2. Mose 20:1

And God spake all these words, saying, The promulgation of the ten words of God, containing the fundamental law of the covenant, took place before Moses ascended the mountain again with Aaron (Exo 19:24). "All these words" are the words of God contained in vv. 2-17, which are repeated again in Deu 5:6-18, with slight variations that do not materially affect the sense, (Note: The discrepancies in the two texts are the following: - In Deu 5:8 the cop. ו ("or," Eng. Ver.), which stands before תּמוּנה כּל (any likeness), is omitted, to give greater clearness to the meaning; and on the other hand it is added before שׁלּשׁים על in Deu 5:9 for rhetorical reasons. In the fourth commandment (Deu 5:12) שׁמור is chosen instead of זכור in Exo 20:8, and זכר is reserved fore the hortatory clause appended in Deu 5:15 : "and remember that thou wast a servant," etc.; and with this is connected the still further fact, that instead of the fourth commandment being enforced on the ground of the creation of the world in six days and the resting of God on the seventh day, their deliverance from Egypt is adduced as the subjective reason for their observance of the command. In Deu 5:14, too, the clause "nor thy cattle" (Exo 20:10) is amplified rhetorically, and particularized in the words "thine ox, nor thine ass, nor any of thy cattle." So again, in Deu 5:16, the promise appended to the fifth commandment, "that thy days may be long in the land," etc., is amplified by the interpolation of the clause "and that it may go well with thee," and strengthened by the words "as Jehovah thy God hath commanded thee." In Deu 5:17, instead of שׁקר עד (Exo 20:16), the more comprehensive expression שׁוא עד is chosen. Again, in the tenth commandment (Deu 5:18), the "neighbour's wife" is placed first, and then,…

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 th…

20:1–23:33 The Sinai covenant follows very closely the form of the covenants, or suzerain-vassal treaties, that great kings (the suzerains) in the ancient Near East offered to subject peoples (the vassals) as follows: (1) An introduction named the great king who was offering the covenant (20:1). (2) A historical preamble set out the circumstances that had led to the offer of a treaty (20:2). (3) Stipulations, the terms upon which the two parties were to agree, typically included the king’s offer of protection from enemies and care during emergency, while the people would agree to behave in conformity to the preferences of that king. Exodus includes a brief setting forth of the terms of the covenant (20:3-17) followed by expanded terms (chs 21–23). (4) Another statement indicated where a written copy of the covenant should be kept and when it should be read (24:7; 25:16). (5) The gods were called upon to witness the agreement (in Exodus, historical markers are substituted for the gods, 24:4). (6) The blessings and curses were stated that would follow upon obedience or disobedience to the covenant (23:20-33). Utilizing the political form of the covenant, God invited his people into a formal relationship with himself as king while avoiding the pagan overtones that contaminated religious forms of the time. Jesus’ Sermon on the Mount (Matt 5:1–7:29) is a New Testament parallel to this section of Exodus, with the Beatitudes (Matt 5:3-12) paralleling the Ten Commandments. 20:1-17 The brief statement of the terms of the covenant (see also Deut 5:6-21). 20:1 This corresponds to the introductory statement in the ancient covenant format. • all these instructions (literally all these words): When these statements are referred to elsewhere (34:28; Deut 4:13; 10:4), the Hebrew text r…