Text -- Exodus 20:11-26 (NET)

20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy. 20:12 “Honor your father and your mother, that you may live a long time in the land the Lord your God is giving to you. 20:13 “You shall not murder. 20:14 “You shall not commit adultery. 20:15 “You shall not steal. 20:16 “You shall not give false testimony against your neighbor. 20:17 “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” 20:18 All the people were seeing the thundering and the lightning, and heard the sound of the horn, and saw the mountain smoking– and when the people saw it they trembled with fear and kept their distance. 20:19 They said to Moses, “You speak to us and we will listen, but do not let God speak with us, lest we die.” 20:20 Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you so that you do not sin.” 20:21 The people kept their distance, but Moses drew near the thick darkness where God was.

The Altar

20:22 The Lord said to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven. 20:23 You must not make gods of silver alongside me, nor make gods of gold for yourselves. 20:24 ‘You must make for me an altar made of earth, and you will sacrifice on it your burnt offerings and your peace offerings, your sheep and your cattle. In every place where I cause my name to be honored I will come to you and I will bless you. 20:25 If you make me an altar of stone, you must not build it of stones shaped with tools, for if you use your tool on it you have defiled it. 20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 20:12

We have here the laws of the second table, as they are commonly called; the six last commandments which concern our duty to ourselves, and one another, and are a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is, an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion: godliness and honesty must go together. The fifth commandment is concerning the duties we owe to our relations; that of children to their parents is only instanced in, honour thy father and thy mother, which includes, an inward esteem of them, outwardly expressed upon all occasions in our carriage towards them; fear them, Lev 19:3, give them reverence, Heb 12:9. The contrary to this is mocking at them or despising them, Obedience to their lawful commands; so it is expounded, Eph 6:1-3. Children obey your parents; come when they call you, go where they send you, do what they bid you, do not what they forbid you; and this chearfully, and from a principle of love. Though you have said you will not, yet afterwards repent and obey. Submission to their rebukes, instructions and corrections, not only to the good and gentle, but also to the froward. Disposing of themselves with the advice, direction and consent of parents, not alienating their property, but with their approbation. Endeavouring in every thing to be the comfort of their parents, and to make their old age easy to them; maintaining them if they stand in need of support.

Wesley: Exo 20:12

This promise, (which is often literally fulfilled) is expounded in a more general sense Eph 6:3. That it may be well with thee, and thou mayst live long on the earth - Those that in conscience towards God keep this and other of God's commandments, may be sure it shall be well with them, and they shall live as long on the earth as infinite wisdom sees good for, them, and what they may seem to be cut short of on earth, shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.

Wesley: Exo 20:13

Thou shalt not do any thing hurtful to the health, or life of thy own body, or any other's. This doth not forbid our own necessary defence, or the magistrates putting offenders to death; but it forbids all malice and hatred to any, for he that hateth his brother is a murderer, and all revenge arising therefrom; likewise anger and hurt said or done, or aimed to be done in a passion; of this our Saviour expounds this commandment, Mat 5:22.

Wesley: Exo 20:14

This commandment forbids all acts of uncleanness, with all those desires, which produce those acts and war against the soul.

Wesley: Exo 20:15

This command forbids us to rob ourselves of what we have, by sinful spending, or of the use and comfort of it by sinful sparing; and to rob others by invading our neighbour's rights, taking his goods, or house, or field, forcibly or clandestinely, over - reaching in bargains, not restoring what is borrowed or found, with - holding just debts, rents or wages; and, which is worst of all, to rob the public in the coin or revenue, or that which is dedicated to the service of religion.

Wesley: Exo 20:16

This forbids, Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. Speaking unjustly against our neighbour, to the prejudice of his reputation; And (which is the highest offence of both these kinds put together) Bearing false witness against him, laying to his charge things that he knows not, either upon oath, by which the third commandment, the sixth or eighth, as well as this, are broken, or in common converse, slandering, backbiting, tale - bearing, aggravating what is done amiss, and any way endeavouring to raise our own reputation upon the ruin of our neighbor's.

Wesley: Exo 20:17

The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour, this forbids all inordinate desire of having that which will be a gratification to ourselves. O that such a man's house were mine! such a man's wife mine! such a man's estate mine! This is certainly the language of discontent at our own lot, and envy at our neighbour's, and these are the sins principally forbidden here. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!

Wesley: Exo 20:18

Before God began to speak, they were thrusting forward to gaze, but now they were effectually cured of their presumption, and taught to keep their distance.

Wesley: Exo 20:19

Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger.

Wesley: Exo 20:20

That is, Think not that this thunder and fire is, designed to consume you. No; it was intended, To prove them, to try how they could like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them in putting Moses into that office. Ever since Adam fled upon hearing God's voice in the garden, sinful man could not bear either to speak to God, or hear from him immediately. To keep them to their duty, and prevent their sinning against God. We must not fear with amazement; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority.

Wesley: Exo 20:21

Afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses of himself durst not have ventured into the thick darkness if God had not called him, and encouraged him, and, as some of the Rabbins suppose, sent an angel to take him by the hand, and lead him up.

Wesley: Exo 20:22

Moses being gone into the thick darkness where God was, God there spoke in his hearing only, all that follows from hence to the end of chap. 23, which is mostly an exposition of the ten commandments; and he was to transmit it to the people. The laws in these verses relate to God's worship.

Wesley: Exo 20:22

Such was his wonderful condescension; ye shall not make gods of silver - This repetition of the second commandment comes in here, because they were more addicted to idolatry than to any other sin.

Wesley: Exo 20:24

It is meant of occasional altars, such as they reared in the wilderness before the tabernacle was erected, and afterwards upon special emergencies, for present use. They are appointed to make these very plain, either of earth or of unhewn stones. That they might not be tempted to think of a graven image, they must not so much as hew the stones into shape, that they made their altars of, but pile them up as they were in the rough.

Wesley: Exo 20:24

Or where my name is recorded, that is, where I am worshipped in sincerity, I will come unto thee, and will bless thee.

Wesley: Exo 20:26

Indeed afterwards God appointed an altar ten cubits high. But it is probable, they went not up to that by steps, but by a sloping ascent.

JFB: Exo 20:18-21

They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity Himself.

JFB: Exo 20:19

The phenomena of thunder and lightning had been one of the plagues so fatal to Egypt, and as they heard God speaking to them now, they were apprehensive of instant death also. Even Moses himself, the mediator of the old covenant, did "exceedingly quake and fear" (Heb 12:21). But doubtless God spake what gave him relief--restored him to a frame of mind fit for the ministrations committed to him; and hence immediately after he was enabled to relieve and comfort them with the relief and comfort which he himself had received from God (2Co 1:4).

JFB: Exo 20:22-23

It appears from Deu 4:14-16, that this injunction was a conclusion drawn from the scene on Sinai--that as no similitude of God was displayed then, they should not attempt to make any visible figure or form of Him.

JFB: Exo 20:24

A regulation applicable to special or temporary occasions.

JFB: Exo 20:25

That is, carved with figures and ornaments that might lead to superstition.

JFB: Exo 20:26

A precaution taken for the sake of decency, in consequence of the loose, wide, flowing garments of the priests.

Clarke: Exo 20:12

Honor thy father and thy mother - There is a degree of affectionate respect which is owing to parents, that no person else can properly claim. For a considerable time parents stand as it were in the place of God to their children, and therefore rebellion against their lawful commands has been considered as rebellion against God. This precept therefore prohibits, not only all injurious acts, irreverent and unkind speeches to parents, but enjoins all necessary acts of kindness, filial respect, and obedience. We can scarcely suppose that a man honors his parents who, when they fall weak, blind, or sick, does not exert himself to the uttermost in their support. In such cases God as truly requires the children to provide for their parents, as he required the parents to feed, nourish, support, instruct, and defend the children when they were in the lowest state of helpless in fancy. See Clarke’ s note on Gen 48:12. The rabbins say, Honor the Lord with thy substance, Pro 3:9; and, Honor thy father and mother. The Lord is to be honored thus if thou have it; thy father and mother, whether thou have it or not; for if thou have nothing, thou art bound to beg for them. See Ainsworth

Clarke: Exo 20:12

That thy days may be long - This, as the apostle observes, Eph 6:2, is the first commandment to which God has annexed a promise; and therefore we may learn in some measure how important the duty is in the sight of God. In Deu 5:16 it is said, And that it may go well with thee; we may therefore conclude that it will go ill with the disobedient; and there is no doubt that the untimely deaths of many young persons are the judicial consequence of their disobedience to their parents. Most who come to an untimely end are obliged to confess that this, with the breach of the Sabbath, was the principal cause of their ruin. Reader, art thou guilty? Humble thyself therefore before God, and repent. 1. As children are bound to succor their parents, so parents are bound to educate and instruct their children in all useful and necessary knowledge, and not to bring them up either in ignorance or idleness. 2. They should teach their children the fear and knowledge of God, for how can they expect affection or dutiful respect from those who have not the fear of God before their eyes? Those who are best educated are generally the most dutiful. Heathens also inculcated respect to parents

Ουδεν προς θεων τιμιωτερον αγαλμα αν κτησαιμεθα πατρος και προπατορος παρειμενων γηρᾳ, και μητερων την αυτην δυναμιν εχουσων· οὑς ὁυταν αγαλλῃ τις, τιμαις γεγηθεν ὁ θεος. - Πας δη νουν εχων φοβειται και τιμᾳ, γονενων ευχας ειδως πολλοις και πολλακις επιτελεις γενομενας

Plato de Leg., lib. xi., vol. ix, p. 160. Ed. Bipont

"We can obtain no more honorable possession from the gods than fathers and forefathers worn down with age, and mothers who have undergone the same change, whom when we delight, God is pleased with the honor; and every one that is governed by right understanding fears and reverences them, well knowing that the prayers of parents oftentimes, and in many particulars, have received full accomplishment.

Clarke: Exo 20:13

Thou shalt not kill - This commandment, which is general, prohibits murder of every kind

1.    All actions by which the lives of our fellow creatures may be abridged

2.    All wars for extending empire, commerce, etc

3.    All sanguinary laws, by the operation of which the lives of men may be taken away for offenses of comparatively trifling demerit

4.    All bad dispositions which lead men to wish evil to, or meditate mischief against, one another; for, says the Scripture, He that hateth his brother in his heart is a murderer

5.    All want of charity to the helpless and distressed; for he who has it in his power to save the life of another by a timely application of succor, food, raiment, etc., and does not do it, and the life of the person either falls or is abridged on this account, is in the sight of God a murderer. He who neglects to save life is, according to an incontrovertible maxim in law, the same as he who takes it away

6.    All riot and excess, all drunkenness and gluttony, all inactivity and slothfulness, and all superstitious mortifications and self-denials, by which life may be destroyed or shortened; all these are point-blank sins against the sixth commandment.

Clarke: Exo 20:14

Thou shalt not commit adultery - Adultery, as defined by our laws, is of two kinds; double, when between two married persons; single, when one of the parties is married, the other single. One principal part of the criminality of adultery consists in its injustice

1.    It robs a man of his right by taking from him the affection of his wife

2.    It does him a wrong by fathering on him and obliging him to maintain as his own a spurious offspring - a child which is not his. The act itself, and every thing leading to the act, is prohibited by this commandment; for our Lord says, Even he who looks on a woman to lust after her, has already committed adultery with her in his heart. And not only adultery (the unlawful commerce between two married persons) is forbidden here, but also fornication and all kinds of mental and sensual uncleanness. All impure books, songs, paintings, etc., which tend to inflame and debauch the mind, are against this law, as well as another species of impurity, for the account of which the reader is referred to; See Clarke’ s note on Gen 38:30

That fornication was included under this command we may gather from St. Matthew, Mat 15:19, where our Savior expresses the sense of the different commandments by a word for each, and mentions them in the order in which they stand; but when he comes to the seventh he uses two words, μοιχειαι πορνειαι, to express its meaning, and then goes on to the eighth, etc.; thus evidently showing that fornication was understood to be comprehended under the command, "Thou shalt not commit adultery."As to the word adultery, adulterium , it has probably been derived from the words ad alterius torum , to another’ s bed; for it is going to the bed of another man that constitutes the act and the crime. Adultery often means idolatry in the worship of God.

Clarke: Exo 20:15

Thou shalt not steal - All rapine and theft are forbidden by this precept; as well national and commercial wrongs as petty larceny, highway robberies, and private stealing: even the taking advantage of a seller’ s or buyer’ s ignorance, to give the one less and make the other pay more for a commodity than its worth, is a breach of this sacred law. All withholding of rights and doing of wrongs are against the spirit of it. But the word is principally applicable to clandestine stealing, though it may undoubtedly include all political injustice and private wrongs. And consequently all kidnapping, crimping, and slave-dealing are prohibited here, whether practiced by individuals or by the state. Crimes are not lessened in their demerit by the number, or political importance of those who commit them. A state that enacts bad laws is as criminal before God as the individual who breaks good ones

It has been supposed that under the eighth commandment, injuries done to character, the depriving a man of his reputation or good name, are included, hence those words of one of our poets: -

Good name in man or woma

Is the immediate jewel of their souls

Who steals my purse steals trash, -

But he that filches from me my good name

Robs me of that which not enriches him

And makes me poor indeed.

Clarke: Exo 20:16

Thou shalt not bear false witness, etc. - Not only false oaths, to deprive a man of his life or of his right, are here prohibited, but all whispering, tale-bearing, slander, and calumny; in a word, whatever is deposed as a truth, which is false in fact, and tends to injure another in his goods, person, or character, is against the spirit and letter of this law. Suppressing the truth when known, by which a person may be defrauded of his property or his good name, or lie under injuries or disabilities which a discovery of the truth would have prevented, is also a crime against this law. He who bears a false testimony against or belies even the devil himself, comes under the curse of this law, because his testimony is false. By the term neighbor any human being is intended, whether he rank among our enemies or friends.

Clarke: Exo 20:17

Thou shalt not covet thy neighbor’ s house - wife, etc. - Covet signifies to desire or long after, in order to enjoy as a property the person or thing coveted. He breaks this command who by any means endeavors to deprive a man of his house or farm by taking them over his head, as it is expressed in some countries; who lusts after his neighbor’ s wife, and endeavors to ingratiate himself into her affections, and to lessen her husband in her esteem; and who endeavors to possess himself of the servants, cattle, etc., of another in any clandestine or unjustifiable manner

"This is a most excellent moral precept, the observance of which will prevent all public crimes; for he who feels the force of the law that prohibits the inordinate desire of any thing that is the property of another, can never make a breach in the peace of society by an act of wrong to any of even its feeblest members."

Clarke: Exo 20:18

And all the people saw the thunderings, etc. - They had witnessed all these awful things before, (see Exo 19:16), but here they seem to have been repeated; probably at the end of each command, there was a peal of thunder, a blast of the trumpet, and a gleam of lightning, to impress their hearts the more deeply with a due sense of the Divine Majesty, of the holiness of the law which was now delivered, and of the fearful consequences of disobedience. This had the desired effect; the people were impressed with a deep religious fear and a terror of God’ s judgments; acknowledged themselves perfectly satisfied with the discoveries God had made of himself; and requested that Moses might be constituted the mediator between God and them, as they were not able to bear these tremendous discoveries of the Divine Majesty. "Speak thou with us, and we will hear; but let not God speak with us, lest we die;"Exo 20:19. This teaches us the absolute necessity of that great Mediator between God and man, Christ Jesus, as no man can come unto the Father but by him.

Clarke: Exo 20:20

And Moses said - Fear not: for God is come to prove you, and that his fear may be before your faces - The maxim contained in this verse is, Fear not, that he may fear - do not fear with such a fear as brings consternation into the soul, and produces nothing but terror and confusion; but fear with that fear which reverence and filial affection inspire, that ye sin not - that, through the love and reverence ye feel to your Maker and Sovereign, ye may abstain from every appearance of evil, lest you should forfeit that love which is to you better than life. He who fears in the first sense can neither love nor obey; he who fears not in the latter sense is sure to fall under the first temptation that may occur. Blessed is the man who thus feareth always.

Clarke: Exo 20:22

I have talked with you from heaven - Though God manifested himself by the fire, the lightning, the earthquake, the thick darkness, etc., yet the ten words, or commandments were probably uttered from the higher regions of the air, which would be an additional proof to the people that there was no imposture in this case; for though strange appearances and voices might be counterfeited on earth, as was often, no doubt, done by the magicians of Egypt; yet it would be utterly impossible to represent a voice, in a long continued series of instruction, as proceeding from heaven itself, or the higher regions of the atmosphere. This, with the earthquake and repeated thunders, (see on Exo 20:18 (note)), would put the reality of this whole procedure beyond all doubt; and this enabled Moses, Deu 5:26, to make such an appeal to the people on a fact incontrovertible and of infinite importance, that God had indeed talked with them face to face.

Clarke: Exo 20:23

Ye shall not make with me gods of silver - The expressions here are very remarkable. Before it was said, Ye shall have no other gods Before me, אל פני al panai , Exo 20:3. Here they are commanded, ye shall not make gods of silver or gold אתי itti With me, as emblems or representatives of God, in order, as might be pretended, to keep these displays of his magnificence in memory; on the contrary, he would have only an altar of earth - of plain turf, on which they should offer those sacrifices by which they should commemorate their own guilt and the necessity of an atonement to reconcile themselves to God. See Clarke’ s note on Exo 20:4.

Clarke: Exo 20:24

Thy burnt-offerings, and thy peace-offerings - The law concerning which was shortly to be given, though sacrifices of this kind were in use from the days of Abel

Clarke: Exo 20:24

In all places where I record my name - Wherever I am worshipped, whether in the open wilderness, at the tabernacle, in the temple, the synagogues, or elsewhere, I will come unto thee and bless thee. These words are precisely the same in signification with those of our Lord, Mat 18:20 : For where two or three are gathered together in my name, there am I in the midst of them. And as it was Jesus who was the angel that spoke to them in the wilderness, Act 7:38, from the same mouth this promise in the law and that in the Gospel proceeded.

Clarke: Exo 20:25

Thou shalt not build it of hewn stone - Because they were now in a wandering state, and had as yet no fixed residence; and therefore no time should be wasted to rear costly altars, which could not be transported with them, and which they must soon leave. Besides, they must not lavish skill or expense on the construction of an altar; the altar of itself, whether costly or mean, was nothing in the worship; it was only the place on which the victim should be laid, and their mind must be attentively fixed on that God to whom the sacrifice was offered, and on the sacrifice itself, as that appointed by the Lord to make an atonement for their sins.

Clarke: Exo 20:26

Neither shalt thou go up by steps unto mine altar - The word altar comes from altus , high or elevated, though the Hebrew word מזבח mizbach , from זבח zabach , to slay, kill, etc., signifies merely a place for sacrifice; see Gen 8:20. But the heathens, who imitated the rites of the true God in their idolatrous worship, made their altars very high; whence they derived their name altaria , altars, i.e., very high or elevated places; which they built thus, partly through pride and vain glory, and partly that their gods might the better hear them. Hence also the high places or idolatrous altars so often and so severely condemned in the Holy Scriptures. The heathens made some of their altars excessively high; and some imagine that the pyramids were altars of this kind, and that the inspired writer refers to those in these prohibitions. God therefore ordered his altars to be made

1.    either of simple turf, that there might be no unnecessary expense, which, in their present circumstances, the people could not well afford; and that they might be no incentives to idolatry from their costly or curious structure; o

2.    of unhewn stone, that no images of animals or of the celestial bodies might be sculptured on them, as was the case among the idolaters, and especially among the Egyptians, as several of their ancient altars which remain to the present day amply testify; which altars themselves, and the images carved on them, became in process of time incentives to idolatry, and even objects of worship

In short, God formed every part of his worship so that every thing belonging to it might be as dissimilar as possible from that of the surrounding heathenish nations, and especially the Egyptians, from whose land they had just now departed. This seems to have been the whole design of those statutes on which many commentators have written so largely and learnedly, imagining difficulties where probably there are none. The altars of the tabernacle were of a different kind

In this and the preceding chapter we have met with some of the most awful displays of the Divine Majesty; manifestations of justice and holiness which have no parallel, and can have none till that day arrive in which he shall appear in his glory, to judge the quick and the dead. The glory was truly terrible, and to the children of Israel insufferable; and yet how highly privileged to have God himself speaking to them from the midst of the fire, giving them statutes and judgments so righteous, so pure, so holy, and so truly excellent in their operation and their end, that they have been the admiration of all the wise and upright in all countries and ages of the world, where their voice has been heard! Mohammed defied all the poets and literati of Arabia to match the language of the Koran; and for purity, elegance, and dignity it bore away the palm, and remained unrivaled. This indeed was the only advantage which the work derived from its author; for its other excellences it was indebted to Moses and the prophets, to Christ and the apostles; as there is scarcely a pure, consistent, theological notion in it, that has not been borrowed from our sacred books. Moses calls the attention of the people, not to the language in which these Divine laws were given, though that is all that it should be, and every way worthy of its author; compressed yet perspicuous; simple yet dignified; in short, such as God should speak if he wished his creatures to comprehend; but he calls their attention to the purity, righteousness, and usefulness of the grand revelation which they had just received. For what nation, says he, is there so great, who hath God so nigh unto them, as Jehovah our God is, in all things that we call upon him for? And what nation hath statutes and judgments so righteous as all this law which I set before you this day? And that which was the sum of all excellence in the present case was this, that the God who gave these laws dwelt among his people; to him they had continual access, and from him received that power without which obedience so extensive and so holy would have been impossible; and yet not one of these laws exacted more than eternal reason, the nature and fitness of things, the prosperity of the community, and the peace and happiness of the individual, required. The Law is holy, and the Commandment is Holy, Just, and Good

To show still more clearly the excellence and great utility of the ten commandments, and to correct some mistaken notions concerning them, it may be necessary to make a few additional observations. An

1.    It is worthy of remark that there is none of these commandments, nor any part of one, which can fairly be considered as merely ceremonial. All are moral, and consequently of everlasting obligation

2.    When considered merely as to the letter, there is certainly no difficulty in the moral obedience required to them. Let every reader take them up one by one, and ask his conscience before God, which of them he is under a fatal and uncontrollable necessity to break

3.    Though by the incarnation and death of Christ all the ceremonial law which referred to him and his sacrifice is necessarily abrogated, yet, as none of these ten commandments refer to any thing properly ceremonial, therefore they are not abrogated

4.    Though Christ came into the world to redeem them who believe from the curse of the law, he did not redeem them from the necessity of walking in that newness of life which these commandments so strongly inculcate

5.    Though Christ is said to have fulfilled the law for us, yet it is nowhere intimated in the Scripture that he has so fulfilled these Ten Laws, as to exempt us from the necessity and privilege of being no idolaters, swearers, Sabbath-breakers, disobedient and cruel children, murderers, adulterers, thieves, and corrupt witnesses. All these commandments, it is true, he punctually fulfilled himself; and all these he writes on the heart of every soul redeemed by his blood

6.    Do not those who scruple not to insinuate that the proper observation of these laws is impossible in this life, and that every man since the fall does daily break them in thought, word, and deed, bear false witness against God and his truth? and do they not greatly err, not knowing the Scripture, which teaches the necessity of such obedience, nor the power of God, by which the evil principle of the heart is destroyed, and the law of purity written on the soul? If even the regenerate man, as some have unwarily asserted, does daily break these commands, these ten words, in thought, word, and deed, he may be as bad as Satan for aught we know; for Satan himself cannot transgress in more forms than these, for sin can be committed in no other way, either by bodied or disembodied spirits, than by thought, or word, or deed. Such sayings as these tend to destroy the distinction between good and evil, and leave the infidel and the believer on a par as to their moral state. The people of God should be careful how they use them

7.    It must be granted, and indeed has sufficiently appeared from the preceding exposition of these commandments, that they are not only to be understood in the letter but also in the spirit, and that therefore they may be broken in the heart while outwardly kept inviolate; yet this does not prove that a soul influenced by the grace and spirit of Christ cannot most conscientiously observe them; for the grace of the Gospel not on)y saves a man from outward but also from inward sin; for, says the heavenly messenger, his name shall be called Jesus, (i.e., Savior), because he shall save, (i.e., Deliver) his people From their sins. Therefore the weakness or corruption of human nature forms no argument here, because the blood of Christ cleanses from all unrighteousness; and he saves to the uttermost all who come unto the Father through him. It is therefore readily granted that no man unassisted and uninfluenced by the grace of Christ can keep these commandments, either in the letter or in the spirit; but he who is truly converted to God, and has Christ dwelling in his heart by faith, can, in the letter and in the spirit, do all these things, Because Christ Strengthens him - Reader, the following is a good prayer, and oftentimes thou hast said it; now learn to pray it: "Lord, have mercy upon us, and incline our hearts to keep these laws! Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee!"- Com. Service.

Calvin: Exo 20:11

11.For in six days the Lord made From this passage it may be probably conjectured that the hallowing of the Sabbath was prior to the Law; and undoubtedly what Moses has before narrated, that they were forbidden to gather the manna on the seventh day, seems to have had its origin from a well-known and received custom; whilst it is not credible that the Observance of the Sabbath was omitted, when God revealed the rite of sacrifice to the holy (Fathers. ³³⁴) But what in the depravity of human nature was altogether extinct among heathen nations, and almost obsolete with the race of Abraham, God renewed in His Law: that the Sabbath should be honored by holy and inviolable observance; and this the impure dogs ³³⁵ accounted to be amongst the disgraces of the Jewish nation.

Calvin: Exo 20:12

I am not ignorant that the Tables of the Law are usually divided in a different manner; ¹ for those, who make only one of the first two Commandments, are obliged finally to mangle the last. Thus the prohibition of God to covet either our neighbor’s wife or his house, is foolishly separated into two parts, whereas it is quite clear that only one thing is treated of, as we gather from the words of Paul, who quotes them as a single Commandment. (Rom 7:7.) There is, however, no need of a lengthened discussion here, since the fact itself explains how one error has grown out of another; for, when they had improperly hidden the Second Commandment under the First, and consequently did not find the right number, they were forced to divide into two parts what was one and indivisible. A frivolous reason is assigned by Augustine why they comprised the First Table in three commandments, viz., that believers might learn to worship God in the Trinity, and thus to adore one God in three persons. By inconsiderately trifling with such subtleties, they have exposed God’s law to the mockeries of the ungodly. Josephus ² indeed rightly enumerates the Commandments themselves in their proper order, but improperly attributes five Commandments to each Table; as if God had had regard to arithmetic rather than to instruct His people separately in the duties of charity, after having laid down for them the rules of piety. For up to this point the rule of rightly serving God has been delivered, i. e. , the First Table embraces a summary of piety; and now the Law will begin to show how men ought to live with each other, otherwise one Table would have been enough, nor would God have divided his Law without a purpose. But whereas piety ³ and justice comprise the perfect rule for the direction of our lives, it was necessary to distinguish these two parts, that the people might understand the object of the Law, of which we shall again speak hereafter.

Exo 20:12. Honor thy father Although charity (as being “the bond of perfectness,” Col 3:14) contains the sum of the Second Table, still, mutual obligation does not prevent either parents or others, who are in authority, from retaining their proper position. Nay, human society cannot be maintained in its integrity, unless children modestly submit themselves to their parents, and unless those, who are set over others by God’s ordinance, are even reverently honored. But inasmuch as the reverence which children pay to their parents is accounted a sort of piety, some have therefore foolishly placed this precept in the First Table. Nor are they supported in this by Paul, though he does not enumerate this Commandment, where he collects the sum of the Second Table, (Rom 13:9;) for he does this designedly, because he is there expressly teaching that obedience is to be paid to the authority of kings and magistrates. Christ, however, puts an end to the whole controversy, where, among the precepts of the Second Table, He enumerates this, that children should honor their parents. (Mat 19:19.)

The name of the mothers is expressly introduced, lest their sex should render them contemptible to their male children.

It will be now well to ascertain what is the force of the word “honor,” not as to its grammatical meaning, (for כבד , cabad, is nothing else but to pay due honor to God, and to men who are in authority,) but as to its essential signification. Surely, since God would not have His servants comply with external ceremonies only, it cannot be doubted but that all the duties of piety towards parents are here comprised, to which children are laid under obligation by natural reason itself; and these may be reduced to three heads, i e. , that they should regard them with reverence; that they should obediently comply with their commands, and allow themselves to be governed by them; and that they should endeavor to repay what they owe to them, and thus heartily devote to them themselves and their services. Since, therefore, the name of Father is a sacred one, and is transferred to men by the peculiar goodness of God, the dishonoring of parents redounds to the dishonor of God Himself, nor can any one despise his father without being guilty of an offense against God, ( sacrilegium.) If any should object that there are many ungodly and wicked fathers whom their children cannot regard with honor without destroying the distinction between good and evil, the reply is easy, that the perpetual law of nature is not subverted by the sins of men; and therefore, however unworthy of honor a father may be, that he still retains, inasmuch as he is a father, his right over his children, provided it does not in anywise derogate from the judgment of God; for it is too absurd to think of absolving under any pretext the sins which are condemned by His Law; nay, it would be a base profanation to misuse the name of father for the covering of sins. In condemning, therefore, the vices of a father, a truly pious son will subscribe to God’s Law; and still, whatsoever he may be, will acknowledge that he is to be honored, as being the father given him by God.

Obedience comes next, which is also circumscribed by certain limits. Paul is a faithful interpreter of this Commandment, where he bids “children obey their parents.” (Eph 6:1; Col 3:20.) Honor, therefore, comprises subjection; so that he who shakes off the yoke of his father, and does not allow himself to be governed by his authority, is justly said to despise his father; and it will more clearly appear from other passages, that those who are not obedient to their parents are deemed to despise them. Still, the power of a father is so limited as that God, on whom all relationships depend, should have the rule over fathers as well as children; for parents govern their children only under the supreme authority of God. Paul, therefore, does not simply exhort children to obey their parents, but adds the restriction, “in the Lord;” whereby he indicates that, if a father enjoins anything unrighteous, obedience is freely to be denied him. Immoderate strictness, moroseness, and even cruelty must be born, so long as a mortal man, by wickedly demanding what is not lawful, does not endeavor to rob God of His right. In a word, the Law so subjects children to their parents, as that God’s right may remain uninfringed. An objection here arises in the shape of this question: It may sometimes happen that a son may hold the office of a magistrate, but that the father may be a private person, and that thus the son cannot discharge his private duty without violating public order. The point is easily solved: that all things may be so tempered by their mutual moderation as that, whilst the father submits himself to the government of his son, ⁴ yet he may not be at all defrauded of his honor, and that the son, although his superior in power, may still modestly reverence his father.

The third head of honor is, that children should take care of their parents, and be ready and diligent in all their duties towards them. This kind of piety the Greeks call ἀντιπελαργία, ⁵ because storks supply food to their parents when they are feeble and worn out with old age, and are thus our instructors in gratitude. Hence the barbarity of those is all the more base and detestable, who either grudge or neglect to relieve the poverty of their parents, and to aid their necessities.

Now, although the parental name ought, by its own sweetness, sufficiently to attract children to ready submission, still a promise is added as a stimulus, in order that they may more cheerfully bestir themselves to pay the honor which is enjoined upon them. Paul, therefore, that children may be more willing to obey their parents, reminds us that this “is the first commandment with promise,” (Eph 6:2;) for although a promise is annexed to the Second Commandment, yet it is not a special one, as we perceive this to be. The reward, that the days of children who have behaved themselves piously to their parents shall be prolonged, aptly corresponds with the observance of the commandment, since in this manner God gives us a proof of His favor in this life, when we have been grateful to those to whom we are indebted for it; whilst it is by no means just that they should greatly prolong their life who despise those progenitors by whom they have been brought into it. Here the question arises, since this earthly life is exposed to so many cares, and pains, and troubles, how can God account its prolongation to be a blessing? But whereas all cares spring from the curse of God, it is manifest that they are accidental; and thus, if life be regarded in itself, it does not cease to be a proof of God’s favor. Besides, all this multitude of miseries does not destroy the chief blessing of life, viz., that men are created and preserved unto the hope of a happy immortality; for God now manifests Himself to them as a Father, that hereafter they may enjoy His eternal inheritance. The knowledge of this, like a lighted lamp, causes God’s grace to shine forth in the midst of darkness. Whence it follows, that those had not tasted the main thing in life, ⁶ who have said that the best thing was not to be born, and the next best thing to be cut off as soon as possible; whereas God rather so exercises men by various afflictions, as that it should be good for them nevertheless to be created in His image, and to be accounted His children. A clearer explanation also is added in Deuteronomy, not only that they should live, but that it may go well with them; so that not only is length of life promised them, but other accessories also. And in fact, many who have been ungrateful and unkind to their parents only prolong their life as a punishment, whilst the reward of their inhuman conduct is repaid them by their children and descendants. But inasmuch as long life is not vouchsafed to all who have discharged the duties of piety towards their parents, it must be remembered that, with respect to temporal rewards, an infallible law is by no means laid down; and still, where God works variously and unequally, His promises are not made void, because a better compensation is secured in heaven for believers, who have been deprived on earth of transitory blessings. Truly experience in all ages has shown that God has not in vain promised long life to all who have faithfully discharged the duties of true piety towards their parents. Still, from the principle already stated, it is to be understood that this Commandment extends further than the words imply; and this we infer from the following sound argument, viz., that otherwise God’s Law would be imperfect, and would not instruct us in the perfect rule of a just and holy life.

The natural sense itself dictates to us that we should obey rulers. If servants obey not their masters, the society of the human race is subverted altogether. It is not, therefore, the least essential part of righteousness ⁷ that the people should willingly submit themselves to the command of magistrates, and that servants should obey their masters; and, consequently, it would be very absurd if it were omitted in the Law of God. In this commandment, then, as in the others, God by synecdoche embraces, under a specific rule, a general principle, viz., that lawful commands should obtain due reverence from us. But that all things should not be distinctly expressed, first of all brevity itself readily accounts for; and, besides, another reason is to be noticed, i. e. that God designedly used a homely style in addressing a rude people, because He saw its expediency. If He had said generally, that all superiors were to be obeyed, since, pride is natural to all, it would not have been easy to incline the greater part of men to pay submission to a few. Nay, since subjection is naturally disagreeable, many would have kicked against it. God, therefore, propounds a specific kind of subjection, which it would have been gross barbarism to refuse, that thus, their ferocity being gradually subdued, He might accustom men to bear the yoke. Hence the exhortations are derived, that people should “honor the king;” that “every soul should be subject unto the higher powers;” that “servants should obey their masters, even the froward and morose.” (Pro 24:21; 1Pe 2:13; Rom 13:1; Eph 6:5; 1Pe 2:14.)

Calvin: Exo 20:13

The sum of this Commandment is, that we should not unjustly do violence to any one. In order, however, that God may the better restrain us from all injury of others, He propounds one particular form of it, from which men’s natural sense is abhorrent; for we all detest murder, so as to recoil from those whose hands are polluted with blood, as if they carried contagion with them. Undoubtedly God would have the remains of His image, which still shine forth in men, to continue in some estimation, so that all might feel that every homicide is an offense against Him, ( sacrilegium.) He does not, indeed, here express the reason, whereby He elsewhere deters men from murder, i e. , by asserting that thus His image is violated, (Gen 9:6;) yet, however precisely and authoritatively He may speak as a Legislator, He would still have us consider, what might naturally occur to everybody’s mind, such as the statement of Isa 58:7, that man is our “own flesh.” In order, then, that believers may more diligently beware of inflicting injuries, He condemns a crime, which all spontaneously confess to be insufferable. It will, however, more clearly appear hereafter, that under the word kill is included by synecdoche all violence, smiting, and aggression. Besides, another principle is also to be remembered, that in negative precepts, as they are called, the opposite affirmation is also to be understood; else it would not be by any means consistent, that a person would satisfy God’s Law by merely abstaining from doing injury to others. Suppose, for example, that one of a cowardly disposition, and not daring to assail even a child, should not move a finger to injure his neighbors, would he therefore have discharged the duties of humanity as regards the Sixth Commandment? Nay, natural common sense demands more than that we should abstain from wrongdoing. And, not to say more on this point, it will plainly appear from the summary of the Second Table, that God not only forbids us to be murderers, but also prescribes that every one should study faithfully to defend the life of his neighbor, and practically to declare that it is dear to him; for in that summary no mere negative phrase is used, but the words expressly set forth that our neighbors are to be loved. It is unquestionable, then, that of those whom God there commands to be loved, He here commends the lives to our care. There are, consequently, two parts in the Commandment, — first, that we should not vex, or oppress, or be at enmity with any; and, secondly, that we should not only live at peace with men, without exciting quarrels, but also should aid, as far as we can, the miserable who are unjustly oppressed, and should endeavor to resist the wicked, lest they should injure men as they list. Christ, therefore, in expounding the genuine sense of the Law, not only pronounces those transgressors who have committed murder, but also that

“he shall be in danger of the judgment who is angry with his brother without a cause; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire.” (Mat 5:22.)

For He does not there, as some have ignorantly supposed, frame t~ new law, as if to east blame upon His Father; but shows the folly and perversity of those interpreters of the Law who only insist on the external appearance, and husk of things, as is vulgarly said; since the doctrine of God must rather be estimated from a due consideration of. His nature. Before earthly judges, if a man have carried a weapon for the purpose of killing a man, he is found guilty of violence; and God, who is a spiritual Lawgiver, goes even further. With Him, therefore, anger is accounted murder; yea, inasmuch as He pierces even to the most secret feelings, He holds even concealed hatred to be murder; for so we must understand John’s words, “Whosoever hateth his brother is a murderer,” (1Jo 3:15;) i.e., hatred conceived in the heart is sufficient for his condemnation, although it may not openly appear.

Calvin: Exo 20:14

Although one kind of impurity is alone referred to, it is sufficiently plain, from the principle laid down, that believers are generally exhorted to chastity; for, if the Law be a perfect rule of holy living, it would be more than absurd to give a license for fornication, adultery alone being excepted. Furthermore, it is incontrovertible that God will by no means approve or excuse before this tribunal, what the common sense of mankind declares to be obscene; for, although lewdness has everywhere been rampant in every age, still the opinion could never be utterly extinguished, that fornication is a scandal and a sin. Unquestionably what Paul teaches has been prevalently received from the beginning, that a good life consists of three parts, soberness, righteousness, and godliness, ( Titus 2:12;) and the soberness which he commands differs not from chastity. Besides, when Christ or the Apostles are treating of a perfect life, they always refer believers to the Law; for, as it had been said of old by Moses, “This is the way, walk ye in it;” ⁵⁹ Christ confirms this,

“If thou wilt enter into life, keep the commandments,” (Mat 19:17;)

and Paul corroborates it, “He that loveth another hath fulfilled the Law,” (Rom 13:8,) whilst they constantly pronounce a curse against all fornicators. It is not worth while to quote the particular passages in which they do so. Now, if Christ and the Apostles, who are the best interpreters of the Law, declare that God’s Law is violated no less by fornication than by theft, we assuredly infer, that in this Commandment the whole genus is comprehended under a single species. Wherefore, those have done nothing but betray their disgraceful ignorance, who have sought to be praised for their acuteness on the score of their ridiculous subtlety, when they admitted that fornication is indeed condemned with sufficient clearness and frequency in the New Testament, but not in the Law. For, if they had reasoned justly, inasmuch as God is declared to have blessed marriage, it must at once be concluded, on the contrary, that the connection of male and female, except in marriage, is accursed. This is the argument of the author of the Epistle to the Hebrews, where he contrasts two opposite things;

“Marriage (he says) is honorable in all, and the bed undefiled; but whoremongers and adulterers God will judge.”
(Heb 13:4.)

So also, when God forbids the priest to marry a harlot, ( Lev 21:14,) the manifest impropriety of fornication is declared; and, if it was unlawful for the daughters of Israel to be harlots, ( Deu 23:17,) the same reasoning applies necessarily to males. Nor has Hosea taken that reproof from anywhere else but the Law? “Whoredom and wine take away the heart.” ( Hos 4:11.) Thus, when the Prophets metaphorically condemn the corruptions of their nation, they do not always use the same; word as Moses here does, נפ , naaph, but compare them to fornications, whereas, if fornication were lawful in itself, this metaphor would be altogether inappropriate. Hosea was commanded to take a harlot for a wife, ( Hos 1:2;) no mention is made of adultery, and still the shame and baseness of the people is thus condemned. Who, then, would say that fornication is free from sin, since God brands it with no ordinary mark of ignominy? But if any should pertinaciously contest this, let him accuse Paul of error, who bears witness that an example is set before us in the Law, that we should. not “commit fornication as some of them committed, and fell in one day three-and-twenty thousand.” ( Num 25:9; 1Co 10:8.) Surely, if they had not transgressed the Law, so horrible a vengeance would not have overwhelmed them. If any should object that the crime of idolatry was mixed up with it., still the declaration of Paul remains untouched, that God was the avenger of fornication in this infliction of punishment, which would not accord, unless it were a transgression of the Law. And in truth, where, as recorded by Luke, ( Act 15:20,) the Apostles in their decree prohibit fornication amongst the Gentiles, the reason is at the same time added, that “Moses is read in the synagogues.” Now, if it were not a vice opposed to the Law, no offense would have hence arisen.

We have already explained why, under this word adultery, every impure lust was condemned. We know how unbridled was the licentiousness of the Gentiles; for, although God never suffered all shame to be extinguished together with their purity, still respect for what was right was in a manner stifled, so that they evaded the grossness of the sin by ribaldry and scurrilous jests. At any rate, the doctrine of Paul was by no means understood, that those who indulge in whoredom “sin against their own body.” (1Co 6:18.)

Since, then, the minds of all men were stupified by indulgence, it was needful to arouse them by declaring the atrocity of the sin, that they might learn to beware of all pollution. Nor are unbridled lusts only here condemned, but God instructs His people to cherish modesty and chastity. The sum is, that those who desire to approve themselves to God, should be pure “from all filthiness of the flesh and spirit,” (2Co 7:1;) nor can we doubt but that Paul in these words would interpret the law, as he elsewhere exhorts,

“that everyone should possess his vessel in sanctification and honor; not in the lust of concupiscence, even as the Gentiles which know not God.” (1Th 4:4.)

Calvin: Exo 20:15

Since charity is the end of the Law, we must seek the definition of theft from thence. This, then, is the rule of charity, that every one’s rights should be safely preserved, and that none should do to another what he would not have done to himself. It follows, therefore, that not only are those thieves who secretly steal the property of others, but those also who seek for gain from the loss of others, accumulate wealth by unlawful practices, and are more devoted to their private advantage than to equity. Thus, rapine is comprehended under the head of theft, since there is no difference between a man’s robbing his neighbor by fraud or force. But, in order that God may the better withhold His people from all fraudulent injustice, He uses the word theft, which all naturally abhor as disgraceful. For we know under how many coverings men bury their misdeeds; and not only so, but also how they convert them into praise by false pretexts. Craft and low cunning is called prudence; and he is spoken of as provident and circumspect who cleverly overreaches others, who takes in the simple, and insidiously oppresses the poor. Since, therefore, the world boasts of vices as if they were virtues, and thus all freely excuse themselves in sin, God wipes away all this gloss, when tie pronounces all unjust means of gain to be so many thefts. Nor let us be surprised that this decision should be given by the divine tribunal, when the philosophers deliver nearly the same doctrine.

We must bear in mind also, that an affirmative precept, as it is called, is connected with the prohibition; because, even if we abstain from all wrong-doing, we do not therefore satisfy God, who has laid mankind under mutual obligation to each other, that they may seek to benefit, care for, and succor their neighbors. Wherefore He undoubtedly inculcates liberality and kindness, and the other duties, whereby human society is maintained; and hence, in order that we may not be condemned as thieves by God, we must endeavor, as far as possible, that every one should safely keep what he possesses, and that our neighbor’s advantage should be promoted no less than our own.

Calvin: Exo 20:16

G od here makes a provision for every man’s character and good name, lest any should be undeservedly weighed down by calumnies and false accusations. The same synecdoche exists here, which I have pointed out in the previous Commandments, for God comprises many things under a single head. With reference to the words, inasmuch as עד , gned, properly means a witness, it may be literally translated, “Thou shalt not answer a false witness against thy neighbor,” but then the particle as must be supplied. The Hebrews poorly translate it in the vocative case, Thou shalt not speak, O false witness, etc.

¹⁶⁵ Although God seems only to prescribe that no one, for the purpose of injuring the innocent, should go into court, and publicly testify against him, yet it is plain that the faithful are prohibited from all false accusations, and not only such as are circulated in the streets, but those which are stirred in private houses and secret corners. For it would be absurd, when God has already shewn that men’s fortunes are cared for by Him, that He should neglect their reputation, which is much more precious. In whatever way, therefore, we injure our neighbors by unjustly defaming them, we are accounted false witnesses before God. We must now pass on from the prohibitive to the affirmative precept: for it will not be enough for us to restrain our tongues from speaking evil, unless we are also kind and equitable towards our neighbors, and candid interpreters of their acts and words, and do not suffer them, as far as in us lies, to be burdened with false reproaches. Besides, God does not only forbid us to invent accusations against the innocent, but also to give currency to reproaches and sinister reports in malevolence or hatred. Such a person may perhaps deserve his ill-name, and we may truly lay such or such an accusation to his charge; but if the reproach be the ebullition of our anger, or the accusation proceed from ill-will, it will be vain for us to allege in excuse that we have advanced nothing but, what is true. For when Solomon says that “love covereth many sins;” whereas “hatred brings reproaches to light,” ¹⁶⁶ (Pro 10:12;) he signifies, as a faithful expositor of this precept, that we are only free from falsehood when the reputation of our neighbors suffers no damage from us; for, if the indulgence of evil-speaking violates charity, it is opposed to the Law of God. In short, we must conclude that by these words a restraint is laid on all virulence of language which tends to bring disgrace on our brethren; and on all petulance also, whereby their good name suffers injury; and on all detractions, which flow from malice, or envy, and rivalry, or any other improper feeling. We must also go further, and not be suspicious or too curious in observing the defects of others; for such eager inquisitiveness betrays malevolence, or at any rate an evil disposition. For, if love is not suspicious, he who condemns his neighbor either falsely, or upon trifling surmises, or who holds him in light esteem, is undoubtedly a transgressor of this Commandment. Consequently, we must close our ears against false and evil speaking; since he is just as injurious to his brother who eagerly listens to sinister reports respecting him, as he who exercises his tongue in maligning him. The necessity of this instruction let each man estimate by his own disposition; for scarcely one in a hundred will be found who will be as kind in sparing the character of others, as he himself desires to be pardoned for manifest vices; nay, slander is often praised under the pretext of zeal and conscientiousness. Hence it happens that this vice insinuates itself even among the saints, creeping in under the name of virtue. Moreover, the volubility of the tongue causes us to think it a light transgression to inflict a deadly and disgraceful wound on our brother, to whom, nevertheless, his good name is of more importance than his life. The sum is, that we should manifest our charity no less by candor, and by abstaining from slander, than by the performance of other duties.

Calvin: Exo 20:17

Exo 20:17.Thou shalt not covet thy neighbor’s wife. There is no question but that this Commandment extends also to those that have preceded it. God had already sufficiently forbidden us to set our hearts on the property of others, to attempt the seduction of their wives, or to seek for gain at another’s loss and inconvenience. Now whilst He enumerates oxen and asses, and all other things as well as their wives and servants, it is very clear that His precept is directed to the same things, but in a different way, viz., in order to restrain all ungodly desires either of fornication or theft. The question, however, occurs, — since it has been said before that, agreeably to the nature of the Lawgiver, the inward purity of the heart is everywhere required, and therefore, that under the head of adultery, not only are all filthy acts prohibited, but secret unchastity also; and under the head of theft, all unlawful appetite for gain, — why does God now forbid in His people the lust for theft and fornication? For it seems to be a superfluous repetition which would be very absurd in ten short precepts, wherein God has embraced the whole rule of life, so that their very brevity might render it, easy, and the better attract their readers to learn them. Still, on the other hand, it must be remembered that, although it was God’s design, by the whole Law, to arouse men’s feelings to sincere obedience of it, yet such is their hypocrisy and indifference, that it was necessary to stimulate them more sharply, and to press them more closely, lest they should seek for subterfuges under pretense of the obscurity of the doctrine. For if they had only heard, Thou shalt not kill, nor commit fornication, nor steal, they might have supposed that their duty would have been fully performed by mere outward observance. It was not then in vain that God, after having treated of piety and justice, should give a separate admonition, that they were not only to abstain from evil doing, but also, that what He had previously commanded should be performed with the sincere affection of the heart. Hence Paul gathers from this Commandment, that the whole “Law is spiritual,” (Rom 7:7 and 14,) because God, by His condemnation of lust, sufficiently shewed that He not only imposed obedience on our hands and feet, but also put restraint upon our minds, lest they should desire to do what is unlawful. Paul confesses, too, that whereas he before slept in easy self-deceit, he was awakened by this single word; for since he was blameless in the eyes of men, he was persuaded that he was righteous before God: He says that he was once alive, as if the Law were absent or dead, because, being puffed up with confidence in his righteousness, he expected salvation by his works; but, when he perceived what the Commandment, Thou shalt not covet, meant, the dead Law was raised as it were to life, and he died, i e. , he was convinced he was a transgressor, and saw the sure curse overhanging him. Nor did he perceive himself to be guilty of one or two sins, but then, at length, he was shaken out of his torpor, when he recognized that all the evil desires, of which he was conscious, must be accounted for before God, whereas he had before been satisfied with the mere outward appearance of virtue. We now perceive, therefore, that there is nothing inappropriate in the general condemnation of concupiscence by a distinct commandment; for after God has broadly and popularly laid down rules for moral integrity, at length He ascends to the fountain itself, and at the same time points out with His finger, as it were, the root from which all evil and corrupt fruits spring forth. It must here be added that something more is expressed by the words coveting and wishing for, or desiring, than a desiderium formatum, as it is commonly called; for the flesh often tempts us to wish for this or that, so that the evil concupiscence betrays itself, although consent may not yet be added. Since, therefore, the sin ¹⁷¹ of the will had been already condemned, God now proceeds further, and puts a restraint upon evil desires before they prevail. ¹⁷² James points out these progressive steps, where he says that lust conceives before it begets sin; and then “sin, when it is finished, bringeth forth death,” (Jas 1:15,) for the begetting of which he speaks, is not only in the external act but in the will itself, before it has assented to the temptation. I admit, indeed, that the corrupt thoughts which arise spontaneously, and so also vanish before they affect the mind, do not come into account before God; yet, although we do not actually acquiesce in the evil desire, still, if it affects us pleasantly, it is sufficient to render us guilty. In order that this may be understood better, all temptations are, as it were, so many fans; if they hurry us on into consent, the fire is lighted; but, if they only awaken the heart to corrupt desires, concupiscence betrays itself in these sparks, although it neither acquires its full warmth nor breaks forth into a flame. Concupiscence, therefore, is never without desire ( affectu,) although the will may not altogether yield. Hence it appears what entire perfection of righteousness we must bring in order to satisfy the Law, since not only are we commanded not to will anything, except what is right and pleasing to God, but also that no impure desire should affect our hearts. Nor would Paul have laid such great stress upon this precept if the Law condemned no concupiscence except that which takes such hold on the mind of man as to exercise dominion over it; for the sin of the will must ever be condemned even by heathen philosophers, nay, and by earthly legislators also; but he says that the Law, by resisting concupiscence, makes sin to “become exceeding sinful.” (Rom 7:13.) Now, it is not credible that, at the time in which he confesses that he knew not what concupiscence was, he was so senseless and stupid as to think no harm of wishing to kill a man, or of being inclined through lust to commit adultery with his brother’s wife; but, if he was not unaware that the will to sin was vicious, it follows that the concupiscence in which he saw no harm was some more hidden disease. Hence, too, it is manifest under what delusion Satan must have held all the Popish schools ¹⁷³ through which echoes this axiom, that concupiscence is no sin in the baptized, because it is a stimulus to the exercise of virtue; as if Paul did not openly condemn c oncupiscence, which entraps us in its snares, although we do not altogether assent to it.

Calvin: Exo 20:24

24.An altar of earth thou shalt make This precept differs from the other, which I have just explained; because although it refers to the choice of a place, ¹¹¹ yet the mention of a place is omitted, and it only touches upon the material and form of the altar. God, therefore, commands that an altar should be built to Him, either of earth or of a heap of stones, which had not been artificially polished. But I understand this of the altars, which either in the desert or elsewhere should be built, before the choice of the perpetual place had been manifested to them. God would have them built of earth, that they might fall down of themselves, and that no trace of them might remain after the departure of the people; but if stones were used, He forbade their being fitted together in a permanent structure, but would have them thrown rough and unpolished into a heap, lest their appearance should entice posterity to superstition. I am surprised that commentators ¹¹² should here put themselves to the pains of inventing allegories; since God had no other object than to remove stumbling-blocks, whereby the Israelites might be turned away from the sanctuary; for we know how antiquity, and the example of our forefathers, is apt to attract the minds of the vulgar. If anything in the shape of an altar had remained, immediately religious notions would have been associated with it, that, God could nowhere be more solemnly or better worshipped, than in the place already dedicated of old by their fathers. Thus degenerate modes of worship would have sprung up, and the dignity of the sanctuary would have been brought into contempt. Wherefore this evil is anticipated when He forbids altars to be built which might exist for any length of time; and only allows them to be adapted for present use, being made of earth, or of an unfashioned heap of stones. As to “the sacrifices of prosperities,". I have elsewhere stated why I so translate the word שלומים , shelumim, ¹¹³ which signifies all prosperous and happy results; for the rendering of others, viz., peaceful things, ( pacifica ), is very unsuitable. The latter part of the verse, “ in all places, where I record my name, I will come unto thee, ” has been ignorantly perverted by commentators, and hence has afforded a ground of error; for they have read it in connection with the former part, as if God had forbidden such an altar to be made in Mount Sion also; whereas He rather anticipates a doubt, which might have otherwise perplexed the minds of the people; Will not God be favorable to us where He heard the prayers of our fathers? He replies, I say, to this by the promise, that they will pray to Him well and duly, if they only obey His command, and seek no other place except that which He shall choose. On this score it is said, that wheresoever it shall please God that sacrifices should be offered, there He will descend to you, to be favorable unto you.

Calvin: Exo 20:26

26.Neither shalt thou go up When God had prescribed modesty to the priests in their whole life, and in their private actions, no wonder that He should require especial care of decency and propriety in the performance of their sacred duties. He had indeed already desired that the priests should wear drawers or breeches when they went into the sanctuary; yet not content with this symbol of purity, He forbids them to ascend the altar by steps, lest haply the drawers themselves should be seen; since the dignity and sanctity of sacred things would thus be impaired. By all means, therefore, He would induce the Israelites to conduct themselves most purely and most chastely in the exercises of religion.

Defender: Exo 20:11

This verse, written on stone by God's own hand (Exo 31:18) settles once and for all the question of the meaning of "day" in the creation chapter (Genesis 1). Man was to work six days and rest one day because God did; in fact, God took six days, instead of a single instant, to finish His work of creating and making all things to be a model for humanity (Gen 2:1-3). God's week was of precisely the same duration and pattern as man's regular week. The Hebrew word for "days" (yamim), furthermore, is used over 700 times in the Old Testament, and cannot be shown ever to require any meaning except that of literal days - certainly never to anything comparable to geological ages. There seems to be no legitimate exegesis of Genesis that can ever allow for the theoretical ages of evolutionary geology. Further, no such gap is necessary; all the data of rocks and fossils are much better explained in terms of the great Flood. It is also significant that other human measurements of time (day, month, year) are keyed to astronomical processes. The universal week, however, has no astronomical base whatever. We keep time in weeks simply because God does."

Defender: Exo 20:13

The commandment not to kill obviously refers to murder, not to judicial execution. God Himself had ordained the principle of capital punishment for the murderer (Gen 9:6; Rom 13:4), as well as for other crimes (Exo 21:17; Lev 24:16)."

TSK: Exo 20:11

Exo 31:17; Gen 2:2, Gen 2:3; Psa 95:4-7; Mar 2:27, Mar 2:28; Act 20:7

TSK: Exo 20:12

Honour : Exo 21:15, Exo 21:17; Lev 19:3, Lev 19:32; 1Ki 2:19; 2Ki 2:12; Pro 1:8, Pro 1:9, Pro 15:5, Pro 20:20; Pro 23:22-25, Pro 28:24, Pro 30:11, Pro 30:17; Mal 1:6; Mat 15:4-6; Luk 18:20; Eph 5:21, Eph 6:1-3; Col 3:20

that thy : Deu 4:26, Deu 4:40, Deu 25:15, Deu 32:47; Pro 3:16

TSK: Exo 20:13

Exo 21:14, Exo 21:20, Exo 21:29; Gen. 4:8-23, Gen 9:5, Gen 9:6; Lev 24:21; Num. 35:16-34; Deu 5:17; Deu 19:11-13; 2Sa 12:9, 2Sa 12:10; 2Ki 21:16; 2Ch 24:22; Psa 10:8-11; Pro 1:11, Pro 1:18; Isa 26:21; Jer 26:15; Mat 5:21, Mat 5:22; Act 28:4; Rom 13:9; Gal 5:21; 1Ti 1:9; Jam 2:11, Jam 2:13; 1Jo 3:12-15

TSK: Exo 20:14

Lev 18:20, Lev 20:10; 2Sa 11:4, 2Sa 11:5, 2Sa 11:27; Pro 2:15-18, Pro 6:24-35, Pro 7:18-27; Jer 5:8, Jer 5:9, Jer 29:22, Jer 29:23; Mal 3:5; Mat 5:27, Mat 5:28; Mar 10:11, Mar 10:12; Rom 7:2, Rom 7:3; Eph 5:3-5; Heb 13:4; Jam 4:4; Rev 21:8

TSK: Exo 20:15

Exo 21:16; Lev 6:1-7, Lev 19:11, Lev 19:13, Lev 19:35-37; Deu 24:7, Deu 25:13-16; Job 20:19-22; Pro 1:13-15, Pro 11:1; Amo 3:10, Amo 8:4-6; Mic 6:10, Mic 6:11, Mic 7:3; Zec 5:3, Zec 5:4; Mat 15:19, Mat 19:18, Mat 21:13; Luk 3:13, Luk 3:14; Joh 12:6; 1Co 6:10; Eph 4:28; 1Th 4:6

TSK: Exo 20:16

Exo 23:6, Exo 23:7; Lev 19:11, Lev 19:16; Deu 19:15-21; 1Sa 22:8-19; 1Ki 21:10-13; Psa 15:3, Psa 101:5-7; Pro 10:18, Pro 11:13; Mat 26:59, Mat 26:60; Act 6:13; Eph 4:31; 1Ti 1:10; 2Ti 3:3; Jam 4:11

TSK: Exo 20:17

thy neighbour’ s house : Gen 3:6, Gen 14:23, Gen 34:23; Jos 7:21; 1Sa 15:19; Psa 10:3, Psa 119:36; Ecc 4:8, Ecc 5:10, Ecc 5:11; Isa 33:15, Isa 57:17; Jer 22:17; Eze 33:31; Amo 2:6, Amo 2:7; Mic 2:2; Hab 2:9; Luk 12:15, Luk 16:14; Act 20:33; Rom 7:7; 1Co 6:10; Phi 3:19; Col 3:5; 1Ti 6:6-10; Heb 13:5

wife : 2Sa 11:2-4; Job 31:1, Job 31:9; Pro 4:23, Pro 6:24, Pro 6:25; Jer 5:8; Mat 5:28

is thy neighbour’ s : Mat 20:15; Act 5:4

TSK: Exo 20:18

And all : Exo 19:16-18

they removed : Psa 139:7, Psa 139:8; Jer 23:23

TSK: Exo 20:19

Speak thou : Deu 18:16; Act 7:38

let not : Exo 33:20; Gen 32:30

TSK: Exo 20:20

Fear not : 1Sa 12:20; Isa 41:10

prove : Exo 15:25, Exo 15:26; Gen 22:1, Gen 22:12; Deu 8:2, Deu 13:3

his fear : Gen 20:11; Deu 6:2, Deu 10:12; Jos 24:14; Neh 5:15; Job 28:28; Pro 1:7; Pro 3:7; Isa 8:13

TSK: Exo 20:21

the people : Exo 19:16, Exo 19:17; Deu 5:5

thick : 1Ki 8:12; 2Ch 6:1; Psa 18:9, Psa 18:12, Psa 97:2, Psa 104:2; 1Ti 6:16

TSK: Exo 20:22

I have talked : Deu 4:36; Neh 9:13; Heb 12:25, Heb 12:26

TSK: Exo 20:23

Exo 20:3-5, Exo 32:1-4; 1Sa 5:4, 1Sa 5:5; 2Ki 17:33, 2Ki 17:41; Eze 20:39, Eze 43:8; Dan 5:4, Dan 5:23; Zep 1:5; 1Co 10:21, 1Co 10:22; 2Co 6:14-16; Col 2:18, Col 2:19; 1Jo 5:20, 1Jo 5:21; Rev 22:15

TSK: Exo 20:24

altar : Joh 4:24

burnt : Lev. 1:1-17, 3:1-17

in all places : Deu 12:5, Deu 12:11, Deu 12:21, Deu 14:23, Deu 16:5, Deu 16:6, Deu 16:11, Deu 26:2; 1Ki 8:29, 1Ki 8:43, 1Ki 9:3; 2Ch 6:6; 2Ch 7:16, 2Ch 12:13; Ezr 6:12; Neh 1:9; Psa 74:7, Psa 76:2, Psa 78:68, Psa 132:13, Psa 132:14; Jer 7:10-12; Mal 1:11; Mat 18:20, Mat 28:20; Joh 4:20-23; 1Ti 2:8

will bless thee : Gen 12:2; Num 6:24-27; Deu 7:13; 2Sa 6:12; Psa 128:5, Psa 134:3

TSK: Exo 20:25

And : Deu 27:5, Deu 27:6; Jos 8:31

build it of hewn stone : Heb. build them with hewing

TSK: Exo 20:26

thy nakedness : Lev 10:3; Psa 89:7; Ecc 5:1; Heb 12:28, Heb 12:29; 1Pe 1:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 20:1-17

The Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exo 34:28; Deu 4:13; Deu 10:4. It literally means "the Ten Words."The Ten Commandments are also called the law, even the commandment Exo 24:12, the words of the covenant Exo 34:28, the tables of the covenant Deu 9:9, the covenant Deu 4:13, the two tables Deu 9:10, Deu 9:17, and, most frequently, the testimony (e. g. Exo 16:34; Exo 25:16), or the two tables of the testimony (e. g. Exo 31:18). In the New Testament they are called simply the commandments (e. g. Mat 19:17). The name decalogue is found first in Clement of Alexandria, and was commonly used by the Fathers who followed him.

Thus we know that the tables were two, and that the commandments were ten, in number. But the Scriptures do not, by any direct statements, enable us to determine with precision how the Ten Commandments are severally to be made out, nor how they are to be allotted to the Two tables. On each of these points various opinions have been held (see Exo 20:12).

Of the Words of Yahweh engraven on the tables of Stone, we have two distinct statements, one in Exodus Exo. 20:1-17 and one in Deuteronomy Deu 5:7-21, apparently of equal authority, but differing principally from each other in the fourth, the fifth, and the tenth commandments.

It has been supposed that the original commandments were all in the same terse and simple form of expression as appears (both in Exodus and Deuteronomy) in the first, sixth, seventh, eighth, and ninth, such as would be most suitable for recollection, and that the passages in each copy in which the most important variations are found were comments added when the books were written.

The account of the delivery of them in Exo. 19 and in Exo 20:18-21 is in accordance with their importance as the recognized basis of the covenant between Yahweh and His ancient people (Exo 34:27-28; Deu 4:13; 1Ki 8:21, etc.), and as the divine testimony against the sinful tendencies in man for all ages. While it is here said that "God spake all these words,"and in Deu 5:4, that He "talked face to face,"in the New Testament the giving of the law is spoken of as having been through the ministration of Angels Act 7:53; Gal 3:19; Heb 2:2. We can reconcile these contrasts of language by keeping in mind that God is a Spirit, and that He is essentially present in the agents who are performing His will.

Exo 20:2

Which have brought thee out of the land of Egypt, out of the house of bondage - It has been asked: Why, on this occasion, was not the Lord rather proclaimed as "the Creator of Heaven and Earth"? The answer is, Because the Ten Commandments were at this time addressed by Yahweh not merely to human creatures, but to the people whom He had redeemed, to those who had been in bondage, but were now free men Exo 6:6-7; Exo 19:5. The commandments are expressed in absolute terms. They are not sanctioned by outward penalties, as if for slaves, but are addressed at once to the conscience, as for free men. The well-being of the nation called for the infliction of penalties, and therefore statutes were passed to punish offenders who blasphemed the name of Yahweh, who profaned the Sabbath, or who committed murder or adultery. (See Lev 18:24-30 note.) But these penal statutes were not to be the ground of obedience for the true Israelite according to the covenant. He was to know Yahweh as his Redeemer, and was to obey him as such (Compare Rom 13:5).

Exo 20:3

Before me - Literally, "before my face."The meaning is that no god should be worshipped in addition to Yahweh. Compare Exo 20:23. The polytheism which was the besetting sin of the Israelites did not in later times exclude Yahweh, but associated Him with false deities. (Compare the original of 1Sa 2:25.)

Exo 20:4

Graven image - Any sort of image is here intended.

As the first commandment forbids the worship of any false god, seen or unseen, it is here forbidden to worship an image of any sort, whether the figure of a false deity Jos 23:7 or one in any way symbolic of Yahweh (see Exo 32:4). The spiritual acts of worship were symbolized in the furniture and ritual of the tabernacle and the altar, and for this end the forms of living things might be employed as in the case of the Cherubim (see Exo 25:18 note): but the presence of the invisible God was to be marked by no symbol of Himself, but by His words written on stones, preserved in the ark in the holy of holies and covered by the mercy-seat. The ancient Persians and the earliest legislators of Rome also agreed in repudiating images of the Deity.

A jealous God - Deu 6:15; Jos 24:19; Isa 42:8; Isa 48:11; Nah 1:2. This reason applies to the First, as well as to the second commandment. The truth expressed in it was declared more fully to Moses when the name of Yahweh was proclaimed to him after he had interceded for Israel on account of the golden calf (Exo 34:6-7; see the note).

Visiting the iniquity of the fathers upon the children - (Compare Exo 34:7; Jer 32:18). Sons and remote descendants inherit the consequences of their fathers’ sins, in disease, poverty, captivity, with all the influences of bad example and evil communications. (See Lev 26:39; Lam 5:7 following) The "inherited curse"seems to fall often most heavily on the least guilty persons; but such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The suffering, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles well and perseveres to the end. The principle regulating the administration of justice by earthly tribunals Deu 24:16, is carried out in spiritual matters by the Supreme Judge.

Exo 20:6

Unto thousands - unto the thousandth generation. Yahweh’ s visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, forever. That this is the true rendering seems to follow from Deu 7:9; Compare 2Sa 7:15-16.

Exo 20:7

Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, "Thou shalt not swear falsely by the name of Jehovah thy God."The Hebrew word which answers to "in vain"may be rendered either way. The two abuses of the sacred name seem to be distinguished in Lev 19:12 (see Mat 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God’ s name "in vain"besets people in their common conversation with each other.

Exo 20:8

Remember the sabbath day - There is no distinct evidence that the Sabbath, as a formal ordinance, was recognized before the time of Moses (compare Neh 9:14; Eze 20:10-12; Deu 5:15). The word "remember"may either be used in the sense of "keep in mind"what is here enjoined for the first time, or it may refer back to what is related in Exo 16:22-26.

Exo 20:10

The sabbath ... - a Sabbath to Yahweh thy God. The proper meaning of "sabbath"is, "rest after labor."Compare Exo 16:26.

Thy stranger that is within thy gates - Not a "stranger,"as is an unknown person, but a "lodger,"or "sojourner."In this place it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it) is to be inferred from the term used for "gates,"signifying not the doors of a private dwelling, but the gates of a town or camp.

Exo 20:12

Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Rom 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exo 21:15, Exo 21:17; Deu 21:18-21.

That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jer 35:18-19; Mat 15:4-6; Mar 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Eph 6:2.

Exo 20:13-14

Mat 5:21-32 is the best comment on these two verses.

Exo 20:15

The right of property is sanctioned in the eighth commandment by an external rule: its deeper meaning is involved in the tenth commandment.

Exo 20:17

As the sixth, seventh, and eighth commandments forbid us to injure our neighbor in deed, the ninth forbids us to injure him in word, and the tenth, in thought. No human eye can see the coveting heart; it is witnessed only by him who possesses it and by Him to whom all things are naked and open Luk 12:15-21. But it is the root of all sins of word or deed against our neighbor Jam 1:14-15.

Barnes: Exo 20:18-21

Compare Deu 5:22-31. Aaron Exo 19:24 on this occasion accompanied Moses in drawing near to the thick darkness.

Exo 20:22 to Exo 23:33 is a series of laws which we may identify with what was written by Moses in the book called the book of the covenant, and read by him in the audience of the people Exo 24:7.

The document cannot be regarded as a strictly systematic whole. Portions of it were probably traditional rules handed down from the patriarchs, and retained by the Israelites in Egypt.

Barnes: Exo 20:22-26

Nothing could be more appropriate as the commencement of the book of the covenant than these regulations for public worship. The rules for the building of altars must have been old and accepted, and are not inconsistent with the directions for the construction of the altar of the court of the tabernacle, Exo 27:1-8 (compare Jos 22:26-28).

Poole: Exo 20:11

In six days and neither in more nor less time, as he could have done.

Rested i.e. ceased from his creating works; otherwise he worketh still Joh 5:17by his providence and grace; and neither is idle nor weary, Isa 40:28 ; but this rest is ascribed to him for our admonition and imitation.

The Lord blessed the sabbath day i.e. made it a day of blessing; as well of receiving blessings and praises from men, as of conferring his blessings and favours upon those that religiously observe it. The day is said to be blessed when men are blessed by it, and in it, by a common metonymy, as a man’ s field , Gen 27:27 , and basket and store , Deu 28:5 , and the work of his hands , Job 1:10 , are said to be blessed when a man is blessed in them. It is remarkable, the blessing and sanctification are not appropriated to the seventh day, but to the sabbath day, whether it should be the seventh day, as to the Jews it then was, or the first day, as to us Christians now it is, which change seems hereby to be insinuated.

Hallowed it i.e. separated it from the rest of the days, and from all common employments, and consecrated it to his own holy service, and man’ s holy use.

Poole: Exo 20:12

The word honour doth not only note the reverence, love, and obedience we owe them, but also support and maintenance, as appears from Mat 15:4-6 , and from the like signification of that word, 1Ti 5:3,17 , which is so natural and necessary a duty, that the Jews say a man is bound even to beg, or to work with his hands, that he may relieve his parents.

The

father is put first here, and the

mother Lev 19:3 , to show that we owe this duty promiscuously and indifferently to both of them. Compare Exo 21:15,17 De 21:18 27:16 Pro 20:20 30:17 . And because these laws are brief, and yet comprehensive, under these are contained all our superiors and governors.

That thy days may be long Heb. that they , i.e. thy parents, may prolong thy days , or the days of thy life, to wit, instrumentally, by their prayers made to God for thee, and by their blessing in my name conferred upon thee; though the active verb is commonly taken impersonally, as Job 7:3 Pro 9:11 Luk 12:10 ; and so it may be here, they prolong , for be prolonged .

Poole: Exo 20:13

To wit any man or woman, without authority, and without just cause; which exception must necessarily be understood, because many other scriptures command the magistrate to kill great offenders. And this prohibition being delivered by God, who made, and searcheth, and commands men’ s hearts, must be extended not only to the external act of killing, but to all motions of the heart or tongue which tend that way, as anger, hatred, envy, malice, strife, blows, and the challenges of duelists; which is clearly manifest by comparing this with other scriptures, as Mat 5:21 1Jo 3:15 , &c. And here, as in the rest, is commanded the contrary duty of preserving tie lives of our neighbours as much as lies in our power.

Poole: Exo 20:14

Here is mentioned one kind of uncleanness, as being eminently sinful, and unjust, and pernicious to human society. But under this are comprehended and forbidden all other kinds of filthiness, as bestiality, sodomy, whoredom, fornication, &c., and all means, occasions, and appearances of them; as it appears,

1. From other scriptures that forbid those things, which either belong to this command, or to none of the ten, which is very improbable.

2. From the large extent of the other commands, noted before.

3. From our Saviour’ s explication, Mat 5:27 . And contrariwise, all chastity and sobriety in thoughts, affections, words, habits, and gestures, is here prescribed. See 1Th 4:3,4 Heb 13:4 .

Poole: Exo 20:15

i.e. Either by deceit or violence, or without his knowledge and consent, take away another man’ s goods, Eph 4:28 ; but, on the contrary, shalt preserve and increase them, as need requires, and occasion is offered.

Poole: Exo 20:16

Heb. not answer , viz. when thou art asked in judgment, Lev 5:1 19:16 ; or, not speak a false testimony, or as a false witness; which doth not only forbid perjury in judgment, but also all unjust censure, slander, backbiting, scorning, false accusation, and the like; and also requires a just and candid judgment of him, and of his words and actions, speaking well of him, as far as truth and justice will permit, and defending his good name against the calumnies and detractions of others.

Against thy neighbour no, nor for thy neighbours; but he saith against, both because such perjuries, slanders, &c. are most commonly designed against them, and because this is a great aggravation of the sin, when a man not only speaks evil and falsehood, but doth this from malice and ill-will. But under this kind are contained other sins of a like, though less sinful, nature, as in the other commands.

A man’ s

neighbour here is not only the Israelite, as some would have it, but any man; as plainly appears,

1. Because that word is frequently used in that sense, not only in the New, as all agree, but also in the Old Testament, as Gen 11:3 Lev 20:10 Est 1:19 Pro 18:17 .

2. Because it is so explained, Luk 10:29,36 Ro 13:9 , compared with Mat 22:39 .

3. From the reason of the thing, which is common to all; unless a man will be so hardy to say that he may bear false witness against a stranger, though not against an Israelite; and, in like manner, that when God forbids a man to commit adultery with his neighbour’ s wife , Lev 20:10 , he may do it with a stranger’ s wife; and that though a man be commanded to speak the truth to his neighbour , Zec 8:16 , he may tell lies to a stranger.

4. Because the great law of love and charity, which is the life and soul of this and all the commands, and binds us to all; binds us, and bound the Israelites, to strangers, as appears from Exo 23:4 Lev 19:33,34 .

Poole: Exo 20:17

The coveting here forbidden is either,

1. The inward and deliberate purpose and desire of a deceitful or violent taking away of another man’ s goods; but this is forbidden in the eighth commandment. And it is hard to conceive that St. Paul should think that this command did not forbid such a practice, Rom 7:7 , which even the better sort of heathens esteemed a sin, whose words are, that they who are withheld from incest, or whoredom, or theft, only from a principle of fear, are guilty of those crimes ; especially seeing the Old Testament Scriptures, which doubtless he diligently studied, do so plainly condemn evil purposes of the heart, as Lev 19:17 Deu 9:4,5 15:7,9 , &c. Or,

2. The greedy desire of that which is another man’ s, though it be without injury to him. Thus Ahab sinned in desiring Naboth’ s vineyard, though he offered him money for it, 1Ki 21:2 . Or rather,

3. Those inward motions of the heart, which from the fountain of original corruption do spring up in the heart, and tickle it with some secret delight, though they do not obtain tie deliberate consent of the will. For seeing this law of God is spiritual and holy , Rom 7:12,14 , and reacheth the thoughts, intents, and all the actual motions of the heart, as is apparent from the nature of God, and of his law; and seeing such motions are both the fruits of a sinful nature, and the common causes of sinful actions, and are not agreeable either to man’ s first and uncorrupted nature, or to God’ s law; they must needs be a swerving from it, and therefore sin. And this is the reason why this command is added as distinct from all the rest.

Poole: Exo 20:18

Saw the thunderings i.e. heard them. One sense is oft put for another, as seeing , Gen 42:1 , for hearing , Act 7:12 .

They removed from the bottom of the mountain, where it seems they stood.

Poole: Exo 20:19

This they speak from a sense of their own guilt, and of the greatness and holiness of the Divine Majesty, to whom they durst not approach but by a mediator. See Deu 5:27 18:16 Gal 3:19 .

Poole: Exo 20:20

To prove you, or try, or search you , whether you are innocent, and such as delight in my presence; or conscious of your guilt, and therefore afraid of my appearance; whether you have such a righteousness as can abide the trial of a severe Judge; or whether you are such as have cause to fear my wrath, and to flee to my grace and mercy; which of you are sincere and upright, and which are hypocrites and ungodly persons; or, to try whether this terrible appearance will produce in you that reverence, fear, and obedience which I call for; or, to give you a law, by which you will be proved whether you do indeed love and fear me, as you pretend you do, or whether you do not.

God’ s fear is properly in men’ s hearts; but here the sense seems to be this, That this fear, i.e. his dreadful manifestation of his majesty and justice, (the act being here put for the object,) may be now and ever before your eyes, and in your memories, as an effectual preservative from sin.

Poole: Exo 20:22

Ye have seen i.e. heard, as Exo 20:18 . He may use the word seen here, to intimate that this was all they could see of God, to wit, his voice and speech, and that they saw no image of him, as is expressed in a parallel place, and therefore should make no resemblances of him, as it here follows.

From heaven i.e. from the lower heaven, to wit, the air, or the clouds, which were over the top of mount Sinai, Deu 4:36 Neh 9:13 ; and so the word heaven is oft understood, as Gen 1:20 Job 35:11 Psa 79:2 . And so this place may be reconciled with Heb 12:25 , where this is said to be spoken upon earth.

Poole: Exo 20:23

With me i.e. to worship together with me; I will allow no companion ; or, to me , as it follows, unto you ; and Exo 20:24 , unto me; and the particle eth is sometimes used for el , or lamed , as 1Sa 22:14 2Ki 22:14 ; or, for me , either to represent my person, by comparing this with the parallel place, Deu 4:15,16 , or to worship me by, as it is apparent that the Israelites afterwards did intend to worship Jehovah in the golden calf, and therefore Aaron calls the feast of the calf a feast to Jehovah , Exo 32:5 , and that with the approbation of the people, whom he then complied with, and durst not resist.

Gods i.e. idols or images, to whom you may give the name and worship of gods,

of silver and consequently not of any other materials, as wood or stone: it is a synecdoche.

Poole: Exo 20:24

An altar thou shalt make for thy present use, or whilst thou art in the wilderness: this he commanded, partly, that they might easily and readily erect an altar upon all occasions, which it might be hard for them to do there of better materials; partly, to mind them how much more God regarded the inward holiness than the outward pomp of their devotions; partly, because God would make a conspicuous difference between them and idolaters, who used much cost and curiosity about their altars; partly, that the altars might, after they left them, fall down and moulder away, and not remain as lasting monuments, which might be afterward abused to idolatry by any persons that came thither; partly, because they were uncertain of their stay any where, except at Sinai, and therefore must raise such altars as they could suddenly do. But this command only concerned their wilderness state; for there were better and more durable altars in the tabernacle and temple.

In all places therefore there is no need of building any stately altar in a certain place, as if my presence were fixed there, and not to be enjoyed elsewhere.

Where I record my name , or, cause my name to be remembered by you; i.e. not in every place which you shall invent, but in all such places as I shall appoint for the remembrance or celebration of my name, or for the service of my majesty, whether it be in the wilderness, and in divers parts thereof, or in the tabernacle and temple.

Poole: Exo 20:25

An altar of stone in those rocky parts might be as easy for them to make as one of earth. Hewn stone would require both time, and cost, and art. The reasons of this precept are in part the same with the former, Exo 20:24 .

If thou lift up thy tool upon it, thou hast polluted it by thy disobedience to my express command now given; and howsoever they think to gratify me by this curiosity, I shall not look upon it as a sacred thing, by which the sacrifices offered on it shall be sanctified, but as a profane thing which will defile them. So little doth God value or approve the inventions of men in his worship, how colourable soever they be.

Poole: Exo 20:26

He seems to mean the steps of ladders, or others of the same nature, which could suddenly be made, and were proper for their present condition, where there was danger of the following inconvenience. For afterwards God appointed an altar ten cubits high, 2Ch 4:1 ; though some conceive they went not up to that by steps, but by an insensible ascent upon the ground raised by degrees for that purpose. But if the priests did go up to it by steps, God provided against the indecency here mentioned, by prescribing linen breeches to them in that service.

That thy nakedness be not discovered thereon for these linen breeches were not yet appointed, and the manner then and there was for men to wear long coats or gowns like women. God would remove all appearance or occasion of immodesty, especially in sacred persons and things; and the rather, to show his detestation of that impudence and filthiness which was very usual in some of the solemnities and worships of the heathen.

Haydock: Exo 20:12

Honour. Love, respect, feed, if requisite; support the infirmities of parents. See Numbers xxiv. 1; 1 Timothy v. 3, 17. They are ministers of God in the production of children; and those who offer an affront to his minister, irritate God. (Philo) ---

Land of Chanaan. The promises are of a temporal nature; but they should bring to our reflection the eternal rewards which attend the virtuous. The duties of parents are not specified, as nature would shew their extent, and as the obligations of parents and children are reciprocal. (Calmet)

Haydock: Exo 20:13

Kill. These precepts are to be taken in their full extent, as prohibiting not only the ultimate act, but every thing which leads to it. Magistrates are authorized to inflict capital punishment. We are allowed also to defend ourselves against an unjust aggressor. But we must never intend to kill him. (Calmet) ---

The laws will not condemn us, perhaps, if we do; but God sees the heart, and judges. A night thief may be slain, because we know not how far our own lives may be endangered, chap. xxii. 2. (Haydock)

Haydock: Exo 20:14

Adultery. This precept is placed before the former one, in the Septuagint; St. Mark x. 19; and St. Luke xviii. 20. Adultery was punished with death, Leviticus xx. 10. All civilized nations have held it in abhorrence, as destructive of all peace, Job xxxi. 11. All other impure actions are forbidden, under different penalties.

Haydock: Exo 20:15

Steal; by which name fraud of every description is condemned. Some have erroneously restrained this prohibition to the stealing of men for slaves, chap. xxi. 16. (Calmet)

Haydock: Exo 20:16

False. Calumniators were subjected to the law of retaliation, and were forced, by the Egyptians and others, to undergo the same punishment, which they would have inflicted upon others. This law is the guardian of good faith and honesty in all our dealings. It is explained more in detail [in] chap. xxiii. 1, and Leviticus xix. 11.

Haydock: Exo 20:17

House. Septuagint places wife first, as all do, Deuteronomy v. 21. The express prohibition of lustful and unjust desires, might suffice to have obviated the mistake of Josephus, and of the Jews, in our Saviour's time, who looked upon them as indifferent, provided they were not carried into effect. They render us guilty in the sight of God, (Matthew v. 28,) whenever we give consent to them, as even Ovid and the pagan philosophers acknowledged. (Grotius) ---

At the conclusion of this 10th commandment, we find five verses in the Samaritan copy and version, as well as in the Arabic, and a sufficient vacant space is left in an ancient Syriac manuscript translated from the Hebrew, which induce Kennicott (D. 2. p. 97,) to conclude that they are genuine; particularly as they explain what law was to be engraven on the two stones set up by Josue, which the Hebrew leaves ambiguous. They are as follows, repeated, for the most part, Deuteronomy xxvii. 2. "And it shall come to pass, when the Lord thy God shall bring thee into the land of the Chanaanites, whither thou goest to possess it, then thou shalt set thee up great stones; and thou shalt plaster them with plaster, and shalt write upon the stones all the words of this law. ---

And it shall come to pass, when ye are passed over the Jordan, ye shall put these stones, which I command you this day, upon Mount Gerizim. ---

And thou shalt build there an altar to the Lord thy God, an altar of stones; thou shalt not lift up any iron tool upon them. ---

Thou shalt build the altar of the Lord thy God, and shalt sacrifice peace-offerings; and thou shalt eat there, and rejoice before the Lord thy God. ---

That mountain is on the other side Jordan, by the way where the sun goeth down, in the land of the Chanaanites, which dwell in the flat country over-against Gilgal, beside the plain of Moreh, near Sichem." This particular designation of Gerizim, makes Calmet suspect, that it is an interpolation of the Samaritans. But Kennicott hesitates not to lay the blame of omission upon the Jews; as he endeavours to shew, that they have corrupted Deuteronomy xxvii. 4, substituting Hebal, instead of Gerizim. "Certainly the Jews might omit, as easily as the Samaritans might insert. " (p. 100.) (Haydock)

Haydock: Exo 20:18

Saw. The Hebrews often substitute one organ of sense for another. (St. Augustine 9. 72; Jeremias ii. 30.) ---

The Samaritan reads, "the people heard the thunders, and the sound of the trumpet, and beheld the lightning." Henceforward till chap. xxiv., Moses and Aaron alone heard the voice of God; and the laws delivered. Chap. xxv. to xxxi., were revealed to Moses only.

Haydock: Exo 20:19

Die. The Samaritan copy inserts here what we read [in] Deuteronomy v. 24, 25, 26, 27.

Haydock: Exo 20:22

Seen: no visible form; (Calmet) but I have spoken from the top of Sinai. (Haydock)

Haydock: Exo 20:23

Make. Hebrew adds, "with me," ver. 3. This people was prone to idolatry, and stood in need of having the first commandment often inculcated. (Menochius)

Haydock: Exo 20:25

Defiled; because done in opposition to God's order, who required, on this occasion, the utmost simplicity, to prevent any undue veneration. Iron was not used about the tabernacle or temple, as brass was more common. Altars raised in haste, like that, Deuteronomy xxvii. and Josue viii. 30, and that which was designed for the ratification of the covenant, (chap. xxiv. 4,) were required to be of this construction, unpolished and simple, as was the altar erected, 1 Machabees iv. 47. But other altars were not built after this model. (Calmet)

Haydock: Exo 20:26

Steps. These were afterwards allowed in the temple, Ezechiel xliii. 17. The Egyptians made use of their pyramids for altars; and some suppose, that the high places of Juda were of a similar nature, and exposed the priests, who wore long robes without breeches, to the danger of being seen, chap. xxviii. 42. The steps allowed by God were therefore very low, and enclosed with boards, after the Greek fashion. Such were used by the priest and priestess of Jupiter. (Serv. in Æneid iv. 646.) Linen breeches, or girdles, were afterwards required, Leviticus xxxix. 27. and Exodus xxviii. 42. (Calmet)

Gill: Exo 20:11

For in six days the Lord made heaven and earth, the sea,

and all that in them is, &c. And of which six days, and of the several things made in each of them, see the notes on the first chapter of Genesis:

and resteth the seventh day: which does not suppose labour, attended with weariness and fatigue; for the Creator of the ends of the earth fainteth not, neither is weary, Isa 40:28 nor ease and refreshment from it, but only a cessation from the works of creation, they being finished and completed, though not from the works of Providence, in which he is continually concerned: now this circumstance, before recorded in the history of the creation, is wisely improved to engage an attention to this command, and to the observation of it; there being an analogy between the one and the other, that as God worked six days, and, having done his work completely, ceased from it and rested, so it was fit and proper, that as the Israelites had six days allowed them to labour in, and do all their work, they should rest on the seventh, they and all that belonged to them, or had any connection with them:

wherefore the Lord blessed the sabbath, and hallowed it: he separated it from all other days of the week, and set it apart for holy use and service, by obliging his people to cease from all work on it, and to give up themselves to the exercises of religion, as hearing, reading the word, prayer, praise, &c. and he blessed it with his presence, and with the communications of his grace, as he still continues to do, whatsoever day his people make use of for his worship and service. The note of Jarchi is,"he blessed it with manna, by giving double bread on the sixth, and sanctified it by manna, that it might not descend on it;''so that there was a provision made for it, which was blessing it; and it was distinguished from all other days, no manna falling on it, which was the sanctification of it; and all showed it to be a day the Lord had a particular regard to, and that it was to be a day of rest, and exemption from labour. (This verse shows that the days in the first chapter of Genesis were real twenty four hour days. For you compare like things to like. Just as God worked six days and rested on the seventh, so the Israelites were to do also. The comparison would make no sense if the days were "seven ages" or were "seven ages" that overlapped each other (Day Age Theory) or if there was a huge gap between the days (Gap Theory). These are modern compromises to accomodate the alleged geological ages with the Biblical account of creation.Further this verse allows one to determine the age of the universe. Using the biblical geneologies Bishop Ussher determined the date of creation to be 4004 B.C. Although this may be off by one or two percent, it is a very accurate estimate based on biblical revelation not man's speculation. Editor.)

Gill: Exo 20:12

Honour thy father and thy mother, &c. Which is the fifth commandment of the decalogue, but is the first commandment with promise, as the apostle says, Eph 6:2 and is the first of the second table: this, though it may be extended to all ancestors in the ascending line, as father's father and mother, mother's father and mother, &c. and to all such who are in the room of parents, as step-fathers and step-mothers, guardians, nurses, &c. and to all superiors in dignity and office, to kings and governors, to masters, ministers, and magistrates; yet chiefly respects immediate parents, both father and mother, by showing filial affection for them, and reverence and esteem of them, and by yielding obedience to them, and giving them relief and assistance in all things in which they need it; and if honour, esteem, affection, obedience, and reverence, are to be given to earthly parents, then much more to our Father which is in heaven, Mal 1:6.

that thy days may be long upon the land which the Lord thy God giveth thee; that is, the land of Canaan, which he had given by promise to their fathers, and was now about to put them, their posterity, into the possession of: this further confirms the observation made, that this body of laws belonged peculiarly to the people of Israel: long life in any place or land is a blessing in itself, not always enjoyed by obedient children, thou obedience to parents often brings the judgments of God on persons; so that they sometimes die an untimely or an uncommon death, as in the case of the rebellious son, for whom a law was provided in Israel, and Absalom and others, see Lev 20:9 Aben Ezra takes the word to be transitive, and so the words may be read, "that they may prolong thy days"; or, "cause thy days to be prolonged"; meaning either that the commandments, and keeping of them, may be the means of prolonging the days of obedient children, according to the divine promise; or that they, their father and mother, whom they harbour and obey, might, by their prayers for them, be the means of obtaining long life for them; or else that they, Father, Son, and Spirit, may do it, though man's days, strictly speaking, cannot be shortened or lengthened beyond the purpose of God, see Job 14:5 the Septuagint version inserts before this clause another, "that it may be well with thee", as in Deu 5:16 and which the apostle also has, Eph 6:3 and where, instead of this, the words are, "and thou mayest live long on the earth"; accommodating them the better to the Gentiles, to whom he writes.

Gill: Exo 20:13

Thou shalt not kill. Not meaning any sort of creatures, for there are some to be killed for the food and nourishment of men, and others for their safety and preservation; but rational creatures, men, women, and children, any of the human species, of every age, sex, condition, or nation; no man has a right to take away his own life, or the life of another; by this law is forbidden suicide, or self-murder, parricide or murder of parents, homicide or the murder of man; yet killing of men in lawful war, or in defence of a man's self, when his own life is in danger, or the execution of malefactors by the hands or order of the civil magistrate, and killing a man at unawares, without any design, are not to be reckoned breaches of this law; but taking away the life of another through private malice and revenge, and even stabbing of a man's character, and so all things tending to or designed for the taking away of life, and all plots, conspiracies, and contrivances for that purpose, even all sinful anger, undue wrath and envy, rancour of all mind, all malice in thought, word, or deed, are contrary to this precept, see Mat 5:21 and which, on the other hand, requires that men should do all they can for the ease, peace, and preservation of the lives of men: this is the sixth command, but, in the Septuagint, the strict order in which this and the two following precepts lie is not observed, rehearsing them thus, "thou shall not commit adultery, thou shall not steal, thou shall not kill"; and so in Mar 10:19 the order is inverted.

Gill: Exo 20:14

Thou shall not commit adultery, Which, strictly speaking, is only that sin which is committed with another man's wife, as Jarchi observes; but Aben Ezra thinks the word here used signifies the same as another more commonly used for whoredom and fornication; and no doubt but fornication is here included, which, though it was not reckoned a crime among some Heathens, is within the reach of this law, and forbidden by it, it being an impure action, and against a man's body, as the apostle says, 1Co 6:18 as well as sins of a more enormous kind, as unnatural lusts and copulations, such as incest, sodomy, bestiality, &c. and even all unchaste thoughts, desires, and affections, obscene words, and impure motions and gestures of the body, and whatever is in itself unclean or tends to uncleanness; as it also requires that we should, as much as in us lies, do all we can to preserve our chastity, and the chastity of others, pure and inviolate, see Mat 5:28, this is the seventh commandment.

Gill: Exo 20:15

Thou shall not steal. Which is to take away another man's property by force or fraud, without the knowledge, and against the will of the owner thereof. Thefts are of various kinds; there is private theft, picking of pockets, shoplifting, burglary, or breaking into houses in the night, and carrying off goods; public theft, or robbing upon the highways; domestic theft, as when wives take away their husbands' money or goods, and conceal them, or dispose of them without their knowledge and will, children rob their parents, and servants purloin their masters' effects; ecclesiastical theft or sacrilege, and personal theft, as stealing of men and making slaves of them, selling them against their wills; and Jarchi thinks that this is what the Scripture speaks of when it uses this phrase; but though this may be included, it may not be restrained to this particular, since, besides what have been observed, there are many other things that may be reduced to it and are breaches of it; as all overreaching and circumventing in trade and commerce, unjust contracts, not making good and performing payments, detention of servants' wages, unlawful usury, unfaithfulness with respect to anything deposited in a man's hands, advising and encouraging thieves, and receiving from them: the case of the Israelites borrowing of the Egyptians and spoiling them is not to be objected to this law, since that was by the command of God, and was only taking what was due to them for service; however, by this command God let the Israelites know that that was a peculiar case, and not to be drawn into an example, and that they were in other cases not to take away another man's property; and so the case of an hungry man's stealing to satisfy nature is not observed as lawful and laudable, but as what is connived at and indulged, Pro 6:30, this law obliges to preserve and secure every man's property to himself, as much as in men lies: this is the eighth commandment.

Gill: Exo 20:16

Thou shall not bear false witness against thy neighbour. Neither publicly in a court of judicature, by laying things to his charge that are false, and swearing to them, to his hurt and damage; nor privately, by whispering, tale bearing, backbiting, slandering, by telling lies of him, traducing his character by innuendos, sly insinuations, and evil suggestions, whereby he may suffer in his character, credit, and reputation, and in his trade and business; Aben Ezra thinks the words describe the character of the person that is not to bear witness in any court, and to be read thus, "thou shall not answer who art a false witness": or, "O thou false witness": meaning that such an one should not be admitted an evidence in court, who had been convicted already of being a false witness; his word and oath are not to be taken, nor should any questions be put to him, or he suffered to answer to any; his depositions should have no weight with those before whom they were made, nay, even they should not be taken, nor such a person be allowed to make any; but this is to put this precept in a quite different form from all the rest, and without any necessity, since the word may as well be taken for a testimony bore, as for the person that bears it: this is the ninth commandment.

Gill: Exo 20:17

Thou shall not covet thy neighbour's house,.... This is the tenth and last commandment, and is an explanation of several of the past; showing that the law of God not only forbids external acts of sin, but the inward and first motions of the mind to it, which are not known, and would not be thought to be sinful, were it not for this law; nor are they known by this law until the Spirit of God by it convinces men of them, in whose light they see them to be sinful; even not only the schemes and contrivances of sin in the mind, the imaginations of it, thoughts dwelling upon it with pleasure, but even the first risings of sin in the heart; and such motions of it which are not assented unto, and unawares spring up from the corruption of nature, and are sudden craving desires after unlawful things, even these are forbidden by this law; which shows the spirituality of the law of God, and the impossibility of its being perfectly kept by fallen men. The apostle has reference to it, Rom 7:7. Several particulars are here mentioned not to be coveted, as instances and examples instead of others. Thus, for instance, "a neighbour's house" is not to be coveted; "nor his field", as the Septuagint version here adds, agreeably to Deu 5:21, a man is not secretly to wish and desire that such a man's house or land were his, since this arises from a discontent of mind with respect to his own habitation and possessions; and a man should be content with such things as he has, and not covet another's, which is not without sin:

thou shalt not covet thy neighbour's wife: and wish she was thine, and lust after her; this is a breach of the seventh command, and serves to explain and illustrate that. This clause stands first in the Septuagint version, as it does in Deu 5:21,

nor his manservant, nor maidservant, nor his ox, nor his ass, nor any thing that is thy neighbours'; which, with the first clause, serve to explain the eighth command, showing that we are not only forbid to take away what is another man's property, any of the goods here mentioned, or any other, but we are not secretly to desire them, and wish they were in our possession; since it discovers uneasiness and dissatisfaction with our own lot and portion, and is coveting another man's property, which is coveting an evil covetousness.

Gill: Exo 20:18

And all the people saw the thunderings, and the lightnings,.... That is, they heard the one, and saw the other; they heard the dreadful volleys of thunder, and saw the amazing flashes of lightning, which were like lamps and torches, as the word used signifies; by a communication of senses, one sense is put for another, and the sense of sight being the principal, as Ben Melech observes, it is put for the rest, and so in the following. It is an observation of Austin's ^o that to "see" is used of all of the five senses, seeing, hearing, tasting, smelling, and feeling:

and the noise the trumpet, and the mountain smoking: they the sound of the trumpet, which made them tremble and saw the mountain all in a smoke, which made it look very terrible. Though the words may be rendered, as they are by some, "they perceived the thunders", &c. ^p; had a sensible perception of them with their eyes ears, which greatly affected them, and made strong impressions upon their minds, and filled them with fear and dread:

and when the people saw it, they removed, and stood afar off; their minds were not only terrified and distressed, and their bodies shook with fear; but they could not stand their ground, but were obliged to retreat, who but just before were curious to draw near, and gaze and see what they could, to prevent which bounds were set; but now these were needless, what they saw and heard were sufficient to keep them at a distance, nay, obliged them to quit their places; they were at the lower part of the mount before, and now they removed a good way from it, even to their camp, and to their tents in it, see Deu 5:30. The Targum of Jonathan says, they removed twelve miles; and so Jarchi, who observes, that this was according to the length of their camp.

Gill: Exo 20:19

And they said unto Moses,.... Who was now come down from the mountain, and to whom the heads of the tribes and elders of the people came from the camp, and out of their tents, by whom the people said to him, as follows, see Deu 5:23,

speak thou with us, and we will hear; their request is, that whatsoever it was the will and pleasure of God to declare to them, that he would communicate it to Moses, and he deliver it to them, promising that they would hearken to it, and obey it, as if they had heard it from the mouth of God himself:

but let not God speak with us, lest we die; pray to him, that he would not speak immediately, but by a mediator, which they now saw the need of; that there was no drawing nigh to God, nor hearing nor receiving anything from him without one; that his law, as it came from him to them sinful creatures, was a killing letter, and the ministration of condemnation and death, and injected such terror into their minds, that if it was continued they must die under it: thus, as the apostle observes, when "they heard the voice of words, entreated that the word should not be spoken to them any more, for they could not endure that which was commanded", Heb 12:19.

Gill: Exo 20:20

And Moses said unto the people,.... By representatives and messengers, the heads of the tribes and elders:

fear not; be not afraid of God with a slavish fear; be not afraid of the thunders and lightnings, as if they were like one of the plagues of Egypt, which terrified Pharaoh and his people; be not afraid of being consumed by them, they will do you no hurt; be not afraid of dying by the hand of God, at his presence, and through the voice of his words spoken to you; be of good courage, for the design of God is not to destroy you, but to instruct you, and do you good:

for God is come to prove you; whether, being now freed by him from Egyptian bondage, they would take and own him for their King, and be subject to his laws and government; whether they would abide by what they had said, all that the Lord hath spoken will we do, Exo 19:8, whether they thought they had purity and righteousness enough to answer to the divine law, and whether they imagined they had strength enough to fulfil it, and whether they needed a mediator between God and them or not: some Jewish writers ^q give a different sense of this clause, as if the coming of God to them in this grand and majestic manner was to exalt them, and make them great and honourable among the nations of the world; taking the word used to be derived from a root, which signifies to lift up, as a banner or ensign is lifted up on high: but the former sense is best:

and that his fear may be before your faces; not a slavish fear of death, of wrath, and damnation, before dehorted from; but a reverence of the divine Majesty, an awe of his greatness and glory, a serious regard to his commands, delivered in so grand a manner, and a carefulness to offend him by disobeying them:

that ye sin not: by breaking the law, and transgressing the precepts of it, which they might be deterred from, as it might be reasonably thought, when they reflected with what solemnity, and in what an awful manner it was delivered to them.

Gill: Exo 20:21

And the people stood afar off,.... Still kept their distance in their camp and tents; or the heads and elders of the people having had this conversation with Moses, returned to their tents as they were bid, Deu 5:30 and to the people in the camp, and there they continued while Moses went up to God with their request:

and Moses drew near to the thick darkness where God was; the thick cloud, Exo 19:9 as Jarchi interprets it, and who observes from their doctors that there were three enclosures about the divine Majesty, darkness, a cloud, and thick darkness; and so Moses passed through the darkness, and the cloud, to the thick darkness where Jehovah was, and where he is said to dwell when the temple was built, 1Ki 8:8 and they have an observation that the word rendered "drew near" is transitive, and should be translated, "he was brought near" or, "made to draw nigh"; Michael and Gabriel being sent to him, took hold of his hands and brought him against his will unto the thick darkness ^r; but if the word will admit of such a version, the sense is either that he was caused to draw near through the importunity of the people; or rather through the call of God to him, or an impulse of his upon his mind, which obliged him to it.

Gill: Exo 20:22

And the Lord said unto Moses,.... When Moses was come near the thick darkness where God was:

thus thou shalt say unto the children of Israel; at his return unto them, and which he was to deliver in the name of God, and as his words:

ye have seen that I have talked with you from heaven; descending from heaven on Mount Sinai in a cloud and fire, he talked with them out of the cloud and fire, and delivered to them with an audible voice the above ten commands; the cloud and fire they saw with their eyes, and the words expressed from thence they heard with their ears; or heaven may mean the air on the top of Sinai, from whence Jehovah spoke.

Gill: Exo 20:23

Ye shall not make with me,.... This is a proposition of itself, as appears by the accent Athnach placed at the end of it, which divides it from the following, and therefore "gods of silver" belong to the next clause or proposition; something seems to be wanting to complete the sense, which the Talmudists ^s and Jarchi after them supply thus,"ye shall not make with me as the likeness of my ministers which minister before me on high;''as the seraphim, ministering angels, &c. as the sun, moon, and stars; and so the Targum of Jonathan paraphrases the words,"ye shall not make, to worship, the likeness of the sun, and of the moon, and of the stars, and of the planets, and of the angels that minister before me:''or rather, "ye shall not make any likeness with me", or any likeness of me; and so the words stand connected with the preceding verse, that since they only saw the cloud and fire, and perceived the voice of God from thence, but saw no likeness or similitude of him, therefore they were not to make any under a pretence of worshipping him with it, or in it, or by it; and so Ben Melech adds, by way of explanation, although your intention is to my service: "gods of silver and gods of gold ye shall not make unto you"; for so this clause is to be read: that is, images made of gold and silver, images of angels, or of the host of heaven, the sun, moon, and stars, or of great men on earth, as kings or heroes, or of any creature in heaven, earth, or sea; these they were not to make unto them, in order to serve and worship them, or to worship God in them, or by them, or with them: the first images for idolatrous worship were made of gold and silver, because, being rich and glittering, they more affected the minds of the people, as the golden calf a little after made, and perhaps the gods of Egypt were such, at least some of them; wherefore this law against idolatry is repeated, because the people of Israel were prone unto it, and many of them had been ensnared with it in Egypt, upon every occasion were ready to relapse into it: or images made of meaner materials, as brass, wood, and stone, though not mentioned, are equally forbidden; for if those of richer materials were not to be made and worshipped, much less those of baser ones.

Gill: Exo 20:24

An altar of earth thou shall make unto me,.... This was a temporary precept, and only in force until the tabernacle was built, and respects occasional altars, erected while on their travels, and were to be made of turfs of earth, and so easily and quickly thrown up, as their case and circumstances required, and as easily thrown down, as it was proper they should, after they had no more use for them, lest they should be abused to superstitious uses; for afterwards the altar for burnt offerings was made of Shittim wood covered with brass, and that in the temple was wholly a brazen one, Exo 27:1 this precept seems to suggest the plainness and simplicity in which God would be worshipped, in opposition to the pomp and gaudy show of idolaters intimated in the preceding verse; though Tertullian ^t relates of the Romans in the times of Numa Pomptitus, that they had neither images, nor temples, nor capitols, only altars made of turfs of earth hastily thrown up; and this altar of earth might be, as Ainsworth observes, a figure of the earthly or human nature of Christ, who is the altar, whereof believers in him have a right to eat, Heb 13:10.

and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen; which were the creatures offered in the said sacrifices, as also in the sin offerings and trespass offerings, which, though not mentioned, are included:

in all places where I record my name; or, "cause it to be mentioned", or "remembered" ^u; where he manifested himself, displayed the glory of his nature and perfection; or, as the Targum of Jonathan expresses it, caused his Shechinah or divine Majesty to dwell, or gave any intimations of his presence, as at the altar now erected to him, and at the sacrifices offered up thereon, and afterwards in the tabernacle, between the cherubim over the mercy seat, and ark of the testimony; which was removed to various places before the temple was built at Jerusalem, where he took up his residence, and his name was called upon, made mention of, and recorded for many generations: but that being destroyed and worship there at an end, men may now worship God in any place, so be it they do it in spirit and in truth; and wherever the name of God is truly called upon, and the glory of his divine perfection, as displayed in the salvation of sinners by Christ, is set forth, and Christ and him crucified is preached; and mention is made of his name as the only one in which salvation is; of his glorious person and offices, of his righteousness, blood, and sacrifice, for justification, remission of sins, and atonement; and his ordinances are administered, which are memorials of his love and grace; there Jehovah grants his presence:

I will come unto thee: not locally or by change of place, nor by his omnipresence merely, so he is everywhere; nor in any visible way, but in a spiritual manner, by the communications of his grace and favour, see Joh 14:21, and I will bless thee; with his presence, than which nothing is more desirable and delightful; with the supplies of his grace, with peace and pardon, with a justifying righteousness, with a right and title to eternal life, with enlarged views of these blessings and of interest in them.

Gill: Exo 20:25

And if thou wilt make me an altar of stone,.... If they chose instead of an earthen one to make one of stone, as they might in rocky places, where they came, and in such an one where they now were, Mount Sinai, under which hill an altar was built, Exo 24:4,

thou shall not build it of hewn stone; which would require time and occasion expense, to hew and polish them in an artificial way; but it was to be built of rude and unpolished stones, just as they were taken out of the quarry, or found lying by the way, and which were laid up in an heap one upon another, and was done with little trouble, and without any ornament, and easily separated and thrown down, when become useless: the reason of this law, as given by Maimonides ^w, is this,"because the idolaters of that time built their altars of hewn stones, therefore God forbad it, lest we should be like them, and that we might shun it in all things, he commanded the altar to be made of earth, as it is said, an altar of earth shalt thou make unto me; and if it could not be made without stones, that the stones should remain in their own natural form, and be neither hewn nor polished; as he after forbad a painted stone, and a plantation of trees by an altar; for in each of these there is one and the same intention and design, namely, that we might not worship him in the same manner in which idolaters used to worship their fictitious deities:"

for if thou lift up thy tool upon it; or, thy sword ^x; it signifies any tool or instrument made of iron as a sword is, and here such an one as is used in hewing of stone; which, if lifted up on the altar, or on any of the stones of which it is built, to strike and hew them with:

thou hast polluted it; and so made it unfit for use: how this should be done hereby is not easy to say, no good reason seems to be assignable for it but the will and pleasure of God; who so appointed it, and reckoned that a pollution, and would have it so thought by others, which with men is accounted ornamental; his thoughts and judgment are not as man's: the Targum of Jonathan is,"for if thou liftest up iron, of which a sword is made, upon a stone, thou wilt profane it;''the reason which the Misnic doctors ^y give, and Jarchi from them, is,"because iron was created to shorten the days of men, but the other was made to prolong the days of men: and therefore it cannot be just that that which shortens should be lifted up and agitated over that which prolongs:''but Maimonides gives a better reason of it, as Abarbinel understands him, which was to prevent persons making images in stones ^z, which image making is the thing guarded against and forbidden in the context; but still better is that of Isaac Arama ^a, that the hands of the artificer were to abstain from the stones of the altar, lest that good which men obtain of God at the altar should be attributed to any work of theirs: though, after all, it is right what Aben Ezra, says, that it does not belong to us to search after the reasons of the commands, at least not in too curious and bold a manner, and where God is silent and has not thought fit to give any.

Gill: Exo 20:26

Neither shalt thou go up by steps unto mine altar,.... That is, you priests, the sons of Aaron, as the Targums of Jonathan and Jerusalem paraphrase the words; the altar of burnt offering built when the tabernacle was seemed not to require any, being but three cubits high, Exo 27:1 but that in Solomon's temple did, being ten cubits high, 2Ch 4:1 and therefore some method must be used to ascend it, and do the business that was to be done on it: now the Jews say ^b, there was what they call "Kibbesh", a sort of a causeway made of earth thrown up, which rose gradually and led to the top of the altar, and was about thirty two cubits long and sixteen broad: and so the Targum of Jonathan paraphrases the words,"thou shalt not go up by steps to mine altar, but by bridges;''express mention is made of stairs to the altar in Ezekiel's vision, Eze 43:17.

that thy nakedness be not discovered thereon; that part of the body which is not to be named, and ought not to be seen, and which would be exposed if there were many steps, and these at a distance from each other; which would oblige them to take large strides, and so be in danger of discovering those parts which would make them the object of contempt and ridicule with the people; since as yet breeches were not used, and the garments were long loose ones, which were easily turned aside, or the parts under them seen by those below; to prevent which, afterwards linen breeches were ordered to be made for the priests, and to be used by them in their service: Maimonides ^c thinks the reason of this was, because formerly the idolatrous worship of Peor was performed by uncovering of their nakedness before it; and so by this is expressed God's detestation of such an impure and abominable practice; but this is uncertain; however, this we may be sure of, that this is the will of God, that all immodesty and indecency, and whatever tends to create impure thoughts and stir up unclean lusts, should be carefully avoided in his worship.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 20:12

¹ tn The verb כַּבֵּד (kabbed) is a Piel imperative; it calls for people to give their parents the respect and honor that is appropriate for them. It could be paraphrased to say, give them the weight of authority that they deserve. Next to God, parents were to be highly valued, cared for, and respected.

² tn Heb “that your days may be long.”

³ sn The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God’s commands (Deut 4:1, 8:1, etc.). But as W. C. Kaiser (“Exodus,” EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home (Deut 4:26, 33, 40; 32:46-47). The captivity was in part caused by a breakdown in this area (Ezek 22:7, 15). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again.

NET Notes: Exo 20:13

¹ tn The verb רָצַח (ratsakh) refers to the premeditated or accidental taking of the life of another human being; it includes any unauthorized killing (it is used for the punishment of a murderer, but that would not be included in the prohibition). This commandment teaches the sanctity of all human life. See J. H. Yoder, “Exodus 20,13: ‘Thou Shalt Not Kill’,” Int 34 (1980): 394-99; and A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

NET Notes: Exo 20:14

¹ sn This is a sin against the marriage of a fellow citizen – it destroys the home. The Law distinguished between adultery (which had a death penalty) and sexual contact with a young woman (which carried a monetary fine and usually marriage if the father was willing). So it distinguished fornication and adultery. Both were sins, but the significance of each was different. In the ancient world this sin is often referred to as “the great sin.”

NET Notes: Exo 20:15

¹ sn This law protected the property of the Israelite citizen. See D. Little, “Exodus 20,15: ‘Thou Shalt Not Steal’,” Int 34 (1980): 399-405.

NET Notes: Exo 20:16

¹ tn Heb “answer” as in a court of law.

² tn The expression עֵד שָׁקֶר (’ed shaqer) means “a lying witness” (B. S. Childs, Exodus [OTL], 388). In this verse the noun is an adverbial accusative, “you will not answer as a lying witness.” The prohibition is against perjury. While the precise reference would be to legal proceedings, the law probably had a broader application to lying about other people in general (see Lev 5:1; Hos 4:2).

NET Notes: Exo 20:17

¹ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

² sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

NET Notes: Exo 20:18

¹ tn The participle is used here for durative action in the past time (GKC 359 §116.o).

² tn The verb “to see” (רָאָה, ra’ah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb “saw” yokes together two objects, one that suits the verb and the other that does not. So, the verb “heard” is inserted here to clarify (“Exodus,” EBC 2:427).

³ tn The verb “saw” is supplied here because it is expected in English (see the previous note on “heard”).

⁴ tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.

⁵ tn The meaning of נוּעַ (nua’) is “to shake, sway to and fro” in fear. Compare Isa 7:2 – “and his heart shook…as the trees of the forest shake with the wind.”

⁶ tn Heb “and they stood from/at a distance.”

NET Notes: Exo 20:19

¹ tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.

NET Notes: Exo 20:20

¹ tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.

² tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).

³ tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.

NET Notes: Exo 20:21

¹ tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.

² sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].

³ sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.

NET Notes: Exo 20:22

¹ sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

² tn Heb “and Yahweh said.”

NET Notes: Exo 20:23

¹ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

² tn Heb “neither will you make for you gods of gold.”

sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255).

NET Notes: Exo 20:24

¹ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

² sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

³ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

⁴ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

NET Notes: Exo 20:25

¹ tn Heb “them” referring to the stones.

² tn Heb “of hewn stones.” Gesenius classifies this as an adverbial accusative – “you shall not build them (the stones of the altar) as hewn stones.” The remoter accusative is in apposition to the nearer (GKC 372 §117.kk).

³ tn The verb is a preterite with vav (ו) consecutive. It forms the apodosis in a conditional clause: “if you lift up your tool on it…you have defiled it.”

NET Notes: Exo 20:26

¹ tn Heb “uncovered” (so ASV, NAB).

Geneva Bible: Exo 20:12

Honour thy ^{( h )} father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

^{( h )} By parents it is also meant all that have authority over us.

Geneva Bible: Exo 20:13

Thou shalt not ^{( i )} kill.

^{( i )} But love and preserve your brother's life.

Geneva Bible: Exo 20:14

Thou shalt not ^{( k )} commit adultery.

^{( k )} But be pure in heart, word and deed.

Geneva Bible: Exo 20:15

Thou shalt not ^{( l )} steal.

^{( l )} But study to save his goods.

Geneva Bible: Exo 20:16

Thou shalt not bear false ^{( m )} witness against thy neighbour.

^{( m )} But further his good name, and speak truth.

Geneva Bible: Exo 20:17

Thou shalt not ^{( n )} covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour's.

^{( n )} You may not so much as wish his hinderance in anything.

Geneva Bible: Exo 20:20

And Moses said unto the people, Fear not: for God is come to ^{( o )} prove you, and that his fear may be before your faces, that ye sin not.

^{( o )} Whether you will obey his precepts as you promised in (Exo 19:8).

Geneva Bible: Exo 20:26

Neither shalt thou go up by steps unto mine altar, that thy ^{( p )} nakedness be not discovered thereon.

^{( p )} Which might be by his stooping or flying up of his clothes.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 20:1-26

1 The ten commandments are spoken by Jehovah.

18 The people are afraid, but Moses comforts them.

21 Idolatry is forbidden.

23 Of what sort the altar should be.

Maclaren: Exo 20:1-11

Exodus 20:1-11

An obscure tribe of Egyptian slaves plunges into the desert to hide from pursuit, and emerges, after forty years, with a code gathered into ten words,' so brief, so complete, so intertwining morality and religion, so free from local or national peculiarities, so close fitting to fundamental duties, that it is to-day, after more than three thousand years, authoritative in the most enlightened peoples. The voice that spoke from Sinai reverberates in all lands. The Old World had other lawgivers who professed to formulate their precepts by divine inspiration: they are all fallen silent. But this voice, like the trumpet on that day, waxes louder and louder as the years roll. Whose voice was it? The only answer explaining the supreme purity of the commandments, and their immortal freshness, is found in the first sentence of this paragraph,' God spake all these words.'

I. We Have First The Revelation,

Which precedes and lays the foundation for the commandments; I am the Lord thy God, which have brought thee out of the land of Egypt.' God speaks to the nation as a whole, establishing a special relation between Himself and them, which is founded on His redeeming act, and is reciprocal, requiring that they should be His people, as He is their God. The manifestation in act of His power and of His love precedes the claim for reverence and obedience. This is a universal truth. God gives before He asks us to give. He is not a hard taskmaster, gathering where He has not strewn.' Even in that system which is eminently the law,' the foundation is a divine act of deliverance, and only when He has won the people for Himself by redeeming them from bondage does He call on them for obedience. His rule is built on benefits. He urges no mere right of the mightier, nor cares for service which is not the glad answer of gratitude. The flashing flames which ran as swift heralds before His descending chariot wheels, the quaking mountain, the long-drawn blasts of the trumpet, awed the gathered crowd. But the first articulate words made a tenderer appeal, and sought to found His right to command on His love, and their duty to obey on their gratitude. The great gospel principle, that the Redeemer is the lawgiver, and the redeemed are joyful subjects because their hearts are touched with love, underlies the apparently sterner system of the Old Testament. God opens His heart first, and then asks for men's.

This prelude certainly confines the Decalogue to the people of Israel. Their deliverance is the ground on which the law is rested, therefore, plainly, the obligation can be no wider than the benefit. But though we are not bound to obey any of the Ten Commandments, because they were given to Israel, they are all, with one exception, demonstrably, a transcript of laws written on the heart of mankind; and this fact carries with it a strong presumption that the law of the Sabbath, which is the exception referred to, should be regarded as not an exception, but as a statute of the primeval law, witnessed to by conscience, republished in wondrous precision and completeness in these venerable precepts. The Ten Commandments are binding on us; but they are not binding as part, though the fundamental part, of the Jewish law.

Two general observations may be made. One is on the negative character of the commandments as a whole. Law prohibits because men are sinful. But prohibitions pre-suppose as their foundation positive commands. We are forbidden to do something because we are inclined to do it, and because we ought to do the opposite. Every thou shalt not' implies a deeper thou shalt.' The cold negation really rests on the converse affirmative command.

The second remark on the law as a whole is as to the relation which it establishes between religion and morality, making the latter a part of the former, but regarding it as secured only by the prior discharge of the obligations of the former. Morality is the garb of religion; religion is the animating principle of morality. The attempts to build up a theory of ethics without reference to our relations to God, or to secure the practice of righteousness without such reference, or to substitute, with a late champion of unbelief, the service of man' for the worship of God, are all condemned by the deeper and simpler wisdom of this law. Christians should learn the lesson, which the most Jewish of the New Testament writers had drawn from it, that pure and undefiled service' of God is the service of man, and should beware of putting asunder what God has joined so closely.

II. The First Commandment Bears In Its Negative Form Marks,

Of the condition of the world when it was spoken, and of the strong temptation to polytheism which the Israelites were to resist. Everywhere but in that corner among the wild rocks of Sinai, men believed in gods many.' Egypt swarmed with them; ands no doubt, the purity of Abraham's faith had been sadly tarnished in his sons. We cannot understand the strange fascination of polytheism. It is a disease of humanity in an earlier stage than ours. But how strong it was and is, all history shows. All these many gods were on amicable terms with one another, and ready to welcome newcomers. But the monotheism, which was here laid at the very foundation of Israel's national life, parted it by a deep gulf from all the world, and determined its history.

The prohibition has little force for us; but the positive command which underlies it is of eternal force. We should rather think of it as a revelation and an invitation than as a mere command. For what is it but the declaration that at the center of things is throned, not a rabble of godlings, nor a stony impersonal somewhat, nor a hypothetical unknowable entity, nor a shadowy abstraction, but a living Person, who can say Me,' and whom we can call on as Thou,' and be sure that He hears? No accumulation of finite excellencies, however fair, can satisfy the imagination, which feels after one Being, the personal ideal of all perfectness. The understanding needs one ultimate Cause on which it can rest amid the dance of fleeting phenomena; the heart cannot pour out its love to be shared among many. No string of goodly pearls will ever give the merchantman assurance that his quest is complete. Only when human nature finds all in One, and that One a living Person, the Lover and Friend of all souls, does it fold its wings and rest as a bird after long flight.

The first commandment enjoins, or rather blesses us by showing us that we may cherish, supreme affection, worship, trust, self-surrender, aspiration, towards one God. After all, our God is that which we think most precious, for which we are ready to make the greatest sacrifices, which draws our warmest love; which, lost, would leave us desolate; which, possessed, makes us blessed. If we search our hearts with this candle of the Lord,' we shall find many an idol set up in their dark corners, and be startled to discover how much we need to bring ourselves to be judged and condemned by this commandment. It is the foundation of all human duty. Obedience to it is the condition of peace and blessedness, light and leading for mind, heart, will, affections, desires, hopes, fears, and all the world within, that longs for one living Person even when it least knows the meaning of its longings and the reason of its unrest.

III. The Second Commandment Forbids All Representations,

Whether of the one God or of false deities. The golden calf, which was a symbol of Jehovah, is condemned equally with the fair forms that haunted the Greek Olympus, or the half-bestial shapes of Egyptian mythology. The reasons for the prohibition may be considered as two,--the impossibility of setting forth the glory of the Infinite Spirit in any form, and the certainty that the attempt will sink the worshipper deeper in the mire of sense. An image degrades God and damages men. By it religion reverses its nature, and becomes another clog to keep the soul among the things seen, and an ally of all fleshly inclinations. We know how idolatry seemed to cast a spell over the Israelites from Egypt to Babylon, and how their first relapse into it took place almost before the voice which spake all these words' had ceased.

In its grosser form, we have no temptation to it. But there are other ways of breaking the command-merit than setting up an image. All sensuous worship in which the treacherous aid of art is called in to elevate the soul, comes perilously near to contradicting its spirit, if not its letter. The attempt to make of the senses a ladder for the soul to climb to God by, is a great deal more likely to end in the soul's going down the ladder than up it. The history of public worship in the Christian Church teaches that the less it has to do with such slippery help the better. There is a strong current running in England, at all events, in the direction of bringing in a more artistic, or, as it is called, a less bare,' form of service. We need to remember that the God who is a Spirit is worshipped in spirit,' and that outward forms may easily choke, and outward aids hinder, that worship.

The especial difficulty of obedience to this commandment is marked by the reason or sanction annexed. That opens a wide field, on which it would be folly to venture here. There is a glimpse of God's character, and a statement of a law of His working. He is a jealous' God. We need not be afraid of the word. It means nothing but what is congruous with the loftiest conception of a loving God. It means that He allows of no rival in our hearts' affection, or in our submission for love's sake to Him. A half trust in God is no trust. How can worship be shared, or love be parted out, among a pantheon? Our poor hearts ask of one another and get from one another, wherever a man and a woman truly love, just what God asks,--All in all, or not at all.' His jealousy is but infinite love seeking to be known as such, and asking for a whole heart.

The law of His providence sounds hard, but it is nothing more than stating in plain words the course of the world's history, which cannot be otherwise if there is to be any bond of human society at all. We hear a great deal in modern language about solidarity (and sometimes it is spelled with a final e,' to look more philosophical) and heredity. The teaching of this commandment is simply a statement of the same facts, with the addition that the Lawgiver is visible behind the law. .The consequences of conduct do not die with the doers. The evil that men do, lives after them.' The generations are so knit together, and the full results of deeds are often so slow-growing, that one generation sows and another reaps. Who sowed the seed that fruited in misery, and was gathered in a bitter harvest of horrors and crimes in the French Revolution? Who planted the tree under which the citizens of the United States sit? Did not the seedling go over in the Mayflower? As long as the generations of men are more closely connected than those of sheep or birds, this solemn word must be true. Let us see that we sow no tares to poison our children when we are in our graves. The saying had immediate application to the consequences of idolatry in the history of Israel, and was a forecast of their future. But it is true evermore and everywhere.

IV. The Third Commandment Must Be So Understood As To Bring It Into Line,

With the two preceding, as of equal breadth and equally fundamental. It cannot, therefore, be confined to the use of the name of God in oaths, whether false or trivial. No doubt, perjury and profane swearing are included in the sweep of the prohibition; but it reaches far beyond them. The name of God is the declaration of His being and character. We take His name in vain' when we speak of Him unworthily. Many a glib and formal prayer, many a mechanical or self-glorifying sermon, many an erudite controversy, comes under the lash of this prohibition. Professions of devotion far more fervid than real, confessions in which the conscience is not stricken, orthodox teachings with no throb of life in them, unconscious hypocrisies of worship, and much besides, are gibbeted here. The most vain of all words are those which have become traditional stock in trade for religious people, which once expressed deep convictions, and are now a world too wide for the shrunk faith which wears them. The positive side underlying the negative is the requirement that our speech of God shall fit our thought of God, and our thought of Him shall fit His Name; that our words shall mirror our affections, and our affection be a true reflection of His beauty and sweetness; that cleansed lips shall reverently utter the Name above every name, which, after all speech, must remain unspoken; and that we shall feel it to be not the least wonderful or merciful of His condescension's that He is extolled with our tongues.'

V. The Series Of Commandments Referring To Israel.

The series of commandments referring to Israel's relations with God is distinctly progressive from the first to the fourth, which deals with the Sabbath. The fact that it appears here, side by side with these absolutely universal and first principles of religion and worship, clearly shows that the giver of the code regarded it as of equal comprehensiveness. If we believe that the giver of the code was God, we seem shut up to the conclusion that, though the Sabbath is a positive institution, and in so far unlike the preceding commandments, it is to be taken as not merely a temporary or Jewish ordinance. The ground on which it is rested here points to the same conclusion. The version of the Decalogue in Deuteronomy bases it on the Egyptian deliverance, but this, on the divine rest after creation. As we have already said, we do not regard the Decalogue as binding on us because given to Israel; but we do regard it as containing laws universally binding, which are written by God's finger, not on tables of stone, but on the fleshly tables of the heart.' All the others are admittedly of this nature. Is not the Sabbath law likewise? It is not, indeed, inscribed on the conscience, but is the need for it not stamped on the physical nature? The human organism requires the seventh-day rest, whether men toil with hand or brain. Historically, it is not true that the Sabbath was founded by this legislation. The traces of its observance in Genesis are few and doubtful; but we know from the inscriptions that the seventh, fourteenth, twenty-first, and twenty-eighth days of the moon were set apart by the Assyrians, and scholars can supply other instances. The Remember' of this commandment can scarcely be urged as establishing this, for it may quite as naturally be explained to mean Remember, as each successive seventh day comes round, to consecrate it.' But apart from that, the law written on body, mind, and soul says plainly to all men,' Rest on the seventh day.' Body and mind need repose; the soul needs quiet communion with God. No vigorous physical, intellectual, or religious life will long be kept up, if that need be disregarded. The week was meant to be given to work, which is blessed and right if done after the pattern of God's. The Sabbath was meant to lift to a share in His rest, to bring eternity into time, to renew wasted strength by a wise passiveness,' and to draw hearts dissipated by contact with fleeting tasks back into the stillness where they can find themselves in fellowship with God.

We have not the Jewish Sabbath, nor is it binding on us. But as men we ought to rest, and resting, to worship, on one day in the week. The unwritten law of Christianity, molding all outward forms by its own free spirit, gradually, and without premeditation, slid from the seventh to the first day, as it had clear right to do. It was the day of Christ's resurrection, probably of His ascension, and of Pentecost. It is the Lord's Day.' In observing it, we unite both the reasons for the Sabbath given in Exodus and Deuteronomy,-- the completion of a higher creation in the resurrection rest of the Son of God, and the deliverance from a sorer bondage by a better Moses. The Christian Sunday and its religious observance are indispensable to the religious life of individuals and nations. The day of rest is indispensable to their well-being. Our hard-working millions will bitterly rue their folly, if they are tempted to cast it away on the plea of obtaining opportunities for intellectual culture and enjoyment. It is,

The couch of time, care's balm and bay,'

and we shall be wise if we hold fast by it; not because the Jews were bid to hallow the seventh day, but because we need it for repose, and we need it for religion.

Maclaren: Exo 20:12-21

Exodus 20:12-21

I. The Broad Distinction Between The Two Halves Of The Decalogue,

Is that the former deals with man's relations to God, and the latter with His relations to men. This double division is recognized in the New Testament summary of all the law,' as found in two commandments, and is probably implied in the two tables on which it was inscribed. Commentators have been much exercised, however, about how to divide the commandments between these two parts. The fifth, which is the first in this division, belongs in substance to the second half, but its form connects it with the first table. It is like the preceding ones in having a reason appended, and in naming the Lord thy God'; while the following are all bare, curt prohibitions. The fact seems to be that it is a transition commandment, and meant to cast special sacredness round the parental relationship, by paralleling it, in some sense, with that to God, of which it is a reflection. Other duties to other men stand on a different level from duties to parents. Honor,' which is to be theirs, is not remote from the reverence due to God. They are, as it were, His shadows to the child. The fatherhood of God is dimly revealed in that parting off the commandment from the second table, and assimilating it in form to the laws of the first.

II. The Connection Of The Two Halves Of The Decalogue Teaches Some Important Truth.

Josephus said a wise thing when he remarked that,' whereas other legislators had made religion a department of virtue, Moses made virtue a department of religion.' No theory of morals is built upon the deepest foundation which does not recognize the final ground of the obligation of duty in the voice of God. Duty is debitum--debt. Who is the creditor? Myself? An impersonal law? Society? No, God. The practice of morality depends, like its theory, on religion. In the long-run, and on the wide scale, nations and periods which have lost the latter will not long keep the former in any vigor or purity. He who begins by erasing the first commandment will sooner or later make a clean sweep of all the ten. And, on the other hand, wherever there is true worship of the one God, there all fair charities between man and man will flourish and fruit. The two tables are one law. Duties to God come first, and those to man, who is made in the image of God, flow from these.

III. The Order Of These Human Duties Is Significant.

We have, next after the law of parental reverence, three commandments, which, in a descending series of importance, forbid crimes against life, marriage, and property. Then the law passes from deeds to the more subtle, and, as men think, less grave, offences of the tongue. Next it crosses the boundary which divides human from divine law, and crimes from sins, to take cognizance of unspoken and unacted desires. So the order of progress in the first table is exactly the reverse of that in the second. There we begin with inward devotion, and travel outwards by deed and word to the sabbatical institution; here we begin with overt acts, and travel inwards, through words, to the hidden desire. The end touches the beginning. For that which we covet' is our God; and the first commandment is only obeyed when our hearts hunger after Him, and not after earth. The sequence here corresponds to the order of progress in our knowledge and practice of our human duties. The first thing that the rudest state of society has to do is to establish some kind of security for life and property and woman's honor. The worst men know that much as their duty, however foul may be their lips, and hot their passions. Then the recognition of the sanctity of the great gift of speech, and the supreme obligations of veracity, grow upon men as they get above the earlier stage. Most children pass through a phase when they tell lies as pastime, and most rude societies and half-moralized men have a similar epoch. Last of all, when actions have been bridled and the tongue taught the law of truth, comes the full recognition that the work is not done till the silent longing of a hungry heart is stilled, and that unselfish love of our neighbor is only perfect when we can rejoice in his good and wish none of it for ourselves. The second table is a chart of moral progress.

IV. The Scope Of These Laws Has Often Been Violently Stretched So As To Include All Human Duty;

But without tugging at them so as to make them cover everything, we may note briefly how far they extend. We are scarcely warranted in taking any of them but the last, as going deeper than overt acts, for, though our Lord has taught in the Sermon on the Mount that hatred is murder, and impure desire adultery, that is His deepening of the commandment. But it is quite fair to bring out the positive precept which, in each case, underlies the stern, short prohibition.

The fifth commandment shares with the fourth the distinction of being a positive command. It enjoins honor,' not love, partly because, in olden times, the father was a prince in his house in a sense that has long since ceased to be true, partly because there was less need to enjoin the affection which is in some degree instinctive, than the submission and respect which the children are tempted to withhold, partly in order to suggest the analogy with reverence to God. A strange change has passed over the relations of parents and children, even within a generation. There is more, perhaps, of frank familiar intercourse, which, no doubt, is an improvement on the old style. But there is a great deal less of what the commandment enjoins. City life, education, the general impairing of the idea of authority, which we see everywhere, have told upon many families; and many a father who, by indulgence or by too much engrossment in business, lets the children twitch the reins out of his hands, might lament, as his grown-up children spurn control, If then I be a father, where is mine honor?' There is no one of the commandments which it is more needful to preach in England than this.

The promise attached to it has another side of threatening. It is a plain fact that when the paternal relation is corrupted, a powerful solvent has been introduced which rapidly tends to disintegrate society. The most ancient empire in the world to-day, China, has, amid many vices and follies, been preserved mainly by the profound reverence to ancestors which is largely its real working religion. The most vigorous power in the old world, Rome, owed its iron might not only to its early simplicity of life and its iron tenacity, but to the strength of paternal authority and the willingness of filial obedience. No more serious damage can be inflicted on society or on individuals than the weakening of the honor paid to fathers and mothers.

Thou shalt not kill' forbids not only the act of murder, but all that endangers life. It enjoins all care, diligence, and effort to preserve it. A man who looks on while another drowns, or who sends a ship out half manned and overloaded, breaks it as really as a red-handed murderer. But the commandment was not intended to touch the questions of capital punishment or of war. These were allowed under the Jewish code, and cannot therefore be supposed to be prohibited here. How far either is consistent with the deepest meaning of the law, as expanded and reconsecrated in Christianity, is another question. Their defenders have to execute some startling feats of gymnastics to harmonize either with the New Testament.

Gurus kind o' Christian dooty,This ere cuttin' folks's throats.'

The ground of the commandment is not given, seeing that conscience is expected to admit its force as soon as stated. But its place at the head of the second table brings it into connection with the first commandment, and suggests that man's life is sacred because he is the image of God. As Christians, we are bound to interpret it on the lines which Christ has laid down; according to which, hatred is murder, and love is the fulfilling of this as of all other laws. So Luther's comprehensive summing up of the duties enjoined may be accepted: Patience, gentleness, kindliness, peaceableness, pity, and, of all things, a sweet, friendly heart, without any hate, anger, bitterness, toward any, even enemies.'

In like manner, the seventh commandment sanctifies wedded life, and is the first step in that true reverence of woman which marked the Jewish people through all their history, and was in such contrast to her position in all other ancient societies. Purity in all the relations of the sexes, the control of passion, the reverence for marriage, are subjects difficult to speak of in public. But modern society sorely needs some plain speaking on these subjects--abundance of bread and idleness, facilities for divorce, the filth which newspapers lay down on every breakfast-table, the insidious sensuality of much fiction and art, the license of the stage. The opportunities for secret profligacy in great cities conspire to loosen the bonds of morality. I would venture to ask public teachers seriously to consider their duty in this matter, and to seek for opportunities wisely to warn budding youth of the pitfalls in its path.

What is stealing'? As Luther says, It is the smallest part of the thieves that are hung. If we are to hang them all, where shall we get rope enough? We must make all our belts and straps into halters.' Theft is the taking or keeping what is not mine.' But what do we mean by mine ? Communists tell us that property is theft.' But that is the exaggeration of the scriptural teaching that all property is trust property, that possessions are mine' on conditions and for purposes, that I cannot' do what I will with mine own,' but am a steward, set to dispense it to those who want. The Christian doctrine of stewardship extends this commandment over much ground which we seldom think of as affected by it. All sharp practice in business, the shopkeeper's false weights and the merchant's equivalents of these, adulterations, pirating trademarks, imitating a rival's goods, infringing patents, and the like, however disguised by fine names, are neither more nor less than stealing. Many a prosperous gentleman says solemnly every Sunday of his life, Incline our hearts to keep this law,' who would have to live in a much more modest fashion if his prayer were, by any unfortunate accident, answered.

False witness is not only given in court. The sins of the tongue against the law of love are more subtle and common than those of act. Come, let us enjoy ourselves, and abuse our neighbors,' is the real meaning of many an invitation to social intercourse. If some fairy could treat our newspapers as the Russian censors do, and erase all the lies about the opposite side, which they report and coin, how many blank columns there would be? If all the words of ill-natured calumny, of uncharitable construction of their friends, which people speak, could be made inaudible, what stretches of silence would open out in much animated talk I A man that beareth false witness against his neighbor is a maul, and a sword, and a sharp arrow.'

But deed and word will not be right unless the heart be right; and the heart will be wrong unless it be purged of the bitter black drop of covetousness. The desire to make my neighbor's goods mine is the parent of all breaches of neighborly duty, even as its converse love' is the fulfilling of it all; for such desire implies that I am ruled by selfishness, and that I would willingly deprive another of goods, for my own gratification. Such a temper, like a wild boar among vineyards, will trample down all the rich clusters in order to slake its own thirst. Find a man who yields to his desires after his neighbor's goods, and you find a man who will break all commandments like a hornet in a spider's web. Be he a Napoleon, and glorified as a conqueror and hero, or be he some poor thief in a jail, he has let his covetousness get the upper hand, and so all wrong-doing is possible. Nor is it only the second table which covetousness dashes to fragments. It serves the first in the same fashion; for, as St. Paul puts it, the covetous man is an idolater,' and is as incapable of loving God as of loving his neighbor. This final commandment, overleaping the boundary between conduct and character, and carrying the light of duty into the dark places of the heart, where deeds are fashioned, sets the whole flock of bats and twilight-loving creatures in agitation. It does what is the main work of the law, in compelling us to search our hearts, and in convincing of sin. It is the converse of the thought that all the law is contained in love; for it closes the list of sins with one which begets them all, and points us away from actions and words which are its children to selfish desire as in itself the transgression of all the law, whether it be that which prescribes our relations to God or that which enjoins our duties to man.

MHCC: Exo 20:3-11

The first four of the ten commandments, commonly called the FIRST table, tell our duty to God. It was fit that those should be put first, because man had a Maker to love, before he had a neighbour to love. It cannot be expected that he should be true to his brother, who is false to his God. The first commandment concerns the object of worship, JEHOVAH, and him only. The worship of creatures is here forbidden. Whatever comes short of perfect love, gratitude, reverence, or worship, breaks this commandment. Whatsoever ye do, do all the glory of God. The second commandment refers to the worship we are to render to the Lord our God. It is forbidden to make any image or picture of the Deity, in any form, or for any purpose; or to worship any creature, image, or picture. But the spiritual import of this command extends much further. All kinds of superstition are here forbidden, and the using of mere human inventions in the worship of God. The third commandment concerns the manner of worship, that it be with all possible reverence and seriousness. All false oaths are forbidden. All light appealing to God, all profane cursing, is a horrid breach of this command. It matters not whether the word of God, or sacred things, all such-like things break this commandment, and there is no profit, honour, or pleasure in them. The Lord will not hold him guiltless that taketh his name in vain. The form of the fourth commandment, " Remember," shows that it was not now first given, but was known by the people before. One day in seven is to be kept holy. Six days are allotted to worldly business, but not so as to neglect the service of God, and the care of our souls. On those days we must do all our work, and leave none to be done on the sabbath day. Christ allowed works of necessity, charity, and piety; for the sabbath was made for man, and not man for the sabbath, Mar 2:27; but all works of luxury, vanity, or self-indulgence in any form, are forbidden. Trading, paying wages, settling accounts, writing letters of business, worldly studies, trifling visits, journeys, or light conversation, are not keeping this day holy to the Lord. Sloth and indolence may be a carnal, but not a holy rest. The sabbath of the Lord should be a day of rest from worldly labour, and a rest in the service of God. The advantages from the due keeping of this holy day, were it only to the health and happiness of mankind, with the time it affords for taking care of the soul, show the excellency of this commandment. The day is blessed; men are blessed by it, and in it. The blessing and direction to keep holy are not limited to the seventh day, but are spoken of the sabbath day.

MHCC: Exo 20:12-17

The laws of the SECOND table, that is, the last six of the ten commandments, state our duty to ourselves and to one another, and explain the great commandment, Thou shalt love thy neighbour as thyself, Luk 10:27. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honour thy father and thy mother, includes esteem of them, shown in our conduct; obedience to their lawful commands; come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love. Also submission to their counsels and corrections. Endeavouring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Saviour makes to be particularly intended in this commandment, Mat 15:4-6. Careful observers have noted a peculiar blessing in temporal things on obedient, and the reverse on disobedient children. The sixth commandment requires that we regard the life and the safety of others as we do our own. Magistrates and their officers, and witnesses testifying the truth, do not break this command. Self-defence is lawful; but much which is not deemed murder by the laws of man, is such before God. Furious passions, stirred up by anger or by drunkenness, are no excuse: more guilty is murder in duels, which is a horrible effect of a haughty, revengeful spirit. All fighting, whether for wages, for renown, or out of anger and malice, breaks this command, and the bloodshed therein is murder. To tempt men to vice and crimes which shorten life, may be included. Misconduct, such as may break the heart, or shorten the lives of parents, wives, or other relatives, is a breach of this command. This command forbids all envy, malice, hatred, or anger, all provoking or insulting language. The destruction of our own lives is here forbidden. This commandment requires a spirit of kindness, longsuffering, and forgiveness. The seventh commandment concerns chastity. We should be as much afraid of that which defiles the body, as of that which destroys it. Whatever tends to pollute the imagination, or to raise the passions, falls under this law, as impure pictures, books, conversation, or any other like matters. The eighth commandment is the law of love as it respects the property of others. The portion of worldly things allotted us, as far as it is obtained in an honest way, is the bread which God hath given us; for that we ought to be thankful, to be contented with it, and, in the use of lawful means, to trust Providence for the future. Imposing upon the ignorance, easiness, or necessity of others, and many other things, break God's law, though scarcely blamed in society. Plunderers of kingdoms though above human justice, will be included in this sentence. Defrauding the public, contracting debts without prospect of paying them, or evading payment of just debts, extravagance, all living upon charity when not needful, all squeezing the poor in their wages; these, and such things, break this command; which requires industry, frugality, and content, and to do to others, about worldly property, as we would they should do to us. The ninth commandment concerns our own and our neighbour's good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbour. Speaking unjustly against our neighbour, to hurt his reputation. Bearing false witness against him, or in common conversation slandering, backbiting, and tale-bearing; making what is done amiss, worse than it is, and in any way endeavouring to raise our reputation upon the ruin of our neighbour's. How much this command is every day broken among persons of all ranks! The tenth commandment strikes at the root; Thou shalt not covet. The others forbid all desire of doing what will be an injury to our neighbour; this forbids all wrong desire of having what will gratify ourselves.

MHCC: Exo 20:18-21

This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of God, as it is for the present conduct of man. If tried by this rule, we shall find our lives have been passed in transgressions. And with this holy law and an awful judgment before us, who can despise the gospel of Christ? And the knowledge of the law shows our need of repentance. In every believer's heart sin is dethroned and crucified, the law of God is written, and the image of God renewed. The Holy Spirit enables him to hate sin and flee from it, to love and keep this law in sincerity and truth; nor will he cease to repent.

MHCC: Exo 20:22-26

Moses having entered into the thick darkness, God there spake in his hearing all that follows from hence to the end of Chapter 23, which is mostly an exposition of the ten commandments. The laws in these verses relate to God's worship. The Israelites are assured of God's gracious acceptance of their devotions. Under the gospel, men are encouraged to pray every where, and wherever God's people meet in his name to worship him, he will be in the midst of them; there he will come unto them, and will bless them.

Matthew Henry: Exo 20:1-11

Here is, I. The preface of the law-writer, Moses: God spoke all these words, Exo 20:1. The law of the ten commandments is, 1. A law of God's making. They are enjoined by the infinite eternal Majesty of heaven and earth. And where the word of the King of kings is surely there is power. 2. It is a law of his own speaking. God has many ways of speaking to the children of men (Job 33:14); once, yea twice - by his Spirit, by conscience, by providences, by his voice, all which we ought carefully to attend to; but he never spoke, at any time, upon any occasion, as he spoke the ten commandments, which therefore we ought to hear with the more earnest heed. They were not only spoken audibly (so he owned the Redeemer by a voice from heaven, Mat 3:17), but with a great deal of dreadful pomp. This law God had given to man before (it was written in his heart by nature); but sin had so defaced that writing that it was necessary, in this manner, to revive the knowledge of it.

II. The preface of the Law-maker: I am the Lord thy God, Exo 20:2. Herein, 1. God asserts his own authority to enact this law in general: "I am the Lord who command thee all that follows."2. He proposes himself as the sole object of that religious worship which is enjoined in the first four of the commandments. They are here bound to obedience by a threefold cord, which, one would think, could not easily be broken. (1.) Because God is the Lord - Jehovah, self-existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us. He that gives being may give law; and therefore he is able to bear us out in our obedience, to reward it, and to punish our disobedience. (2.) He was their God, a God in covenant with them, their God by their own consent; and, if they would not keep his commandments, who would? He had laid himself under obligations to them by promise, and therefore might justly lay his obligations on them by precept. Though that covenant of peculiarity is now no more, yet there is another, by virtue of which all that are baptized are taken into relation to him as their God, and are therefore unjust, unfaithful, and very ungrateful, if they obey him not. (3.) He had brought them out of the land of Egypt; therefore they were bound in gratitude to obey him, because he had done them so great a kindness, had brought them out of a grievous slavery into a glorious liberty. They themselves had been eye-witnesses of the great things God had done in order to their deliverance, and could not but have observed that every circumstance of it heightened their obligation. They were now enjoying the blessed fruits of their deliverance, and in expectation of a speedy settlement in Canaan; and could they think any thing too much to do for him that had done so much for them? Nay, by redeeming them, he acquired a further right to rule them; they owed their service to him to whom they owed their freedom, and whose they were by purchase. And thus Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him, Luk 1:74. Having loosed our bonds, he has bound us to obey him, Psa 116:16.

III. The law itself. The first four of the ten commandments, which concern our duty to God (commonly called the first table ), we have in these verses. It was fit that those should be put first, because man had a Maker to love before he had a neighbour to love; and justice and charity are acceptable acts of obedience to God only when they flow from the principles of piety. It cannot be expected that he should be true to his brother who is false to his God. Now our duty to God is, in one word, to worship him, that is, to give to him the glory due to his name, the inward worship of our affections, the outward worship of solemn address and attendance. This is spoken of as the sum and substance of the everlasting gospel. Rev 14:7, Worship God.

1. The first commandment concerns the object of our worship, Jehovah, and him only (Exo 20:3): Thou shalt have no other gods before me. The Egyptians, and other neighbouring nations, had many gods, the creatures of their own fancy, strange gods, new gods; this law was prefixed because of that transgression, and, Jehovah being the God of Israel, they must entirely cleave to him, and not be for any other, either of their own invention or borrowed from their neighbours. This was the sin they were most in danger of now that the world was so overspread with polytheism, which yet could not be rooted out effectually but by the gospel of Christ. The sin against this commandment which we are most in danger of is giving the glory and honour to any creature which are due to God only. Pride makes a god of self, covetousness makes a god of money, sensuality makes a god of the belly; whatever is esteemed or loved, feared or served, delighted in or depended on, more than God, that (whatever it is) we do in effect make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, acknowledge that he is God, accept him for ours, adore him with admiration and humble reverence, and set our affections entirely upon him. In the last words, before me, it is intimated, (1.) That we cannot have any other God but he will certainly know it. There is none besides him but what is before him. Idolaters covet secresy; but shall not God search this out? (2.) That it is very provoking to him; it is a sin that dares him to his face, which he cannot, which he will not, overlook, nor connive at. See Psa 44:20, Psa 44:21.

2. The second commandment concerns the ordinances of worship, or the way in which God will be worshipped, which it is fit that he himself should have the appointing of. Here is,

(1.) The prohibition: we are here forbidden to worship even the true God by images, Exo 20:4, Exo 20:5. [1.] The Jews (at least after the captivity) thought themselves forbidden by this commandment to make any image or picture whatsoever. Hence the very images which the Roman armies had in their ensigns are called an abomination to them (Mat 24:15), especially when they were set up in the holy place. It is certain that it forbids making any image of God (for to whom can we liken him? Isa 40:18, Isa 40:15), or the image of any creature for a religious use. It is called the changing of the truth of God into a lie (Rom 1:25), for an image is a teacher of lies; it insinuates to us that God has a body, whereas he is an infinite spirit, Hab 2:18. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. They must not make such images or pictures as the heathen worshipped, lest they also should be tempted to worship them. Those who would be kept from sin must keep themselves from the occasions of it. [2.] They must not bow down to them occasionally, that is, show any sign of respect or honour to them, much less serve them constantly, by sacrifice or incense, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them, for the directing, exciting, or assisting of their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the heathen forbade the setting up of images in their temples. This practice was forbidden in Rome by Numa, a pagan prince; yet commanded in Rome by the pope, a Christian bishop, but, in this, anti-christian. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, and so impossible to be reconciled to it, that in all their catechisms and books of devotion, which they put into the hands of the people, they leave out this commandment, joining the reason of it to the first; and so the third commandment they call the second, the fourth the third, etc.; only, to make up the number ten, they divide the tenth into two. Thus have they committed two great evils, in which they persist, and from which they hate to be reformed; they take away from God's word, and add to his worship.

(2.) The reasons to enforce this prohibition (Exo 20:5, Exo 20:6), which are, [1.] God's jealousy in the matters of his worship: " I am the Lord Jehovah, and thy God, am a jealous God, especially in things of this nature."This intimates the care he has of his own institutions, his hatred of idolatry and all false worship, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry. Jealousy is quicksighted. Idolatry being spiritual adultery, as it is very often represented in scripture, the displeasure of God against it is fitly called jealousy. If God is jealous herein, we should be so, afraid of offering any worship to God otherwise than as he has appointed in his word. [2.] The punishment of idolaters. God looks upon them as haters of him, though they perhaps pretend love to him; he will visit their iniquity, that is, he will very severely punish it, not only as a breach of his law, but as an affront to his majesty, a violation of the covenant, and a blow at the root of all religion. He will visit it upon the children, that is, this being a sin for which churches shall be unchurched and a bill of divorce given them, the children shall be cast out of covenant and communion together with the parents, as with the parents the children were at first taken in. Or he will bring such judgments upon a people as shall be the total ruin of families. If idolaters live to be old, so as to see their children of the third or fourth generation, it shall be the vexation of their eyes, and the breaking of their hearts, to see them fall by the sword, carried captive, and enslaved. Nor is it an unrighteous thing with God (if the parents died in their iniquity, and the children tread in their steps, and keep up false worships, because they received them by tradition from their fathers), when the measure is full, and God comes by his judgments to reckon with them, to bring into the account the idolatries their fathers were guilty of. Though he bear long with an idolatrous people, he will not bear always, but by the fourth generation, at furthest, he will begin to visit. Children are dear to their parents; therefore, to deter men from idolatry, and to show how much God is displeased with it, not only a brand of infamy is by it entailed upon families, but the judgments of God may for it be executed upon the poor children when the parents are dead and gone. [3.] The favour God would show to his faithful worshippers: Keeping mercy for thousands of persons, thousands of generations of those that love me, and keep my commandments. This intimates that the second commandment, though, in the letter of it, it is only a prohibition of false worships, yet includes a precept of worshipping God in all those ordinances which he has instituted. As the first commandment requires the inward worship of love, desire, joy, hope, and admiration, so the second requires the outward worship of prayer and praise, and solemn attendance on God's word. Note, First, Those that truly love God will make it their constant care and endeavour to keep his commandments, particularly those that relate to his worship. Those that love God, and keep those commandments, shall receive grace to keep his other commandments. Gospel worship will have a good influence upon all manner of gospel obedience. Secondly, God has mercy in store for such. Even they need mercy, and cannot plead merit; and mercy they shall find with God, merciful protection in their obedience and a merciful recompence of it. Thirdly, This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation. The streams of mercy run now as full, as free, and as fresh, as ever.

3. The third commandment concerns the manner of our worship, that it be done with all possible reverence and seriousness, Exo 20:7. We have here,

(1.) A strict prohibition: Thou shalt not take the name of the Lord thy God in vain. It is supposed that, having taken Jehovah for their God, they would make mention of his name (for thus all people will walk every one in the name of his god ); this command gives a needful caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain, [1.] By hypocrisy, making a profession of God's name, but not living up to that profession. Those that name the name of Christ, but do not depart from iniquity, as that name binds them to do, name it in vain; their worship is vain (Mat 15:7-9), their oblations are vain (Isa 1:11, Isa 1:13), their religion is vain, Jam 1:26. [2.] By covenant-breaking; if we make promises to God, binding our souls with those bonds to that which is good, and yet perform not to the Lord our vows, we take his name in vain (Mat 5:33), it is folly, and God has no pleasure in fools (Ecc 5:4), nor will he be mocked, Gal 6:7. [3.] By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, or due application of mind to it, but as a by-word, to no purpose at all, or to no good purpose. [4.] By false swearing, which, some think, is chiefly intended in the letter of the commandment; so it was expounded by those of old time. Thou shalt not forswear thyself, Mat 5:33. One part of the religious regard the Jews were taught to pay to their God was to swear by his name, Deu 10:20. But they affronted him, instead of doing him honour, if they called him to be witness to a lie. [5.] By using the name of God lightly and carelessly, and without any regard to its awful significancy. The profanation of the forms of devotion is forbidden, as well as the profanation of the forms of swearing; as also the profanation of any of those things whereby God makes himself known, his word, or any of his institutions; when they are either turned into charms and spells, or into jest and sport, the name of God is taken in vain.

(2.) A severe penalty: The Lord will not hold him guiltless; magistrates, who punish other offences, may not think themselves concerned to take notice of this, because it does not immediately offer injury either to private property or the public peace; but God, who is jealous for his honour, will not thus connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it, and that God will never call him to an account for it. To obviate this suggestion, the threatening is thus expressed, God will not hold him guiltless, as he hopes he will; but more is implied, namely, that God will himself be the avenger of those that take his name in vain, and they will find it a fearful thing to fall into the hands of the living God.

4. The fourth commandment concerns the time of worship. God is to be served and honoured daily, but one day in seven is to be particularly dedicated to his honour and spent in his service. Here is,

(1.) The command itself (Exo 20:8): Remember the sabbath day to keep it holy; and (Exo 20:10), In it thou shalt do no manner of work. It is taken for granted that the sabbath was instituted before; we read of God's blessing and sanctifying a seventh day from the beginning (Gen 2:3), so that this was not the enacting of a new law, but the reviving of an old law. [1.] They are told what is the day they must religiously observe - a seventh, after six days' labour; whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain: now the precise day was notified to them (Exo 16:23), and from this they were to observe the seventh. [2.] How it must be observed. First, As a day of rest; they were to do no manner of work on this day in their callings or worldly business. Secondly, As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by blessing it, had made it holy; they, by solemnly blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. [3.] Who must observe it: Thou, and thy son, and thy daughter; the wife is not mentioned, because she is supposed to be one with the husband and present with him, and, if he sanctify the sabbath, it is taken for granted that she will join with him; but the rest of the family are specified. Children and servants must keep the sabbath, according to their age and capacity: in this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him, at least that it may not be through their neglect if they do not, Jos 24:15. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious purpose, in process of time, to bring the Gentiles into the church, that they might share in the benefit of sabbaths. Compare Isa 56:6, Isa 56:7. God takes notice of what we do, particularly what we do on sabbath days, though we should be where we are strangers. [4.] A particular memorandum put upon this duty: Remember it. It is intimated that the sabbath was instituted and observed before; but in their bondage in Egypt they had lost their computation, or were restrained by their task-masters, or, through a great degeneracy and indifference in religion, they had let fall the observance of it, and therefore it was requisite they should be reminded of it. Note, Neglected duties remain duties still, notwithstanding our neglect. It also intimates that we are both apt to forget it and concerned to remember it. Some think it denotes the preparation we are to make for the sabbath; we must think of it before it comes, that, when it does come, we may keep it holy, and do the duty of it.

(2.) The reasons of this command. [1.] We have time enough for ourselves in those six days, on the seventh day let us serve God; and time enough to tire ourselves, on the seventh it will be a kindness to us to be obliged to rest. [2.] This is God's day: it is the sabbath of the Lord thy God, not only instituted by him, but consecrated to him. It is sacrilege to alienate it; the sanctification of it is a debt. [3.] It is designed for a memorial of the creation of the world, and therefore to be observed to the glory of the Creator, as an engagement upon ourselves to serve him and an encouragement to us to trust in him who made heaven and earth. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. [4.] God has given us an example of rest, after six days' work: he rested the seventh day, took a complacency in himself, and rejoiced in the work of his hand, to teach us, on that day, to take a complacency in him, and to give him the glory of his works, Psa 92:4. The sabbath began in the finishing of the work of creation, so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. [5.] He has himself blessed the sabbath day and sanctified it. He has put an honour upon it by setting it apart for himself; it is the holy of the Lord and honourable: and he has put blessings into it, which he has encouraged us to expect from him in the religious observance of that day. It is the day which the Lord hath made, let not us do what we can to unmake it. He has blessed, honoured, and sanctified it, let not us profane it, dishonour it, and level that with common time which God's blessing has thus dignified and distinguished.

Matthew Henry: Exo 20:12-17

We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together.

I. The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: Honour thy father and thy mother, which includes, 1. A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. Fear them (Lev 19:3), give them reverence, Heb 12:9. The contrary to this is mocking at them and despising them, Pro 30:17. 2. Obedience to their lawful commands; so it is expounded (Eph 6:1-3): " Children, obey your parents, come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love."Though you have said, "We will not,"yet afterwards repent and obey, Mat 21:29. 3. Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God. 4. Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation. 5. Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, Mat 15:4-6. The reason annexed to this commandment is a promise: That thy days may be long in the land which the Lord thy God giveth thee. Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded (Eph 6:3), That it may be well with thee, and thou mayest live long on the earth. Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.

II. The sixth commandment concerns our own and our neighbour's life (Exo 20:13): " Thou shalt not kill; thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly."This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, Gen 9:5, Gen 9:6. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for he that hateth his brother is a murderer ), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, Mat 5:22. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth.

III. The seventh commandment concerns our own and our neighbour's chastity: Thou shalt not commit adultery, Exo 20:14. This is put before the sixth by our Saviour (Mar 10:19): Do not commit adultery, do not kill; for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, Mat 5:28.

IV. The eighth commandment concerns our own and our neighbour's wealth, estate, and goods: Thou shalt not steal, Exo 20:15. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion.

V. The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, Exo 20:16. This forbids, 1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. 2. Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both), 3. Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.

VI. The tenth commandment strikes at the root: Thou shalt not covet, Exo 20:17. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!"This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom 7:7. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!

Matthew Henry: Exo 20:18-21

I. The extraordinary terror with which the law was given. Never was any thing delivered with such awful pomp; every word was accented, and every sentence paused, with thunder and lightning, much louder and brighter, no doubt, than ordinary. And why was the law given in this dreadful manner, and with all this tremendous ceremony? 1. It was designed (once for all) to give a sensible discovery of the glorious majesty of God, for the assistance of our faith concerning it, that, knowing the terror of the Lord, we may be persuaded to live in his fear. 2. It was a specimen of the terrors of the general judgment, in which sinners will be called to an account for the breach of this law: the archangel's trumpet will then sound an alarm, to give notice of the Judge's coming, and a fire shall devour before him. 3. It was an indication of the terror of those convictions which the law brings into conscience, to prepare the soul for the comforts of the gospel. Thus was the law given by Moses in such a way as might startle, affright, and humble men, that the grace and truth which came by Jesus Christ might be the more welcome. The apostle largely describes this instance of the terror of that dispensation, as a foil to set off our privileges, as Christians, in the light, liberty, and joy, of the New Testament dispensation, Heb 12:18, etc.

II. The impression which this made, for the present, upon the people; they must have had stupid hearts indeed, if this had not affected them. 1. They removed, and stood afar off, Exo 20:18. Before God began to speak, they were thrusting forward to gaze (Exo 19:21); but now they were effectually cured of their presumption, and taught to keep their distance. 2. They entreated that the word should not be so spoken to them any more (Heb 12:19), but begged that God would speak to them by Moses, Exo 20:19. Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger; hereby also they teach us to acquiesce in that method which Infinite Wisdom takes, of speaking to us by men like ourselves, whose terror shall not make us afraid, nor their hand be heavy upon us. Once God tried the expedient of speaking to the children of men immediately, but it was found that they could not bear it; it rather drove men from God than brought them to him, and, as it proved in the issue, though it terrified them, it did not deter them from idolatry, for soon after this they worshipped the golden calf. Let us therefore rest satisfied with the instructions given us by the scriptures and the ministry; for, if we believe not them, neither should we be persuaded though God should speak to us in thunder and lightning, as he did from Mount Sinai: here that matter was determined.

III. The encouragement Moses gave them, by explaining the design of God in his terror (Exo 20:20): Fear not, that is, "Think not that the thunder and fire are designed to consume you,"which was the thing they feared (Exo 20:19, lest we die ); thunder and lightning constituted one of the plagues of Egypt, but Moses would not have them think they were sent to them on the same errand on which they were sent to the Egyptians: no, they were intended, 1. To prove them, to try how they would like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them, in putting Moses into that office. Ever since Adam fled, upon hearing God's voice in the garden, sinful man could not bear either to speak to God or hear from him immediately. 2. To keep them to their duty, and prevent their sinning against God. He encourages them, saying, Fear not, and yet tells them that God thus spoke to them, that his fear might be before their face. We must not fear with amazement - with that fear which has torment, which only works upon the fancy for the present, sets us a trembling, genders to bondage, betrays us to Satan, and alienates us from God; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority over us: this fear will quicken us to our duty and make us circumspect in our walking. Thus stand in awe, and sin not, Psa 4:4.

IV. The progress of their communion with God by the mediation of Moses, Exo 20:21. While the people continued to stand afar off, conscious of guilt and afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses, of himself, durst not have ventured into the thick darkness, if God had not called him, and encouraged him, and, as some of the rabbies suppose, sent an angel to take him by the hand, and lead him up. Thus it is said of the great Mediator, I will cause him to draw near (Jer 30:21), and by him it is that we also are introduced, Eph 3:12.

Matthew Henry: Exo 20:22-26

Moses having gone into the thick darkness, where God was, God there spoke in his hearing only, privately and without terror, all that follows hence to the end of ch. 23, which is mostly an exposition of the ten commandments; and he was to transmit it by word of mouth first, and afterwards in writing, to the people. The laws in these verses related to God's worship.

I. They are here forbidden to make images for worship (Exo 20:22, Exo 20:23): You have seen that I have talked with you from heaven (such was his wonderful condescension, much more than for some mighty prince to talk familiarly with a company of poor beggars); now you shall not make gods of silver.

1. This repetition of the second commandment comes in here, either (1.) As pointing to that which God had chiefly in view in giving them this law in this manner, that is, their peculiar addictedness to idolatry, and the peculiar sinfulness of that crime. Ten commandments God had given them, but Moses is ordered to inculcate upon them especially the first two. They must not forget any of them, but they must be sure to remember those. Or, (2.) As pointing to that which might properly be inferred from God's speaking to them as he had done. He had given them sufficient demonstration of his presence among them; they needed not to make images of him, as if he were absent. Besides, they had only seen that he talked with them; they had seen no manner of similitude, so that they could not make any image of God; and his manifesting himself to them only by a voice plainly showed them that they must not make any such image, but keep up their communion with God by his word, and not otherwise.

2. Two arguments are here hinted against image-worship: - (1.) That thereby they would affront God, intimated in that, You shall not make with me gods. Though they pretended to worship them but as representations of God, yet really they made them rivals with God, which he would not endure. (2.) That thereby they would abuse themselves, intimated in that, " You shall not make unto you gods; while you think by them to assist your devotion, you will really corrupt it, and put a cheat upon yourselves."At first, it should seem, they made their images for worship of gold and silver, pretending, by the richness of those metals, to honour God, and, by the brightness of them, to affect themselves with his glory; but, even in these, they changed the truth of God into a lie, and so, by degrees, were justly given up to such strong delusions as to worship images of wood or stone.

II. They are here directed in making altars for worship: it is meant of occasional altars, such as they reared now in the wilderness, before the tabernacle was erected, and afterwards upon special emergencies, for present use, such as Gideon built (Jdg 6:24), Manoah (Jdg 13:19), Samuel (1Sa 7:17), and many others. We may suppose, now that the people of Israel were, with this glorious discovery which God had made of himself to them, that many of them would incline, in this pang of devotion, to offer sacrifice to God; and, it being necessary to a sacrifice that there be an alter, they are here appointed,

1. To make their altars very plain, either of earth or of unhewn stone, Exo 20:24, Exo 20:25. That they might not be tempted to think of a graven image, they must not so much as hew into shape the stones that they made their altars of, but pile them up as they were, in the rough. This rule being prescribed before the establishment of the ceremonial law, which appointed altars much more costly, intimates that, after the period of that law, plainness should be accepted as the best ornament of the external services of religion, and that gospel-worship should not be performed with external pomp and gaiety. The beauty of holiness needs no paint, nor do those do any service to the spouse of Christ that dress her in the attire of a harlot, as the church of Rome does: an altar of earth does best.

2. To make their altars very low (Exo 20:26), so that they might not go up by steps to them. That the higher the altar was, and the nearer heaven, the more acceptable the sacrifice was, was a foolish fancy of the heathen, who therefore chose high places; in opposition to this, and to show that it is the elevation of the heart, not of the sacrifice, that God looks at, they were here ordered to make their altars low. We may suppose that the altars they reared in the wilderness, and other occasional altars, were designed only for the sacrifice of one beast at a time; but the altar in Solomon's temple, which was to be made much longer and broader, that it might contain many sacrifices at once, was made ten cubits high, that the height might bear a decent proportion to the length and breadth; and to that it was requisite they should go up by steps, which yet, no doubt, were so contrived as to prevent the inconvenience here spoken of, the discovering of their nakedness thereon.

III. They are here assured of God's gracious acceptance of their devotions, wherever they were paid according to his will (Exo 20:24): In all places where I record my name, or where my name is recorded (that is, where I am worshipped in sincerity), I will come unto thee, and I will bless thee. Afterwards, God chose one particular place wherein to record his name: but that being taken away now under the gospel, when men are encouraged to pray every where, this promise revives in its full extent, that, wherever God's people meet in his name to worship him, he will be in the midst of them, he will honour them with his presence, and reward them with the gifts of his grace; there he will come unto them, and will bless them, and more than this we need not desire for the beautifying of our solemn assemblies.

Keil-Delitzsch: Exo 20:8-11

The Fourth Word, " Remember the Sabbath-day, to keep it holy, "presupposes an acquaintance with the Sabbath, as the expression "remember"is sufficient to show, but not that the Sabbath had been kept before this. From the history of the creation that had been handed down, Israel must have known, that after God had created the world in six days He rested the seventh day, and by His resting sanctified the day (Gen 2:3). But hitherto there had been no commandment given to man to sanctify the day. This was given for the first time to Israel at Sinai, after preparation had been made for it by the fact that the manna did not fall on the seventh day of the week (Exo 16:22). Here therefore the mode of sanctifying it was established for the first time. The seventh day was to be שׁבּי (a festival-keeper, see Exo 16:23), i.e., a day of rest belonging to the Lord, and to be consecrated to Him by the fact that no work was performed upon it. The command not to do any ( כּל ) work applied to both man and beast without exception. Those who were to rest are divided into two classes by the omission of the cop. ו before עבדּך (Exo 20:10): viz., first , free Israelites ("thou") and their children (" thy son and thy daughter "); and secondly , their slaves ( man-servant and maid-servant ), and cattle (beasts of draught and burden), and their strangers, i.e., foreign labourers who had settled among the Israelites. " Within thy gates "is equivalent to in the cities, towns, and villages of thy land, not in thy houses (cf. Deu 5:14; Deu 14:21, etc.). שׁער (a gate) is only applied to the entrances to towns, or large enclosed courts and palaces, never to the entrances into ordinary houses, huts, and tents. מלאכה work (cf. Gen 2:2), as distinguished from עבדה labour , is not so much a term denoting a lighter kind of labour, as a general and comprehensive term applied to the performance of any task, whether easy or severe. עבדה is the execution of a definite task, whether in field labour (Psa 104:23) and mechanical employment (Exo 39:32) on the one hand, or priestly service and the duties connected with worship on the other (Exo 12:25-26; Num 4:47). On the Sabbath (and also on the day of atonement, Lev 23:28, Lev 23:31) every occupation was to rest; on the other feast-days only laborious occupations ( עבדה מלאכת , Lev 23:7.), i.e., such occupations as came under the denomination of labour, business, or industrial employment. Consequently, not only were ploughing and reaping (Exo 34:21), pressing wine and carrying goods (Neh 13:15), bearing burdens (Jer 17:21), carrying on trade (Amo 8:5), and holding markets (Neh 13:15.) prohibited, but collecting manna (Exo 16:26.), gathering wood (Num 15:32.), and kindling fire for the purpose of boiling or baking (Exo 35:3). The intention of this resting from every occupation on the Sabbath is evident from the foundation upon which the commandment is based in Exo 20:11, viz., that at the creation of the heaven and the earth Jehovah rested on the seventh day, and therefore blessed the Sabbath-day and hallowed it. This does not imply, however, that "Israel was to follow the Lord by keeping the Sabbath, and, in imitation of His example, to be active where the Lord was active, and rest where the Lord rested; to copy the Lord in accordance with the lofty aim of man, who was created in His likeness, and make the pulsation of the divine life in a certain sense his own"( Schultz ). For although a parallel is drawn, between the creation of the world by God in six days and His resting upon the seventh day on the one hand, and the labour of man for six days and his resting upon the seventh on the other; the reason for the keeping of the Sabbath is not to be found in this parallel, but in the fact that God blessed the seventh day and hallowed it, because He rested upon it. The significance of the Sabbath, therefore, is to be found in God's blessing and sanctifying the seventh day of the week at the creation, i.e., in the fact, that after the work of creation was finished on the seventh day, God blessed and hallowed the created world, filling it with the powers of peace and good belonging to His own blessed rest, and raising it to a participation in the pure light of His holy nature (see Gen 2:3). For this reason His people Israel were to keep the Sabbath now, not for the purpose of imitating what God had done, and enjoying the blessing of God by thus following God Himself, but that on this day they also might rest from their work; and that all the more, because their work was no longer the work appointed to man at the first, when he was created in the likeness of God, work which did not interrupt his blessedness in God (Gen 2:15), but that hard labour in the sweat of his brow to which he had been condemned in consequence of the fall. In order therefore that His people might rest from toil so oppressive to both body and soul, and be refreshed, God prescribed the keeping of the Sabbath, that they might thus possess a day for the repose and elevation of their spirits, and a foretaste of the blessedness into which the people of God are at last to enter, the blessedness of the eternal κατάπαυσις ἀπὸ τῶν ἔργων αὐτοῦ (Heb 4:10), the ἀνάπαυσις ἐκ τῶν κόπων (Rev 14:13). See my Archaeologie , §77).

But instead of this objective ground for the sabbatical festival, which furnished the true idea of the Sabbath, when Moses recapitulated the decalogue, he adduced only the subjective aspect of rest or refreshing (Deu 5:14-15), reminding the people, just as in Exo 23:12, of their bondage in Egypt and their deliverance from it by the strong arm of Jehovah, and then adding, "therefore (that thou mightest remember this deliverance from bondage) Jehovah commanded thee to keep the Sabbath-day."This is not at variance with the reason given in the present verse, but simply gives prominence to a subjective aspect, which was peculiarly adapted to warm the hearts of the people towards the observance of the Sabbath, and to render the Sabbath rest dear to the people, since it served to keep the Israelites constantly in mind of the rest which Jehovah had procured for them from the slave labour of Egypt. For resting from every work is the basis of the observance of the Sabbath; but this observance is an institution peculiar to the Old Testament, and not to be met with in any other nation, though there are many among whom the division of weeks occurs. The observance of the Sabbath, by being adopted into the decalogue, was made the foundation of all the festal times and observances of the Israelites, as they all culminated in the Sabbath rest. At the same time, as an ἐντολὴ τοῦ νόμον , an ingredient in the Sinaitic law, it belonged to the "shadow of (good) things to come"(Col 2:17, cf. Heb 10:1), which was to be done away when the "body"in Christ had come. Christ is Lord of the Sabbath (Mat 12:8), and after the completion of His work, He also rested on the Sabbath. But He rose again on the Sunday; and through His resurrection, which is the pledge to the world of the fruits of His redeeming work, He has made this day the κυριακὴ ἡμέρα (Lord's day) for His Church, to be observed by it till the Captain of its salvation shall return, and having finished the judgment upon all His foes to the very last shall lead it to the rest of that eternal Sabbath, which God prepared for the whole creation through His own resting after the completion of the heaven and the earth.

Keil-Delitzsch: Exo 20:12

The Fifth Word, " Honour thy father and thy mother, "does not refer to fellow-men, but to "those who are the representatives ( vicarii ) of God. Therefore, as God is to be served with honour and fear, His representatives are to be so too"( Luther decem. praec. ). This is placed beyond all doubt by Lev 19:3, where reverence towards parents is placed on an equality with the observance of the Sabbath, and תּירא (fear) is substituted for כּבּד (honour). It also follows from כּבּד , which, as Calvin correctly observes, nihil aliud est quam Deo et hominibus, qui dignitate pollent, justum honorem deferre . Fellow-men or neighbours ( רע ) are to be loved (Lev 19:18): parents, on the other hand, are to be honoured and feared; reverence is to be shown to them with heart, mouth, and hand - in thought, word, and deed. But by father and mother we are not to understand merely the authors and preservers of our bodily life, but also the founders, protectors, and promoters of our spiritual life, such as prophets and teachers, to whom sometimes the name of father is given (2Ki 2:12; 2Ki 13:14), whilst at other times paternity is ascribed to them by their scholars being called sons and daughters (Psa 34:12; Psa 45:11; Pro 1:8, Pro 1:10, Pro 1:15, etc.); also the guardians of our bodily and spiritual life, the powers ordained of God, to whom the names of father and mother (Gen 45:8; Jdg 5:7) may justly be applied, since all government has grown out of the relation of father and child, and draws its moral weight and stability, upon which the prosperity and well-being of a nation depends, from the reverence of children towards their parents.

(Note: "In this demand for reverence to parents, the fifth commandment lays the foundation for the sanctification of the whole social life, inasmuch as it thereby teaches us to acknowledge a divine authority in the same"( Oehler , Dekalog, p. 322).)

And the promise, " that thy days may be long (thou mayest live long) in the land which Jehovah thy God giveth thee, "also points to this. There is a double promise here. So long as the nation rejoiced in the possession of obedient children, it was assured of a long life or existence in the land of Canaan; but there is also included the promise of a long life, i.e., a great age, to individuals (cf. Deu 6:2; Deu 22:7), just as we find in 1Ki 3:14 a good old age referred to as a special blessing from God. In Deu 5:16, the promise of long life is followed by the words, "and that it may be well with thee,"which do not later the sense, but merely explain it more fully.

As the majesty of God was thus to be honoured and feared in parents, so the image of God was to be kept sacred in all men. This thought forms the transition to the rest of the commandments.

Keil-Delitzsch: Exo 20:13-17

The other Five Words or commandments, which determine the duties to one's neighbour, are summed up in Lev 19:18 in the one word, "Love thy neighbour as thyself."The order in which they follow one another is the following: they first of all secure life, marriage, and property against active invasion or attack, and then, proceeding from deed to word and thought, they forbid false witness and coveting.

(Note: Luther has pointed out this mirum et aptum ordinem, and expounds it thus: Incipit prohibitio a majori usque ad minimum, nam maximum damnum est occisio hominis, deinde proximum violatio conjugis, tertium ablatio facultatis. Quod qui in iis nocere non possunt, saltem lingua nocent, ideo quartum est laesio famae. Quodsi in iis non praevalent omnibus, saltem corde laedunt proximum, cupiendo quae ejus sunt, in quo et invidia proprie consistit .)

If, therefore, the first three commandments in this table refer primarily to deeds; the subsequent advance to the prohibition of desire is a proof that the deed is not to be separated from the disposition, and that "the fulfilment of the law is only complete when the heart itself is sanctified"( Oehler ). Accordingly, in the command, "Thou shalt not kill,"not only is the accomplished fact of murder condemned, whether it proceed from open violence or stratagem (Exo 21:12, Exo 21:14, Exo 21:18), but every act that endangers human life, whether it arise from carelessness (Deu 22:8) or wantonness (Lev 19:14), or from hatred, anger, and revenge (Lev 19:17-18). Life is placed at the head of these commandments, not as being the highest earthly possession, but because it is the basis of human existence, and in the life the personality is attacked, and in that the image of God (Gen 9:6). The omission of the object still remains to be noticed, as showing that the prohibition includes not only the killing of a fellow-man, but the destruction of one's own life, or suicide. - The two following commandments are couched in equally general terms. Adultery , נאף , which is used in Lev 20:10 of both man and woman, signifies (as distinguished from זנה to commit fornication) the sexual intercourse of a husband with the wife of another, or of a wife with the husband of another. This prohibition is not only directed against any assault upon the husband's dearest possession, for the tenth commandment guards against that, but upholds the sacredness of marriage as the divine appointment for the propagation and multiplication of the human race; and although addressed primarily to the man, like all the commandments that were given to the whole nation, applies quite as much to the woman as to the man, just as we find in Lev 20:10 that adultery was to be punished with death in the case of both the man and the woman. - Property was to be equally inviolable. The command, "Thou shalt not steal ,"prohibited not only the secret or open removal of another person's property, but injury done to it, or fraudulent retention of it, through carelessness or indifference (Exo 21:33; Exo 22:13; Exo 23:4-5; Deu 22:1-4). - But lest these commandments should be understood as relating merely to the outward act as such, as they were by the Pharisees, in opposition to whom Christ set forth their true fulfilment (Mat 5:21.), God added the further prohibition, " Thou shalt not answer as a false witness against thy neighbour, "i.e., give false testimony against him. ענה and בּ : to answer or give evidence against a person (Gen 30:33). עד is not evidence, but a witness. Instead of שׁקר עד , a witness of a lie, who consciously gives utterance to falsehood, we find שׁוא עד in Deuteronomy, one who says what is vain, worthless, unfounded ( שׁוא שׁמע , Exo 23:1; on שׁוא see Exo 23:7). From this it is evident, that not only is lying prohibited, but false and unfounded evidence in general; and not only evidence before a judge, but false evidence of every kind, by which (according to the context) the life, married relation, or property of a neighbour might be endangered (cf. Exo 23:1; Num 35:30; Deu 17:6; Deu 19:15; Deu 22:13.). - The last or tenth commandment is directed against desiring (coveting), as the root from which every sin against a neighbour springs, whether it be in word or deed. The חמד , ἐπιθυμεῖν (lxx), coveting, proceeds from the heart (Pro 6:25), and brings forth sin, which "is finished"in the act (Jam 1:14-15). The repetition of the words, "Thou shalt not covet,"does not prove that there are two different commandments, any more than the substitution of תּתאוּה in Deu 5:18 for the second תּחמד . חמד and התאוּה are synonyms, - the only difference between them being, that "the former denotes the desire as founded upon the perception of beauty, and therefore excited from without, the latter, desire originating at the very outset in the person himself, and arising from his own want or inclination"( Schultz ). The repetition merely serves to strengthen and give the great emphasis to that which constitutes the very kernel of the command, and is just as much in harmony with the simple and appropriate language of the law, as the employment of a synonym in the place of the repetition of the same word is with the rhetorical character of Deuteronomy. Moreover, the objects of desire do not point to two different commandments. This is evident at once from the transposition of the house and wife in Deuteronomy. בּית (the house) is not merely the dwelling, but the entire household (as in Gen 15:2; Job 8:15), either including the wife, or exclusive of her. In the text before us she is included; in Deuteronomy she is not, but is placed first as the crown of the man, and a possession more costly than pearls (Pro 12:4; Pro 31:10). In this case, the idea of the "house"is restricted to the other property belonging to the domestic economy, which is classified in Deuteronomy as fields, servants, cattle, and whatever else a man may have; whereas in Exodus the "house"is divided into wife, servants, cattle, and the rest of the possessions.

Keil-Delitzsch: Exo 20:18-19

(cf. Deu 5:19-33). The terrible phenomena, amidst which the Lord displayed His majesty, made the intended impression upon the people who were stationed by the mountain below, so that they desired that God would not speak to them any more, and entreated Moses through their elders to act as mediator between them, promising at the same time that they would hear him (cf. Exo 19:9, Exo 19:16-19). ראים , perceiving: ראה to see being frequently used for perceiving, as being the principle sense by which most of the impressions of the outer world are received (e.g., Gen 42:1; Isa 44:16; Jer 33:24). לפּידם , fire-torches, are the vivid flashes of lightning (Exo 19:16). " They trembled and stood afar off: "not daring to come nearer to the mountain, or to ascend it. " And they said, "viz., the heads of the tribes and elders: cf. Deu 5:20, where the words of the people are more fully given. " Lest we die: "cf. Deu 5:21-23. Though they had discovered that God speaks with man, and yet man lives; they felt so much that they were בּשׂר , flesh , i.e., powerless, frail, and alienated by sin from the holy God, that they were afraid lest they should be consumed by this great fire, if they listened any longer to the voice of God.

Keil-Delitzsch: Exo 20:20

To direct the sinner's holy awe in the presence of the holy God, which was expressed in these words of the people, into the proper course of healthy and enduring penitence, Moses first of all took away the false fear of death by the encouraging answer, "Fear not,"and then immediately added, "for God is come to prove you." נסּוּת referred to the testing of the state of the heart in relation to God, as it is explained in the exegetical clause which follows: " that His fear may be before your faces, that ye sin not. "By this terrible display of His glory, God desired to inspire them with the true fear of Himself, that they might not sin through distrust, disobedience, or resistance to His guidance and commands.

Keil-Delitzsch: Exo 20:21

" So the people stood afar off "(as in Exo 20:18), not "went far away,"although, according to Deu 5:30, Moses was directed by God to tell the people to return to their tents. This is passed over here, and it is merely observed, for the purpose of closing the first act in the giving the law, and preparing the way for the second, that the people remained afar off, whereas Moses (and Aaron, cf. Exo 19:24) drew near to the darkness where God was, to receive the further commands of the Lord.

Keil-Delitzsch: Exo 20:22-23

The General Form of Divine Worship in Israel. - As Jehovah had spoken to the Israelites from heaven, they were not to make gods of earthly materials, such as silver and gold, by the side of Him, but simply to construct an altar of earth or unhewn stones without steps, for the offering up of His sacrifices at the place where He would reveal Himself. " From heaven "Jehovah came down upon Sinai enveloped in the darkness of a cloud; and thereby He made known to the people that His nature was heavenly, and could not be imitated in any earthly material. " Ye shall not make with Me, "place by the side of, or on a par with Me,"" gods of silver and gold, "- that is to say, idols primarily intended to represent the nature of God, and therefore meant as symbols of Jehovah, but which became false gods from the very fact that they were intended as representations of the purely spiritual God.

Keil-Delitzsch: Exo 20:24-26

For the worship of Jehovah, the God of heaven, Israel needed only an altar, on which to cause its sacrifices to ascend to God. The altar, as an elevation built up of earth or rough stones, was a symbol of the elevation of man to God, who is enthroned on high in the heaven; and because man was to raise himself to God in his sacrifices, Israel also was to make an altar, though only of earth, or if of stones, not of hewn stones. " For if thou swingest thy tool ( חרב lit., sharpness, then any edge tool) over it (over the stone), thou defilest it "(Exo 20:25). " Of earth: "i.e., not "of comparatively simple materials, such as befitted a representation of the creature"( Schultz on Deut 12); for the altar was not to represent the creature, but to be the place to which God came to receive man into His fellowship there. For this reason the altar was to be made of the same material, which formed the earthly soil for the kingdom of God, either of earth or else of stones, just as they existed in their natural state; not, however, "because unpolished stones, which retain their true and native condition, appear to be endowed with a certain native purity, and therefore to be most in harmony with the sanctity of an altar"( Spencer de legg. Hebr. rit. lib. ii. c. 6), for the "native purity"of the earth does not agree with Gen 3:17; but because the altar was to set forth the nature of the simple earthly soil, unaltered by the hand of man. The earth, which has been involved in the curse of sin, is to be renewed and glorified into the kingdom of God, not by sinful men, but by the gracious hand of God alone. Moreover, Israel was not to erect the altar for its sacrifices in any place that it might choose, but only in every place in which Jehovah should bring His name to remembrance. וגו שׁם הזכּיר does not mean "to make the name of the Lord remembered,"i.e., to cause men to remember it; but to establish a memorial of His name, i.e., to make a glorious revelation of His divine nature, and thereby to consecrate the place into a holy soil (cf. Exo 3:5), upon which Jehovah would come to Israel and bless it. Lastly, the command not to go up to the altar by steps (Exo 20:26) is followed by the words, "that thy nakedness be not discovered thereon."It was in the feeling of shame that the consciousness of sin first manifested itself, and it was in the shame that the sin was chiefly apparent (Gen 3:7); hence the nakedness was a disclosure of sin, through which the altar of God would be desecrated, and for this reason it was forbidden to ascend to the altar by steps. These directions with reference to the altar to be built do not refer merely to the altar, which was built for the conclusion of the covenant, nor are they at variance with the later instructions respecting the one altar at the tabernacle, upon which all the sacrifices were to be presented (Lev 17:8-9; Deu 12:5.), nor are they merely "provisional"but they lay the foundation for the future laws with reference to the places of worship, though without restricting them to one particular locality on the one hand, or allowing an unlimited number of altars on the other. Hence "several places and altars are referred to here, because, whilst the people were wandering in the desert, there could be no fixed place for the tabernacle"( Riehm ). But the erection of the altar is unquestionably limited to every place which Jehovah appointed for the purpose by a revelation. We are not to understand the words, however, as referring merely to those places in which the tabernacle and its altar were erected, and to the site of the future temple (Sinai, Shilloh, and Jerusalem), but to all those places also where altars were built and sacrifices offered on extraordinary occasions, on account of God, - appearing there such, for example, as Ebal (Jos 8:30 compared with Deu 27:5), the rock in Ophrah (Jdg 6:25-26), and many other places besides.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 19:1--24:12

B. The establishment of the Mosaic Covenant 19:1-24:11

The Lord had liberated Israel from bondage in Egypt, but now He adopted the nation into a special relationship with Himself.

"Now begins the most sublime section in the whole Book. The theme of this section is supremely significant, playing a role of decisive importance in the history of Israel and of humanity as a whole."³⁰⁶

At Sinai, Israel received the law and the tabernacle. The law expressed the obedience of God's redeemed people, and the tabernacle expressed their worship. Thus the law and the tabernacle deal with the two major expressions of the faith of the people redeemed by the grace and power of God.

The Mosaic Covenant is an outgrowth of the Abrahamic Covenant in the sense that it was a significant intimate agreement between God and Abraham's descendants. By observing it they could achieve their purpose as a nation. This purpose was to experience God's blessing and to be a blessing to all nations of the earth (Gen. 12:2). In contrast to the Abrahamic Covenant Israel had responsibilities to fulfill to obtain God's promised blessings (v. 5). It was, therefore, a conditional covenant. The Abrahamic Covenant--as well as the Davidic and New Covenants that contain expansions of the promises in the Abrahamic Covenant--was unconditional.

A further contrast is this.

"Whereas the Sinaitic covenant was based on an already accomplished act of grace and issued in stringent stipulations, the patriarchal covenant rested only on the divine promise and demanded of the worshipper only his trust (e.g., ch. 15:6)."³⁰⁷

"The covenant with Israel at Sinai is to bring Israel into a position of mediatorial service."³⁰⁸

"The major difference between the Mosaic covenant and the Abrahamic covenant is that the former was conditional and also was ad interim, that is, it was a covenant for a limited period, beginning with Moses and ending with Christ. . . .

"In contrast to the other covenants, the Mosaic covenant, though it had provisions for grace and forgiveness, nevertheless builds on the idea that obedience to God is necessary for blessing. While this to some extent is true in every dispensation, the Mosaic covenant was basically a works covenant rather than a grace covenant. The works principle, however, was limited to the matter of blessing in this life and was not related at all to the question of salvation for eternity."³⁰⁹

The Mosaic Covenant is the heart of the Pentateuch.

"First, it should be pointed out that the most prominent event and the most far-reaching theme in the Pentateuch, viewed entirely on its own, is the covenant between Yahweh and Israel established at Mount Sinai. . . .

"1) The author of the Pentateuch wants to draw a connecting link between God's original plan of blessing for mankind and his establishment of the covenant with Israel at Sinai. Put simply, the author sees the covenant at Sinai as God's plan to restore his blessing to mankind through the descendants of Abraham (Gen 12:1-3; Exod 2:24).

"2) The author of the Pentateuch wants to show that the Covenant at Sinai failed to restore God's blessing to mankind because Israel failed to trust God and obey his will.

"3) The author of the Pentateuch wants to show that God's promise to restore the blessing would ultimately succeed because God himself would one day give to Israel a heart to trust and obey God (Deut 30:1-10)."³¹⁰

The writer interrupted the narrative with blocks of other explanatory, qualifying, and cultic material in the chapters that follow.³¹¹

Narrative19:1-3a

Other19:3b-9

Narrative19:10-19a

Other19:19b-25

Narrative20:1-21

Other20:22-23:33

Narrative24:1-18

Other25-31

Narrative32-34

Constable: Exo 20:1-17

2. The Ten Commandments 20:1-17

"We now reach the climax of the entire Book, the central and most exalted theme, all that came before being, as it were, a preparation for it, and all that follows, a result of, and supplement to it."³²⁷

There are two types of law in the Old Testament, and these existed commonly in the ancient Near East. Apodictic laws are commands with the force of categorical imperatives. They are positive or negative. The Ten Commandments are an example of this type of law that occurs almost exclusively in the Old Testament and rarely in other ancient Near Eastern law codes. "Thou shalt . . ." and "Thou shalt not . . ." identify this type of commend. Casuistic laws are commands that depend on qualifying circumstances. They are also positive or negative, and there are many examples in the Mosaic Law (e.g., 21:2-11, et al.) as well as in other ancient Near Eastern law codes. This type of command is identifiable by the "If . . . then . . ." construction.

Compared with other ancient Near Eastern codes (e.g., the Code of Hammurabi) the Decalogue (Ten Commandments) is positive and concise. God allowed the Israelites much freedom. There were comparatively few restrictions on their personal behavior (cf. Gen. 1:29-30; 2:16-17).

"The Ten Commandments were unique in Old Testament times because they possessed prohibitions in the second person singular and because they stressed both man's exclusive worship of one God and man's honoring the other person's body, rights, and possessions. Breaking these commandments would result in spiritual confusion and in human exploitation."³²⁸

Notice that the Ten Commandments use verbs, not nouns. Nouns leave room for debate, but verbs do not. God gave His people ten commandments, not ten suggestions.

Constable: Exo 20:8-11

The fourth commandment 20:8-11

The Sabbath was the seventh day, Saturday. This day was to be a day of rest for Israel because God ceased from His creation activity on the seventh day (Gen. 2:3). God blessed it and made it holy (v. 11) in that He made it different from the other days for Israel.

This is the only one of the Ten Commandments not reiterated for the church in the New Testament. Traditionally the church has celebrated the first day of the week as a memorial to Jesus Christ's resurrection, which event is the ground of our rest (Rom. 4:25).³³⁷

Constable: Exo 20:12

The fifth commandment 20:12

"The first four commandments set forth the principles guiding Israel's relationship to Yahweh; and the last six commandments set forth the principles guiding Israel's relationship with the covenant community, and more broadly, with the human family. As the second, third, and fourth commandments are in many ways extensions of the first commandment, the first four commandments are the foundation for the final six commandments. And all of the commandments, as principles governing covenant relationships, are founded on the ultimate OT statement of relationship, which stands as prologue to the ten commandments: I am Yahweh, your God' . . . Because Yahweh is, and is Israel's God, Israel both is and must become a certain and special people."³³⁸

All Israelites were to honor their parents because parents are God's representatives to their children in God's administrative order. Thus the fifth commandment is as foundational to commandments six through ten as the first commandment is to commandments two through four. The Israelites were to honor God because He had given them life, and they were to honor their parents because they were His instruments in giving them life. The promise of long life in the Promised Land is a reminder that God gave the command to Israelites. The Apostle Paul repeated this responsibility as binding on the church in Ephesians 6:1-3 but changed the command to "obey," as well as the promise (cf. Matt. 15:3-4; Col. 3:20).³³⁹

Constable: Exo 20:13

The sixth commandment 20:13

God did not forbid killing per se. He commanded capital punishment and some war. The Israelites were to execute murderers and others under the Mosaic Law. However, He prohibited taking a human life without divine authorization. This included suicide (cf. John 3:15).³⁴⁰

Constable: Exo 20:14

The seventh commandment 20:14

Adultery is sexual intercourse when one or both partners are married (or engaged, under Israelite law; cf. Deut. 22:23-29) to someone else. Adultery destroys marriage and the home, the foundations of society (cf. Matt. 5:27-28; 1 Cor. 6:9-20). Adultery is an act, not a state. People commit adultery; they do not live in adultery, except in the sense that they may continually practice it.

Constable: Exo 20:15

The eighth commandment 20:15

Since stealing of any kind and under any circumstances was wrong, clearly God approved of private ownership of goods in Israel. Israel was somewhat socialistic economically, but it was not communistic (cf. Eph. 4:28).

Constable: Exo 20:16

The ninth commandment 20:16

Social order depends on truthful speech (cf. Lev. 19:11; Col. 3:9-10).

Constable: Exo 20:17

The tenth commandment 20:17

It is specifically what belongs to one's neighbor and is not for sale, contrasted with something for sale, that is the focus of this command. A legitimate desire is not the same as coveting, which is an obsessive desire. Coveting is the root attitude from which every sin in word or deed against a neighbor springs (cf. Eph. 5:3). The five categories of the most valuable possessions the neighbor could have represent all that he has.

". . . none of the Ten Commandments reappear in the New Testament for this age of grace as Mosaic legislation. All of the moral principles of the ten laws do reappear in the New Testament in a framework of grace."³⁴¹

"The influence of the Ten Words on Western morality and law is beyond calculation. They have come to be recognized as the basis of all public morality."³⁴²

In view of this fact it is especially tragic that it is now illegal to post a copy of the Ten Commandments in any American public school classroom.

Constable: Exo 20:18-21

3. The response of the Israelites 20:18-21

The rest of this section contains the record of the Israelites' reaction to the giving of the Law and God's reason for giving it as He did. He wanted the people to reverence Him and therefore not to sin (v. 20).³⁴³

"It can be argued that in the present shape of the Pentateuch, the Decalogue (Ex 20:1-17) is intended to be read as the content of what Moses spoke to the people upon his return from the mountain in 19:25. After the Decalogue, the narrative in 20:18-21 looks back once again to the people's fear in 19:16-24. In retelling this incident, the second narrative fills the important gaps' in our understanding of the first."³⁴⁴

"The Book of the Covenant begins technically with Exodus 20:22, having been separated from the Decalogue by a brief narrative (vv. 18-21) describing the people's response to the phenomena accompanying Moses' encounter with Yahweh on Sinai (cf. 19:16-25). The technical term ordinances' (mispatim), which describes the specific stipulations of the covenant, does not occur until 21:1, so 20:22-26 serves as an introduction to the stipulation section. This introduction underlines Yahweh's exclusivity, His self-revelation to His people, and His demand to be worshiped wherever He localizes His name and in association with appropriate altars."³⁴⁵

God evidently spoke the Ten Commandments in the hearing of all the Israelites (19:9; 20:19, 22) to cause them to fear Him (v. 20). The people were so awestruck by this revelation that they asked Moses to relay God's words to them from then on (v. 20), which he did (v. 21).

"This verse [v. 20] contrasts two types of fear': tormenting fear (which comes from conscious guilt or unwarranted alarm and leads to bondage) or salutary fear (which promotes and demonstrates the presence of an attitude of complete trust and belief in God; cf. the fear of the LORD God' beginning in Gen 22:12). This second type of fear will keep us from sinning and is at the heart of the OT's wisdom books (cf. Prov 1:7; Eccl 12:13 et al.)."³⁴⁶

"Whereas 19:16-24 looks at the people's fear from a divine perspective, 20:18-21 approaches it from the viewpoint of the people themselves. What we learn from both narratives, therefore, is that there was a growing need for a mediator and a priesthood in the Sinai covenant. Because of the people's fear of God's presence, they are now standing afar off' (20:21). Already, then, we can see the basis being laid within the narrative for the need of the tabernacle (Ex 25-31). The people who are afar off' must be brought near to God. This is the purpose of the instructions for the tabernacle which follow this narrative."³⁴⁷

Constable: Exo 20:22--24:1

4. The stipulations of the Book of the Covenant 20:22-23:33

Israel's "Bill of Rights" begins here.

"It is worth noting that the stipulations are enfolded within matching frames that stress the exclusivity of Yahweh (Ex. 20:22-23; cf. 23:24-25, 32-33), His presence in specified places (20:24; cf. 23:14-17, 20, 28-31), and a proper protocol and ritual by which He may be approached by His servant people (20:24-26; cf. 23:18-19). It is within the context of a vertical covenant relationship, then, that the horizontal, societal, and interpersonal relationships of the Book of the Covenant take on their ultimate meaning."³⁴⁸

"The section before us has something to say about each of the ten commandments, even if only incidentally."³⁴⁹

Constable: Exo 20:22-26

The basic principles of worship in Israel 20:22-26

God did not just condemn forms of worship that were inappropriate, but He instructed the Israelites positively how they were to worship Him.

This pericope serves as an introduction to 42 judgments in 21:1-23:12. A similar section repeats the emphases of the introduction and forms a conclusion to the judgments (23:13-19).³⁵⁰

Prohibition of idolatry (20:22-23) Proper forms of worship(20:24-26)

42 judgments(21:1-23:12)

Prohibition of idolatry (23:13) Proper forms of worship(23:14-19)

20:22-23 Verse 22 is a preamble and historical background for what follows. On the basis of God's revelation on the mountain, the Israelites were to obey Him as follows.

The Israelites were not to make idols representing gods other than Yahweh nor were they to represent Yahweh by making idols to help them worship Him (v. 23).

20:24-26 Yahweh permitted His people to build altars where He granted special theophanies, that is, manifestations of His presence.³⁵¹ These were in addition to the altars at Israel's central sanctuary (the tabernacle and later the temple; cf. Judg. 6:25-27; 13:15-20; 1 Sam. 9:11-14; 16:1-5; 1 Kings 18:30-40). They were to build these altars for formal worship and for special occasions (e.g., Josh. 8:30; Judg. 6:25-26) out of earth or uncut stone. The Canaanites used cut or "dressed" stone for their altars, and it was probably to distinguish the two that God directed Israel as He did.

Israel's altars were not to have steps, as many Canaanite altars did, so the naked flesh of the priests might not appear as they mounted them to make their offerings.

"Possibly the verse intends to oppose the practice of certain peoples in the ancient East, like the Sumerians for instance, whose priests . . . used to perform every ritual ceremony in a state of nakedness. Likewise the Egyptian priests . . . used to wear only a linen ephod, a kind of short, primative apron."³⁵²

"This simple description of true worship is intended to portray the essence of the Sinai covenant in terms that are virtually identical to that of the religion of the patriarchs--earthen altars, burnt offerings, and simple devotion rather than elaborate rituals. A simple earthen altar is sufficient. If more is desired (e.g., a stone altar), then it should not be defiled with carved stones and elaborate steps. The ultimate purpose of any such ritual is the covering of human nakedness that stems from the Fall (Ex 20:26b; cf. Ge 3:7). The implication is that all ritual is only a reflection of that first gracious act of God in covering human nakedness with garments of skin (Ge 3:21)."³⁵³

Guzik: Exo 20:1-26

Exodus 20 - The Ten Commandments

A. Four commandments regarding our conduct before God.

1. (1-3) The first commandment: no other gods before Me.

And God spoke all these words, saying: "I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me.

a. I am the LORD your God: Before God commanded anything of man, He declared who He is and what He did for Israel (who brought you out of the land of Egypt, out of the house of bondage). The foundation is clear: because of who God is, and what He has done for us, He has the right to tell us what to do - and we have the obligation to obey Him.

b. God spoke all these words: The following laws were not "invented" here at Mount Sinai. A few aspects of the Mosaic Law brought forth new revelation, but for the most part this simply clearly and definitely lays out God's law as it was written in the heart of man since the time of Adam.

i. In his book The Abolition of Man, C.S. Lewis explains how there certainly is a universal morality among men. He gives concrete examples of how all cultures in the past were able to agree on the basics of morality because these principles are implanted in the heart of man.

ii. All cultures have said murder is wrong, and kindness is good. All agree that we have particular obligations to our family. All say that honesty is good and that a man cannot have any woman he wants. They agree that stealing is wrong and that justice is good. There are no cultures where cowardice is good and bravery is bad.

iii. Yet in our modern world there has been a massive shift, to the point where 63% of Americans reject the concept of moral absolutes, saying that it all depends on the situation. People think that if there is one case where a lie is justified (say to save the life of someone else), then it is wrong to say that it is wrong to lie.

iv. This thinking goes to absurd lengths. In 1990, media mogul Ted Turner distributed copies of his "10 Voluntary Initiatives," hoping to replace the Ten Commandments.

c. You shall have no other gods before Me: The first commandment logically flows from understanding who God is and what He has done for us. Nothing is to come before God and He is the only God we worship and serve.

i. In the days of ancient Israel, there was great temptation to worship the gods of materialism (Baal, the god of weather and financial success) and sex (Ashtoreth, the goddess of sex, romance, and reproduction), or any number of other local deities. We are tempted to worship the same gods, but without the old-fashioned names and images.

d. No other gods before Me: This does not imply that it is permissible to have other gods, as long as they line up behind the true God. Instead the idea is that there are to be no other gods before the sight of the true God in our life. Before Me is literally, "to My face".

i. This means God demands to be more than "added" to our lives. We don't just add Jesus to the life we already have. We must give Him all our lives.

ii. Failure to obey this commandment is called idolatry. We are to flee idolatry (1 Corinthians 10:14). Those lives marked by habitual idolatry will not inherit the kingdom of God (1 Corinthians 6:9-10, Ephesians 5:5, Revelation 21:8, 22:15). Idolatry is a work of the flesh (Galatians 5:19-20), which marks our old life instead of the new (1 Peter 4:3), and we are not to associate with those who call themselves Christians who are idolaters (1 Corinthians 5:11).

2. (4-6) The second commandment: You shall not make for yourself any carved image . . . you shall not bow down to them.

"You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments.

a. You shall not make for yourself a carved image: The second commandment prohibits not only idolatry regarding false gods, it also deals with making an image of any created thing which we might worship.

b. Or any likeness of anything that is in heaven above, or that is in the earth beneath: In that day as well as in our own, worship was tied closely with images - idealized images, or even images in the mind of man. God will not allow us to depict Him with any such image, nor replace Him with another image.

i. The second commandment doesn't forbid making an image of something for artistic purposes; God Himself commanded Israel make images of cherubim (Exodus 25:18, 26:31). It forbids the making of images as an "aid" to worship.

ii. "To countenance its image worship, the Roman Catholic Church has left the whole of this second commandment out of the decalogue, and thus lost one whole commandment out of the ten; but to keep up the number they have divided the tenth into two." (Clarke)

iii. John 4:24 explains the rationale behind the second commandment: God is Spirit, and those who worship Him must worship in spirit and truth. The use of images and other material things as a focus or "help" to worship denies who God is (Spirit) and how we must worship Him (in spirit and truth).

iv. Paul reminds us of the futility of trying to make God into our own image: Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man; and birds and four-footed animals and creeping things. (Romans 1:22-23)

c. For I, the LORD your God, am a jealous God: How can it be said that God is a jealous God? "God's jealousy is love in action. He refuses to share the human heart with any rival, not because He is selfish and wants us all for Himself, but because He knows that upon that loyalty to Him depends our very moral life . . . God is not jealous of us: He is jealous for us." (Redpath)

d. Visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me: This does not mean God punishes us directly for the sins of our ancestors. The important words are of those who hate Me - if the descendants love God, they will not have the iniquity of the fathers visited on them.

i. "'This necessarily implies - IF the children walk in the steps of their fathers; for no man can be condemned by Divine justice for a crime of which he was never guilty." (Clarke)

ii. Yet, the focus here is on idolatry, and this refers to judgment on a national scale - nations that forsake the LORD will be judged, and that judgment will have effects throughout generations.

3. (7) The third commandment: You shall not take the name of the LORD your God in vain.

"You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain.

a. You shall not take the name of the LORD your God in vain: We can break the third commandment through profanity (using the name of God in blasphemy and cursing), frivolity (using the name of God in a superficial, stupid way), and hypocrisy (claiming the name of God but acting in a way that disgraces Him).

i. . Jesus communicated the idea of this command in the disciple's prayer, when He taught us to have a regard for the holiness of God's name (Hallowed be Your name, Matthew 6:9).

b. For the LORD will not hold him guiltless who takes His name in vain: The strength of this command has led to strange traditions among the Jewish people. Some go to extreme lengths in attempting to fulfill this command, refusing to even write out the name of God, in the fear that the paper might be destroyed and the name of God be written in vain.

4. (8-11) The fourth commandment: Remember the Sabbath day.

Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.

a. Remember the Sabbath day, to keep it holy: The seventh day (Saturday) was commanded to be respected as a day of rest. This rest was for all of Israel - servants and slaves as well as visitors.

i. This is an important principle that might be too easily passed over. Here God declared the essential humanity and dignity of women, slaves, and strangers, and said they had the same right to a day of rest as the free Israeli man. This was certainly a radical concept in the ancient world.

b. To keep it holy: In their traditions, the Jewish people came to carefully quantify what they thought could and could not be done on the Sabbath day, in order to keep it holy.

i. For example, in Luke 6:1-2, in the mind of the Jewish leaders, the disciples were guilty of four violations of the Sabbath every time they took a bite of grain out in the field, because they reaped, threshed, winnowed, and prepared food.

ii. Ancient Rabbis taught that on the Sabbath, a man could not carry something in his right hand or in his left hand, across his chest or on his shoulder. But he could carry something with the back of his hand, his foot, his elbow, or in his ear, his hair, or in the hem of his shirt, or in his shoe or sandal. Or, on the Sabbath, you Israelites were forbidden to tie a knot - except, a woman could tie a knot in her girdle. So, if a bucket of water had to be raised from a well, an Israelite could not tie a rope to the bucket, but a woman could tie her girdle to the bucket and pull it up from the well.

iii. In observant Jewish homes today, one cannot turn on a light, a stove, or a switch on the Sabbath. It is forbidden to drive a certain distance or to make a telephone call - all carefully regulated by traditions seeking to spell out the law exactly.

c. For in six days the LORD made the heavens and the earth: God established the pattern for the Sabbath at the time of creation. When He rested from His works on the seventh day, God made the seventh day a day of rest from all our works (Genesis 2:3). But the most important purpose of the Sabbath was to serve as a shadow of the rest we have in Jesus.

i. Some claim that Christians are required to keep the Sabbath today. But the New Testament makes it clear that Christians are not under obligation to observe a Sabbath day (Colossians 2:16-17 and Galatians 4:9-11), because Jesus fulfilled the purpose and plan of the Sabbath for us and in us (Hebrews 4:9-11).

ii. Galatians 4:10 tells us that Christians are not bound to observe days and months and seasons and years. The rest we enter into as Christians is something to experience every day, not just one day a week - the rest of knowing we don't have to work to save ourselves, but our salvation is accomplished in Jesus (Hebrews 4:9-10).

iii. The Sabbath commanded here and observed by Israel was a shadow of things to come, but the substance is of Christ (Colossians 2:16-17). We have a rest in Jesus that is ours to live in every day. Therefore, since the shadow of the Sabbath is fulfilled in Jesus, we are free to keep any day - or no day - as a Sabbath after the custom of ancient Israel.

iv. However, though we are free from the legal obligation of the Sabbath, we dare not ignore the importance of a day of rest - God has built us so that we need one. Like a car that needs regular maintenance, we need regular rest - or we will not "wear" well. Some people are like high mileage cars that haven't been maintained well, and it shows.

v. Some Christians are also dogmatic about observing Saturday as the Sabbath as opposed to Sunday. But because we are free to regard all days as given to God, it makes no difference. But in some ways, Sunday is more appropriate; being the day Jesus rose from the dead (Mark 16:9), and first met with His disciples (John 20:19), and a day when Christians gathered for fellowship (Acts 20:7 and 1 Corinthians 16:2). Under Law, men worked towards God's rest; but after Jesus' finished work on the cross, the believer enters into rest and goes from that rest out to work.

vi. But we are also commanded to work six days. "He who idles his time away in the six days is equally culpable in the sight of God as he who works on the seventh." (Clarke) Many Christians should give more "leisure time" to the work of the LORD. Every Christian should have a deliberate was to serve God and advance the Kingdom of Jesus Christ.

B. Six commandments regarding our conduct before God and man.

1. (12) The fifth commandment: Honor your father and your mother.

"Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.

a. Honor your father and your mother: Honor for fathers and mothers is an essential building block for the stability and health of all society. If the younger generations are constantly at war with older generations, the foundations of society will be destroyed.

i. Jesus used the way the Pharisees interpreted this commandment as an example of how one might keep the law with a limited interpretation, yet violate the spirit of the commandment (Matthew 15:3-6).

b. That your days may be long: In Ephesians 6:2 Paul repeated this command, emphasizing the promise stated here: that your days may be long upon the land. Rebellion is costly, and many have paid a high price personally for their rebellion against their parents.

2. (13) The sixth commandment: You shall not murder.

"You shall not murder.

a. You shall not murder: Some wonder how God can approve both capital punishment (Exodus 19:12) and this prohibition of murder. The simple answer is that in Hebrew as well as English, there is a distinction between to kill and to murder. As opposed to killing, murder is the taking of life without legal justification (execution after due process) or moral justification (killing in defense).

b. You shall not murder: Jesus carefully explained the heart of this commandment. He showed that it also prohibits us from hating someone else (Matthew 5:21-26), because we can wish someone dead in our hearts, yet never have the "courage" to commit the deed. Someone may not kill from a lack of courage or initiative, though his or her heart is filled with hatred.

3. (14) The seventh commandment: You shall not commit adultery.

"You shall not commit adultery.

a. You shall not commit adultery: Recognize that the act itself is condemned. God allows no justification for the ways that many people often seek to justify extra-marital sex, such as saying "my partner doesn't understand me" or "we are in love" or "God led us to be with each other" or any other excuse.

i. Michael English, who lost his recording contract and marriage over adultery with another Christian music singer, says of his adultery and its aftermath: "Maybe God allowed this to happen to make me see I needed some freedom." No!

b. You shall not commit adultery: The New Testament clearly condemns adultery: Now the works of the flesh are evident, which are: adultery, fornication uncleanness, licentiousness . . . (Galatians 5:19). But more than the act itself, Jesus carefully explained the heart of this commandment. It prohibits us from looking at a woman to lust for her, where we commit adultery in our heart or mind, yet may not have the courage or opportunity to do the act (Matthew 5:27-30). We aren't innocent just because we didn't have the opportunity to sin the way we really wanted to.

4. (15) The eighth commandment: You shall not steal.

"You shall not steal.

a. Not steal: This command is another important foundation for human society, establishing the right to personal property. God has clearly entrusted certain possessions to certain individuals, and other people or states are not permitted to take that property without due process of law.

b. Not steal: We can also steal from God. Of course, this demands we honor God with our financial resources, so we are not guilty of robbing Him (Malachi 3:8-10). But we can also rob God by refusing to give Him ourselves for obedience and His service, because He bought us and owns us: knowing that you were not redeemed with corruptible things, like silver or gold . . . but with the precious blood of Christ (1 Peter 1:18-19); For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's (1 Corinthians 6:20).

c. Not steal: Ephesians 4:28 gives the solution to stealing. Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.

5. (16) The ninth commandment: You shall not bear false witness.

"You shall not bear false witness against your neighbor.

a. You shall not bear false witness against your neighbor: We can break the ninth commandment through slander, talebearing, creating false impressions, by silence, by questioning the motives behind someone's actions, or even by flattery.

i. "Slander . . . is a lie invented and spread with intent to do harm. That is the worst form of injury a person can do to another. Compared to one who does this, a gangster is a gentleman, and a murderer is kind, because he ends life in a moment with a stroke and with little pain. But the man guilty of slander ruins a reputation which may never be regained, and causes lifelong suffering." (Redpath)

ii. "Talebearing . . . is repeating a report about a person without careful investigation. Many, many times I have known what it is to suffer with that. To repeat a story which brings discredit and dishonor to another person without making sure of the facts, is breaking this commandment . . . How many people, especially Christian people, revel in this, and delight in working havoc by telling tales about others. To excuse the action by saying they believed the report to be true, or that there was no intention to malign, is no justification." (Redpath)

iii. What about inappropriate silence? "When someone utters a falsity about another and a third person is present who knows that statement to be untrue but, for reasons of fear or being disliked, remains quiet, that third person is as guilty of breaking this law as if he had told a lie." (Redpath)

b. You shall not bear false witness against your neighbor: The New Testament puts it simply. Do not lie to one another, since you have put off the old man with his deeds (Colossians 3:9) "How very strange that we have ever come to think that Christian maturity is shown by the ability to speak our minds, whereas it is really expressed in controlling our tongues." (Redpath)

i. "What a startling revelation it would be if a tape recording could be played of all that every church member has said about his fellow members in one week!" (Redpath)

ii. Satan is always there to encourage a lie (John 8:44; Acts 5:3); and Jesus Himself was the victim of false witness (Mark 14:57); in some ways, we might say this was the sin that sent Jesus to the cross.

6. (17) The tenth commandment: You shall not covet.

"You shall not covet your neighbor's house; you shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor's."

a. You shall not covet: All the first nine commands focus more on things we do; the tenth deals straight with the heart and its desires.

i. Literally, the word for "covet" here means "to pant after." Covetousness works like this: the eyes look upon an object, the mind admires it, the will goes over to it, and the body moves in to possess it. Just because you have not taken the final step does not mean you are not in the process of coveting right now.

b. Your neighbor's house . . . wife . . . ox . . . donkey: Covetousness can be expressed towards all sorts of things; it is the itch to have and to possess what someone else has. It speaks of a dissatisfaction with what we have, and a jealously towards those who have something "better."

i. Hebrews 13:5 puts it well: Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you."

ii. This last commandment is closely connected with the first commandment against idolatry: For this you know, that no . . . covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God (Ephesians 5:5).

iii. Jesus gave a special warning about covetousness, which explained the core philosophy of the covetous heart: And He said to them, "Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses." (Luke 12:15)

C. Thoughts on the Ten Commandments and the system of law in general.

1. The purpose of the law was not to give us a standard we could achieve, and then be counted righteous before God. The purpose of the law was first to show us God's perfect standard, and second, to show how it is impossible for any of us to obey that standard.

a. The law is a schoolmaster to us (Galatians 3:22-25). Before God's plan of salvation in Jesus Christ was fully evident, we were kept under guard by the law - both in the sense of being bound by the law, but also held in protective custody.

b. The law, through its revelation of God's character and its exposure of our sin, prepares us to come to Jesus - but after we have come, we no longer have to live under our tutor (though we remember the behavior he has taught us).

c. If someone doesn't present the law in a manner that brings people to faith in Jesus, they aren't presenting the law properly - the way Jesus Himself presented it (Matthew 5:17-48).

2. Are the Ten Commandments valid for today? Certainly, each of the ten are, because they reflect the unchanging nature of God.

a. Each of the Ten Commandments is referred to in the New Testament, including the Sabbath - which is not disregarded, but understood to have been fulfilled in Jesus Christ.

b. Jesus fulfilled the law for us, so we could obey it in Him: That the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. (Romans 8:4)

i. "The great message of the Christian faith is, therefore, that we are free from the Law's condemnation in order that we may be able to fulfill its obligation by the power of [Jesus] within us." (Redpath)

ii. "My obedience therefore is not legal, but inspired by love and empowered by God's Holy Spirit. Does New Testament grace allow a lower standard than Old Testament law? The standard under grace is higher." (Redpath)

3. The Ten Commandments can be condensed, and were by Jesus.

a. In Matthew 22:36-40, Jesus explained that all the law - including the Ten Commandments - can be fulfilled by loving God with every thing we are and loving our neighbors as ourselves.

i. The key to obedience is therefore the love of God in our lives - something the law itself could not give, but Jesus Christ does.

ii. Knowing the law, how we cannot obey it perfectly, and how we need the love of God to do so should drive us to the love of God: Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith. (1 Timothy 1:5)

b. All six commandments relating to our conduct towards other people can be summed up in love; love fulfills the law and the commandments. (Romans 13:8-10)

4. There is also a sense in which the law "excites" sin within us. I didn't know how to "really" rebel against God until He told me His standard (Romans 7:8-9). This doesn't mean the law is bad, but it does mean that it, in itself, cannot save me from sin.

a. This doesn't make the law evil; it simply shows how evil I am - capable of taking something as good and holy as God's law and using it as a prompting to evil.

5. When Jesus taught on the law and its true meaning (Matthew 5:17-48), He made several things clear:

a. Jesus did not come to destroy the law, but to fulfill it (Matthew 5:17).

b. Doing and teaching the law is important until the end of time (Matthew 5:19).

c. To be saved, we must have a righteousness that exceeds the scrupulous law-keeping of the scribes and Pharisees (Matthew 5:20).

d. The law must be kept in its full spirit and intent, not in its letter only (Matthew 5:21-47).

e. The law presents us God's perfect standard, and it requires this perfection from us (Matthew 5:48).

i. If a man could live the way Jesus has told us to in this chapter, he would truly be perfect. He would never hate, slander or speak evil of another person. He would never lust in his heart or mind, and not covet anything. He would never make a false oath, and always be completely truthful. He would let God defend his personal rights, and not take it upon himself to defend those rights. He would always love his neighbors, and even his enemies!

ii. Such a man would truly have a righteousness greater than the scribe and the Pharisees (Matthew 5:20), the very thing we must have to enter into God's Kingdom.

iii. But there is only one man who has lived like this: Jesus Christ. What about the rest of us? Are we left out of the Kingdom of God?

iv. Jesus has demonstrated we need a righteousness apart from the law: But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. (Romans 3:21-22)

D. The nation's great fear of the presence of God.

1. (18) The people stand afar off.

Now all the people witnessed the thunderings, the lightning flashes, the sound of the trumpet, and the mountain smoking; and when the people saw it, they trembled and stood afar off.

a. All the people witnessed the thunderings, the lightning: Awesome sights and sounds coming from Mount Sinai accompanied the delivery of the law. This impressive delivery did nothing to draw the people closer to God; it only made them stand afar off.

2. (19) The request of the people.

Then they said to Moses, "You speak with us, and we will hear; but let not God speak with us, lest we die."

a. You speak with us, and we will hear; but let not God speak with us: Thus far, the giving of the law had one of its intended effects - showing us just how far man falls short of God's glory. The people of Israel, from both the content of the law and the display of God's glory, knew that God was perfect and holy and they were not.

i. Sadly, at a later time, Israel interpreted the law to make it "keepable," and removed the heart and intent of the law (Matthew 5:17-48). This progressed to the point where Saul of Tarsus said of himself, concerning the righteousness which is in the law, [I was counted] blameless (Philippians 3:6).

b. Lest we die: Coming close to God made them afraid of His holy power; they feared they would die if it continued.

i. This is a typical reaction of those who came into the presence of God, such as Isaiah, who felt undone before God (Isaiah 6:1-5) and John, who fell as a dead man before the Lord (Revelation 1:17).

c. Let not God speak with us: They didn't want God to speak directly to them anymore, as He spoke the Ten Commandments from Mount Sinai. Instead, they wanted Moses to mediate between them and God.

i. Man's desire for a mediator - someone to act as a go-between with us a God - is only good if it is fulfilled in Jesus Christ, for there is one God and one Mediator between God and men, the Man Christ Jesus (1 Timothy 2:5).

3. (20) The purpose for this fear.

And Moses said to the people, "Do not fear; for God has come to test you, and that His fear may be before you, so that you may not sin."

a. Do not fear; for God has come to test you: Fear can keep us from sin for a while, but will usually fade in its power over time. The fear Israel experienced here at Mount Sinai faded enough over 40 days so that they danced around a golden calf, proclaiming it as the God that brought them out of Egypt.

b. That His fear may be before you, so that you may not sin: Though it is better to obey God out of fear than to disobey Him, God's ultimate motivation for obedience is love. This is clear from 1 John 4:18-19: There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. We love Him because He first loved us.

4. (21) Moses draws near.

So the people stood afar off, but Moses drew near the thick darkness where God was.

a. So the people stood afar off, but Moses drew near: Moses had a relationship with God the common man in Israel did not have. Through the circumstances of his life and the direct revelation of God, Moses was aware of both God's holy power and also of God's glorious grace.

b. Moses drew near the thick darkness where God was: Moses knew what it was to be guilty and forgiven by God, and he knew what it was to be used because of grace. Moses remembered that if God was interested in killing him, He could have done it a long time before this.

E. Laws concerning worship and altars.

1. (22-23) The purity of worship.

Then the LORD said to Moses, "Thus you shall say to the children of Israel: 'You have seen that I have talked with you from heaven. You shall not make anything to be with Me; gods of silver or gods of gold you shall not make for yourselves.

a. You have seen that I have talked with you from heaven: The laws to follow are much more than God's "house rules." They are founded on who He is and how He reveals Himself to His people.

b. You shall not make anything to be with Me; gods of silver or gods of gold: The giving of the law begins with keeping the heart pure in worship. If our worship can be corrupted, it eventually touches every other area of our lives for evil.

2. (24-26) Instructions for altars and sacrifice.

'An altar of earth you shall make for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I record My name I will come to you, and I will bless you. And if you make Me an altar of stone, you shall not build it of hewn stone; for if you use your tool on it, you have profaned it. Nor shall you go up by steps to My altar, that your nakedness may not be exposed on it.'

a. An altar of earth you shall make for Me: God did not need an ornate or elaborate altar; an altar of earth was sufficient.

i. Of course, with God's ultimate altar, a few wooden beams were sufficient.

b. You shall sacrifice on it your burnt offerings and your peace offerings: The distinction between burnt offerings and peace offerings will be given in greater detail later. Yet the mere mention of them at the outset of the giving of the law indicates that man cannot keep the law, and must have sacrifice to deal with this inability.

c. I will bless you: This is a promise first mentioned in connection with atoning sacrifice. Though there is blessing in keeping the law, we ultimately are only blessed by the law if we keep the entire law - therefore we seek and find blessing from God on the basis of His atoning sacrifice.

d. You shall not build it of hewn stone: If an altar were made of stone, God did not want the glory of the stone carver to be the center of attention at His altar. God, at His altar, wanted to share glory with no man - the beauty and attractiveness would be found only in the provision of God, not in any fleshly display.

e. Nor shall you go up by steps: God wanted no display of human flesh at His place of covering sacrifice. Steps might allow the leg of the priest to be seen. God doesn't want to see our flesh in worship.

i. What God does want from us in worship is seen by Jesus' statement in John 4:24: God is Spirit, and those who worship Him must worship in spirit and truth. God wants worship that is characterized by Spirit (as opposed to flesh) and truth (as opposed to deception or mere feeling).

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Exo 20:11

EXODUS 20:8-11 —Why do Christians worship on Sunday when the commandment sets apart Saturday as the day of worship?

PROBLEM: This commandment states that the seventh day of the week, Saturday, is the day which the Lord selected as the day of rest and worship. However, in the NT the Christian church began to worship and rest on the first day of the week, Sunday. Aren’t Christians violating the Sabbath commandment by worshiping on the first day of the week rather than the seventh day?

SOLUTION: First, the basis for the command to observe the Sabbath, as stated in Exodus 20:11 , is that God rested on the seventh day after six days of work, and that God blessed the seventh day and sanctified it. The Sabbath day was instituted as a day of rest and worship. The people of God were to follow God’s example in His pattern of work and rest. However, as Jesus said in correcting the distorted view of the Pharisees, “The Sabbath was made for man, and not man for the Sabbath” ( Mark 2:27 ). The point which Jesus made is that the Sabbath was not instituted to enslave people, but to benefit them. The spirit of Sabbath observance is continued in the NT observance of rest and worship on the first day of the week.

Second, it must be remembered that, according to Colossians 2:17 , the Sabbath was “a shadow of things to come, but the substance is of Christ.” The Sabbath observance was associated with redemption in Deuteronomy 5:15 where Moses stated, “Remember that you were a slave in the land of Egypt, and that the Lord your God brought you out from there by a mighty hand and by an outstretched arm; therefore the Lord your God commanded you to keep the Sabbath day.” The Sabbath was a shadow of the redemption which would be provided in Christ. It symbolized the rest from our works and an entrance into the rest of God provided by His finished work.

Finally, although the moral principles expressed in the commandments are reaffirmed in the NT, the command to set Saturday apart as a day of rest and worship is the only commandment not repeated. There are very good reasons for this. New Testament believers are not under the OT Law ( Rom. 6:14 ; Gal. 3:24-25 ). By His resurrection on the first day of the week ( Matt. 28:1 ), His continued appearances on succeeding Sundays ( John 20:26 ), and the descent of the Holy Spirit on Sunday ( Acts 2:1 ), the early church was given the pattern of Sunday worship. This they did regularly ( Acts 20:7 ; 1 Cor. 16:2 ). Sunday worship was further hallowed by our Lord who appeared to John in that last great vision on “the Lord’s Day” ( Rev. 1:10 ). It is for these reasons that Christians worship on Sunday, rather than on the Jewish Sabbath.   

Critics Ask: Exo 20:13

EXODUS 20:13 —How could God command people not to kill, and then, in Exodus 21:12 , command that murderers be put to death?

PROBLEM: In the Ten Commandments, God prohibits killing when He says, “Thou shalt not kill” ( KJV ). However, in Exodus 21:12 God commands that the man who strikes another man so that he dies should be put to death. Isn’t it a contradiction for God to command that we not kill and then command that we do kill?

SOLUTION: A great amount of confusion has arisen because of the misleading translation of the sixth commandment. The Hebrew word used in the prohibition of this commandment is not the normal word for killing ( harag ). Rather it is the specific term for murder ( ratsach ). A more proper translation of the command is provided by the NKJV and NIV : “You shall not murder.” Exodus 21:12 is not a command to murder, but a command to carry out capital punishment for capital crime. There is no contradiction between the command for men not to commit murder, and the command that the proper authorities should execute capital punishment for capital crimes.   

Critics Ask: Exo 20:24

EXODUS 20:24 —Was the altar made of earth or of wood?

PROBLEM: Here the altar is constructed of earth, but in Exodus 27:1 it was constructed of “acacia wood.”

SOLUTION: The altar itself was only a hollow case made of acacia wood and covered with bronze ( Ex. 27:2 ). But when it was used it was filled with earth or stones so as to form a bed for the coals.   

Evidence: Exo 20:14

Don't rely solely on your conscience to save you from sin. Our love for sin can overwhelm the still, small voice of conscience.

A woman in her early 40s committed adultery and was so weighed down with a sense of guilt Ithat she cried off and on for three months. In an effort to be free from guilt, she finally confessed her Sin to her husband, who forgave her immediately. However, the woman still found no relief from her guilt, sinking deeper and deeper into depression. She would often sleep downstairs in their two-story home, wrapped in a blanket, weeping and praying.

One night, her loving husband crept down stairs and was relieved to see her wrapped in a blanket, soundly sleeping. In the morning, he went outside and picked a rose. He then wrote her a love note and left it on the table for her to find.

After some time, he went into the room and was horrified to find that she had committed suicide during the night.

We need more than our conscience to keep us from sin; we need a healthy fear of God. See Proverbs 2:1-5 comment.

For some repercussions of adultery see Psalm 107:17 comment.

Evidence: Exo 20:18

"If the giving of the Law, while it was yet unbroken, was attended with such a display of awe-inspiring power, what will that day be when the Lord shall, with fla'ming fire, take vengeance on those who have willfully broken that Law?" Charles Spurgeon

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 20 (Chapter Introduction)

Overview

Exo 20:1, The ten commandments are spoken by Jehovah; Exo 20:18, The people are afraid, but Moses comforts them; Exo 20:21, Idolatry is forbidden; Exo 20:23, Of what sort the altar should be.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 20 (Chapter Introduction)

CHAPTER 20

The object of man’ s worship, Exo 20:1,2 . The decalogue, Exo 20:3-17 . The people fear, Exo 20:18 . They desire Moses to speak to them, and not God, Exo 20:19 . Moses encourages them, Exo 20:20 . Moses drawing near the darkness, God speaks to him, Exo 20:21,22 . God’ s charge about making no other gods, Exo 20:23 . God’ s command to build an altar, and of what they should make it, Exo 20:24,25 ; and in what manner they should approach unto it, Exo 20:26 .

Or, Then , to wit, when Moses was returned into the mount.

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 20 (Chapter Introduction)

(Exo 20:1, Exo 20:2) The preface to the ten commandments.

(Exo 20:3-11) The commandments of the first table.

(Exo 20:12-17) Of the second table.

(Exo 20:18-21) The fear of the people.

(Exo 20:22-26) Idolatry again forbidden.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 20 (Chapter Introduction)

All things being prepared for the solemn promulgation of the divine law, we have, in this chapter, I. The ten commandments, as God himself spoke them upon mount Sinai (v. 1-17), as remarkable a portion of scripture as any in the Old Testament. II. The impressions made upon the people thereby (Exo 20:18-21). III. Some particular instructions which God gave privately to Moses, to be by him communicated to the people, relating to his worship (Exo 20:22, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 20 (Chapter Introduction)

INTRODUCTION TO EXODUS 20

In this chapter we have an account of the giving of the law on Mount Sinai; the preface to it, Exo 20:1, the ten commandments it consists of, Exo 20:8, the circumstances attending it, which caused the people to remove at some distance, Exo 20:18, when they desired of Moses, that he would speak to them and not God, who bid them not fear, since this was for the trial of them; but still they kept at a distance, while Moses drew nigh to God, Exo 20:19 who ordered him to caution the children of Israel against idolatry, and directed what sort of an altar he would have made whereon to offer their sacrifices, promising that where his name was recorded he would grant his presence and blessing, Exo 20:22.