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英文原文
In this chapter we have the second edition of the ten commandments. I. The general intent of them; they were in the nature of a covenant between God and Israel, De 5:1-5. II. The particular precepts are repeated (De 5:6-21), with the double delivery of them, both by word and writing, De 5:22. III. The settling of the correspondence thenceforward between God and Israel, by the mediation and ministry of Moses. 1. It was Israel's humble petition that it might be so, De 5:23-27. 2. It was God's gracious grant that it should be so, De 5:28-31. And hence he infers the obligation they were under to obedience, De 5:32,33.
1-33
The Decalogue Repeated (1451 BC)
十诫复述（主前 1451 年）
¹ 摩西将以色列众人召了来，对他们说：以色列人哪，我今日晓谕你们的律例典章，你们要听，可以学习，谨守遵行。 ² 耶和华我们的神在何烈山与我们立约。 ³ 这约不是与我们列祖立的，乃是与我们今日在这里存活之人立的。 ⁴ 耶和华在山上，从火中，与你们面对面说话。 ⁵ （那时我站在耶和华和你们中间，要将耶和华的话传给你们；因为你们惧怕那火，没有上山。）
此处，1\. 摩西召集大会。他将以色列众人召了来；不仅是众长老，很可能还有凡能挤到听得见范围内的百姓（申 5:1）。他们中最尊大的不超越神的命令，最卑微的也不低于他的鉴察；他们都当尽本分。2\. 他要求留心："以色列人哪，要听；要留心听，要记在心上，要听，好使你们学习、谨守、遵行；否则你们的听就徒然了。" 我们听神的话时，必须专心学习，好在各样场合都能随时取用；我们所学的，又必须实行出来，因为这才是听与学的目的——不是叫我们的头脑装满观念，也不是叫我们的口充满谈论，而是要纠正并引导我们的情感和行为。3\. 他把他们引到何烈山与他们所立的约上，以此为治理自己的依据。请看神圣恩典奇妙的俯就——把诫命化为约，使我们因自己的同意而更紧紧地被绑在顺服上，又因神的应许而更得鼓励，这两样在约中都是含括在内的。附在某些诫命（如第二、第三、第五条）上的应许与警告，使它们构成为一个约。请注意，（1）这约的双方。神立这约，不是与我们的列祖，不是与亚伯拉罕、以撒、雅各；对这三位神赐了割礼之约（徒 7:8），却没有赐十条诫命之约。神圣启示的光是逐渐照明的，儿女得以比他们的祖宗更多地认识神的心意。"这约是与我们立的，或说与那在西奈山前代表我们的、我们的亲父母立的，又是为我们办理的。"（2）这约的公布。神亲自仿佛向他们宣读条款（申 5:4）：他与你们面对面说话；迦勒底文作"字字相对"。不是像古时对列祖那样在幽暗的异象中说话（伯 4:12、13），乃是公开、清晰，使以色列成万的人都能听见、都能明白。他对他们说话，又收纳他们对他所作的回答：这样便算是面对面办理了。（3）这约的中保：摩西站在神与他们之间，在山下（申 5:5），在他们两者之间往返传达信息，既为预备初步事宜（出 19:1-25），又为交换批准确据（出 24:1-8）。摩西在此事上正是基督的预表——基督站在神与人之间，将主的话指示我们，是那位蒙福的中保，已经把他的手按在我们双方之上，使我们既能从神听，又能向他说话而毫不战兢。
⁶ 我是耶和华你的神，曾将你从埃及地为奴之家领出来。 ⁷ 除了我以外，你不可有别的神。 ⁸ 不可为自己雕刻偶像，也不可作什么形像，仿佛上天、下地和地底下水中的百物。 ⁹ 不可跪拜那些像，也不可事奉它们；因为我耶和华你的神是忌邪的神；恨我的，我必追讨他的罪，自父及子，直到三四代； ¹⁰ 爱我、守我诫命的，我必向他们发慈爱，直到千代。 ¹¹ 不可妄称耶和华你神的名；因为妄称耶和华名的，耶和华必不以他为无罪。 ¹² 当照耶和华你神所吩咐的，守安息日为圣日。 ¹³ 六日要劳碌作你一切的工， ¹⁴ 但第七日是向耶和华你神当守的安息日；这一日你和你的儿女、仆婢、牛、驴，并一切牲畜，并你城里寄居的客旅，无论何工都不可作，使你的仆婢可以和你一样安息。 ¹⁵ 你也要记念你在埃及地作过奴仆，耶和华你的神用大能的手和伸出来的膀臂，将你从那里领出来；因此耶和华你的神吩咐你守安息日。 ¹⁶ 当照耶和华你神所吩咐的，孝敬父母；使你的日子在耶和华你神所赐你的地上，得以长久，使你可以得福。 ¹⁷ 不可杀人。 ¹⁸ 也不可奸淫。 ¹⁹ 也不可偷盗。 ²⁰ 也不可作假见证陷害人。 ²¹ 也不可贪恋人的妻子；也不可贪图人的房屋、田地、仆婢、牛、驴，并他一切所有的。 ²² 这些话是耶和华在山上，从火中、云中、幽暗中，大声向你们全会众所说的；此外并没有添别的话。他就把这话写在两块石版上，交给了我。
此处是十诫的复述，其中当注意：1\. 这些诫命虽已说过、已写下，却又再次复述；因为律上加律、例上加例，要把神的话存在心意中、保存并更新其印象，这些都还嫌不够。我们需要常常将同样的事反复叮咛。参腓 3:1。2\. 此处与出埃及记所记的（出 20:1-26）略有出入，正如主祷文在太 6:9-13 与在路 11:2-4 之间也有出入。在两样上，我们当把自己系于事物本身，过于不可更改地系于字句。3\. 最值得留意的出入在第四诫。出 20:8-11 所附的理由是取自世界的创造；此处所附的理由是取自他们出埃及的拯救，因为那是我们借耶稣基督得救赎的预表，为记念那救赎，基督徒的安息日才被守为圣：你要记念你作过奴仆，神曾领你出来（申 5:15）。所以，（1）"你的仆人理当因安息日的安息而得益处；因为你晓得为仆之人的心，知道六天劳碌之后一天的歇息何等可悦。"（2）"你的神理当因安息日的事奉和当日的宗教礼仪受尊荣，因他为你行了大事。"在基督的复活里，我们被带进神儿女荣耀的自由之中，是用大能的手和伸出来的膀臂；所以，按照律法的福音版本，我们受命守一周的第一日，为要记念那荣耀的权能与恩典之工。4\. 第五诫增加了使你可以得福一语；使徒引用这话，且把它放在第一（弗 6:3）：使你可以得福，并使你的日子长久。 若有实例，有些人非常孝敬父母，却未在世上长寿，我们可以这样解释来与应许调和：无论他们长寿与否，必被善待，或在今世，或在更美的世界。参传 8:12。5\. 后五诫在这里彼此相连，而出埃及记中并无相连：也不可奸淫，也不可偷盗等等；这暗示神的诫命都是一致的：那约束我们遵守其中一条的同样权柄，也约束我们遵守另一条；我们不可在律法上偏心待人，当看重神的一切诫命，因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条（雅 2:10、11）。6\. 这些诫命是伴随着可畏的庄严赐下的（申 5:22）。（1）它们是用极大的声音从火中、从密云幽暗中说出来的。那是属恐惧的安排，为要使恩典的福音更受欢迎，并作为审判之日可畏景象的样本（诗 50:3、4）。（2）此外并没有添别的话。 他所赐给他们的别样律法，是借摩西传的，但没有别的像十条诫命那样说出来。他没有添别的话，所以我们也不可添：耶和华的律法全备。（3）他把这话写在两块石版上，使它们得免败坏，并可纯洁完整地传给后代——因为它们也是为后代用的，正如为当代的人一样。这些既是约的总纲，存放写版之箱柜便称为约柜。参启 11:19。
²³ 那时你们听见从黑暗中出来的声音（因为山上有火烧着），你们各支派的长老都就近我， ²⁴ 说：看哪，耶和华我们的神将他的威严和他的至大显给我们看，我们又听见他从火中出来的声音；今日我们既看见神与人说话，而人还存活， ²⁵ 这大火必烧尽我们，我们何必冒死呢？我们若再听见耶和华我们神的声音，就必死亡。 ²⁶ 凡有血气的，曾有何人听见永生神从火中说话的声音，像我们听见还能存活？ ²⁷ 求你近前去，听耶和华我们神所要说的一切话，将耶和华我们神对你所说的话都传给我们，我们就听从遵行。 ²⁸ 耶和华听见你们对我说话的时候，耶和华对我说：这百姓对你所说的话，我都听见了；他们所说的，都是。 ²⁹ 惟愿他们存这样的心敬畏我，常遵守我的一切诫命，使他们和他们的子孙永远得福！ ³⁰ 你去对他们说：你们回帐棚去吧！ ³¹ 至于你，可以站在我这里，我要将一切诫命、律例、典章传给你；你要教训他们，使他们在我赐他们为业的地上遵行。 ³² 所以你们要照耶和华你们神所吩咐的，谨守遵行，不可偏离左右。 ³³ 耶和华你们神所吩咐你们行的，你们都要去行，使你们可以存活得福，并在所要得为业的地上，日子得以长久。
此处，I. 摩西提醒他们，如今在摩西的居间调停之下，双方达成的协议。
1\. 此处记着百姓因律法颁布时那种极度恐惧所陷入的惊惶。他们承认自己再不能担当了："这大火必烧尽我们；这可畏的声音必对我们致命；我们若再听见就必死亡"（申 5:25）。他们惊奇自己竟没有当即被击毙，又把这事看作神权能和良善的特别作为——不仅他们如此被说话，他们还能承受得住。因为谁曾像我们这样听见永生神的声音还能存活？ 自从人堕落以来，神的显现向人一直都是可畏的；但基督既已除去了罪，就邀请我们坦然来到施恩宝座前。
2\. 他们恳切请求神从此借着摩西向他们说话，并应许他们要从摩西口中领受如同从神自己而来的话，且遵行（申 5:27）。由此看来，（1）他们指望从神领受更多的命令，愿意从他听更多的话。（2）他们认为摩西能承受那些因罪疚他们自觉站立不住的神荣耀的彰显。他们相信他是天所宠爱的人，又是一个会向他们忠心的人；然而在别的时候他们向他发怨言，且在不久之前还几乎要用石头打他（出 17:4）。请看人的良心之知如何纠正他们的怒气。（3）他们此时心境良好，在所听之道的强烈知罪之下。许多人因律法而良心受惊，却未得洁净；他们口中逼出好听的应许，心中却没有确立并扎根善良的原则。
3\. 神对他们请求的嘉许。（1）他称赞他们所说的（申 5:28）。他们是对摩西说的，但神留意了；因为我们舌头上的话，他没有一句不知道。他承认，他们所说的都是。 他们承认在神与他们之间需要一位中保，这话是好的。他们愿意借着摩西从神领受更进一步的指示，又应许遵行所赐给他们的指示，这话也是好的。凡所说为好的，都当在神面前得着称赞，在我们面前也当如此。凡是好的，无论到何程度，都当加以称赞。（2）他愿他们是出于真心：惟愿他们存这样的心！（申 5:29）。[1.] 就是他们所当有的那样的心——敬畏神、永远守他诫命的心。注意：天上的神实在真诚地切慕可怜罪人的福祉与救恩。他已为此赐下充足的凭据：他给我们悔改的时间和空间，借他的慈爱邀请我们悔改，又等候施恩；他差遣他的儿子来救赎我们，公布赦免和生命的普遍宣告，应许把圣灵赐给求他的人，又起誓说他不以罪人的灭亡为乐。[2.] 就是他们现今似乎有的，或看起来有的那样的心。注意：许多人若常存他们有时所似乎有的那样的心——当他们知罪的时候，当受护理责备的时候，当他们面对死亡的时候——那就好了：这些灾祸临到他们身上的时候，他们何等恳切！ 惟愿他们常有这样的心！（3）他指派摩西作他的使者，从他自己口中领受律法，又传给他们（申 5:31）。这里借着双方的同意定了这事：神从此要借着我们自己一样的人——借摩西和众先知，借使徒和众传福音的——向我们说话；我们若不信这些，纵然神像在何烈山对以色列那样对我们说话，或从天堂或地狱差遣特使，我们也不会被说服。
II\. 由此他推论出对他们的嘱咐：要遵守遵行神所吩咐他们的一切（申 5:32、33）。既然神如此顾念他们，如此愿意体恤他们的本体、满足他们所愿，又如此乐于从好处看他们——既然他们自己曾求有摩西作他们的教师，而这摩西如今正在教导他们——既然他们又在这么多良好的因由和考虑的影响之下如此庄严地应许要听要行，他就嘱咐他们去行神所吩咐他们去行的一切路，并向他们保证，如此行必大有益处。蒙福的唯一途径就是圣洁。论到义人，你可以说：福必归与他们。
英文原文
The Decalogue Repeated (1451 BC)
¹ And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them.
² The LORD our God made a covenant with us in Horeb.
³ The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.
⁴ The LORD talked with you face to face in the mount out of the midst of the fire,
⁵ (I stood between the LORD and you at that time, to show you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,
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, De 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 (Ac 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 (De 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 4:12,13), 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 (De 5:5), and carried messages between them both for the settling of the preliminaries (Ex 19:1-25) and for the changing of the ratifications, Ex 24:1-8 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.
⁶ I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.
⁷ Thou shalt have none other gods before me.
⁸ Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:
⁹ Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,
¹⁰ And showing mercy unto thousands of them that love me and keep my commandments.
¹¹ Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.
¹² Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.
¹³ Six days thou shalt labour, and do all thy work:
¹⁴ But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.
¹⁵ And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.
¹⁶ Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.
¹⁷ Thou shalt not kill.
¹⁸ Neither shalt thou commit adultery.
¹⁹ Neither shalt thou steal.
²⁰ Neither shalt thou bear false witness against thy neighbour.
²¹ Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour's.
²² These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.
Here is the repetition of the ten commandments, in which observe, 1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Php 3:1. 2. There is some variation here from that record (Ex 20:1-26), as there is between the Lord's prayer as it is in Mt 6:9-13 and as it is Lu 11:2-4 In both it is more necessary that we tie ourselves to the things than to the words unalterably. 3. The most considerable variation is in the fourth commandment. In Ex 20:8-11 the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, De 5:15. And Therefore, (1.) "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour." (2.) "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee." In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace. 4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph 6:3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Ec 8:12. 5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, etc., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam 2:10,11. 6. That these commandments were given with a great deal of awful solemnity, De 5:22. (1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Ps 50:3,4. (2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect. (3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Re 11:19.
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;
²⁴ And ye said, Behold, the LORD our God hath showed 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.
²⁵ 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.
²⁶ For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?
²⁷ 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.
²⁸ And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.
²⁹ O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!
³⁰ Go say to them, Get you into your tents again.
³¹ 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.
³² Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left.
³³ Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.
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," De 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, De 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, Ex 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, De 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! De 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, De 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, De 5:32,33. 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.
本章记载十条诫命的第二版。I. 其总纲意图：它们具有神与以色列之间圣约的性质（申5:1-5）。II. 各条诫命在此重申（申5:6-21），并以口传与笔录两种方式双重颁布（申5:22）。III. 自此确立了神与以色列之间的往来——借着摩西的中保与职事。1. 这是以色列谦卑的恳求，愿意如此而行（申5:23-27）。2. 这是神恩慈的应允，定意如此（申5:28-31）。由此他推论出他们当尽顺服的本分（申5:32-33）。