For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take bribes. He executes justice for the fatherless and widow and loves the foreigner in giving him food and clothing.
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Deuteronomy 10:17-18 sits inside this longer paragraph.
Now, Israel, what does Yahweh your God require of you, but to fear Yahweh your God, to walk in all his ways, to love him, and to serve Yahweh your God with all your heart and with all your soul, to keep Yahweh’s commandments and statutes, which I command you today for your good? Behold, to Yahweh your God belongs heaven, the heaven of heavens, and the earth, with all that is therein. Only Yahweh had a delight in your fathers to love them, and he chose their offspring after them, even you above all peoples, as it is today. Circumcise therefore the foreskin of your heart, and be no more stiff-necked. For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take bribes. He executes justice for the fatherless and widow and loves the foreigner in giving him food and clothing. Therefore love the foreigner, for you were foreigners in the land of Egypt. You shall fear Yahweh your God. You shall serve him. You shall cling to him, and you shall swear by his name. He is your praise, and he is your God, who has done for you these great and awesome things which your eyes have seen. Your fathers went down into Egypt with seventy persons; and now Yahweh your God has made you as the stars of the sky for multitude.
Parallel Translations
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For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take bribes.
He executes justice for the fatherless and widow and loves the foreigner in giving him food and clothing.
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For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
Show all 3 translations
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For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward.
He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (33)
- Acts 10:34 (v17) Peter opened his mouth and said, “Truly I perceive that God doesn’t show favoritism;
- Psalms 146:9 (v18) Yahweh preserves the foreigners. He upholds the fatherless and widow, but he turns the way of the wicked upside down.
- Romans 2:11 (v17) For there is no partiality with God.
- Daniel 2:47 (v17) The king answered to Daniel, and said, “Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you…
- Nehemiah 9:32 (v17) Now therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and loving kindness, don’t let all the travail seem…
Show all 33 cross-references
- Job 34:19 (v17) He doesn’t respect the persons of princes, nor respect the rich more than the poor; for they all are the work of his hands.
- Galatians 2:6 (v17) But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they,…
- Deuteronomy 7:21 (v17) You shall not be scared of them; for Yahweh your God is among you, a great and awesome God.
- Psalms 68:5 (v18) A father of the fatherless, and a defender of the widows, is God in his holy habitation.
- Joshua 22:22 (v17) “The Mighty One, God, Yahweh, the Mighty One, God, Yahweh, he knows; and Israel shall know: if it was in rebellion, or if in trespass…
- 1 Chronicles 16:25-26 (v17) For great is Yahweh, and greatly to be praised. He also is to be feared above all gods. For all the gods of the peoples are idols, but…
- Ephesians 6:9 (v17) You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and…
- Revelation 19:16 (v17) He has on his garment and on his thigh a name written, “KING OF KINGS, AND LORD OF LORDS.”
- Nehemiah 1:5 (v17) and said, “I beg you, Yahweh, the God of heaven, the great and awesome God, who keeps covenant and loving kindness with those who love him…
- Psalms 99:3 (v17) Let them praise your great and awesome name. He is Holy!
- Psalms 136:2-3 (v17) Give thanks to the God of gods; for his loving kindness endures forever. Give thanks to the Lord of lords; for his loving kindness endures…
- Daniel 11:36 (v17) “The king will do according to his will. He will exalt himself, and magnify himself above every god, and will speak marvelous things…
- Revelation 17:14 (v17) These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings, and those who are with him…
- 2 Chronicles 19:7 (v17) Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons,…
- Nehemiah 4:14 (v17) I looked, and rose up, and said to the nobles, to the rulers, and to the rest of the people, “Don’t be afraid of them! Remember the Lord,…
- Job 37:22-23 (v17) Out of the north comes golden splendor. With God is awesome majesty. We can’t reach the Almighty. He is exalted in power. In justice and…
- Jeremiah 20:11 (v17) But Yahweh is with me as an awesome mighty one. Therefore my persecutors will stumble, and they won’t prevail. They will be utterly…
- Jeremiah 49:11 (v18) Leave your fatherless children. I will preserve them alive. Let your widows trust in me.”
- Psalms 145:9 (v18) Yahweh is good to all. His tender mercies are over all his works.
- Isaiah 1:17 (v18) Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
- Psalms 103:6 (v18) Yahweh executes righteous acts, and justice for all who are oppressed.
- Colossians 3:25 (v17) But he who does wrong will receive again for the wrong that he has done, and there is no partiality.
- 1 Peter 1:17 (v17) If you call on him as Father, who without respect of persons judges according to each man’s work, pass the time of your living as…
- Exodus 22:22 (v18) “You shall not take advantage of any widow or fatherless child.
- Hosea 14:3 (v18) Assyria can’t save us. We won’t ride on horses; neither will we say any more to the work of our hands, ‘Our gods!’ for in you the…
- Matthew 5:45 (v18) that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just…
- Mark 12:14 (v17) When they had come, they asked him, “Teacher, we know that you are honest, and don’t defer to anyone; for you aren’t partial to anyone, but…
- Acts 14:17 (v18) Yet he didn’t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (14 sources)
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John Trapp 1656 · Public Domain On v17 Deu 10:17 For the LORD your God [is] God…
Deu 10:17 For the LORD your God [is] God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
Ver. 17. Is God of gods.] And will be served like himself.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–18 Regardeth not persons, whether Jews or Gentiles, but deals…
Regardeth not persons, whether Jews or Gentiles, but deals justly and equally with all sorts of men; and as whosoever fears and obeys him shall be accepted of him, so all incorrigible transgressors shall be severely punished, and you no less than other people; therefore do not flatter yourselves as if God would bear with your sins because of his particular kindness to you or to your fathers.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–18 For the Lord your God is God of gods,....…
For the Lord your God is God of gods,.... Of angels and civil magistrates, who are sometimes so called: these are his creatures, act for him and under him, and are accountable to him:
the Lord of lords; of the kings and princes of the earth, who have their crowns, sceptres, and kingdoms from him, and hold them of him, by and under whom they reign and decree judgment, and who are subject to his authority and control:
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a great God; as the perfections of his nature, the works of his hands, the blessings of his providence and grace, and the extensiveness of his dominion in heaven, earth, and hell, show him to be:
a mighty and a terrible; mighty and powerful to help, protect, and defend his people; terrible to his and their enemies, even to the kings of the earth:
which regardeth not persons; but bestows his favours, whether in a way of providence or grace, according to his sovereign will and pleasure, without regard to the works and merits of men, their characters or circumstances:
nor taketh reward; or bribes, to avert threatened and deserved judgments; see Job 36:18.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17–18 Regardeth not persons - Whether Jews or Gentiles, but…
Regardeth not persons - Whether Jews or Gentiles, but deals justly and equally with all sorts of men; and as whosoever fears and obeys him shall be accepted, so all incorrigible transgressors shall be severely punished, and you no less than other people: therefore do not flatter yourselves as if God would bear with your sins because of his particular kindness to you or to your fathers.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v17 Verse 17. God of gods, and Lord of lords]…
Verse 17. God of gods, and Lord of lords] That is, He is the source whence all being and power proceed; every agent is finite but himself; and he can counteract, suspend, or destroy all the actions of all creatures whensoever he pleases. If he determine to save, none can destroy; if he purpose to destroy, none can save. How absolutely necessary to have such a God for our friend!
A great God - mighty] האל הגבר hael haggibbor, the mighty God; this is the very title that is given to our blessed Lord and Saviour, Isa 9:6.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17–18 Deu 10:17. Who regardeth not persons — Whether Jews…
Deu 10:17. Who regardeth not persons — Whether Jews or Gentiles, but deals justly and equally with all sorts of men; and as whosoever fears and obeys him shall be accepted, (namely, through faith in the Messiah, working by love,) so all incorrigible transgressors shall be severely punished, and you no less than other people; therefore, do not flatter yourselves, as if God would bear with your sins because of his particular kindness to you or to your fathers.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17–18 Gods. Idols are nothing, 1 Corinthians viii. 4. Hence…
Gods. Idols are nothing, 1 Corinthians viii. 4. Hence Theodoret supposes, that all who have authority upon earth are here designated. But admitting the false notions of the pagans respecting their gods, the superiority of the true God is here asserted; (Calmet) and all, both in heaven and on earth, gods and lords, must bow before him. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On v17 17, 18. A mighty, and a terrible — Here…
17, 18. A mighty, and a terrible — Here Moses describes the infinite greatness and wonderful tenderness of Jehovah. He is God of gods, Lord of lords, yet he cares for the fatherless, the widow, and the stranger.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–18 17. God of gods, and Lord of lords] Heb.…
17. God of gods, and Lord of lords] Heb. idiom for the highest God and Lord (cp. Deu_10:14, heaven of heavens).
the great God, the mighty, and the terrible] The Heb. can also mean, as in A.V., a great God, etc.; or the superlative, the God, the greatest, most mighty, and terrible. This is probably to be preferred. Yet even so there is no assertion, such as we find in exilic and post-exilic writers, of the sole Godhead of Jehovah. See above on Deu_6:4.
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regardeth not persons] Lit. lifteth not up faces (opposed to turning away faces), i.e. either by granting their requests (Gen_19:21) or receiving them graciously (Gen_32:20); or by being inordinately influenced by them (Job_32:21); or, as here, by showing them an unjust partiality (cp. Deu_28:50). The same idea concerning human judges is found in Deu_1:17, but expressed by another verb.
reward] or, bribe, Exo_23:8, R.V. a gift. See further on Deu_16:19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v18 (18) And loveth the stranger, in giving him food…
(18) And loveth the stranger, in giving him food and raiment.—An inclusive expression. The whole substance of Jacob our father was included in the prayer for this. “If God will . . . give me bread to eat and raiment to put on” (Rashi).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–18 God of gods. (Psa_136:2) Not only supreme over all…
God of gods. (Psa_136:2) Not only supreme over all that are called god, but the complex and sum of all that is Divine; the Great Reality, of which the "gods many" of the nations were at the best but the symbols of particular attributes or qualities. Which regardeth not persons; is not partial, as a judge who has respect to the condition and circumstances of parties rather than to the merits of the case (cf. Lev_19:15; Act_10:34; Eph_6:9; Jud_1:16) Nor taketh reward; cloth not accept presents as bribes. (cf. 2Ch_19:7; Job_34:19; Mic_3:11)
Ver. 17-11:1God no respecter of persons.
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Having reminded the people of their duty towards God, the aged lawgiver next shows the people what their God is to them, and draws from thence a new argument for obedience and love towards him. In doing this, however, while there is much which we treat of in other Homilies, there is one special sentence, peculiar to this passage, which is yet made so much use of in the teachings of other parts of the Word of God, that we feel called on to note it as the center point of this paragraph, to show what the truth is which is indicated therein, and the bearing of that truth on the various phases of life and duty. We have in the Word of God no fewer than ten or twelve quotations or uses of this text, each one setting it in some special aspect as a point of doctrine, or drawing therefrom some special inference on a matter of duty. These several allusions, direct or indirect, will suggest the plan of this Homily. The verse thus frequently referred to is the seventeenth. "For the Lord your God regardeth not persons, nor taketh reward.
I WHAT DO SUCH WORDS MEAN, AS A STATEMENT OF TRUTH? We might not have seen much in them, if the Holy Ghost had not inspired the sacred writers to quote them so frequently in new and varied lights. Being thus quoted, however, we ought to show by reference to the several quotations, the varied phases of their meaning.
1. God knows no distinctions in his moral government of the nations. This is suggested by the words in this passage. Moses says, in effect, to Israel, "You have been chosen, out of all the nations, to receive a special revelation, and to be made the bearers of a special mission to the world; but do not think that because of that you are at liberty to trifle with the rules of the Divine Law: God will not tolerate sin in you any more than he will in other nations. Think not that he frowns on iniquity on Canaan and regards it more mildly with you. "He regardeth not persons." And only as you are loyal to him, and faithful in doing the right, will he smile upon you.
2. God makes no distinction in the basis on which men are accepted in his sight. The Apostle Peter throws quite an unexpected (and we fear to a large extent as unperceived) light on these words in Act_10:34. He is preaching to Cornelius; he is opening the kingdom of heaven to the Gentile. To induce him to do this, he needed the vision of the great sheet let down from heaven. That gave him a new revelation. God"s grace was larger than he had thought for. He had never seen till then the deep meaning of the words in his old legislator"s code. He saw them then, and they shone with glory a truth but in every nation." As if he had said, "I used to think that because our nation was favored with more light, therefore it stood on another basis fur acceptance and safety. And now I find that the great plan of God"s grace so covers the globe, that in every nation, he who fears God and follows the light is accepted with him!" Men are saved, not according to the measure of light they have received, but according to the use they have made of the light which God has given them.
3. God is exercising over every man a present judgment according to perfect impartiality. The truth just now referred to made so deep an impression upon the Apostle Peter, that he refers to it again in 1Pe_1:17, and would have the thought of the absolute impartiality of God act as a perpetual influence on believers, generating and maintaining a holy fear. There is no favoritism with God. He regards not the person, but the deed; "judging according to every man"s work.
4. God revealed this attribute of his in the Lord Jesus Christ. For this sidelight on the truth, we are indebted to a scribe, an uninspired man, who, possibly indeed in flattery, but we rather think otherwise, intimates that this attribute of impartial equity, which his lawgiver attributed to the Divine Being, was manifest conspicuously in the Lord Jesus Christ. (see Mar_12:14) However he may have meant it, he certainly uttered a profound and glorious truth. For who, on earth, ever so clearly showed himself no respecter of persons, as our Divine Lord and Master?
5. Precisely the same feature of God"s government will mark the final judgment. (Rom_2:11, Rom_2:16) There will be one rule of righteousness, which will be inflexibly adhered to then, and which not even the glorious grace manifested in the gospel will deflect or obscure. Not from the most hidden souls, nor from the most prominent, will any impeachment of the Divine righteousness ever rise up. The great system of mediatorial administration may then reveal a plan of larger grace than ever entered into the heart of man to conceive, but most assuredly there will be no flaw in its equitable impartiality, for "there is no respect of persons with God." That very impartiality will bring about many startling changes, for "many that are first shall be last, and the last first.
II TO WHOM ARE THESE WORDS APPLIED IN SCRIPTURE, AS A DIRECTORY OF DUTY?
1. They are applied to the querulous. This absolute righteousness being revealed as an attribute of God, should teach men to be cautious, who are too ready to pass judgment on the ways of God when they are past finding out. Such is the use to which Elihu applies the doctrine. He did not understand Job"s case, perhaps, any better than Eliphaz, Bildad, or Zophar; but in this point he is undoubtedly correct. We know God is righteous, therefore we must not impeach what he does.
2. They are applied to magistrates and judges. (see 2Ch_19:6, 2Ch_19:7) The like equity to that which marks the Supreme Judge should characterize all who have to administer justice in any nation.
3. They are applied by Paul as a guide in religious controversy (Gal_2:6) "God accepteth no man"s person, therefore," says Paul, "neither might I Truth with me must be supreme, and even if James, Cephas, or John, who seemed to be pillars, were to utter aught inconsistent with the gospel or grace of God, whosoever they are, it matters not." The truth, not the person, commands our homage. Well would it have been if in all ages this had been a guiding principle in the controversies of the Church. Well would it be, if it were men"s guide now.
4. The words are applied to individual treatment and judgment of others in the varied relations of private life. (Col_3:25) A man, however lordly, or however lowly, will receive from God a reward or penalty according to what he hath done, and not according to his station in life. And we, like God, must apply like moral rules all round, and never justify a bad act because done by a rich man, nor depreciate a good act because done by a poor one.
5. They are applied to masters with regard to their treatment of servants (Eph_6:9) We must not forget that the "servants" here referred to were "slaves." Neither Jesus Christ nor his apostles, any more than Moses had done, made any open attack on slavery. But by teaching this principle of the equality of men in God"s sight, they dropped a truth which, when it had time to grow, would cause slavery to fall, by uplifting the people to so high a standard of moral virtue that it would no longer be tolerated by them. And even now there is need for the continued reiteration of the same truth, that masters on the one hand may feel their responsibility to God for dealing justly with their servants, and that servants may feel their responsibility for doing justice to their masters.
6. They are applied to Church members, in reference to their treatment of the poorer members. (see Jam_2:1-9) Church life is social life gathered round the cross. "Life"s poor distinctions vanish here." "The rich and the poor meet together, and the Lord is the Maker of them all." Each one is at liberty to form his own private circle of friendship, according to taste, culture, etc. But in Church life, work, and worship, all ranks meet on one common platform, acknowledging "one Lord, one-faith, one baptism," and recounting in song one common salvation. The artificial distinctions set up by men are nothing in the eye of God. To reproduce them in the Church is an offence in his sight. If here we have respect of persons, we commit sin, and are convicted of the Law as transgressors.
7. The principle implied in the words is taught by the evangelist in its most impressive form in the cross of Christ. Such, surely, is the conclusion to be drawn from the weighty words of the Apostle Paul, "Wherefore, henceforth know we no man after the flesh". (2Co_5:16) "Wherefore;" because Christ died for all. "Henceforth;" from the time that we understand the world-embracing purpose of his death, do we know no man after the flesh. The little distinctions men make so much of here, all vanish in the light of the cross. We ask not whether men are rich or poor; we ask not their name, nationality, or rank. "Christ died for all." That stamps on every man"s brow the inscription, "Dear to Christ." Wherefore he will be dear to us for Christ"s sake, the wide world over, whatever his caste, country, color, or clime. If Christ died for all, we preach to all. So that the very principle which under the old covenant is enforced by Law, is under the new created by love. That selfsame impartiality disclosed from Horeb in the methods of Law, is again revealed from Calvary in the methods of God"s grace. And thus, through Old and New Testaments the appeal is the same, though made first through thunder, and afterwards through tears. "Be ye imitators of God." Plant your feet firmly on the revealed doctrine of the impartial equity of God. Accepting that, acquiesce with loving submission in the mysteries of his ways, even when they are in the deep waters, and when his footsteps are not known. Then seek in your sphere to follow God in his. Let the judge and magistrate in his decisions, the disputant in his arguments, the private individual in his home sphere, the master in ruling, the servant in obeying, the Church member in his worship and fellowship with his brethren, the evangelist in evangelizing, all remember that as there is no respect of persons with God, there must be none with them. And let all strive to be like God, who in his Law encircles all men with one bond of duty, while in his gospel he holds them all under one dispensation of grace!
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v18 Deu_10:12; Deu_10:18
Deu_10:12; Deu_10:18
What doth the Lord thy God require of thee.
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The true life of man
The true life of man is the life of practical conformity to Divine claims. All is summed up and expressed here.
I. Loving reverence.
1. Fear of not acting worthily of the object of love.
2. Fear of offending the object of love.
II. Practical obedience.
1. God has ways, that is methods of action--
(1) In material nature. Acquaintance with these is what is called science.
(2) In moral mind. Acquaintance with these is the highest knowledge. Embodied in the life of Christ.
2. To walk in Gods ways is--
(1) The only righteous walk.
(2) The only secure walk.
(3) The only elevating walk.
III. Hearty service.
1. Perfect freedom.
2. Sunny cheerfulness.
3. Thorough completeness. All the powers fully employed. (Homilist.)
Educated towards spirituality
That was the Divine intention from the very beginning. God does not disclose His purpose all at once, but out of consideration for our capacities and our opportunities and our necessities He leads us one step at a time, as the wise teacher leads the young scholar. What wise teacher thrusts a whole library upon the dawning mind of childhood? A picture, a toy, a tempting prize, a handful to be going on with, and all the rest covered by a genial smile: so the young scholar passes from page to page until the genius of the revelation seizes him, and life becomes a sacred Pentecost. This thought supplies a standard by which to measure progress. What are we? To what have we attained? Are we still among the beggarly elements? Do we still cry out for a kind of teaching that is infantile and that ought to be from our age altogether profitless? Or do we sigh to see the finer lines and hear the lower tones and enter into the mystery of silent worship--so highly strung in all holy sensibilities that even a word jars upon us and is out of place under circumstances so charged with the Divine presence? Still keeping by this same line of thought, notice how the promises were adapted to the mental condition of Israel. What promises could Israel understand? Only promises of the most substantial kind. Moses addresses himself to this necessity with infinite skill (Deu_10:22; Deu_11:11-12). Still preserving the marvellous consistency of the whole economy, we cannot fail to notice how beautifully the sacrifices were adapted to the religious condition of the people. This explains the sacrifices indeed. What was the religious condition of the people? Hardly religious at all. It was an infantile condition; it was a condition in which appeal could only lie with effect along the line of vision. So God will institute a worship accordingly; He will say to Israel, Bring beasts in great numbers, and kill them upon the altar; take censers, put fire thereon; spare nothing of your herds and flocks and corn and wine; have a continual burnt offering, and add to the continual burnt offering other offerings great in number and in value. Israel must be kept busy; leisure will be destruction. There must be seven Sabbaths in the week, and seven of those seven must be specialised by fast or festival or sacred observance. Give Israel no time to rest. When he has brought one bullock, send him for another; when he has killed a ram, call for a thousand more; this will be instructive to him. We must weary him to a higher aspiration; to begin this aspiration would be to beat the air, or to speak an unknown language, or to propound a series of spiritual impossibilities. Men must be trained according to their capacity and their quality. The whole ceremonial system of Moses constitutes in itself--in its wisdom so rich, its marvellous adaptation to the character and temper of the times,--an unanswerable argument for the inspiration of the Bible. So far the line has been consistent from its beginning, what wonder, then, if it culminate in one splendid word? That word is introduced here and there. For example, in Deu_10:12, the word occurs; in Deu_11:1, it is repeated. What is that culminating word? How long it has been kept back! Now that it is set down we see it and acknowledge it; it comes at the right time, and is put in the right place:--To love Him. (J. Parker, D. D.)
Exhortation to serve the Lord
Who obeys this command? A part of my hearers obey it in some degree. They esteem God above every other object. They consider His glory as their highest interest, and communion with Him as their supreme happiness. It is their greatest grief that their treacherous hearts are so prone to wander from Him. Their most fervent desires pant after Him. And when in a favoured hour they find Him whom their soul loveth, they hold Him fast and will not let Him go. I have no reproaches for these. But are all such? Would to God all were. But there is no service without love. Love is the fulfilling of the law. Supreme love to God will certainly produce self-denial for His sake. It will habitually avoid everything which He has forbidden, and obey, not a part, but all He commands. Supreme love will seek communion with its object more than any worldly pleasure. It will pant after Him and after greater conformity to Him; it will seek His glory as the highest interest; it will renounce the world and idols and cultivate a heavenly mind. Unless we have that which will produce all these effects, we have no supreme love to God; and if we have no supreme love, we have no love at all; and if we have no love, as there is no neutral state, we are His enemies. It was God that made you what you are, and put you into a world which He had richly furnished for your use. Have you nothing to do with Him, or He with you? Do you imagine that He created you and raised you so much above the brutes, and put you into a world on which He had expended so much labour, that you might wander from Him in the regions of darkness? that you might seek your happiness out of Him, and live in rebellion against Him? that you might spend your life only in preparing to live in this transitory state? or that you might live only to eat and drink? As God is true, He sent you into His world for the same end that a master sends a servant into his vineyard--to labour for Him. He has sent you into the field abundantly furnished with powers and means to serve Him, and has strictly commanded you to use these talents in His service. Say not that He is too far above you to be apprehended. He has brought Himself down, and spread Himself out before you in His works and word, and it is only to unbelief that He is invisible. Having sent you into His vineyard, He looks after you to see whether you are faithful or not. Has He nothing to do with you? His eyes are upon you every moment--upon the very bottom of your heart. Did your Creator turn you loose into the world, to run wild in pursuit of your own imaginations, without law or restraint, intending to look no further after you, but to throw you out from His care? Woe to you if He had done this; though this, I fear, you have often wished. But He did no such thing. His intention was still to follow you with His care, as beloved creatures, whom His own hands had formed--to exercise government over you--to establish eternal communion with you--to lead your desires up to Him--to fill you with His own sublime happiness, and to make you a part of an harmonious, blessed, and glorious kingdom. To accomplish these ends He put you under law--a law admirably calculated to unite you to Him and to consummate your happiness. The unreasonable will complain of anything, and murmurs have filled the world because this law requires the heart. But were it otherwise--were God to relinquish His claims on the heart and compound for outward service only, would it be better then? Could they be happy here, could they be happy in heaven, without a holy heart? They had better never been born than be excused from loving God. Should God give up His law, still they are wretches to eternity without love to Him. The law enjoins nothing but what in the nature of things is essential to happiness. From this moment you must either renounce your Bible, or understand that God accounts you rebels for not loving and serving Him with all the heart and soul. He admits no excuse. Your plea that you cannot, is only pleading guilty. A heart that refuses to love the Creator and Redeemer of the world, is the very thing for which God condemns you--is the vilest rebel in the universe. (E. Griffin, D. D.)
Gods requirements
Gods exactions, if we be Christians, are our own free-will offerings. What God demands is what thankful hearts should gladly give.
1. First of all to fear Him. Not to be terrified, that is the natural mans religion. Unless taught of God men look upon Him with alarm. Hence religion is a sepulchral and gloomy thing to them. To the Christian all is reverse. He has no alarm; he courts Gods presence and feels that presence to be the inspiration of hope and joy.
2. Next to walk in all His ways. All the ways proceed from one source and terminate in the same again. There are varieties of expression, but one religion. A way of righteousness, a way of truth, a way of peace, and a way of pleasantness.
3. Then to love Him. If the fear enjoined were terror, it would be impossible to love. Love is the germ in the heart that blossoms and bursts into all the fragrant fruits demanded by Gods holy law. The law, like the imperious taskmaster, says, Give me fruit, and you cannot; but love softly, progressively, originates and develops all the fruits of the Spirit. The absence of this love is the absence of Christianity. This love, lost in the Fall, regained by the Cross, is the result of seeing Gods love for us. The measure and extent is all your hearts. Not cold, calculating preference; but warm, cordial attachment--attachment not blind and unintelligible, but with all the soul.
4. Also to serve Him, service in the sense of worship. The word liturgy strictly means service; here service means adore, pray, and praise; worship outwardly, publicly, and privately with all the heart. We learn the essence of all true acceptable worship before God. Not material glory, ritual splendour; but depth of sincerity, intensity of love, the supremacy of God in the heart.
5. What is the end of all this? First, God asks this, not for His benefit, but for our good. Is there no benefit in meeting together in the house of God, in unloading the thankful heart in praise? When you give the greatest glory, worship, and homage to God, the reaction of it is showers of blessings, mercies, and privileges upon yourselves. God requires this in His Word, in seasons of affliction and prosperity. He requires it that holy effects may be seen, and that men may feel that religion purifies. It is also good for the world. The best evidence that you are Christians is in what you feel, suffer, sacrifice, and do; not as servants obeying for reward, but as sons serving God out of affection. (J. Cumming, D. D.)
An imperative demand
Yea, and what does the Lord require of us?
1. Reverence--But to fear the Lord thy God.
2. Obedience To walk in all His ways. To go when He tells us, and to take the way He has prepared for us. Matthew Henry says, It ought to be the care of every one of us to follow the Lord fully. We must, in a course of obedience to Gods will, and service to His honour, follow Him universally, without dividing; uprightly, without dissembling; cheerfully, without disputing; and constantly, without declining: and this is following Him fully.
3. Love--And to love Him. This exhortation comes in beautifully to prevent the possibility of reverence becoming a terror, and obedience servility.
4. Service--And to serve the Lord thy God with all thy heart and with all thy soul. Conviction, principle, truth, sentiment, and emotion find their level in service, as the waters of the river do in the sea. Life, of every kind, is energy from within towards an outward object.
5. Diligence--To keep the commandments of the Lord and His statutes, which I command thee this day for thy good. (T. Davies.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v18 General Information:
General Information:
Moses continues speaking to the people of Israel.
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He executes justice for the fatherless
"Yahweh makes sure that people treat the fatherless justly"
fatherless
These are children whose parents have both died and do not have relatives to care for them.
widow
A true widow is a woman whose husband has died and has no children to care for her in her old age.
Therefore
"Because of this"
translationWords
just
love
alien
Egypt
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17–18 10:17 The phrase God of gods does not affirm…
10:17 The phrase God of gods does not affirm the existence of other gods; rather, it affirms God’s absolute sovereignty over all powers in heaven and earth. The Hebrew ’elohim, translated gods, can also refer to angels or other powerful beings (see Ps 82:1). • shows no partiality: God is not impressed with people who hold power and influence, and therefore he offers them no privileged consideration (see Deut 1:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.