Deuteronomy 10:13
and to keep the commandments and statutes of the LORD that I am giving you this day for your own good?
Sermons
New ObedienceR.M. Edgar Deuteronomy 10:10-22
The Supreme RequirementJ. Orr Deuteronomy 10:12, 13
An Imperative DemandT. Davies.Deuteronomy 10:12-18
Educated Towards SpiritualityJ. Parker, D. D.Deuteronomy 10:12-18
Exhortation to Serve the LordE. Griffin, D. D.Deuteronomy 10:12-18
God's RequirementsJ. Cumming, D. D.Deuteronomy 10:12-18
The True Life of ManHomilistDeuteronomy 10:12-18
Knowledge of God the Parent of Obedient FaithD. Davies Deuteronomy 10:12-22














With this Moses began (Deuteronomy 6:4), and with this he ends. The sum of the Law, and the sum of all his exhortations. It all and always comes back to this (Ecclesiastes 12:13): "What doth the Lord require of thee?" etc. We have here:

1. The central requirement.

2. The all-embracing requirement.

3. The indispensable requirement; that for which nothing else can be accepted as a substitute.

4. The requirement of kindness - "for thy good."

5. A reasonable requirement. This love and obedience were due from Israel for God's mercies to them. As in the gospel, grace precedes, obedience follows. Saved by grace, we are to make such return as is possible by loving and fearing God, and diligently keeping his commands (Luke 7:47; Romans 6:13; Romans 7:6; Ephesians 2:8-11). - J.O.

What doth the Lord thy God require of thee.
Homilist.
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 God's 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.)

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 (Deuteronomy 10:22; Deuteronomy 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 Deuteronomy 10:12, the word occurs; in Deuteronomy 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.)

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.)

God's 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 man's 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 God's 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 God's 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 God's 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.)

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 God's 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.)

People
Aaron, Eleazar, Jaakanites, Jakan, Levi, Moses
Places
Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, Sinai
Topics
Command, Commanding, Commandments, Commands, Decrees, Giving, Keeping, Laws, Lord's, Orders, Statutes, To-day
Outline
1. God's mercy in restoring the two tablets
6. in continuing the priesthood
8. in separating the tribe of Levi
10. in hearkening unto Moses' plea for his people
12. An exhortation to obedience

Dictionary of Bible Themes
Deuteronomy 10:13

     4966   present, the

Deuteronomy 10:12-13

     4020   life, of faith
     5376   law, purpose of
     8208   commitment, to God
     8315   orthodoxy, in OT

Deuteronomy 10:12-20

     1335   blessing

Library
Election and Holiness
Now, this morning it may be that some of you will not approve of what I have to say. You will remember, however, that I do not seek your approbation, that it will be sufficient for me if I have cleared my conscience concerning a grand truth and have preached the gospel faithfully. I am not accountable to you, nor you to me. You are accountable to God, if you reject a truth; I am accountable to Him if I preach an error. I am not afraid to stand before His bar with regard to the great doctrines which
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a.
Alfred Edersheim—The Life and Times of Jesus the Messiah

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is
Charles Grandison Finney—Systematic Theology

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40),
J. W. McGarvey—The Four-Fold Gospel

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon
Andrew Murray—With Christ in the School of Prayer

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the
John Lightfoot—From the Talmud and Hebraica

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision B. Jesus Talks with Nicodemus. ^D John III. 1-21. ^d 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At John vii. 50-52 he defends Jesus, but without committing himself as in any way interested in him: at John xix. 38, 39 he brought spices for the body of Jesus, but only after Joseph of Arimathæa had secured the body.
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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