Esodo 20:11 Commento

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.).

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.

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.)

The preface to the ten commandments, Exo 20:1, Exo 20:2. The First commandment, against mental or theoretic idolatry, Exo 20:3. The Second, against making and worshipping images, or practical idolatry, Exo 20:4-6. The Third, against false swearing, blasphemy, and irreverent use of the name of God, Exo 20:7. The Fourth, against profanation of the Sabbath, and idleness on the other days of the week, Exo 20:8-11. The Fifth, against disrespect and disobedience to parents, Exo 20:12. The Sixth, against murder and cruelty, Exo 20:13. The Seventh, against adultery and uncleanness, Exo 20:14. The Eighth, against stealing and dishonesty, Exo 20:15. The Ninth, against false testimony, perjury, etc., Exo 20:16. The Tenth, against covetousness, Exo 20:17. The people are alarmed at the awful appearance of God on the mount, and stand afar off, Exo 20:18. They pray that Moses may be mediator between God and them, Exo 20:19. Moses encourages them, Exo 20:20. He draws near to the thick darkness, and God communes with him, Exo 20:21, Exo 20:22. Farther directions against idolatry, Exo 20:23. Directions concerning making an altar of earth, Exo 20:24; and an altar of hewn stone, Exo 20:25. None of these to be ascended by steps, and the reason given, Exo 20:26.

THE TEN COMMANDMENTS. (Exo. 20:1-26) And God spake all these words--The Divine Being Himself was the speaker (Deu 5:12, Deu 5:32-33), in tones so loud as to be heard--so distinct as to be intelligible by the whole multitude standing in the valleys below, amid the most appalling phenomena of agitated nature. Had He been simply addressing rational and intelligent creatures, He would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of God's procedure, in order to give a suitable impression of the character and sanctions of the law revealed from heaven (Rom 11:5-9).