TRV
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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 5:1–5.
Here, 1. Moses summons the assembly. He called all Israel; not only the elders, but, it is likely, as many of the people as could come within hearing, Deu 5:1. The greatest of them were not above God's command, nor the meanest of them below his cognizance; but they were all bound to do. 2. He demands attention: "Hear, O Israel; hear and heed, hear and remember, hear, that you may learn, and keep, and do; else your hearing is to no purpose." When we hear the word of God we must set ourselves to learn it, that we may have it ready to us upon all occasions, and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to rectify and direct our affections and conversations. 3. He refers them to the covenant made with them in Horeb, as that which they must govern themselves by. See the wonderful condescension of divine grace in turning the command into a covenant, that we might be the more strongly bound to obedience by our own consent and the more encouraged in it by the divine promise, both which are supposed in the covenant. The promises and threatenings annexed to some of the precepts, as to the second, third, and fifth, make them amount to a covenant. Observe, (1.) The parties to this covenant. God made it, not with our fathers, not with Abraham, Isaac, and Jacob; to them God gave the covenant of circumcision (Act 7:8), but not that of the ten commandments. The light of divine revelation shone gradually, and the children were made to know more of God's mind than their fathers had done. "The covenant was made with us, or our immediate parents that represented us, before Mount Sinai, and transacted for us." (2.) The publication of this covenant. God himself did, as it were, read the articles to them (Deu 5:4): He talked with you face to face; word to word, so the Chaldee. Not in dark visions, as of old he spoke to the fathers (Job 4:12, Job 4:13), but openly and clearly, and so that all the thousands of Israel might hear and understand. He spoke to them, and then received the answer they returned to him: thus was it transacted face to face. (3.) The mediator of the covenant: Moses stood between God and them, at the foot of the mount (Deu 5:5), and carried messages between them both for the settling of the preliminaries (Ex. 19) and for the changing of the ratifications, Ex. 24. Herein Moses was a type of Christ, who stands between God and man, to show us the word of the Lord, a blessed days-man, that has laid his hand upon us both, so that we may both hear from God and speak to him without trembling.
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Summary
Deuteronomy 5:5 captures Moses' indispensable role as the divinely appointed mediator between the holy LORD and the fearful Israelites at Mount Horeb. This verse serves as a crucial parenthetical explanation, clarifying why Moses alone stood as the conduit for God's direct revelation—the Ten Commandments—to a people overwhelmed by the terrifying manifestation of divine presence, thereby setting the stage for the reiteration of the covenant Law to the new generation on the plains of Moab.
Context
Literary Context
Deuteronomy 5:5 is embedded within Moses' second major discourse to the Israelites, delivered approximately 40 years after the Exodus, as they stand on the plains of Moab, poised to enter the Promised Land. This verse functions as a parenthetical explanation within Moses' grand recapitulation of the covenant given at Mount Horeb (Sinai). It immediately precedes the direct re-statement of the Ten Commandments, beginning with the declaration of God's identity in Deuteronomy 5:6, serving as a vital prologue that justifies Moses' unique position as the speaker of God's words, rather than the people hearing God directly. It consciously references and interprets the original events detailed in Exodus 19 and Exodus 20.
Historical & Cultural Context
The audience for this discourse is a new generation of Israelites, most of whom were not alive during the original giving of the Law at Mount Horeb. Their parents, who witnessed the terrifying theophany, had largely perished in the wilderness due to disobedience. Moses' recounting of this pivotal moment is not merely a historical lesson but a powerful call to covenant faithfulness for a people about to inherit the land. Culturally, the concept of a mediator between the divine and humanity was not uncommon in the ancient Near East, but Moses' unique, divinely ordained role, and the specific manifestation of God's presence as a "consuming fire" (Deuteronomy 4:24), set Israel's experience apart, emphasizing the radical holiness and transcendence of Yahweh.
Key Themes
This verse powerfully underscores Moses' Mediatorial Role, establishing him as the essential bridge between the holy God and the fearful Israelites. It highlights God's Awesome Holiness and Power, manifested in the consuming fire and thunder at Mount Horeb, which instilled a profound and necessary fear in the people, emphasizing the vast chasm between sinful humanity and a perfectly righteous God (see Exodus 19:18). Furthermore, it sets the stage for The Giving of the Law, as Moses' function was to "shew you the word of the LORD," making God's will accessible and understandable to a people who could not endure direct divine communication (compare Exodus 20:18-19). The verse also implicitly touches on the theme of Divine Accommodation, where God graciously adapts His communication to human capacity.
Exposition and Analysis
Key Word Analysis
This verb (H5975) signifies more than mere presence; it denotes a deliberate and divinely appointed posture for active service, readiness, and often, intercession. Moses was positioned as a necessary intermediary, ready to convey God's message and bridge the gap between divine holiness and human frailty.
This term (H1697) is exceptionally rich, encompassing not only spoken words but also matters, affairs, commands, and even deeds. In this context, it refers primarily to the divine revelation of the Law, particularly the Ten Commandments, emphasizing its authoritative, comprehensive, and divinely originated nature. Moses was to "shew" this divine communication.
This verb (H3372) describes the profound terror and awe experienced by the Israelites. It signifies not merely a casual fright but a deep, reverential fear in the face of God's overwhelming power and holiness. This fear, while terrifying, was also appropriate, highlighting the vast chasm between a holy God and sinful humanity, and necessitating Moses' mediatorial role.
Verse Breakdown
"(I stood between the LORD and you at that time, to shew you the word of the LORD"
Moses recounts his unique and divinely appointed role as the sole intermediary at Mount Horeb. His standing "between" signifies his position as a necessary bridge, enabling communication from a holy God to a sinful people. His purpose was to "shew," or make known and explain, the very "word of the LORD," emphasizing that the Law was not of human origin but divine revelation, faithfully transmitted.
"for ye were afraid by reason of the fire, and went not up into the mount;)"
This parenthetical clause explains the reason for Moses' mediatorial role. The Israelites were overcome with profound fear due to the terrifying manifestation of God's presence—the "fire" on Mount Horeb (as described in Exodus 19:18). Their fear, a natural response to God's consuming holiness, prevented them from ascending the mountain to receive God's word directly, highlighting the vast chasm between divine purity and human sinfulness.
"saying,"
This single word acts as a crucial transition, indicating that the following verses (Deuteronomy 5:6ff) are the direct words of the LORD, spoken through Moses, specifically the Ten Commandments. It reinforces Moses' role as a faithful conveyor of God's exact message, not his own.
Literary Devices
The verse employs Recapitulation as Moses retells a foundational event from the past to a new generation, reinforcing its significance and authority. The use of Parenthesis ("for ye were afraid... into the mount;") effectively explains the necessity of Moses' mediation, providing crucial context for his unique role and the people's response. Symbolism is evident in the "fire," which powerfully represents God's consuming holiness, unapproachable glory, and the awe-inspiring nature of His presence. The entire passage is framed by Narrative Retrospection, where Moses looks back at a pivotal moment in Israel's history to instruct and exhort the present generation, lending gravitas and urgency to his message.
Theological and Thematic Connections
Deuteronomy 5:5 profoundly establishes the theological necessity of mediation between a holy God and sinful humanity. The terror of the Israelites at Mount Horeb vividly illustrates the unbridgeable chasm created by sin, demonstrating that direct access to God's unmediated presence is impossible for fallen beings without divine provision. Moses' unique position as the one who "stood between" underscores God's gracious initiative to communicate His will and establish a covenant, even when humanity is incapable of approaching Him directly. This sets a vital precedent for understanding God's character as both holy and merciful, always providing a way for His people to know Him and His commandments, thereby laying the groundwork for the ultimate mediator.
Reflection and Application
Deuteronomy 5:5 invites us to reflect on the profound nature of God's holiness and our inherent human limitations in His presence. The Israelites' fear at the mountain was not merely a reaction to a spectacle, but a deep, appropriate response to the overwhelming purity and power of a perfectly righteous God. This should prompt us to cultivate a healthy reverence and awe for the Lord, recognizing His immense majesty and transcendence. It also highlights the profound grace of God in providing a mediator. What does it mean for us today that we do not have to face God's consuming fire directly, but can approach Him through a different, perfect mediator? How does this understanding shape our worship, our prayer life, and our daily walk? It reminds us that our access to God is not earned but is a gift, made possible by divine intervention, and should inspire both humility and gratitude.
Questions for Reflection
FAQ
Why was Moses the only one who could go up the mountain and stand between God and the people?
Moses was uniquely chosen and appointed by God for this specific mediatorial role, a privilege rooted in God's sovereign election and Moses' developing relationship with the LORD. His intimate communion with God, as described in passages like Exodus 33:11, allowed him to withstand God's direct presence in a way the rest of the sinful Israelite community could not. The people themselves, overwhelmed by the terrifying display of God's power and holiness (the "fire," thunder, and lightning, as seen in Exodus 20:18-19), explicitly requested that Moses speak to God on their behalf, acknowledging their inability to bear His direct voice. Thus, Moses' role was a divine provision, a necessary bridge due to both God's unapproachable holiness and humanity's inherent sinfulness.
What does "the word of the LORD" refer to in this context?
In Deuteronomy 5:5, "the word of the LORD" primarily refers to the Ten Commandments, which Moses is about to reiterate immediately following this verse (beginning in Deuteronomy 5:6). More broadly, it encompasses the entire covenant Law given at Mount Horeb, which served as the foundational constitution for the nation of Israel and the framework for their relationship with God. Moses' role was to "shew" or make known this divine revelation, explaining its meaning and implications to the people so they could understand and obey God's will for their lives. It signifies the authoritative, divine pronouncements that would govern Israel's existence as God's covenant people.
Christ-Centered Fulfillment
Deuteronomy 5:5, with its vivid depiction of Moses as the necessary mediator between a holy God and a fearful, sinful people, powerfully foreshadows the ultimate and perfect mediation of Jesus Christ. Just as the Israelites could not approach God directly because of the "fire" of His holiness, so too fallen humanity remains separated from God by the chasm of sin. Moses, though a faithful servant, was a temporary and imperfect mediator, a shadow of the one to come (Hebrews 3:1-6). The New Testament reveals Jesus as the "one mediator between God and men" (1 Timothy 2:5), who, unlike Moses, did not merely stand between God and humanity, but fully embodied both, being truly God and truly man (John 1:14). Through His atoning sacrifice on the cross, Jesus removed the barrier of sin, allowing believers to approach God not with terror, but with confidence and grace (Hebrews 4:16). He is the new and living way (Hebrews 10:19-20), fulfilling Moses' mediatorial role by bringing humanity into a true, reconciled relationship with God, ushering in a new covenant founded on better promises (Hebrews 8:6).