moses for their teacher, who was now teaching them, - and seeing they had promised so solemnly, and under the influence of so many good causes and considerations, that they would hear and do, he charges them to walk in all the ways that God had commanded them, assuring them that it would be highly for their advantage to do so. The only way to be happy is to be holy. Say to the righteous, It shall be well with them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–33. Public domain.
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Origen of AlexandriaAD 253
AGAINST CELSUS 6.64
[Celsus] continues by making further remarks as if they were what we should agree to, although none of those Christians who have any intelligence would agree to them. Not one of us says that “God participates in shape or color.” Nor does he “partake of movement”; because it is his nature to be established and firm, he calls the righteous man to imitate him in this respect when he says, “But as for you, stand with me.” If, however, some texts suggest that there is movement of some sort on his part, as for example that which says “They heard the Lord God walking in the garden in the evening,” we should understand such sayings in the sense that God is regarded as being moved by those who have sinned. Or we should interpret such texts in the same way as we do when there is a figurative reference to God’s sleep or his anger or anything of this sort.
Ambrose of MilanAD 397
On Cain and Abel, Book 1, Chapter 2, Section 7
Blessed is that mind which, surpassing the nature and essence itself, deserves to hear what was said to Moses when he was separated from the people: 'But you stand with me' (Deut. V, 31)!
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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