4<\/strong>. face to face<\/em> ] i.e. person with person, without the intervention of another. The metaphor is hardly an instance of the tendency of D’s style to hyperbole 2 [120] . For although all that the people perceived was a voice<\/em>, or sound, of words<\/em> (Deu 4:12<\/span>), this came at first directly<\/em> to the whole people, and it was because they feared the effect of its directness<\/em> that they begged Moses to mediate ( Deu 5:22-27<\/em><\/span>). But if not a hyperbole the phrase face to face<\/em> needs qualification it was only with Moses that God talked (morally speaking) face to face (Deu 34:10<\/span>, Exo 33:11<\/span>); and so a qualification is given immediately in parenthesis in the next verse.<\/p>\n [120] It is, however, an interesting illustration of how an O.T. writer (like so many of the prophets), while forbidding strenuously the representation of the Deity in any material form, does not hesitate to use anthropomorphisms in describing His appearances to men. Ch. Deu 4:12<\/span>; Deu 4:15<\/span> emphasise that Israel saw no manner of form in the Mount<\/em>; while Deu 5:4<\/span> now asserts that God spake face to face<\/em> with the people. What is denied in fact, so as to exclude every excuse for plastic representations of the Deity, is allowed in metaphor.<\/p>\n out of the midst of the fire<\/em> ] So in Deu 4:12<\/span> (but without the phrase preceding in the mount<\/em>), 15, 33, 36; and Deu 5:22<\/span>; Deu 5:24<\/span>, Deu 9:10<\/span>, Deu 10:4<\/span>.<\/p>\n Not in a visible shape, which was utterly denied, Deu 4:12<\/span>,15<\/span>; but personally and immediately, not by the mouth or ministry of Moses; plainly and certainly, as when two men talk face to face; freely and familiarly, so as not to overwhelm and confound you. Compare Exo 33:11<\/span>; Num 12:8<\/span>. <\/P> <\/p>\n 4. The Lord talked with you face toface in the mount<\/B>not in a visible and corporeal form, of whichthere was no trace (Deu 4:12<\/span>;Deu 4:15<\/span>), but freely, familiarly,and in such a manner that no doubt could be entertained of Hispresence.<\/P><\/p>\n The Lord talked with you face to face in the mount<\/strong>,…. Meaning, not in that free, friendly, and familiar manner, in which he sometimes talked with Moses, of whom this phrase is used, Ex 33:11<\/span>, but publicly, audibly, clearly, and distinctly, or without the interposition of another; he did not speak to them by Moses, but to them themselves; he talked to them without a middle person between them, as Aben Ezra expresses it: without making use of one to relate to them what he said; but he talked to them directly, personally:<\/p>\n out of the midst of the fire<\/strong>; in which he descended, and with which the mountain was burning all the time he was speaking; which made it very awful and terrible, and pointed at the terrors of the legal dispensation.<\/p>\n 4. Face to face. Again he commends the Law by mentioning their certainty about it; for, when God openly manifested Himself, there could be no doubt of the author from whom it proceeded. To speak “face to face,” is equivalent to discoursing openly and familiarly; and in point of fact God had spoken with them, as mortals and friends communicate with each other in their mutual dealings. Moreover, lest any doubt should still remain, God set before their eyes a visible manifestation of His glory, by appearing in the fire; for no other voice but that of God Himself could proceed out of fire. In the next verse a kind of explanation is added, when he says that he was the interpreter, who laid before them the commands he received from God. And thus he reconciles two things which seem at first sight to be contradictory, viz., that God spoke in person, and yet by a mediator; since they themselves having heard God’s voice petitioned in their fear that He should not continue to speak in the same way. Hence it follows that they were convinced, by a sense of the divine glory and majesty, that it was not allowable for them to doubt the authority of the law. But I only slightly glance at this, because it has been more fully treated of before. <\/p>\n Deu 4:20<\/span><\/p>\n . But the Lord hath taken you. He argues that, from the period of their deliverance, they have been wholly devoted to God, since He has purchased them for His own peculiar possession. Hence it follows that they are under His jurisdiction and dominion; because it would be foul and wicked ingratitude in them to shake off the yoke of their redeemer. And, in order to strengthen the obligation, he extols the greatness of the favor, because nothing could be more wretched than they were, when God stretched forth His hand to deliver them. Their bondage is therefore called metaphorically, a “furnace,” nay, an “iron” one; and, then, their present far different condition is compared with it; for this was solid and most desirable happiness, that they should be translated into God’s peculiar inheritance. <\/p>\n (4) The Lord talked with you face to face.<\/strong>Yet they saw no manner of similitude (Deu. 4:12<\/span>), i.e., <\/em>no visible form: but the very words of God reached their ears. So in Exo. 20:22<\/span>, Ye have seen that I have talked with you from heaven.<\/p>\n 4<\/strong>. <\/strong> The Lord talked <\/strong> Jehovah, in person, addressed the “ten words,” or commandments, to the people. Other precepts were given through Moses.<\/p>\n Ver. <\/em><\/strong>4. <\/strong>The Lord talked with you face to face<\/em><\/strong><\/strong> See Exo 33:11<\/span>. <\/p>\n REFLECTIONS.<\/strong>Moses summons the people, as many as could come within hearing, to attend the charge that he was farther to deliver; and needful it was, that they should thoroughly know what they were so solemnly bound to obey. He calls upon them to hear the statutes, moral, ceremonial, and judicial, which God delivered in Horeb, when he talked to them face to face with an astonishing familiarity; and where, they consenting to God’s commands, a covenant was established between them, wherein God engaged to be their God to bless them, and they to be his servants to obey him, whilst Moses, as mediator, stood between them. Note; <\/em>(1.) There can be no covenant between God and the soul, but through the one mediator Jesus Christ, whom Moses prefigured. (2.) The promises of the covenant engage our hearts to all holy obedience. (3.) There is not only a common obligation lying upon believers to be obedient, because it is their duty; but, as interested in the covenant, a peculiar one, because they profess it to be their choice. <\/p>\n What is here said of face to face, the Chaldee paraphrase more agreeably to the analogy of faith, renders word to word.<\/p>\n Deu 5:4 The LORD talked with you face to face in the mount out of the midst of the fire,<\/p>\n Ver. 4. Face to face,<\/strong> ] i.e., <\/em> Openly, and immediately, by himself, and not by a messenger or mediator. Prosper’s conceit was, that the Israelites were called Iudaei,<\/em> because they received ius Dei.<\/p>\n talked. Compare Exo 19:19, Exo 19:20. <\/p>\n Deu 5:24-26, Deu 4:33, Deu 4:36, Deu 34:10, Exo 19:9, Exo 19:18, Exo 19:19, Exo 20:18-22, Exo 33:11, Num 12:8 <\/p>\n Reciprocal: Gen 17:22 – General Num 14:14 – art seen Deu 4:12 – the Lord Deu 5:22 – These words Deu 10:4 – which Neh 9:13 – spakest Psa 97:3 – General<\/p>\n Deu 5:4. The Lord talked with you face to face Personally and immediately, and not by the mouth or ministry of Moses; plainly and certainly, as when two men speak face to face; freely and familiarly, so as not to overwhelm and confound you. It may also signify that they beheld a conspicuous symbol of the divine presence, and heard a divine voice speaking from thence clearly and distinctly.<\/p>\n 5:4 The LORD talked with you {b} face to face in the mount out of the midst of the fire,<\/p>\n (b) So plainly that you do not need to doubt it.<\/p>\n The LORD talked with you face to face in the mount out of the midst of the fire, 4. face to face ] i.e. person with person, without the intervention of another. The metaphor is hardly an instance of the tendency of D’s style to hyperbole 2 [120] . For although all that the people … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 5:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5066","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5066","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5066"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5066\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5066"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5066"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5066"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"