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These verses are closely connected with the preceding chapter, and state very briefly the results of the intercession of Moses recorded in Deuteronomy 9:25-29. The people are reminded that all their blessings and privileges, forfeited by apostasy as soon as bestowed, were only now their own by a new and most unmerited act of grace on the part of God, won from Him by the self-sacrificing mediation of Moses himself Deuteronomy 10:10.

Deuteronomy 10:1-5. The order for making the ark and tabernacle was evidently given before the apostasy of the people (Deuteronomy 9:1 note) Moses connects transactions closely related to each other and to his purpose without regard to the order of occurrence.

Deuteronomy 10:6

There Aaron died - i. e., while the people were encamped in Mosera or Moseroth. In Deuteronomy 32:50; as well as in Numbers 20:25 ff Mount Hor is assigned as the place of Aaron‘s death. It is plain then that Moserah was in the neighborhood of Mount Hor. The appointment of Eleazar to minister in place of Aaron, is referred to as a proof of the completeness and fulness of the reconciliation effected between God and the people by Moses. Though Aaron was sentenced to die in the wilderness for his sin at Meribah, yet God provided for the perpetuation of the high priesthood, so that the people would not suffer. Compare Deuteronomy 9:20 and note.

Deuteronomy 10:8

At that time - i. e., that of the encampment at Sinai, as the words also import in Deuteronomy 10:1. Throughout the passage the time of the important events at Sinai is kept in view; it is reverted to as each incident is brought forward by Moses, alluded to sufficiently for his purpose, and dismissed.

Moses is evidently here speaking of the election by God of the tribe of Levi at large, priests and others also, for His own service.

Peter saw in the collector's question an insinuation touching Christ's loyalty to the temple. Zealous for his Master's honor, he hastily answered, without consulting Him, that Jesus would pay the tribute. DA 433.1

But Peter only partially comprehended the purpose of his questioner. There were some classes who were held to be exempt from the payment of the tribute. In the time of Moses, when the Levites were set apart for the service of the sanctuary, they were given no inheritance among the people. The Lord said, “Levi hath no part nor inheritance with his brethren; the Lord is his inheritance.” Deuteronomy 10:9. In the days of Christ the priests and Levites were still regarded as especially devoted to the temple, and were not required to make the annual contribution for its support. Prophets also were exempted from this payment. In requiring the tribute from Jesus, the rabbis were setting aside His claim as a prophet or teacher, and were dealing with Him as with any commonplace person. A refusal on His part to pay the tribute would be represented as disloyalty to the temple; while, on the other hand, the payment of it would be taken as justifying their rejection of Him as a prophet. DA 433.2

Only a little before, Peter had acknowledged Jesus as the Son of God; but he now missed an opportunity of setting forth the character of his Master. By his answer to the collector, that Jesus would pay the tribute, he had virtually sanctioned the false conception of Him to which the priests and rulers were trying to give currency. DA 433.3

When Peter entered the house, the Saviour made no reference to what had taken place, but inquired, “What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?” Peter answered, “Of strangers.” And Jesus said, “Then are the children free.” While the people of a country are taxed for the maintenance of their king, the monarch's own children are exempt. So Israel, the professed people of God, were required to maintain His service; but Jesus, the Son of God, was under no such obligation. If priests and Levites were exempt because of their connection with the temple, how much more He to whom the temple was His Father's house. DA 433.4

The truth that as a man “thinketh in his heart, so is he” (Proverbs 23:7), finds another illustration in Israel's experience. On the borders of Canaan the spies, returned from searching the country, made their report. The beauty and fruitfulness of the land were lost sight of through fear of the difficulties in the way of its occupation. The cities walled up to heaven, the giant warriors, the iron chariots, daunted their faith. Leaving God out of the question, the multitude echoed the decision of the unbelieving spies, “We be not able to go up against the people; for they are stronger than we.” Numbers 13:31. Their words proved true. They were not able to go up, and they wore out their lives in the desert. Ed 149.1

Two, however, of the twelve who had viewed the land, reasoned otherwise. “We are well able to overcome it” (Numbers 13:30), they urged, counting God's promise superior to giants, walled cities, or chariots of iron. For them their word was true. Though they shared with their brethren the forty years’ wandering, Caleb and Joshua entered the Land of Promise. As courageous of heart as when with the hosts of the Lord he set out from Egypt, Caleb asked for and received as his portion the stronghold of the giants. In God's strength he drove out the Canaanites. The vineyards and olive groves where his feet had trodden became his possession. Though the cowards and rebels perished in the wilderness, the men of faith ate of the grapes of Eschol. Ed 149.2