Deuteronomy 10:2
And I will write on the tablets the words that were on the first tablets, which you broke; and you are to place them in the ark."
And I will write
This phrase signifies God's direct involvement and authority in the creation of the covenant. The Hebrew root for "write" is "כָּתַב" (katav), which implies a deliberate and permanent act. In the ancient Near Eastern context, writing was a means of establishing a binding agreement. Here, it underscores the divine origin of the Law, emphasizing that it is not merely human tradition but God's eternal word.

on the tablets
The "tablets" refer to the stone tablets that Moses received on Mount Sinai. In Hebrew, "לֻחֹת" (luchot) is used, indicating not just any writing surface but something durable and significant. Stone tablets were used for important decrees, suggesting the permanence and unchanging nature of God's commandments. Archaeologically, similar stone inscriptions have been found, underscoring the historical practice of inscribing laws on stone.

the words that were on the first tablets
This phrase highlights the continuity and consistency of God's message. The "words" (דְּבָרִים, devarim) are the Ten Commandments, which form the core of the covenant between God and Israel. The repetition of these words on new tablets signifies God's mercy and the renewal of the covenant despite Israel's previous transgressions.

which you broke
This refers to the incident in Exodus 32 when Moses shattered the first set of tablets in response to Israel's idolatry with the golden calf. The breaking of the tablets symbolizes the breaking of the covenant due to sin. It serves as a reminder of human frailty and the need for repentance and restoration.

and you are to place them in the ark
The "ark" is the Ark of the Covenant, a sacred chest that held the tablets. In Hebrew, "אֲרוֹן" (aron) signifies a container or chest, but in this context, it is a holy vessel. The placement of the tablets in the ark symbolizes God's presence among His people and the centrality of His law in their lives. Historically, the ark was the focal point of Israel's worship, representing God's throne on earth.

Persons / Places / Events
1. Moses
The leader of the Israelites who received the Ten Commandments from God. He is instructed to make new tablets after breaking the first set.

2. God
The divine author of the commandments, who instructs Moses to create new tablets and promises to inscribe them with the same words.

3. The Tablets
Stone tablets on which the Ten Commandments were inscribed. The first set was broken by Moses in anger, and a second set is to be made.

4. The Ark of the Covenant
A sacred chest where the tablets of the covenant are to be placed, symbolizing God's presence and covenant with Israel.

5. Mount Sinai
The place where Moses received the original tablets from God.
Teaching Points
The Importance of God's Law
God's law is central to His covenant with His people. The re-inscription of the commandments signifies their enduring importance.

God's Mercy and Restoration
Despite Moses breaking the first tablets, God provides a second chance, demonstrating His mercy and willingness to restore His covenant with His people.

Symbolism of the Ark
The Ark of the Covenant represents God's presence and His faithfulness to His promises. Placing the tablets inside signifies the centrality of God's law in the life of His people.

Obedience and Reverence
The act of placing the tablets in the Ark underscores the need for reverence and obedience to God's commands as foundational to a relationship with Him.

Continuity of God's Word
The same words are inscribed on the new tablets, emphasizing the unchanging nature of God's Word and its relevance across generations.
Bible Study Questions
1. What does the act of God rewriting the commandments on new tablets teach us about His character and His relationship with His people?

2. How does the placement of the tablets in the Ark of the Covenant relate to the concept of God's presence among His people?

3. In what ways can we see the principles of God's law written on our hearts today, as prophesied in Jeremiah 31?

4. How does the account of the broken and renewed tablets encourage us in our own experiences of failure and restoration?

5. What are some practical ways we can demonstrate reverence and obedience to God's Word in our daily lives, similar to the Israelites' reverence for the tablets?
Connections to Other Scriptures
Exodus 34
This chapter describes the event where God instructs Moses to chisel out two stone tablets like the first ones and come up to Mount Sinai, where God will inscribe the commandments again.

Hebrews 9
This passage discusses the Ark of the Covenant and its contents, including the tablets, highlighting the continuity of God's covenant.

Jeremiah 31
This prophecy speaks of a new covenant where God's law will be written on the hearts of His people, connecting the physical tablets to a spiritual reality.
The Covenant RenewedR.M. Edgar Deuteronomy 10:1-5
The Law Deposited in the ArkD. Davies Deuteronomy 10:1-5
Tokens of MercyJ. Orr Deuteronomy 10:1-12
People
Aaron, Eleazar, Jaakanites, Jakan, Levi, Moses
Places
Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, Sinai
Topics
Ark, Brakest, Break, Broke, Broken, Chest, Former, Hast, Lay, Placed, Shattered, Stones, Tables, Tablets
Dictionary of Bible Themes
Deuteronomy 10:1-2

     5377   law, Ten Commandments

Deuteronomy 10:1-3

     4366   stones

Deuteronomy 10:1-5

     5574   tablet

Library
Election and Holiness
Now, this morning it may be that some of you will not approve of what I have to say. You will remember, however, that I do not seek your approbation, that it will be sufficient for me if I have cleared my conscience concerning a grand truth and have preached the gospel faithfully. I am not accountable to you, nor you to me. You are accountable to God, if you reject a truth; I am accountable to Him if I preach an error. I am not afraid to stand before His bar with regard to the great doctrines which
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a.
Alfred Edersheim—The Life and Times of Jesus the Messiah

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is
Charles Grandison Finney—Systematic Theology

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40),
J. W. McGarvey—The Four-Fold Gospel

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon
Andrew Murray—With Christ in the School of Prayer

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the
John Lightfoot—From the Talmud and Hebraica

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision B. Jesus Talks with Nicodemus. ^D John III. 1-21. ^d 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At John vii. 50-52 he defends Jesus, but without committing himself as in any way interested in him: at John xix. 38, 39 he brought spices for the body of Jesus, but only after Joseph of Arimathæa had secured the body.
J. W. McGarvey—The Four-Fold Gospel

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

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