Exo 20:1 | Clarke | STEP | The preface to the ten commandments, , . The First commandment, against mental or theoretic idolatry, . The Second, against making and worshipping images, or practical idolatry, . The Third, against false swearing, blasphemy, and irreverent use of the name of God, . The Fourth, against profanation of the Sabbath, and idleness on the other days of the week, . The Fifth, against disrespect and disobedience to parents, . The Sixth, against murder and cruelty, . The Seventh, against adultery and uncleanness, . The Eighth, against stealing and dishonesty, . The Ninth, against false testimony, perjury, etc., . The Tenth, against covetousness, . The people are alarmed at the awful appearance of God on the mount, and stand afar off, . They pray that Moses may be mediator between God and them, . Moses encourages them, . He draws near to the thick darkness, and God communes with him, , . Farther directions against idolatry, . Directions concerning making an altar of earth, ; and an altar of hewn stone, . None of these to be ascended by steps, and the reason given, . Verse 1 All these words - Houbigant supposes, and with great plausibility of reason, that the clause את כל הדברים האלה eth col haddebarim haelleh, "all these words," belong to the latter part of the concluding verse of Exodus 19, which he thinks should be read thus: And Moses went down unto the people, and spake unto them All These Words; i.e., delivered the solemn charge relative to their not attempting to come up to that part of the mountain on which God manifested himself in his glorious majesty, lest he should break forth upon them and consume them. For how could Divine justice and purity suffer a people so defiled to stand in his immediate presence? When Moses, therefore, had gone down and spoken all these words, and he and Aaron had re-ascended the mount, then the Divine Being, as supreme legislator, is majestically introduced thus: And God spake, saying. This gives a dignity to the commencement of this chapter of which the clause above mentioned, if not referred to the speech of Moses, deprives it. The Anglo-Saxon favors this emendation: God spoke Thus, which is the whole of the first verse as it stands in that version. Some learned men are of opinion that the Ten Commandments were delivered on May 30, being then the day of pentecost. The laws delivered on Mount Sinai have been variously named. In , they are called עשרת הדברים asereth haddebarim, The Ten Words. In the preceding chapter, , God calls them את בריתי eth berithi, my Covenant, i.e., the agreement he entered into with the people of Israel to take them for his peculiar people, if they took him for their God and portion. If ye will obey my voice indeed, and Keep my Covenant, Then shall ye be a peculiar treasure unto me. And the word covenant here evidently refers to the laws given in this chapter, as is evident from : And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments. They have been also termed the moral law, because they contain and lay down rules for the regulation of the manners or conduct of men. Sometimes they have been termed the Law, התורה hattorah, by way of eminence, as containing the grand system of spiritual instruction, direction, guidance, etc. See on the word Law, (note). And frequently the Decalogue, Δεκαλογος, which is a literal translation into Greek of the עשרת הדברים asereth haddebarim, or Ten Words, of Moses. Among divines they are generally divided into what they term the first and second tables. The First table containing the first, second, third, and fourth commandments, and comprehending the whole system of theology, the true notions we should form of the Divine nature, the reverence we owe and the religious service we should render to him. The Second, containing the six last commandments, and comprehending a complete system of ethics, or moral duties, which man owes to his fellows, and on the due performance of which the order, peace and happiness of society depend. By this division, the First table contains our duty to God; the Second our duty to our Neighbor. This division, which is natural enough, refers us to the grand principle, love to God and love to man, through which both tables are observed. 1. Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength. 2. Thou shalt love thy neighbor as thyself. On these two hang all the law and the prophets. See Clarke's note on . See Clarke's note on . See Clarke's note on . See Clarke's note on .

Exodus 20:1

Introduction

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.

Verse 1

All these words - Houbigant supposes, and with great plausibility of reason, that the clause את כל הדברים האלה eth col haddebarim haelleh, "all these words," belong to the latter part of the concluding verse of Exodus 19, which he thinks should be read thus: And Moses went down unto the people, and spake unto them All These Words; i.e., delivered the solemn charge relative to their not attempting to come up to that part of the mountain on which God manifested himself in his glorious majesty, lest he should break forth upon them and consume them. For how could Divine justice and purity suffer a people so defiled to stand in his immediate presence? When Moses, therefore, had gone down and spoken all these words, and he and Aaron had re-ascended the mount, then the Divine Being, as supreme legislator, is majestically introduced thus: And God spake, saying. This gives a dignity to the commencement of this chapter of which the clause above mentioned, if not referred to the speech of Moses, deprives it. The Anglo-Saxon favors this emendation: God spoke Thus, which is the whole of the first verse as it stands in that version.

Some learned men are of opinion that the Ten Commandments were delivered on May 30, being then the day of pentecost.

The laws delivered on Mount Sinai have been variously named. In Deu 4:13, they are called עשרת הדברים asereth haddebarim, The Ten Words. In the preceding chapter, Exo 19:5, God calls them את בריתי eth berithi, my Covenant, i.e., the agreement he entered into with the people of Israel to take them for his peculiar people, if they took him for their God and portion. If ye will obey my voice indeed, and Keep my Covenant, Then shall ye be a peculiar treasure unto me. And the word covenant here evidently refers to the laws given in this chapter, as is evident from Deu 4:13 : And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments. They have been also termed the moral law, because they contain and lay down rules for the regulation of the manners or conduct of men. Sometimes they have been termed the Law, התורה hattorah, by way of eminence, as containing the grand system of spiritual instruction, direction, guidance, etc. See on the word Law, Exo 12:49 (note). And frequently the Decalogue, Δεκαλογος, which is a literal translation into Greek of the עשרת הדברים asereth haddebarim, or Ten Words, of Moses.

Among divines they are generally divided into what they term the first and second tables. The First table containing the first, second, third, and fourth commandments, and comprehending the whole system of theology, the true notions we should form of the Divine nature, the reverence we owe and the religious service we should render to him. The Second, containing the six last commandments, and comprehending a complete system of ethics, or moral duties, which man owes to his fellows, and on the due performance of which the order, peace and happiness of society depend. By this division, the First table contains our duty to God; the Second our duty to our Neighbor. This division, which is natural enough, refers us to the grand principle, love to God and love to man, through which both tables are observed.

1. Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength.

2. Thou shalt love thy neighbor as thyself.

On these two hang all the law and the prophets. See Clarke's note on Mat 22:37. See Clarke's note on Mat 22:38. See Clarke's note on Mat 22:39. See Clarke's note on Mat 22:40.