When you heard the voice out of the middle of the darkness, while the mountain was burning with fire, you came near to me, even all the heads of your tribes, and your elders; and you said, “Behold, Yahweh our God has shown us his glory and his greatness, and we have heard his voice out of the middle of the fire. We have seen today that God does speak with man, and he lives. Now therefore, why should we die? For this great fire will consume us. If we hear Yahweh our God’s voice any more, then we shall die.
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Deuteronomy 5:23-25 sits inside this longer paragraph.
Yahweh spoke these words to all your assembly on the mountain out of the middle of the fire, of the cloud, and of the thick darkness, with a great voice. He added no more. He wrote them on two stone tablets, and gave them to me. When you heard the voice out of the middle of the darkness, while the mountain was burning with fire, you came near to me, even all the heads of your tribes, and your elders; and you said, “Behold, Yahweh our God has shown us his glory and his greatness, and we have heard his voice out of the middle of the fire. We have seen today that God does speak with man, and he lives. Now therefore, why should we die? For this great fire will consume us. If we hear Yahweh our God’s voice any more, then we shall die. For who is there of all flesh, that has heard the voice of the living God speaking out of the middle of the fire, as we have, and lived? Go near, and hear all that Yahweh our God shall say, and tell us all that Yahweh our God tells you; and we will hear it, and do it.”
Parallel Translations
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When you heard the voice out of the middle of the darkness, while the mountain was burning with fire, you came near to me, even all the heads of your tribes, and your elders;
and you said, “Behold, Yahweh our God has shown us his glory and his greatness, and we have heard his voice out of the middle of the fire. We have seen today that God does speak with man, and he lives.
Now therefore, why should we die? For this great fire will consume us. If we hear Yahweh our God’s voice any more, then we shall die.
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And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders;
And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.
Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die.
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(5-20) And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;
(5-21) and ye said: 'Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.
(5-22) Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die.
Cross-references (14)
- Exodus 19:19 (v24) When the sound of the trumpet grew louder and louder, Moses spoke, and God answered him by a voice.
- Deuteronomy 4:33 (v24) Did a people ever hear the voice of God speaking out of the middle of the fire, as you have heard, and live?
- Exodus 33:20 (v24) He said, “You cannot see my face, for man may not see me and live.”
- Deuteronomy 18:16 (v25) This is according to all that you desired of Yahweh your God in Horeb in the day of the assembly, saying, “Let me not hear again Yahweh my…
- Genesis 32:30 (v24) Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.”
Show all 14 cross-references
- Exodus 20:18-19 (v23) All the people perceived the thunderings, the lightnings, the sound of the trumpet, and the mountain smoking. When the people saw it, they…
- Deuteronomy 5:4-5 (v24) Yahweh spoke with you face to face on the mountain out of the middle of the fire, (I stood between Yahweh and you at that time, to show you…
- Judges 13:22 (v24) Manoah said to his wife, “We shall surely die, because we have seen God.”
- Hebrews 12:18-21 (v23) For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, storm, the sound of a…
- Deuteronomy 33:2 (v25) He said, “Yahweh came from Sinai, and rose from Seir to them. He shone from Mount Paran. He came from the ten thousands of holy ones. At…
- 2 Corinthians 3:7-9 (v25) But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the…
- Galatians 3:10 (v25) For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t continue in all things…
- Galatians 3:21-22 (v25) Is the law then against the promises of God? Certainly not! For if there had been a law given which could make alive, most certainly…
- Hebrews 12:29 (v25) for our God is a consuming fire.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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John Trapp 1656 · Public Domain On vv23, 25 Deu 5:23 And it came to pass, when ye…
Deu 5:23 And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, [even] all the heads of your tribes, and your elders;
Ver. 23. Even all the heads of your tribes.] These are called "all Israel," {Deu 5:1} as being their representatives.
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 v25 Why should we die? for though God hath for…
Why should we die? for though God hath for this season kept us alive to our admiration, yet we shall never be able to endure any further discourse from him in such a terrible manner, but shall certainly sink under the burden of it. Compare Gen 16:13; Jdg 6:22.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v23 Here, I. Moses reminds them of the agreement of…
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.
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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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv23–25 For who is there of all flesh,.... What man…
For who is there of all flesh,.... What man was there in any age, that was ever heard of or can be named:
that hath heard the voice of the living God; who lives in and of himself, and is the author and giver of life to all his creatures, whereby he is distinguished from and is opposed unto the lifeless deities of the Gentiles; and which makes him and his voice heard the more awful and tremendous, and especially as
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speaking out of the midst of the fire: which was the present case:
as we have, and lived? of this there never was the like instance; for though some had seen God and lived, as Jacob did, and therefore called the name of the place where he saw him Penuel, Gen 32:30, and Moses had heard the voice of the angel of the Lord out of a bush, which seemed to be burning, and was not consumed, Exo 3:2, yet none ever heard the voice of the Lord out of real fire, and particularly expressing such words as he did, but the Israelites. Zoroastres, the founder of the Magi among the Persians, and of their religion, seems to have had respect to this, and to have applied falsely this to himself, which belonged to Moses and the people of Israel; for it is said (k),"one reason the Persians have fire in so much veneration is, because they say that Zoroastres, being caught up to heaven, did not see God, but heard him speaking with him out of the midst of fire.''
(k) Hyde Hist. Relig. Vet. Pers. c. 8. p. 160.
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 v25 Why should we die? - For though God hath…
Why should we die? - For though God hath for this season kept us alive, yet we shall never be able to endure any further discourse from him in such a terrible manner, but shall certainly sink under the burden of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v23 Verse 23. - &c. And it came to pass,…
Verse 23. - &c. And it came to pass, when ye heard the voice] See Clarke on Ex 20:18, &c.
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 v25 Deu 5:25. Why should we die? — For though…
Deu 5:25. Why should we die? — For though God hath, for this season, kept us alive, yet we shall never be able to endure any further discourse from him in such a terrible manner, but shall certainly sink under the burden of it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v23 These verses contain a much fuller narrative of the…
These verses contain a much fuller narrative of the events briefly described in Exo 20:18-21. Here it is important to call attention to the fact that it was on the entreaties of the people that Moses had taken on him to be the channel of communication between God and them. God approved Deu 5:28 the request of the people, because it showed a feeling of their own unworthiness to enter into direct communion with God. The terrors of Sinai had done their work; they had awakened the consciousness of sin.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23, 25 You said, by the mouths of your princes, Exodus…
You said, by the mouths of your princes, Exodus xx. 19.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v23 And . . . ye came near unto me--(See…
And . . . ye came near unto me--(See on Exo 20:19).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v23 23-33. The Lord… hath showed us his glory —…
23-33. The Lord… hath showed us his glory — The entire passage gives a more detailed account of the events related in Exo_20:18-21. Jehovah’s answer to the prayer of the people, which is omitted in Exodus, is here given, that Moses may remind them that it was at their request he became for them spokesman with God.
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 vv23–24 23. ye came near unto me] Deu_1:22.
23. ye came near unto me] Deu_1:22.
even all the heads of your tribes, and your elders] Perhaps a gloss (so Dill., Steuern., Berth.), for Deu_5:24 continues and ye (not they), and through the rest of the section the people as a whole are addressed.
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23–27. The people, fearing the fatal effect of hearing God’s voice directly, request Moses to act as mediator. See Exo_20:19-21, E, a much simpler form of the narrative, but containing in Deu_5:20 a saying of Moses not repeated here.
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 v23 (23-27) The speech of the elders to Moses is…
(23-27) The speech of the elders to Moses is more fully and exactly described here than in Exodus 20, where it is briefly summarised as expressing the mind of the whole people.
(25) Why should we die?—The instinctive dread of death awakened by the Divine presence, and especially by the declaration of the Divine law, bears eloquent testimony to the truth that man was made to bear the Divine likeness, and to live a holy life.
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(26) For who is there of all flesh, that hath heard.—A famous passage in the Talmud makes all nations hear the words of the Law, every people in its own language. The thought is remarkable as bringing out a further analogy between the revelation at Sinai and the revelation on the Day of Pentecost, when every man heard in his own language the wonderful works of God.
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 v23 Vers. 23-27. In a purely historical narrative such as…
Vers. 23-27. In a purely historical narrative such as that in Exodus, a condensed statement of what took place on this occasion was sufficient; but in an address to the people, it was fitting that Hoses should give it in fuller detail, especially in view of what follows.
Vers. 23-28. The element of terror in religion.
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I THE FACT OF TERROR. It is not unnatural that man should tremble in presence of any near manifestation of the Divine. The chief cause of this terror is the consciousness of sin. Guilty man fears his Judge. The text is an instance of this terror, but the same thing has often been witnessed.
1. In presence of unusual appearances of nature. Comets, eclipses, unusual darkness, thunderstorms, earthquakes, etc.
2. Under the powerful preaching of judgment. Felix under the preaching of. (Act_24:25) Massillon bringing the French court to their feet in terror, as he described the Lord"s coming. Whitfield"s oratory and its effects.
3. In prospect of death. There are few in whom the approach of death does not awaken serious alarms. The effect is most conspicuous in times of sudden danger, as in shipwrecks, etc.
II THE INFLUENCE OF TERROR. Usually, as here:
1. It extorts confession of the truth. The Israelites spoke of God in juster terms than ever they had done before, or perhaps ever did again. Terror draws from the soul strange acknowledgments. The white face of the scoffer shows how little, in his heart, he disbelieves in the God he would fain have disavowed. The self-righteous man is made suddenly aware of his sins. The blasphemer stops his oaths, and begins to pray. The liar for once finds himself speaking the truth.
2. It awakens the cry for a mediator. Thus we see it leading men to send for ministers or lay Christians to pray for them, or crying for mercy to the Savior or to saints.
3. It prompts to vows and promises. In their terrified moods, men are willing to promise anything whatever they think will please or propitiate God (ver. 27). They will repent, will pray, will go to church, will make restitution for wrongs, will abandon vices, etc.
III THE INEFFICACY OF TERROR AS AN INSTRUMENT OF CONVERSION. Terror, when excited by just views of sin, has its uses. It breaks up the hardened crust of indifference, ploughs into the nature, and prepares it for the reception of better teaching. But terror of itself cannot change the heart. It is the message of love which alone can exalt, renovate, and truly convert. Not the Law, but the cross. The Law is only useful when employed as a schoolmaster to bring to Christ. These Israelites soon forgot their terrors, and in less than forty days had made for themselves a golden calf. The jailor"s terrors (Act_16:27) would have wrought death, but the words, "Believe on the Lord Jesus Christ," etc. (ver. 31), made him live anew. J.O.
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 v24 God doth talk with man, and he liveth.
Deu_5:24
God doth talk with man, and he liveth.
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Talking with God
There is no doubt that Adam was originally made for converse with his Maker. The voice of the Lord had no terrors for him until he had sinned. From that time forth the voice of the Lord was in itself calculated to strike terror into man. And as man shrank from Gods talking to him, so we may feel assured he shrank from talking to God; and so, except in a very few cases, such as Enoch and Abraham and Job, and such holy men, a spirit of estrangement was set up. The great remedy is provided for us by our Lord Jesus Christ. He has taught us to call the Most High our Father. Our Father which art in heaven. He has by this one name given us many reasons why we may go to God at all times, and talk with Him. Some reader of these pages is, perhaps, timid, and shrinks from the idea altogether. He says, I reverence God too much to embrace this idea of talking with Him; I can pray, and praise, but not talk. Well, to begin with, what is your prayer but one half of talking, your telling Him what you want? And what is the answer to prayer but the other half of talking--His telling you that He has heard and granted your petitions? But let us not insist on this, but rather turn to the word Father, which Jesus has taught us to use. We cannot imagine a father living in the same house as his child, and never speaking to him; never wishing to be spoken to by him. Our common notion of a father, our experience of the relationship forbids the thought. Now there are not two kinds of fatherhoods; that of God is essentially the same as ours, only it is perfect (Mat_7:11). To come now to this talking itself. There are various kinds of talking. Prayer is no doubt a talking with God, but we shall not dwell upon it here. We mean by talking something--if we might so express ourselves with reverence--more free, less set, than our regular prayer. This talking is very independent of place; of church, or bedside, or our ordinary spot for prayer--and of times--of the morning, or noontide, or evening prayer; it has nothing whatever to do with them. Much of this talking is carried on when we are walking about, or perhaps in the train, or in the streets, or in snatches of time in business hours. And sometimes this talking is carried on without any particular aim. We are not of set purpose offering adoration, or putting up prayer. We talk just because our hearts like to be in communion with Him; and we wish to say we love and honour Him. But what good will come of all this?
1. To begin with, our talking to God involves His talking to us. He never allows His people to keep on speaking to Him, without taking any notice of them, or making any answer. That would not be fatherly on His part. By His Spirit and by His providence He answers us in turn.
2. In such talking we might acquaint ourselves much with God, and be at peace. How much slavish fear--how much death fear would take its departure, if we were accustomed to talk as with a friend with that One, in whose hands are all things, in that land whither we are going!
3. How near would this habit keep us to God in all our daily life! We never could stray far from Him if we kept it up. Matters which may be of the utmost moment, though we know it not, and which would never, perhaps, have been the subject of prayer and so of blessing, will thus be brought before Him, and be remembered by Him for good.
4. And when the time of need comes for strong prayer, this habit will be at work--it will give us encouragement. The God we have so often talked to will be no stranger. (P. B. Power, M. A.)
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 vv23, 25 General Information:
General Information:
Moses continues to remind the people of Israel what happened in the past.
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heard the voice
The word "voice" is a metonym for the sound of the voice or for the person who was speaking. AT: "heard the sound of the voice" or "heard Yahweh speaking" (See: Synecdoche)
translationWords
voice
elder
head
tribe
Yahweh
God
glory
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.