Chapter 10

1 God’s mercy in restoring the two tables, 6 in continuing the priesthood, 8 in separating the tribe of Levi, 10 in hearkening unto Moses’suit for the people. 12 An exhortation unto obedience.

1. At that time. That is, the 40 days and nights of intercession spoken of in ch. 9, which followed this command (Ex. 34:1, 2, 28).

Hew thee. The first stone tables were provided by God (Ex. 24:12), the second by Moses.

Make thee an ark. This command was given during the first period of 40 days (Ex. 25:10). Some Jewish commentators havemaintained that there were two arks, one to go before the people in their warfare and another to remain in the tabernacle, but of this there is no evidence whatever. The ark here referred to can be no other than the ark, for now, 38 years later, the tables were still where Moses first placed them (v. 5).

2. I will write. The law of God is ineffective until we individually permit Him to write it anew on “fleshy tables of the heart” (2 Cor. 3:3; see also Rom. 8:3, 4). It is only when the world beholds the reflection of the law written upon our hearts that it is instructed and edified. As the tables of stone were inscribed by God, and witnessed to His character and will, so the church bears the inscription wrought by the Holy Spirit, set forth for all men to read (2 Cor. 3:2). Such a life is a monument to God’s grace, a memorial of His power operating in the lives of men.

3. Shittim wood. Literally, “planks of shittim.” This was probably a species of thorny acacia abundant in the vicinity of Sinai.

4. The ten commandments. Literally, “the ten words,” as in Ex. 20:1; 34:28; Deut. 4:13. The word thus translated and used in this sense means a “precept” or an “edict” (Esther 1:19). It is also used of a “sentence” or “saying” of a wise man (Eccl. 1:1; etc.), and of an “oracle” or “word” of God (Num. 23:5, 16; Jer. 1:4, 11; etc.). Its use with respect to the Ten Commandments identifies them as a divine revelation and is a remainder of the fact that God spoke them in the hearing of all Israel (Deut. 4:13).

The day of the assembly. See on ch. 9:10.

5. Came down. That is, at the close of the 40 days and nights (Ex. 34:28, 29; cf. Ex. 32:15 and Deut. 9:15).

The ark. Made by Bezaleel under the direction of Moses (Ex. 37:1; see on Deut. 10:1). The ark was placed in the tabernacle, upon its completion, with the two tables of stone in it in harmony with God’s instructions (Ex. 40:20, 21).

There they be. They were still in the ark several centuries later (1 Kings 8:1, 9), during Solomon’s reign. There is no record that they were ever removed from the ark. They are there today (PK 453), and “will be presented before the world as the standard of righteousness” (EGW in RH Jan. 28, 1909, p. 8).

6. The children of Jaakan. Bene-jaakan in Num. 33:32.

7. From thence. That is, from Bene-jaakan (Num. 33:32).

Gudgodah. This is Hor-hagidgad, literally, “the mount of the troop” (see Num. 33:32).

Jotbath. Jotbath of Num. 33:34.

Rivers of waters. Here the water was abundant, a fact that no doubt accentuated the lack of it at Kadesh soon after (see Num. 20:3, 4). Jotbath is possibly to be identified with etРTaba, about 22 mi. north of ФAqaba.

8. At that time. That is, at Sinai (see vs. 5, 10). Reference is to Moses’ return to camp following his second sojourn of 40 days in the mountain.

Separated. The form of the Hebrew verb here used indicates a solemn act of dedication to the service of God. In a similar way Israel was “separated” from among other nations (Lev. 20:24), and the Levites from among the tribes of Israel (Num. 16:9), thereby making them peculiarly Jehovah’s (Num. 8:14). The Levites had separated themselves from the other tribes in response to Moses’ call to take a stand for God in the midst of apostasy (Ex. 32:26–29). In character they were separate from their brethren, by virtue of their own choice; now, by virtue of God’s choice, they are separated to His service.

To bear the ark. This sacred duty was assigned to the Kohathites, as the camp was moved from one site to another (Num. 3:27, 31).

Stand before the Lord. This is a phrase that denotes consecrated devotion to the Lord’s service, in public ministry. They ministered to God as court officials did before a king. The priests were responsible to God. It is used also of the prophets as ministers of God (1 Kings 17:1; 18:15). It is used also of the attendance of Gehazi upon the prophet Elisha (2 Kings 5:25).

To minister unto him. The Levites were to serve the priests as their assistants (Num. 3:6), and to take general care of the tabernacle (Deut. 10:8). The name “Levite” came to designate the non-Aaronic membersof the priestly tribe. The sons of Aaron are not technically “Levites.” The Levites were consecrated to the duties of the sanctuary service, other than those of worship and sacrifice.

Bless in his name. See Num. 6:23–27, where this expression is used of praising God and blessing the people with uplifted hands. This was a solemn duty performed by priests (Lev. 9:22) as the closing act of the morning and evening service and at other times. On momentous occasions the kings also blessed the people (2 Sam. 6:18). Moses speaks of it again in Deut. 21:5.

9. Hath no part. Inasmuch as the Levites were “separated” to sacred service (v. 8) they could not earn a living by engaging in the more common pursuits. For this reason they were assigned no tribal territory, except for certain cities scattered throughout the other tribes (Num. 18:20; Joshua 13:14, 33; 18:7).

His inheritance. The meaning of this expression is found in ch. 2–4. The tribe of Levi was to receive a share in the sacred offerings brought to Jehovah by the congregation.

11. Arise, take thy journey. Literally, “rise, break camp.” The word here translated “journey” appears also in Num. 10:2. It is used, as well, of breaking or prying whole stones loose in a stone quarry (1 Kings 6:7).

12. God require of thee. This is similar to Micah 6:8. The word translated “require” also means “to desire,” “to request.” The name “Saul” is from the same root, and means “requested,” “desired.”

To fear. Literally, “to reverence,” “to have a pious regard for.” Here reverence is required as a basic principle in the heart of God’s child. A right attitude toward God is the foundation of true religion (see on ch. 6:2).

To walk. See on ch. 8:6. This is a daily walk with God in the power of the Holy Spirit, in pursuit of a perfect character (see Gen. 5:22). The apostle Paul states the same truth in different words (Rom. 6:17, 18, 22).

To love. Where there is true love of God in the heart, a man will not weakly yield himself to temptation (see Gen. 39:9; Deut. 13:4; 1 Kings 8:23, 48; John 15:10).

13. The commandments. From the usual word for “commandments.” The verb root means “to set up,” “to establish.” The principles of the Decalogue are based on the character of God, and thus firmly established. Keeping the commandments is said by Solomon to be “the whole duty of man” (Eccl. 12:13, 14), because they express love toward God and one’s fellow men (Matt. 22:36–40).

14. The heaven. That is, the atmospheric heavens.

Heaven of heavens. A reference to the dwelling place of God (see 1 Kings 8:27; Ps. 68:32, 33; 148:1–4). The apostle Paul spoke of “the third heaven” (2 Cor. 12:2) and of Christ ascending “far above all heavens” (Eph. 4:10).

The earth. Men should seek to live a life of praise to Jehovah as do the inhabitants of heaven (see Ps. 19:1–6).

15. To love them. See ch. 7:6, 7.

16. Be no more stiffnecked. Literally, “not will ye harden your neck any more.” The apostle Paul expresses the same principle in similar terms for the believer today (Rom. 2:29). An uncircumcised heart is impervious to the appeal of the Holy Spirit. The circumcised heart is one that loves God (Deut. 30:6; Jer. 4:4). An uncircumcised heart is lifted up in pride (Lev. 26:41; see also Jer. 9:25; Eze. 44:7, 9). The same expression is used of the ear (Jer. 6:10) and of the lips (Ex. 6:12, 30).

This figurative expression may come from work bullocks, that sometimes withdraw their shoulders and neck from the yoke in an endeavor to back away from the load (see Neh. 9:29; Zech 7:11). Compare the words in Stephen’s presentation to the Jews (Acts 7:51).

17. God of gods. Note the exhortation of the psalmist (Ps. 136:2, 3), and the words of the king of Babylon to Daniel (Dan. 2:47). When Christ removes His priestly attire and assumes His royal garments, at the close of probation, He assumes a similar title, “King of kings, and Lord of lords” (Rev. 19:16, cf. 17:14).

A great God. Nehemiah uses similar language (Neh. 9:32).

Mighty. From a word denoting a great hero, a mighty warrior (Judges 11:1). It is also applied to the lion as the mightiestamong beasts (Prov. 30:30). The superlative used in Deut. 10:14 of God’s dwelling place is similar to this expression for God.

Regardeth not persons. This statement reads, literally, “not does he lift up faces, and not does he take a bribe.” Jehovah will always deal justly. Sacrifices and gifts do not influence Him to condone willful wickedness (see Ex. 23:8; Lev. 19:15). Note the words of the apostle Peter in his contact with Cornelius, who, like Peter, had received a vision (Acts 10:34, 35).

18. Doth execute. Throughout history, justice has been notoriously slow and uncertain in the East, but Jehovah is not only impartial but also swift to act. In Ex. 22:21, 22 God enjoins His people to act with absolute impartiality toward the “stranger” and the helpless.

19. Stranger. From a noun derived from the verb “to sojourn,” “to tarry,” “to abide.” A better translation would be “sojourner.” The term refers to aliens as temporary residents or as permanent settlers (see Gen. 12:10; 19:9; 47:4; Isa 52:4).

20. Cleave. From a verb expressive of the strongest possible attachment, or clinging to anything. It is used of a man and wife becoming one flesh (Gen. 2:24), and of disease within the bodily tissues (Deut. 28:21, 60).

21. Thy praise. Compare the words in Jer. 17:14 used in connection with healing.

22. As the stars of heaven. Such an increase in population could have been due only to the blessing of God. Moses here echoes the promise to Abraham (Gen. 15:5; cf. Ex. 12:37; Num. 26:51, 62).

Ellen G. White comments

1    MH 508

6     PP 427

8     Ed 148; 1T 650

9     DA 433; Ed 149

12, 13  FE 477; PK 326

17-19DA 500

17-21FE 477