Deuteronomy 10:17 · Bible study
Deuteronomy 10:17 Commentary: Supreme God, No Respecter of Persons
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore Deuteronomy 10:17: God's absolute supremacy as God of gods and Lord of lords, and His impartial justice that calls believers to humble obedience and love
Research Summary
- Meaning: God is the supreme Lord over all powers, and He judges with perfect impartiality.
- Key words: 'lift up face' (נָשָׂא פָנִים) = show partiality; 'bribe' (שֹׁחַד) = gift that perverts judgment.
- Main debate: How does God's special election of Israel fit with His impartiality? The text shows election is by grace, not favoritism.
- Theological theme: Divine sovereignty and justice. God's supremacy is the basis for both trust and ethical demand.
- Best use: As a foundation for worship that acknowledges God's majesty, and as a call to pursue justice and reject partiality.
Translation Comparison
BSB Berean Standard Bible 2020
For the LORD your God is God of gods and Lord of lords, the great, mighty, and awesome God, showing no partiality and accepting no bribe.
WEB World English Bible 2000
For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take bribes.
KJV King James Version 1769
For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
ASV American Standard Version 1901
For Jehovah your God, he is God of gods, and Lord of lords, the great God, the mighty, and the terrible, who regardeth not persons, nor taketh reward.
YLT Young's Literal Translation 1898
for Jehovah your God--He is God of the gods, and Lord of the lords; God, the great, the mighty, and the fearful; who accepteth not persons, nor taketh a bribe;
Darby Darby Bible 1890
For Jehovah your God is the God ofgods, and the Lord of lords, the great God, the mighty and the terrible, who regardeth not persons, nor taketh reward;
Douay-Rheims Douay-Rheims Bible 1899
Because the Lord your God he is the God of gods, and the Lord of lords, a great God and mighty and terrible, who accepteth no person nor taketh bribes.
Translations in other languages (10 available)
Porque Jehová vuestro Dios es Dios de dioses, y Señor de señores, Dios grande, poderoso, y terrible, que no acepta persona, ni toma cohecho;
Porque o SENHOR vosso Deus é Deus de deuses, e Senhor de senhores, Deus grande, poderoso, e terrível, que não faz acepção de pessoas, nem toma suborno;
Car l’ Éternel, votre Dieu, est le Dieu des dieux, le Seigneur des seigneurs, le Dieu grand, fort et terrible, qui ne fait point acception des personnes et qui ne reçoit point de présent,
Denn der HERR, euer Gott, ist ein Gott aller Götter und HERR über alle Herren, ein großer Gott, mächtig und schrecklich, der keine Person achtet und kein Geschenk nimmt
Want de HEERE, uw God, is een God der goden, en een Heere der heren; die grote, die machtige, en die vreselijke God, Die geen aangezicht aanneemt, noch geschenk ontvangt;
poiché l’Eterno, il vostro Dio, è l’Iddio degli dèi, il Signor dei signori, l’Iddio grande, forte e tremendo, che non ha riguardi personali e non accetta presenti,
Albowiem Pan, Bóg wasz, jest Bogiem bogów, i Panem panów, Bóg wielki, możny, i straszny, który nie ma względu na osoby, ani przyjmuje darów;
ибо Господь, Бог ваш, есть Бог богов и Владыка владык, Бог великий, сильный и страшный, Который не смотрит на лица и не берет даров,
因為 耶和華─你們的 神─他是 萬神 之神，萬主 之主，至大的 神，大有能力，大而可畏， 不 以貌 取人，也不 受 賄賂。
For the Lord your God is God of gods and Lord of lords, the great God, strong in power and greatly to be feared, who has no respect for any man's position and takes no rewards:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 10:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Deuteronomy 10:17 declares God's absolute supremacy and impartial justice. Adam Clarke notes that the title 'God of gods and Lord of lords' identifies God as the source of all being and power; no creature can withstand His will. Calvin argues that this description of God's majesty is intended to produce reverent fear in Israel, so they will not despise His teaching. Keil and Delitzsch explain that 'God of gods' means He is the supreme God above every spiritual and earthly power. Gill adds that these titles assert God's sovereignty over angels and human rulers. The second half of the verse, 'who doesn't respect persons or take bribes', uses judicial language to affirm that God shows no partiality. The Cambridge Bible observes that this qualifies the election language in the previous verses: though God chose Israel, He is not partial. Matthew Henry and Wesley draw the pastoral implication that Israel must not presume on God's favor but must serve Him with reverence and obedience. The verse thus grounds the command to circumcise the heart in the character of God Himself.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God is absolutely supreme over all powers and judges with perfect impartiality, which calls His people to reverent obedience and just treatment of others.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| 'God of gods and Lord of lords' | The phrase is a superlative asserting God's absolute supremacy over every other power, whether divine, angelic, or human. | Some interpret it as denying the existence of other gods (monotheistic polemic), while others see it as acknowledging the existence of subordinate heavenly beings over whom Yahweh is supreme (e.g., angels as 'gods'). Both views affirm monotheism. |
| God's impartiality vs. election of Israel | God's election of Israel is an act of grace, not a sign that He shows partiality in judgment. He judges all people justly, including Israel. | Theological traditions differ on the basis of election: some see it as unconditional and sovereign (Reformed), others as conditional on faith (Arminian). But both agree that God's character is impartial, and that privilege brings responsibility. |
| The meaning of 'awesome' (נּוֹרָא) | God is to be feared and revered because of His awesome power and holiness. | Some emphasize the terror of God's wrath against sin; others emphasize the wonder of His grace. Both are present in the broader biblical portrayal. |
Historical & Cultural Context
Moses speaks these words near the end of Israel's wilderness journey, after the golden calf incident and the renewal of the covenant. The immediate context is Deuteronomy 10:12-22, a passionate exhortation to fear God, walk in His ways, love Him, and circumcise the heart. Verses 14-15 stress that the Lord owns heaven and earth yet chose Israel out of pure love. Verse 16 then commands Israel to cut away the stubbornness of their hearts. Verse 17 provides the theological foundation for that command: because God is supreme and impartial, Israel cannot rely on their elect status as a license to sin. The phrase 'does not respect persons or take bribes' echoes the instructions for judges in Deuteronomy 1:17 and 16:19, where human judges are warned against partiality and bribery. By applying this language to God, Moses underlines that the Judge of all the earth will deal justly with all people. The surrounding verses (18-19) show God's impartiality in action: He executes justice for the orphan and widow and loves the foreigner. Israel, having been foreigners in Egypt, must mirror God's character by loving the foreigner. The historical setting also includes the many rebellions in the wilderness (Deuteronomy 9) that demonstrated God's justice and mercy. This verse functions as both a warning and a comfort: God's supremacy means no one can manipulate Him, but His impartiality means the helpless have an advocate.
Textual Notes
The consulted sources note no significant textual variants for Deuteronomy 10:17. The Hebrew text is stable across major manuscripts, and the verse appears consistently in the Masoretic tradition. The Greek Septuagint renders the titles similarly, with no meaningful disagreement that affects interpretation.
Reception History
Deuteronomy 10:17 has been a foundational text for understanding God's character. In the Old Testament, its language is echoed in prayers and hymns that celebrate God's majesty (Nehemiah 9:32, Psalm 136:2-3). The title 'Lord of lords' is applied to Christ in Revelation 17:14 and 19:16, affirming His deity and supreme authority. Jewish liturgical tradition includes the verse in daily prayers, emphasizing God's sovereignty. The Reformers, particularly Calvin, used the verse to stress that God shows no partiality in salvation. Matthew Henry's devotional commentary ties the verse to the call for heartfelt obedience, reminding readers that God's greatness demands a response of reverent love and justice toward others.
Preaching This Verse
Three-point outline
- God's absolute supremacy, He is God of gods and Lord of lords, meaning He holds ultimate authority over every power in heaven and on earth. No being or institution competes with Him.
- God's impartial character, He does not show favoritism or accept bribes. His judgments are perfectly fair, unswayed by status, wealth, or outward appearance.
- God's call to His people, Because of who God is, Israel must circumcise their hearts and love the foreigner, reflecting God's own justice and mercy.
Five-point outline
- The titles of supremacy, 'God of gods, Lord of lords' assert His sovereignty over all spiritual and earthly authorities (Gill, Keil & Delitzsch).
- The attributes of majesty, He is great, mighty, and awesome, inspiring reverent fear (Calvin, Nehemiah 9:32).
- The description of impartiality, He does not lift up faces (show partiality) or take bribes; He is the perfect Judge (2 Chronicles 19:7).
- The ground for ethical conduct, Verses 18-19 show that God defends the fatherless, widow, and foreigner; His people must do the same.
- The demand for heart-circumcision, The external sign of circumcision must become an inward reality of obedience and love (Deuteronomy 30:6).
Illustration hooks
- A courtroom where the judge is known to accept bribes, the verdict is never trustworthy. God is the opposite: utterly impartial. How does that change your trust in His justice?
- A wealthy donor and a homeless person both walk into a church. The usher treats them the same. That kind of impartiality mirrors God's character and challenges our natural tendencies.
- A parent who loves all three children equally but has different plans for each. God's election of Israel does not mean He loves others less; His impartiality means He deals justly with all.
Questions your congregation is asking
- If God chose Israel (or us), does He have favorites? How is that fair?
- How can I trust that God will treat me fairly when life seems unfair?
- What does it mean practically to 'circumcise the heart' in daily life?
Leading a Discussion
This passage connects God's supreme majesty with His impartial justice. It challenges any assumption that being God's people gives us a free pass. The small group should explore how God's character shapes our identity and conduct.
Discussion questions
- What do the titles 'God of gods and Lord of lords' tell us about God's relationship to other spiritual powers and human authorities?
- Why do you think Moses places this description of God immediately after the command to circumcise the heart (verse 16)?
- How does the phrase 'does not respect persons or take bribes' challenge the way we think about God's fairness?
- In what ways might we be tempted to treat our own church or nation as God's favorite and thus justify partiality?
- Look at verses 18-19. How does God's care for the foreigner connect to His impartiality in verse 17?
- How does the historical experience of Israel (being foreigners in Egypt) shape their obligation to love the foreigner?
- What would it look like for our community to reflect God's impartiality in concrete actions this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 7:21 | You shall not be scared of them; for Yahweh your God is among you, a great and awesome God. |
| Joshua 22:22 | “The Mighty One, God, Yahweh, the Mighty One, God, Yahweh, he knows; and Israel shall know: if it was in rebellion, or if in trespass against Yahweh (don’t save us today), |
| I Chronicles 16:25 | For great is Yahweh, and greatly to be praised. He also is to be feared above all gods. |
| I Chronicles 16:26 | For all the gods of the peoples are idols, but Yahweh made the heavens. |
| II Chronicles 19:7 | Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of bribes.” |
| Nehemiah 1:5 | and said, “I beg you, Yahweh, the God of heaven, the great and awesome God who keeps covenant and loving kindness with those who love him and keep his commandments, |
| Nehemiah 4:14 | I looked, and rose up, and said to the nobles, to the rulers, and to the rest of the people, “Don’t be afraid of them! Remember the Lord, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your houses.” |
| Nehemiah 9:32 | Now therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and loving kindness, don’t let all the travail seem little before you that has come on us, on our kings, on our princes, on our priests, on our prophets, on our fathers, and on all your people, since the time of the kings of Assyria to this day. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that calling God “God of gods and Lord of lords” means He is the single source of all being and power. Only God is infinite; every other agent is limited. God can save or destroy as He chooses, and the same title given to Christ in Isaiah shows His absolute sovereignty.
Calvin's Commentaries Reformed 1564
Calvin warns that people easily disregard God's teaching when they lose sight of His majesty. He stresses that God does not judge by outward rank or appearance the way humans do, but actively defends the lowly and helpless.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that this passage is a later addition to the original text, based on the shift from singular to plural address. The command to love the foreigner goes further than earlier laws, almost as far as Christ would later teach, and echoes Amos’s warning that Israel cannot rely on God's partiality.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that God stands above every earthly ruler and power, making Him the final judge of all. It highlights two key traits: His absolute authority over every other god and lord, and His perfect fairness—He cannot be swayed by status or bribes.
Gill's Exposition of the Bible Baptist 1748
Gill unpacks each divine title to show God's absolute sovereignty over every rank of being. He stresses that God's greatness and terrifying power are matched by his complete impartiality and incorruptibility: he judges without favor and cannot be bribed.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that Moses resumes his address after a historical digression, using key events from Israel's journey as the foundation for his closing call. The exhortation to fear and serve God faithfully is not abstract but grounded in what God has already done among them.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch connects inward circumcision of the heart with the absolute supremacy of God. Because the Lord is the God of gods and Lord of lords, mighty and impartial, His people must put away spiritual insensitivity and stubborn resistance. True fear and love of God are impossible without this heartfelt submission to His sovereign authority.
Lange's Commentary Reformed 1857
Lange highlights that the second tables of the law, hewn by Moses himself, represent a greater miracle: God condescends to work through human mediation. He also sees Moses’ intercession at Horeb as securing ongoing priestly provision for Israel after
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights the rhetorical force of Moses' appeal, portraying him as an orator who presses Israel to ask what God requires in response to his mercies. The call is not to earn favor but to return love and obedience, framed as a persuasive invitation from a God who deserves all.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that God shows no partiality between Jews and Gentiles but judges all people by the same standard. He warns believers not to assume that past divine kindness or ancestral privilege will make God overlook their sins. Every unrepentant sinner, regardless of background, will face severe punishment.