Deuteronomy 5:33
You must walk in all the ways that the LORD your God has commanded you, so that you may live and prosper and prolong your days in the land that you will possess.
Sermons
Prosperity and AdversityF. D. Maurice, M. A.Deuteronomy 5:33
Reminiscences of HorebJ. Orr Deuteronomy 5:1-33
Character Determines EnvironmentD. Davies Deuteronomy 5:21-33
How Moses Became MediatorR.M. Edgar Deuteronomy 5:22-33














A gleam, from amidst the terrors, of the Divine loving-kindness and tenderness.

I. GOD WELCOMES IN MAN THE FAINTEST TRACES OF A DISPOSITION TO RETURN TO HIM. (Ver. 27.) This trait in the Divine character is scarcely recognized by us as it should be. We are apt to take for granted that till conversion is absolutely complete - till it is in every respect sincere and thorough, it can obtain no favor in the eyes of Heaven. Scripture teaches, on the contrary, that God wills to recognize in man any signs of turning towards himself, and would fain, by holding out encouragements, ripen these into thorough conversion (1 Kings 21:27-29; Psalm 78:34-40; Jonah 3:10).

II. GOD IS NEVERTHELESS AWARE OF ALL THAT IS LACKING IN HEARTS NOT COMPLETELY SURRENDERED TO HIM. The professions of the Israelites did not deceive him. He knew the superficiality of their states of feeling. They lacked yet "one thing" (Mark 11:21) - the entire surrender of their hearts to him. We have the same discernment in the New Testament (John 2:25; Acts 8:21; Revelation 3:1; cf. 1 Kings 15:3; Matthew 13:20, 21).

III. GOD DESIRES IN MAN THAT THOROUGHNESS OF CONVERSION WHICH ALONE CAN SECURE OBEDIENCE, HAPPINESS, AND PERSEVERANCE. What God desires in man is heart-religion; this has:

1. Its seat in the heart.

2. Its principle in the fear of God.

3. Its outcome in obedience.

4. Its test in perseverance.

5. Its reward in blessedness.

It is God's love which here speaks, but also his righteousness, which is necessarily averse from whatever is unreal, and desires to see goodness triumphant. - J.O.

That ye may live, and...prolong your days.
I. We fall, I conceive, into a very inaccurate method of speech, when we say that the prize which God proposes to His people is set forth in one of these clauses; the duty, or performance by which they are to earn that prize, in the other. Moses teaches his countrymen that God has conferred upon them the highest prize which man can conceive, freely and without any merit on their part.

II. Is there no duty, then, enjoined in the words of my text? Does it merely speak of a blessing or a privilege? Certainly when it is said, "Ye shall walk in all the ways which the Lord your God hath commanded you," it must be meant that there was something required on the part of the creature as well as something bestowed by the Creator. If we believe that an actual living being to whom we are related has put us in this way, and that it is a way of dependence upon Himself, we can understand how the preservation of it becomes a duty to Him; we begin in fact to know what duty is. If, finally, we believe that He who puts us in this way is the only person who can keep us in it, or prevent us from going out of it, we may feel that His command is itself a power; that it does not merely say, "Thus and thus you must do, thus and thus you must not do"; but, "This will I enable you to do, this will I prevent you from doing."

III. We come then at length to this class of blessings which are shortly gathered up in the words: "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." It is here signified in very simple, clear language, which admits, I conceive, of no double sense, that a people in a right, orderly, godly state shall be a well-doing people; a people with all the signs and tokens of strength, growth, triumph; a people marked for permanence and indefinite expansion. I cannot put another meaning upon these words; I should think that a wish to dilute their force was a proof of the greatest carelessness about the authority from which they proceed, as well as of the most shocking inhumanity. If it be the distinction of saints and spiritual men that they do not trouble themselves about the external prosperity of a land, that they do not care whether the oxen are strong to labour, whether the sheep are bringing forth thousands and ten thousands, whether there is no complaining in the streets; if they are so occupied in the future as to have no interest in the present, too busy with their souls to have leisure for thinking about the ruin which may be threatening the bodies of their fellow men — then I say at once Moses, David, Isaiah, Jeremiah, were not saints and spiritual men. Since they held that God's order was the perfectly right and living order, they could not but think that all disorder, all wrong and death which had invaded it, must have come through man's neglect to fulfil the part which had been assigned him; — through his unwillingness to till and subdue the earth which he was meant to till and subdue; through his idleness and distrust and self-seeking, his refusal to walk in the ways which God had commanded.

IV. And therefore it cannot be true — the whole history of the Jews declares it not to be true — that the blessings of adversity were unknown to them, were reserved for a later period. Which of the good men of the Old Testament was not proved in a furnace? Into whose soul did the iron at some time not enter? It was not because they believed in God's promises to their nation, and were sure that its outward prosperity must and would at last correspond to its inward health and vitality; it was not because they longed for the earth to bring forth and bud, to have heaps of corn upon it, that its presses might burst forth with new wine; it was not on this account that they had to endure less of inward sadness, or fewer reproaches from the kings and priests and people to whom they spoke. No; the more strong their feeling was that God had chosen their nation and made a covenant with it, the greater was the struggle with their individual selfishness.

(F. D. Maurice, M. A.).

People
Moses
Places
Beth-baal-peor, Egypt, Horeb
Topics
Commanded, Heritage, Ordered, Possess, Prolong, Prolonged, Prosper, Walk, Walking, Yours
Outline
1. The covenant in Horeb
6. The ten commandments
23. At the people's request Moses receives the law from God

Dictionary of Bible Themes
Deuteronomy 5:33

     4020   life, of faith
     5197   walking
     5726   old age, attainment

Deuteronomy 5:31-33

     8404   commands, in OT

Deuteronomy 5:32-33

     4207   land, divine gift

Library
Prayer and Obedience
"An obedience discovered itself in Fletcher of Madeley, which I wish I could describe or imitate. It produced in him a ready mind to embrace every cross with alacrity and pleasure. He had a singular love for the lambs of the flock, and applied himself with the greatest diligence to their instruction, for which he had a peculiar gift. . . . All his intercourse with me was so mingled with prayer and praise, that every employment, and every meal was, as it were, perfumed therewith." -- JOHN WESLEY.
Edward M. Bounds—The Necessity of Prayer

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice.
Hugh Binning—The Works of the Rev. Hugh Binning

The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our
Lewis Bayly—The Practice of Piety

The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye
Andrew Murray—The Two Covenants

Jesus Fails to Attend the Third Passover.
Scribes Reproach Him for Disregarding Tradition. (Galilee, Probably Capernaum, Spring a.d. 29.) ^A Matt. XV. 1-20; ^B Mark VII. 1-23; ^D John VII. 1. ^d 1 And after these things Jesus walked in Galilee: for he would not walk in Judæa, because the Jews sought to kill him. [John told us in his last chapter that the passover was near at hand. He here makes a general statement which shows that Jesus did not attend this passover. The reason for his absence is given at John v. 18.] ^a 1 Then there
J. W. McGarvey—The Four-Fold Gospel

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Foundations of Good Citizenship.
THE TEN COMMANDMENTS.--Ex. 20:1-17. Parallel Readings. Hist. Bible I, 194-198. Prin. of Politics, Chap. II. Lowell, Essay on "Democracy." Thou shalt have no other gods before me. Thou shalt not make unto thee a graven image. Thou shalt not take the name of Jehovah thy God in vain. Remember the sabbath day, to keep it holy. Honor thy father and thy mother. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbor. Thou
Charles Foster Kent—The Making of a Nation

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

Links
Deuteronomy 5:33 NIV
Deuteronomy 5:33 NLT
Deuteronomy 5:33 ESV
Deuteronomy 5:33 NASB
Deuteronomy 5:33 KJV

Deuteronomy 5:33 Bible Apps
Deuteronomy 5:33 Parallel
Deuteronomy 5:33 Biblia Paralela
Deuteronomy 5:33 Chinese Bible
Deuteronomy 5:33 French Bible
Deuteronomy 5:33 German Bible

Deuteronomy 5:33 Commentaries

Bible Hub
Deuteronomy 5:32
Top of Page
Top of Page