And God spake all these words, saying,
And God spake all these words, х kaal (H3605) hadªbaariym (H1697)] - words, precepts, or commandments, all bear the same meaning, and are used synonymously by the sacred writers [Exodus 34:28; Deuteronomy 4:13; Deuteronomy 5:4; Deuteronomy 18:19: cf. Mark 7:13, where ton (G3588) logon (G3056) tou (G5120) Theou (G2316) is used for teen (G3588) entoleen (G1785) tou (G5120) Theou (G2316) (Matthew 15:6), and en (G1722) heni (G1520) logoo (G3056) (Galatians 5:14)]. These passages, in which the terms are used as synonymous, are sufficient to prove that 'the words' here refer to the Ten Commandments; and there was the greatest propriety in the use of this phraseology in preference to any other, inasmuch as it more clearly and distinctly intimates the quarter whence they came. Had the historian related simply that God promulgated all these commandments, it might have been supposed that they had, like other announcements of the divine will, been first communicated in privacy to Moses, and by him afterward announced to the people. But when we are told that "God spake all the words" that follow, the selection of a term so strictly confined to the expression of audible sound, was made to intimate that God uttered them. And this view accords with all the representations of the same memorable transaction, which are given in other parts of the in spired volume (Deuteronomy 6:12-13,32-33).
Let the expressions used in these two passages of Deuteronomy be taken in connection with the circumstance that Moses was not at this time in secret communication with God in the sublime recesses of the mountain, but, as intimated (Exodus 19:25), had gone down to speak unto the people, and there are grounds amply sufficient to warrant the conclusion that, without his instrumentality, these words were spoken in sounds resembling indeed the tones of a human voice, but issuing from no mortal or created lips. Uttered from the summit of a lofty mountain, whether Jebel Musa, or Ras Safsafeh, they were heard and understood by the whole of the assembled multitude. Articulate sounds, spoken in the ordinary tone of conversation, are heard in that locality distinctly at a distance of which we in this land, from our different experience, can form no conception. Words interchanged in the familiar communication of friends high on the side, or even near the summit, of the mountain, are perfectly intelligible to persons standing in the farthest extremity of the immense valley below (Sandie, 'Horeb and Jerusalem,' pp. 204, 205). - "These words" were spoken in the mother tongue of the Israelites; and should it be objected that a residence of four centuries in Egypt must have led to their losing the familiar use of the old language, and, by constant contact with the natives of that country, to their adoption of the Egyptian, the answer is:
(1) That a large portion of the Israelites, retaining the habits of nomadic shepherds, continued an isolated class, preserving their ancestral language pure and in daily use.
(2) That others who were scattered throughout the land, being an oppressed and persecuted caste, would interchange their feelings and sense of wrongs by mutual communings in their own tongue.
(3) That the pious portion of them, like the modern Jews of the dispersion, might have used the old as a sacred language in their religious services.
Thus, a knowledge of the Hebrew language would be preserved among the vast majority of Israelites even during their protracted sojourn in the land of the Nile; and a minute but striking instance of the familiar use of that dialect is furnished by their exclamation on the first appearance of the manna (see the note at Exodus 16:15). Since it was the divine purpose, by the institution of many rites and ceremonies, to isolate this people, so the same purpose might be contemplated by the promulgation of the "words" in a language with which all the special traditions of the Abrahamic family were associated.
The Speaker was the Divine Being-that representative of God who had appeared to Moses at the burning bush (Exodus 3:2), and who had led the Israelites, from Egypt to their present encampment amid the wild solitudes of Sinai, in a pillar of cloud and of fire. There is no intimation or hint given in the Pentateuch that any other spoke to them. It is stated, indeed (Deuteronomy 32:2; Psalms 68:17), that the Lord on His descent upon Sinai was attended by myriads of holy ones - i:e., angels, who, as these passages seem to indicate, were present as witnesses at the promulgation of the law.
But further revelations are made. In the New Testament, Stephen says, that "the law was given eis (G1519) diatagas (G1296) angeloon (G32), by the disposition of angels." Paul declares that it was diatageis (G1299) di' (G1223) angeloon (G32), ordained by angels; while, Hebrews 2:2 has: ho (G3588) di' (G1223) angeloon (G32) laleetheis (G2980) logos (G3056), "the word spoken by angels," appears to define precisely the office they performed on this occasion, which the vague expression diatassoo (G1299) left undetermined. These passages, in their bearing upon the Mosaic narrative, have been variously interpreted. Without dwelling on the views either of one party who, founding on Psalms 104:4, regard "angels" merely as material elements-a view refuted by Hebrews 12:19 - or on that of another who, as Heinsius, Lightfoot, etc., taking "angels" as human messengers, consider the reference to be to Moses and the long series of prophets, which also seems a lame and impotent conclusion (see Bloomfield and Alford, locis citatis), it may suffice to say, that the generality of commentators agree in educing from the apostolic declarations the fact of angelic ministration at the giving of the law; but they are divided in opinion as to the actual service which the angels rendered. Some, as Kurtz, suppose that their agency was enlisted in raising the terrific phenomena which ushered in the impressive scene; in other words, the ministerial arrangement of things connected with the promulgation was executed by angels; and Henderson, who supports this hypothesis, thus expounds it: 'God distinctly and audibly delivered His law on the mountain, and each commandment, as it was pronounced, was repeated in loud and thrilling tones by the vast company of angels by whom He was surrounded, as long afterward at his birth in Bethlehem (Luke 2:13-14).'
Others, as Keil, Hengstenberg, etc., maintain that the angels [diatagai, troops or hosts of angels] were present merely as attendants to impart pomp and solemnity to the descent of the Divine Majesty; and they consider that the point of contrast intended by the apostle in Hebrews 2:2, was between the glory of "the angel of the Lord" when He came to Sinai attended by a vast retinue of inferior angels, and the same Being when He appeared alone in His own glory as the only begotten Son of God.
"These words" were first spoken, and afterward inscribed on two tables of stone; and hence, probably arose a phraseology which has been current in all ages of the Church ever since the promulgation of the law, of describing it as divided into two parts, called the two tables of the law; the first table delineating the duties men owe to God, the second specifying the duties that relate to their fellow-men. It is a most natural division, founded on the distinct and different character of the precepts themselves, and this mode of classifying them has received the sanction of Christ himself (Matthew 22:37-40).
The moral law, or decalogue, as it is called, from being summarily comprehended in 'these ten words,' was not originated when it was promulgated from Sinai. It was coeval with the creation of man, and stamped upon his nature. But the original impress on the human heart had become, through long and increasing corruption, almost obliterated; and, if it was not to be totally lost, was necessary that it should be republished and incorporated with divine revelation. It was, in one sense, a republication by divine authority of the law of nature. But it was announced on this occasion in a special connection with Judaism, because it was to form the basis of the national constitution in Israel; and thus, in another sense, it does not belong to the department of ethics alone; it had to the ancient people of God a civil as well as a moral aspect; through its relation to Yahweh it became a theocratic as well as a moral law.
"These words" were expressed in the concrete form of application to the Israelite nation in its unity - i:e., to every individual of that people. 'This simple and terse method was evidently the most suitable for the purpose of being the basis of the Israelite constitution, since a national legislation can hold its subjects amenable only for overt acts. But the goodness of God was conspicuous in making the last of the commandments refer to a state of mind, thus furnishing a direction and an excitement to such serious reflection as would not fail to bring out the constructive interpretation leading to the widest extent of practical religion.-Thus a provision was made for the cultivation of religious knowledge and practice, as we find them developed in the Psalms and other Old Testament Books;-thus a foundation was laid for the conviction of sin and a longing for redemption' (Romans 8:7-25); and thus 'the law was a schoolmaster (paedagogue) to lead us to Christ' (Pye Smith).
"These words" comprise the whole duty of man; and, as interpreted by Christ, they are so comprehensive, that there is no conceivable condition in which the human race can exist, where these precepts are not applicable as a rule. The language of each is so brief and so precise as to be capable of furnishing a perfect guide for the moral government of man. It is so immeasurably superior in its character to that of all other nations, that there is no way of accounting for its existence, except by ascribing it to divine revelation. Even infidels themselves are constrained to admit this high origin. For how came the Jews to possess so pure and admirable a law? How were they distinguished for such a sublime code of morality, while all other people, some of them far superior in civilization and the arts to the Hebrews, fell so far short of them in this respect? There is no way of accounting for so extraordinary a fact, except on the admission that the law originated from a higher wisdom than that of Moses. It was God who "spake all these words" The Decalogue occurs in Deuteronomy 5:1-33 with some slight variations; but it is evident that the form given in this passage is the original copy.