Deuteronomy Chapter 5
Moses Reminds Israel of Their Covenant with God at Sinai
A. The Requirements of God’s Covenant with Israel
(Deuteronomy 5:1–5) The Setting of the Covenant
“And Moses called all Israel, and said to them: Hear, O Israel, the statutes and judgments which I speak in your hearing today, that you may learn them and be careful to observe them. The LORD our God made a covenant with us in Horeb. The LORD did not make this covenant with our fathers, but with us, those who are here today, all of us who are alive. The LORD talked with you face to face on the mountain from the midst of the fire. I stood between the LORD and you at that time, to declare to you the word of the LORD; for you were afraid because of the fire, and you did not go up the mountain. He said:”
Moses gathered all Israel to remind them of the covenant made at Mount Horeb, another name for Mount Sinai. He commanded them to hear and obey the statutes and judgments given by God. The word “hear” in Hebrew, shema, implies not merely to listen but to heed with the intent to obey. Moses wanted them to learn God’s commandments and live them out daily, not to regard them as mere ritual.
God’s covenant was made with Israel as a nation, not only with their ancestors who came out of Egypt. Even though that generation had died in the wilderness, Moses emphasized that this covenant was a living agreement with those standing before him. God’s Word is always relevant to the living, never obsolete or belonging only to the past. Each new generation must renew its own commitment to the LORD.
The phrase “made a covenant” literally means “cut a covenant,” recalling the ancient practice of sealing agreements by the cutting of an animal sacrifice, symbolizing the seriousness of the covenant and the life-and-death consequences of breaking it.
When Moses said, “The LORD talked with you face to face,” he used a Hebrew idiom meaning intimate, direct communication. This was not a literal face-to-face encounter, for Deuteronomy 4:12 says, “And the LORD spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form; you only heard a voice.” Likewise, Exodus 33:11 says, “So the LORD spoke to Moses face to face, as a man speaks to his friend.” Yet in Exodus 33:20, God declared, “You cannot see My face; for no man shall see Me, and live.” Thus, the phrase indicates a closeness and freedom of communication rather than a literal visual experience.
Moses acted as a mediator between God and the people because they feared the awesome presence of God manifested by fire, smoke, and thunder on the mountain. This anticipates the mediating role of Christ, who stands between God and man, reconciling the sinner to the Father. 1 Timothy 2:5 says, “For there is one God and one Mediator between God and men, the Man Christ Jesus.”
(Deuteronomy 5:6–7) The First Commandment: No Other Gods Before Me
“I am the LORD your God who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me.”
Before issuing any command, God reminded Israel of His authority and grace. He is “the LORD your God”—the covenant name Yahweh Elohim—the self-existent One who delivered them from slavery. Redemption precedes obedience. God’s commands rest on who He is and what He has done. Israel’s obedience was to be the grateful response of a redeemed people, not a means of earning favor.
The command, “You shall have no other gods before Me,” is the foundation of all divine law. God alone is to be worshiped. He tolerates no rivals. The expression “before Me” literally means “before My face,” signifying that no other object of devotion is to exist in God’s sight, for His eyes behold all things. To place anything before God—whether idols, desires, or self—is idolatry.
In the ancient world, nations served many false gods, each representing some aspect of life—Baal for fertility and prosperity, Ashtoreth for sensuality and pleasure, Moloch for power and sacrifice. Though the names have changed, the idols remain: money, sex, success, pleasure, and self-worship dominate modern society just as Baal and Ashtoreth once did.
God’s demand was exclusive. He was not asking to be first among many, but to be the only object of worship. He does not accept divided allegiance. As Christ later declared in Matthew 6:24, “No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.”
Failure to obey this command leads to idolatry, which Scripture warns against repeatedly. 1 Corinthians 10:14 says, “Therefore, my beloved, flee from idolatry.” Those who persist in idolatry will not inherit the kingdom of God as declared in 1 Corinthians 6:9–10, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.”
Likewise, Ephesians 5:5 warns, “For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God.” And Revelation 21:8 declares, “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.”
Idolatry is a work of the flesh, as noted in Galatians 5:19–20: “Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery...” Believers are to separate from those who claim Christ but practice idolatry, as written in 1 Corinthians 5:11, “But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.”
True worship requires undivided devotion to the LORD. God is not to be added to an already crowded life but to become the center of it. Anything that competes with Him for priority, affection, or obedience is a false god.
The Second and Third Commandments
(Deuteronomy 5:8–10)
“You shall not make for yourself a carved image; any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments.”
The second commandment expands upon the first by forbidding not only the worship of false gods but also the creation of physical or mental images as representations of the one true God. God forbade Israel from crafting any likeness of what exists in heaven, on earth, or in the waters beneath. He alone defines Himself, and no human image, symbol, or concept can properly depict His infinite nature. Any attempt to represent God in visible form reduces Him to something finite, thus corrupting true worship.
This commandment does not ban artistic creativity or craftsmanship, as evidenced by God’s instruction to construct the cherubim for the mercy seat (Exodus 25:18) and the embroidered cherubim on the tabernacle curtains (Exodus 26:31). The issue was not artistry but idolatry—using created objects as “aids” to worship. True worship must never rely on physical representations. As Jesus later taught in John 4:24, “God is Spirit, and those who worship Him must worship in spirit and truth.” Any image, whether tangible or imagined, misrepresents His glory and leads the heart away from genuine faith.
Paul described the tragic result of man’s tendency toward image-based worship in Romans 1:22–23, “Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things.” The human heart naturally drifts toward visible forms of devotion because they appeal to the senses, but this is precisely why God forbade it. Faith is rooted in unseen realities (Hebrews 11:1), and idolatry is the substitution of faith for sight.
The Lord declares Himself “a jealous God.” Divine jealousy is not petty or selfish; it is the expression of perfect love in defense of what belongs to Him. God’s jealousy arises from His holy desire to protect His relationship with His people. As Alan Redpath observed, “God’s jealousy is love in action. He refuses to share the human heart with any rival, not because He is selfish, but because He knows that upon that loyalty to Him depends our very moral life.” God’s jealousy, therefore, is not against us but for us, ensuring that we remain devoted to what alone can satisfy the soul—Himself.
The statement, “visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me,” emphasizes that idolatry has generational consequences. This does not mean that God unjustly punishes innocent children for their parents’ sins. Ezekiel 18:20 makes this clear: “The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son.” The key phrase in this commandment is “of those who hate Me.” When children continue in the same rebellion and idolatry as their fathers, they inherit not their guilt but their consequences. Nations that turn from God suffer collective judgment that can persist for generations, yet the mercy of God extends far greater—to “thousands,” or as the Hebrew implies, to a thousand generations—of those who love Him and keep His commandments.
Thus, while sin brings corruption through generations, love and obedience multiply blessing beyond measure. God’s grace always outweighs His judgment.
(Deuteronomy 5:11)
“You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain.”
The third commandment concerns reverence for God’s name, which represents His character, reputation, and authority. To “take His name in vain” is to use it in any empty, careless, or deceitful manner. This includes profanity—using God’s name as a curse word or expression of anger; frivolity—treating His name lightly or flippantly; and hypocrisy—claiming His name while living in disobedience. Each dishonors His holiness and diminishes the weight of His glory before others.
Jesus reinforced the spirit of this commandment when He taught His disciples to pray, “Our Father in heaven, hallowed be Your name” (Matthew 6:9). To “hallow” means to treat as sacred, to hold in the highest esteem. The believer must therefore guard God’s name not only in speech but also in conduct. When we call ourselves Christians yet live contrary to Christ’s teaching, we profane His name before the watching world. Romans 2:23–24 warns, “You who make your boast in the law, do you dishonor God through breaking the law? For the name of God is blasphemed among the Gentiles because of you.”
Because of this, God declared, “The LORD will not hold him guiltless who takes His name in vain.” His name is not to be treated as common or profaned without consequence. The Jews of later generations, out of fear of violating this commandment, refrained from even pronouncing the divine name, substituting Adonai (“Lord”) or HaShem (“the Name”) in its place. Some scribes would not write the sacred name except under ritual purity. Though their intentions were sincere, this tradition missed the heart of the command. God is not calling for avoidance of His name but for reverent use of it.
The Christian must remember that God’s name carries weight because it signifies His presence and covenant faithfulness. Every time His name is spoken, it should be in faith, worship, or truth. To misuse it in jest, in deceit, or without meaning is to take it in vain. As Ecclesiastes 5:2 warns, “Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth; therefore let your words be few.”
The Fourth Commandment: Remember the Sabbath Day
(Deuteronomy 5:12–15)
“Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates, that your male servant and your female servant may rest as well as you. And remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to keep the Sabbath day.”
a. “Remember the Sabbath day, to keep it holy”
The fourth commandment called Israel to set apart the seventh day, Saturday, as a day of rest and holiness unto the Lord. The word Sabbath (Shabbat) means “rest” or “cessation.” The command to remember the Sabbath was both an act of obedience and an act of faith. It reminded Israel that life does not depend on constant labor but on the sustaining power of God. This rest was not only for the free and powerful but also for the lowly, ensuring dignity and equality before God.
This divine command extended beyond the head of the household to include “your son, your daughter, your male servant, your female servant, your ox, your donkey, any of your cattle, and the stranger who is within your gates.” This inclusion was revolutionary in the ancient world, where the poor, foreign, and enslaved had no recognized rights. Here, God affirmed that every person, regardless of rank or status, bears His image and deserves rest. It was a command that elevated human dignity and demonstrated divine compassion.
Moses emphasized this equality especially in Deuteronomy, adding the reminder, “And remember that you were a slave in the land of Egypt.” Unlike Exodus 20, where the Sabbath is rooted in creation, Deuteronomy anchors it in redemption. The Sabbath, therefore, not only commemorated God’s creative power but also His redeeming grace. As Israel once labored under bondage, now they rested under freedom—a freedom granted by the mighty hand and outstretched arm of the Lord.
b. “To keep it holy”
To “keep it holy” meant to set it apart from ordinary days, dedicating it wholly to the Lord. Over time, however, the Jews built layer upon layer of tradition to define precisely what activities were permissible or forbidden on the Sabbath. In doing so, they lost sight of the purpose behind it.
By the time of Christ, this burden of man-made restrictions had turned the Sabbath into a system of legalistic oppression. Luke 6:1–2 records how the Pharisees accused Jesus’ disciples of breaking the Sabbath simply by plucking heads of grain to eat: “Now it happened on the second Sabbath after the first that He went through the grainfields. And His disciples plucked the heads of grain and ate them, rubbing them in their hands. And some of the Pharisees said to them, ‘Why are You doing what is not lawful to do on the Sabbath?’” In their rigid interpretations, they saw four violations—reaping, threshing, winnowing, and preparing food—all from a single act of eating.
The rabbis developed complex regulations to define what constituted “work.” For example, it was forbidden to carry anything with one’s hands, yet allowed to carry something on the back of the hand, foot, elbow, ear, or even hem of a garment. A man could not tie a knot—except a woman could tie one in her girdle, and thus a bucket could be drawn from a well only if fastened with a girdle. In modern observant Judaism, these rules persist in various forms: refraining from turning on lights, driving, or making phone calls. Though intended to preserve holiness, such traditions often missed the spirit of rest and worship that God intended.
Jesus confronted this distortion directly in Mark 2:27–28: “The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath.” The Sabbath was never meant to enslave man but to bless him—a gift from a gracious God who knows His creatures’ need for rest.
c. “For in six days the LORD made the heavens and the earth”
The Sabbath traces its origin to creation itself. Genesis 2:2–3 says, “And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.” God’s rest was not due to fatigue but completion—His work was perfect. Thus, man’s Sabbath rest was meant to mirror God’s satisfaction and contentment in His finished creation.
Yet, the deeper purpose of the Sabbath was prophetic—it pointed forward to the spiritual rest believers would find in Christ. The New Testament reveals that the Sabbath was a shadow of the greater reality fulfilled in Him. Colossians 2:16–17 declares, “So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ.”
The author of Hebrews confirms this in Hebrews 4:9–10: “There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His.” Through faith in Christ, believers rest from the works of self-righteousness, knowing that salvation is complete in Him. This is the ultimate Sabbath rest—the continual rest of the soul that no longer strives for acceptance with God.
Galatians 4:9–10 further warns against returning to legalistic observance: “But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? You observe days and months and seasons and years.” Thus, while the Sabbath law was binding on Israel, it was never given as an eternal ordinance for the Church.
Nevertheless, the principle of rest remains vital. God built into human nature the need for renewal. Just as a machine requires maintenance, so man requires periodic rest to remain spiritually and physically healthy. A life of constant busyness without spiritual pause leads to burnout and imbalance.
Some Christians, misunderstanding liberty, forsake all rhythm of rest, while others grow dogmatic about Saturday versus Sunday observance. Scripture gives freedom regarding the day: Romans 14:5–6 teaches, “One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the Lord.”
Still, Sunday has become a fitting day for Christian worship, for it commemorates the resurrection of Christ. Mark 16:9 notes, “Now when Jesus rose early on the first day of the week, He appeared first to Mary Magdalene.” John 20:19 adds, “Then, the same day at evening, being the first day of the week... Jesus came and stood in the midst.” The early Church gathered on this day for worship and fellowship (Acts 20:7, 1 Corinthians 16:2). Thus, while no day binds the Christian by law, Sunday fittingly symbolizes new creation and resurrection life.
Finally, the commandment also reminds believers of the importance of labor. The same God who ordained one day of rest also commanded six days of work. As Adam Clarke remarked, “He who idles his time away in the six days is equally culpable in the sight of God as he who works on the seventh.” Work and rest together reflect divine balance: both are sacred responsibilities.
The Fifth, Sixth, and Seventh Commandments
(Deuteronomy 5:16) The Fifth Commandment — Honor Your Father and Your Mother
“Honor your father and your mother, as the LORD your God has commanded you, that your days may be long, and that it may be well with you in the land which the LORD your God is giving you.”
The fifth commandment marks a transition between the first four commandments, which govern man’s relationship to God, and the last five, which govern man’s relationship to others. This commandment bridges both spheres, for to honor one’s parents is to honor the God who gave them authority. The Hebrew word for “honor” (kabed) means “to give weight” or “to treat as heavy,” implying respect, reverence, and value. Children are to treat their parents’ instruction, presence, and authority as weighty and not light or dismissible.
The command is not merely for childhood obedience but lifelong honor. Even as adults, we are to care for, esteem, and respect our parents as those through whom God brought us into the world. This principle undergirds all authority—parental, governmental, ecclesiastical, and social. When the family order collapses, so too does the moral fabric of society. Respect for authority begins at home, and the home is the foundation of civilization. When the younger generations rebel against the authority of the older, the stability of a nation disintegrates.
Jesus confronted the Pharisees for corrupting this commandment through their hypocritical traditions. In Matthew 15:3–6, He said, “Why do you also transgress the commandment of God because of your tradition? For God commanded, saying, ‘Honor your father and your mother’; and, ‘He who curses father or mother, let him be put to death.’ But you say, ‘Whoever says to his father or mother, “Whatever profit you might have received from me is a gift to God”—then he need not honor his father or mother.’ Thus you have made the commandment of God of no effect by your tradition.” They claimed devotion to God while neglecting the command to care for their parents, thus violating the very heart of the Law.
This command carries a promise: “that your days may be long, and that it may be well with you.” The Apostle Paul reaffirms this in Ephesians 6:2–3, “Honor your father and mother,” which is the first commandment with promise: “that it may be well with you and you may live long on the earth.” Obedience and honor toward parents bring stability, peace, and longevity—not merely individually, but nationally. A society that teaches children to dishonor authority sows seeds of decay. Rebellion shortens life, while reverence lengthens it, for God blesses those who honor His ordained order.
(Deuteronomy 5:17) The Sixth Commandment — You Shall Not Murder
“You shall not murder.”
This commandment prohibits murder, not every taking of life. The Hebrew term ratsach refers specifically to unlawful killing—the premeditated, malicious taking of innocent life. It does not forbid the taking of life in cases of divine justice (capital punishment), national defense (war), or moral necessity (self-defense). Scripture itself authorizes such instances under lawful authority (Genesis 9:6, Numbers 35:30–31, Exodus 21:12–14).
Murder is forbidden because man bears the image of God. To take innocent human life is to assault God’s image and authority over creation. This principle elevates the value of life beyond cultural or utilitarian reasoning—it is sacred because it reflects the Creator Himself.
Jesus revealed that this commandment extends far beyond the physical act. In Matthew 5:21–22, He declared, “You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.” Murder begins in the heart, in hatred, resentment, or bitterness. Even if one lacks the courage or opportunity to kill, hatred in the heart is a form of spiritual murder.
The Apostle John reiterates this in 1 John 3:15: “Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.” God’s law penetrates the heart, revealing that the spirit of murder is not only in violent acts but in vindictive words, grudges, and malice. Thus, the Christian must not only refrain from physical violence but must root out hatred and vengeance, replacing them with love and forgiveness through the Spirit of Christ (Romans 12:17–21).
(Deuteronomy 5:18) The Seventh Commandment — You Shall Not Commit Adultery
“You shall not commit adultery.”
This commandment upholds the sanctity of marriage as a divine covenant between one man and one woman. Adultery is the violation of that covenant by sexual relations with someone other than one’s lawful spouse. God’s design for marriage reflects His own faithfulness, purity, and covenant love toward His people. Therefore, adultery is not merely a social offense but a spiritual one—it is covenant betrayal and unfaithfulness to God Himself.
The act of adultery is clearly condemned in Scripture. Leviticus 20:10 states, “The man who commits adultery with another man’s wife, he who commits adultery with his neighbor’s wife, the adulterer and the adulteress, shall surely be put to death.” Likewise, Deuteronomy 22:22 prescribes death for both parties. These severe penalties reflect how seriously God views marital faithfulness.
However, adultery is distinct from other sexual sins, each of which Scripture also condemns. Premarital fornication is addressed in Exodus 22:16–17 and Deuteronomy 22:23–29, prostitution in Deuteronomy 23:17–18, and homosexuality in Leviticus 18:22 and Romans 1:26–27. Yet adultery is emphasized in the Ten Commandments because it represents a breach of covenant fidelity—the same covenant relationship that defines God’s bond with His people. As Dr. Eugene Merrill notes, “Adultery implies unfaithfulness, covenant breaking, and so is an apt analogue to covenant infidelity on a higher plane—the divine-human relationship.”
The New Testament expands this moral standard beyond physical acts to include thoughts and desires. Jesus said in Matthew 5:27–28, “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.” Sin begins inwardly, where lustful imagination violates purity long before the act occurs. The one who lusts in secret is guilty before God even if he never carries out the deed.
Paul lists adultery among the “works of the flesh” in Galatians 5:19–21: “Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred... of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.” The seriousness of adultery lies not only in its earthly destruction—broken homes, scarred children, and ruined trust—but also in its spiritual consequence, as it defiles the temple of the Holy Spirit.
The believer is therefore called to purity of heart and faithfulness in marriage, reflecting the purity of Christ’s love for His Church. Hebrews 13:4 declares, “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.”
The Eighth Commandment: You Shall Not Steal
(Deuteronomy 5:19)
“You shall not steal.”
This commandment establishes one of the most fundamental principles of moral and civil order—the sanctity of personal property and the integrity of stewardship. It affirms that God, as Creator and Sovereign, distributes possessions, talents, and opportunities according to His will. To take from another what God has entrusted to them is to violate His divine order and to commit an act not merely against man, but against God Himself.
a. The Foundation of Property and Trust
The prohibition against stealing affirms the right of ownership and the responsibility of stewardship. Every possession ultimately belongs to God, yet He assigns stewardship of property, resources, and labor to individuals. Therefore, theft is rebellion against divine allocation. Scripture recognizes this principle from the earliest laws given to Israel. Exodus 22:1 states, “If a man steals an ox or a sheep, and slaughters it or sells it, he shall restore five oxen for an ox and four sheep for a sheep.” The command is not merely punitive but restorative—it restores justice and reaffirms God’s moral order.
Societies built upon respect for property rights flourish because they mirror the moral nature of God’s justice. When theft—whether personal, corporate, or governmental—is tolerated, corruption multiplies and trust collapses. This command protects not only possessions but also the integrity of relationships and the stability of nations.
b. Stealing from God
The command also extends to the spiritual realm, for man can rob not only his neighbor but also his God. Malachi 3:8–10 declares, “Will a man rob God? Yet you have robbed Me! But you say, ‘In what way have we robbed You?’ In tithes and offerings. You are cursed with a curse, for you have robbed Me, even this whole nation. Bring all the tithes into the storehouse, that there may be food in My house, and try Me now in this, says the LORD of hosts, if I will not open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it.”
Robbing God occurs not only through withholding material offerings but also through withholding ourselves from His service. He purchased believers at the highest possible price—the blood of His Son. 1 Peter 1:18–19 says, “Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot.” Similarly, 1 Corinthians 6:20 commands, “For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.”
When we withhold obedience, time, or service that rightly belong to God, we commit spiritual theft. The heart that is unwilling to yield its possessions or its will to God reveals an idol of self-centeredness—a subtler but equally real form of stealing.
c. The Redemptive Remedy for Theft
The gospel not only forbids stealing but provides the means to transform the thief. Ephesians 4:28 gives both the prohibition and the cure: “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.”
This verse demonstrates the full reversal of sin’s effect. The thief who once took from others must now labor to give to others. Redemption changes the heart from selfishness to generosity, from greed to gratitude. Honest labor becomes not merely a means of provision but an act of worship, reflecting the character of God who blesses and provides.
This principle applies not only to direct theft but to all forms of dishonesty—fraud, tax evasion, plagiarism, manipulation, or any deceitful gain. Christians are called to be above reproach in all dealings, recognizing that integrity is not situational but sacred.
d. The Broader Spiritual Principle
At its heart, this commandment calls for trust in God’s provision. Stealing arises from unbelief—from the fear that God will not supply our needs. But Scripture promises otherwise. Philippians 4:19 says, “And my God shall supply all your need according to His riches in glory by Christ Jesus.” Therefore, stealing is not only an act of greed but a declaration of distrust in God’s faithfulness.
The believer must live contentedly, practicing stewardship rather than covetousness. As Hebrews 13:5 exhorts, “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, ‘I will never leave you nor forsake you.’”
The Ninth Commandment: You Shall Not Bear False Witness
(Deuteronomy 5:20)
“You shall not bear false witness against your neighbor.”
This commandment establishes the moral duty of truthfulness in all human relationships. It forbids any distortion, misrepresentation, or false testimony that harms another person’s reputation, livelihood, or standing before others. When God delivered this law to Israel, it carried a strong legal implication. In ancient courts, the testimony of witnesses often determined life or death, freedom or bondage. Therefore, to give false testimony was to commit moral perjury before God, defiling both justice and righteousness.
Yet the commandment reaches far beyond the courtroom. It condemns every misuse of the tongue that perverts truth—whether through slander, gossip, exaggeration, deceit, or silence in the face of falsehood. Words are powerful tools; they can heal or destroy, build up or tear down. Proverbs 18:21 declares, “Death and life are in the power of the tongue, and those who love it will eat its fruit.”
To bear false witness is to imitate the nature of Satan himself, whom Jesus described in John 8:44: “You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.” Every falsehood, no matter how seemingly small, aligns us with the deceiver rather than with the God of truth.
God’s nature is truth (Titus 1:2 declares that He “cannot lie”), and His people must reflect that nature. Ephesians 4:25 commands, “Therefore, putting away lying, let each one of you speak truth with his neighbor, for we are members of one another.” To lie is to betray not only others but the unity of God’s people.
This commandment also condemns hypocrisy—professing righteousness outwardly while concealing corruption inwardly. Bearing false witness can occur by action as well as word, when one’s life testifies falsely about God’s character. Romans 2:23–24 says, “You who make your boast in the law, do you dishonor God through breaking the law? For ‘the name of God is blasphemed among the Gentiles because of you.’”
Jesus Himself suffered under the weight of this sin. Mark 14:57–59 records, “Then some rose up and bore false witness against Him, saying, ‘We heard Him say, “I will destroy this temple made with hands, and within three days I will build another made without hands.”’ But not even then did their testimony agree.” False testimony against the Son of God led to His crucifixion, making this commandment one of grave significance.
For the believer, truthfulness must be both inward and outward. It is not enough to avoid lying; we must love truth, speak truth, and live truth. The Apostle Paul writes in Colossians 3:9–10, “Do not lie to one another, since you have put off the old man with his deeds, and have put on the new man who is renewed in knowledge according to the image of Him who created him.” Truthfulness marks the new nature of one transformed by Christ.
In summary, the ninth commandment teaches that truth is sacred because it reflects the very essence of God. To bear false witness is to align with the destroyer of souls; to speak truth is to bear the image of our Creator. The Christian’s word should be as reliable as an oath, for as Jesus said in Matthew 5:37, “But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one.”
The Tenth Commandment: You Shall Not Covet
(Deuteronomy 5:21)
“You shall not covet your neighbor’s wife; and you shall not desire your neighbor’s house, his field, his male servant, his female servant, his ox, his donkey, or anything that is your neighbor’s.”
The tenth commandment reaches into the deepest chamber of the human heart. While the previous commandments deal with outward acts—murder, theft, adultery, and lying—this final commandment exposes the root from which those acts spring: the inward craving of covetous desire. God here addresses not the hand, but the heart. Sin does not begin with the deed; it begins with the desire.
a. You Shall Not Covet
The Hebrew word for covet (chamad) means “to desire earnestly,” “to long for,” or literally “to pant after.” It describes an appetite that drives the heart to chase after what God has not given. Covetousness begins when the eyes look upon what belongs to another, the mind admires it, the will approves it, and the heart resolves to obtain it. Even if one never acts outwardly, the inward longing already transgresses the moral boundary.
This commandment thus unmasks sin at its source. While the world judges deeds, God judges desires. The tenth commandment reveals that sin is not only external behavior but internal condition. The Apostle Paul himself testified to this truth in Romans 7:7–8: “What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’ But sin, taking opportunity by the commandment, produced in me all manner of evil desire.” The law against coveting exposes our heart’s hidden rebellion and reminds us of our need for grace.
b. Covetousness Toward What Belongs to Others
The commandment lists several examples: “your neighbor’s wife… house… field… male servant… female servant… ox… donkey… or anything that is your neighbor’s.” Covetousness takes many forms—envy of another’s spouse, possessions, success, talents, or position. It is the restless craving that says, “If only I had what they have, then I would be satisfied.” But such longing insults the sovereignty of God, implying that His provision is insufficient.
Covetousness is therefore not merely greed but discontentment with God’s will. It is the refusal to trust His wisdom in what He has chosen to give—or to withhold. It destroys gratitude, breeds envy, and leads to countless other sins. David’s covetous glance at Bathsheba led to adultery and murder (2 Samuel 11). Achan’s covetousness led to Israel’s defeat at Ai (Joshua 7:20–21). Judas’ love of money led him to betray the Son of God (Matthew 26:14–16).
Hebrews 13:5 provides the antidote: “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, ‘I will never leave you nor forsake you.’” True contentment arises not from possessions but from the presence of God. The heart that rests in His faithfulness no longer covets, for it knows it lacks nothing of eternal worth.
c. Covetousness and Idolatry
This commandment links directly to the first: idolatry. The covetous man worships his desires, making them his god. Ephesians 5:5 warns, “For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God.” To covet is to dethrone God and enthrone self; it is the inward form of idolatry, bowing not before images but before impulses.
Jesus gave an explicit warning about this sin in Luke 12:15: “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.” The Lord exposed the lie that happiness or worth can be found in material gain. A man’s value does not depend on what he owns but on his relationship to God. The covetous person is never satisfied; his desires are like a fire that feeds on itself, burning until it consumes his soul.
Paul captured this in 1 Timothy 6:6–10: “Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil.” Covetousness thus lies behind every sin of greed, fraud, corruption, and exploitation—it is the driving force of a heart that seeks satisfaction apart from God.
d. The Spiritual Fulfillment of the Command
The tenth commandment shows that holiness must penetrate deeper than external obedience. It demands a heart renewed by the Spirit of God. No human willpower can cure covetousness, for it is the natural impulse of fallen man. Only the transforming power of Christ can set the soul free.
When we are born again, our desires are reshaped. The heart that once coveted now delights in God Himself. Psalm 37:4 declares, “Delight yourself also in the LORD, and He shall give you the desires of your heart.” When our satisfaction rests in Him, we cease to covet what others possess. The believer learns to say with Paul in Philippians 4:11–13: “For I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me.”
Thus, the tenth commandment closes the Decalogue by drawing us inward. It proves that obedience to God is not merely external conformity but internal transformation. God’s law aims not only to restrain sin but to reveal the need for a Savior who cleanses the heart. The one who covets confesses, “I am not content with God,” but the redeemed heart declares, “The LORD is my portion” (Lamentations 3:24).
B. The response of Israel and the response of God at Mount Sinai.
(Deuteronomy 5:22–27) The response of Israel, shrinking fear.
“These words the LORD spoke to all your assembly, in the mountain from the midst of the fire, the cloud, and the thick darkness, with a loud voice; and He added no more. And He wrote them on two tablets of stone and gave them to me. So it was, when you heard the voice from the midst of the darkness, while the mountain was burning with fire, that you came near to me, all the heads of your tribes and your elders. And you said: ‘Surely the LORD our God has shown us His glory and His greatness, and we have heard His voice from the midst of the fire. We have seen this day that God speaks with man; yet he still lives. Now therefore, why should we die? For this great fire will consume us; if we hear the voice of the LORD our God anymore, then we shall die. For who is there of all flesh who has heard the voice of the living God speaking from the midst of the fire, as we have, and lived? You go near and hear all that the LORD our God may say, and tell us all that the LORD our God says to you, and we will hear and do it.’
a. In the mountain from the midst of the fire, the cloud, and the thick darkness, with a loud voice: At Sinai, the Lord’s self revelation was overwhelming, theophany wrapped in terror, fire, cloud, thick darkness, and the thunder of His voice. The form and force of the giving of the Ten Commandments were deliberate, they taught Israel that the Law flows from the holiness of the Lawgiver, and that drawing near to Him on one’s own terms is death. “He added no more” underlines both the finality of the Decalogue as the covenant core and the sufficiency of what God had spoken for binding authority. God Himself wrote on stone, not on parchment, signifying permanence, objectivity, and non negotiable obligation. The people’s approach “by the heads of your tribes and your elders” reflects proper representation under authority, yet even the leaders trembled. Israel’s instinct was correct, sinful man cannot endure unmediated holiness. The parallel account records the same holy dread, “Now all the people witnessed the thunderings, the lightning flashes, the sound of the trumpet, and the mountain smoking, and when the people saw it, they trembled and stood afar off. Then they said to Moses, ‘You speak with us, and we will hear, but let not God speak with us, lest we die.’ And Moses said to the people, ‘Do not fear, for God has come to test you, and that His fear may be before you, so that you may not sin.’ So the people stood afar off, but Moses drew near the thick darkness where God was” (Exodus 20:18–21, NKJV).
i. Why should we die, if we hear the voice of the Lord our God anymore, then we shall die, makes the point plain. Sinai was not an invitation to casual fellowship, it was a summit of separation, stay away because I am holy, and you are not. The Law therefore exposes sin, it cannot remove it, it condemns rightly, it cannot justify by our doing. The people’s fear was the right starting point, the fear of the Lord is the beginning of wisdom, but fear cannot finish what grace alone accomplishes.
ii. The New Covenant answers Sinai’s distance with Zion’s welcome. “For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. For they could not endure what was commanded, ‘And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow.’ And so terrifying was the sight that Moses said, ‘I am exceedingly afraid and trembling.’ But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel” (Hebrews 12:18–24, NKJV). The contrast is not between two gods but between two covenants, law that condemns, and grace in Christ that cleanses. Sinai says stand back, Zion says draw near by the blood of Jesus.
b. Tell us all that the Lord our God says to you, and we will hear and do it: This vow reveals both light and blindness. There is light, they confessed the need of a mediator. They were right to put Moses between themselves and the blazing holiness of God. God later binds this instinct into promise, pointing beyond Moses to the greater Mediator, “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren, Him you shall hear, according to all you desired of the Lord your God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, nor let me see this great fire anymore, lest I die” (Deuteronomy 18:15–16, NKJV). Yet there is blindness, they trusted their own resolve, we will hear and do it, without first being broken over their inability. Confidence in the flesh sounds pious, but it collapses under the first test, as the golden calf proved within forty days. Covenant obedience requires a new heart, not louder promises, the Law written on stone must be written on the heart by God.
(Deuteronomy 5:28–33) God responds with hopeful pleasure in Israel.
“Then the LORD heard the voice of your words when you spoke to me, and the LORD said to me: ‘I have heard the voice of the words of this people which they have spoken to you. They are right in all that they have spoken. Oh, that they had such a heart in them that they would fear Me and always keep all My commandments, that it might be well with them and with their children forever! Go and say to them, “Return to your tents.” But as for you, stand here by Me, and I will speak to you all the commandments, the statutes, and the judgments which you shall teach them, that they may observe them in the land which I am giving them to possess.’ Therefore you shall be careful to do as the LORD your God has commanded you; you shall not turn aside to the right hand or to the left. You shall walk in all the ways which the LORD your God has commanded you, that you may live and that it may be well with you, and that you may prolong your days in the land which you shall possess.
a. They are right in all they have spoken: The Lord affirms the substance of Israel’s request. Their recognition of His holiness, their fear to hear directly, their appeal for mediation through Moses, these were right. Taking God seriously is not legalism, it is wisdom. It is right to tremble when He speaks, and it is right to listen when His appointed mediator speaks. Reverence is not optional, it is essential for covenant life.
b. Oh, that they had such a heart: Here we are taken into God’s stated desire for His covenant people. He does not delight in their destruction, He desires their good. He wants fear of Him lodged in the heart, not mere momentary terror, He wants obedience that endures, not spur of the moment zeal that fades. This cry exposes Israel’s central problem, not lack of information, but lack of a heart that loves God, fears God, and keeps His commandments. The solution will never be found in tighter vows or longer lists, it is found in God giving the heart what it lacks, and in God’s Mediator bringing a better covenant that actually purifies the conscience and empowers obedience.
c. That it might be well with them and their children forever: God’s commands are expressions of His goodness. He is not a petty despot playing power games, He is a Father seeking the welfare of His people across generations. Obedience is not a ladder to climb into God’s favor, it is the path that keeps you within the circle of His blessing. His statutes are rails on a mountain road, they do not restrict joy, they keep you from plunging over the edge.
d. Therefore you shall be careful to do as the Lord your God has commanded you, you shall not turn aside to the right hand or to the left, you shall walk in all the ways which the Lord your God has commanded you, that you may live, and that it may be well with you, and that you may prolong your days in the land which you shall possess: The proper response to holiness and love is careful, comprehensive obedience. The phrases are deliberate, be careful, do not turn, walk in all the ways, God requires whole life allegiance, not selective compliance. The aim is life, well being, and longevity in the land under His favor. This is not transactional moralism, it is covenant realism, the God who redeemed Israel by grace now orders their steps for their good.
i. When obedience is hard, we have usually lost sight of either His glory or His love, often both. Forget His glory, and His commands feel optional. Forget His love, and His commands feel harsh. Remember both, Sinai’s holiness and Zion’s welcome, and obedience becomes our wise and grateful answer.
