Readers of the Old Testament often speak of the chosenness of God's people as something that sets them apart from other peoples, giving them certain special rights and developing in them a sense of religious and spiritual, and perhaps even national, exclusiveness...
Readers of the Old Testament often speak of the chosenness of God's people as something that sets them apart from other peoples, giving them certain special rights and developing in them a sense of religious and spiritual, and perhaps even national, exclusiveness. Of course, some Jews had such feelings and thoughts in former times, and some have them today. But in any case, the Torah cultivates nothing of the kind among God's people in any way, and it teaches nothing of the kind.
In the Torah, being chosen by God is understood, above all, as the special responsibility of the Jewish people for the revelation they received and for the Torah entrusted to them. In the Torah one can find quite a few instructions on this point, and one of them can be seen in the demand for equal treatment of Jews and of those who ended up on the land given by God to His people as resident foreigners.
It should be noted that pagan antiquity in general tended to treat resident foreigners, foreigners, and strangers of every kind with disdain. Of course, there was an etiquette, developed over millennia of interethnic and, earlier still, intertribal relations, connected with the status of a foreigner, to whom in special cases considerable respect could be shown. But when such respect was shown, it was only because of the special status of that foreigner, a status determined by interstate or intertribal relations. The "ordinary" resident foreigner, as a rule, did not enjoy respect.
The Torah requires not merely respect, but precisely love for the resident foreigner, the foreigner, the stranger in general, the same love shown to one's own tribesmen. This is understandable: the land given by God to His people was given to them not as unconditional possession, but rather for use, on condition that they keep the covenant once made and fulfill God's commandments. And if so, then with regard to the land the operative principle is not so much right as responsibility: God's people are responsible for ensuring that those who live on the land God has given them live in accordance with the norms of the Torah.
But this responsibility in itself does not imply an exclusive right of the people to the land. It is no accident that on Jewish land and in the Jewish state, in the periods when it existed on the political map, other peoples also lived alongside Jews at all times. And it was precisely on the spiritual choice of God's people that the environment depended, as did the way problems of relations with those whom Jews perceived as strangers were resolved. For the land was given not to a specific ethnic group, but to a people as a community: those who keep the commandments and preserve the Torah.
10 God's mercy, in renewing the two tables, Deu 10:1-5.
In leading Israel forward, and chusing the tribe of Levi for his own, Deu 10:6-9.
In accepting the intercession as Moses, Deu 10:10-11.
An exhortation to fear, love, and serve God, Deu 10:12-22.
10:2 I will write on the tables - Tho' the tables were broken, because they broke his commandment, they were now renewed, in proof that his wrath was turned away. And thus God's writing his law in our inward parts, is the surest proof of our reconciliation to him.
10:6 This following history comes in manifestly by way of parenthesis, as may appear from Deu 10:10, where he returns to his former discourse; and it seems to be here inserted as an evidence of God's gracious answer to Moses's prayers, and of his reconciliation to the people, notwithstanding their late and great provocation. For, saith he, after this they proceeded by God's guidance in their journeys, and though Aaron died in one of them, yet God made up that breach, and Eleazar came in his place, and ministered as priest, one branch of which office was to intercede for the people.
10:8 At that time - About that time, that is, when I was come down from the mount, as was said, Deu 10:5.To stand before the Lord - A phrase used concerning the prophets, Ki1 17:1 Deu 10, Ki1 18:15, this being the posture of ministers.Hence the angels are said to stand, Ch2 18:18 Deu 10, Luk 1:19, .To bless - The people, by performance of those holy ministrations for the people, and giving those instructions to them, to which God's blessing was promised; and this they did in God's name, that is, by command, and commission from him.
10:9 The Lord is his inheritance - That is, the Lord's portion, namely, tithes and offerings, which belong to God, are given by him to the Levites for their subsistence, from generation to generation.
10:11 Take thy journey before the people - 'Twas fit that he who had saved them from ruin by his intercession, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives to make intercession for us, so has all power in heaven and in earth.
10:12 What doth he require - By way of duty and gratitude for such amazing mercies.
10:14 The heaven - The airy and starry heaven. The heaven of heavens - The highest or third heaven, called the heaven of heavens for its eminency. All that therein is - With all creatures and all men, which being all his, he might have chosen what nation he pleased to be his people.
10:15 To love them - He shews that God had no particular obligation to their fathers, any more than to other persons or people, all being equally his creatures, and that his choice of them out of and above all others, proceeded only from God's good pleasure.
10:16 Circumcise - Rest not in your bodily circumcision, but seriously set upon that substantial work which is signified thereby: cleanse your hearts from all filthiness and superfluity of naughtiness, fitly compared to the foreskin, which if not cut off, made persons profane, unclean and odious in the sight of God.
10:17 Regardeth not persons - Whether Jews or Gentiles, but deals justly and equally with all sorts of men; and as whosoever fears and obeys him shall be accepted, so all incorrigible transgressors shall be severely punished, and you no less than other people: therefore do not flatter yourselves as if God would bear with your sins because of his particular kindness to you or to your fathers.
10:18 He doth execute - That is, plead their cause, and give them right against their potent adversaries, and therefore he expects you should do so too.
10:20 To him shalt thou cleave - With firm confidence, true affection, and constant obedience.
10:21 Thy praise - The object and matter of thy praise, as Exo 15:2, whom thou shouldest ever praise.