Exodus 20 | King James Version

Chapter Explanation

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The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Exodus 20:1
And God spake all these words, saying,

Verses that belong to this explanation: 1-2

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

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Exodus 20:2
I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Verses that belong to this explanation: 1-2

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

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Exodus 20:3
Thou shalt have no other gods before me.

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: Gregory of Nyssa
Rank: Bishop
AD: 394

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Gregory of Nyssa

Exodus 20

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Exodus 20:4
Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth:

Images and icons

Our Protestant brothers do not regard the images and icons of the Orthodox Church or the statues of the Catholic Church. They believe this violates the second commandment of God.

In the 8th century, in 726 AD, under Emperor Leo III, an iconoclasm erupted. It lasted for several centuries and then calmed down. In the 15th and 16th centuries, the Protestants ignited another wave of iconoclasm, and this has since remained firmly anchored in their belief. Protestant extremists even consider icons as pagan remnants. They accuse the Orthodox and Catholics of worshiping, kissing, kneeling before, and lighting candles in front of icons.

We will try to address all these points, show the spiritual significance of icons, and explain why the Church adheres to them.

1) To discuss the topic of icons, we must consider:

a) What does the verse cited by Protestants say? Why was it spoken, and what was the intention? Our question arises from the Apostle's statement: '...for the letter kills' [2Cor 3:6].

b) What are the accompanying verses to complete the statement and let us understand the spirit of the law, not just its letter? We have previously pointed out the dangers of quoting individual verses.

2) What was God's purpose in forbidding images and statues? The answer is clear: 'You shall not bow down to them or serve them.' The commandment is not broken if the intention of worship is not present. Of course, this prohibition is one of the ten commandments. It was given at a time when paganism was widespread, and there was great fear that believers might turn apostate; it was even forbidden to engrave anything on stones, ordinary buildings, or altars.

3) Yet, we see that God, who had forbidden humans to form or engrave any idols, commanded during the event of the bronze serpent: 'Make a fiery serpent, and set it on a pole, and everyone who is bitten, when he sees it, shall live' [Num 21:8]. Moses did this without breaking the second commandment. Additionally, Christ teaches us that this act was a symbol for His sanctified cross: 'And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life' [John 3:14-15].

4) When the Lord commanded Moses to build the Ark of the Covenant, He demanded that golden cherubim be on the mercy seat: 'Make two cherubim out of hammered gold at the ends of the cover. Make one cherub on one end and the second cherub on the other... The cherubim are to have their wings spread upward, overshadowing the cover with them. The cherubim are to face each other, looking toward the cover. Place the cover on top of the ark and put in the ark the tablets of the covenant law that I will give you. There, above the cover between the two cherubim that are over the ark of the covenant law, I will meet with you and give you all my commands for the Israelites' [Exod 25:18-22]. And this was carried out.

By forming the two cherubim, Moses did not transgress the second commandment that commands not to make any likeness of anything in heaven; the purpose was not the worship of angels represented by the two cherubim. On the contrary, the images of the two cherubim and the serpent were executed by divine order.

5) In the same manner, Solomon built and decorated the temple: 'In the inner sanctuary he made two cherubim of olive wood, each ten cubits high... He also overlaid the cherubim with gold. He carved all the walls of the temple round about with carved figures of cherubim and palm trees and open flowers, in the inner and outer rooms' [1Kgs 6:23-28, 29].

6) It's not just about the two cherubim, but the Bible says: 'On the walls all around the temple, in both the inner and outer rooms, he carved cherubim, palm trees and open flowers' [1Kgs 6:29]. He made two doors and 'carved cherubim, palm trees and open flowers on them and overlaid them with gold' [1Kgs 6:32-36]. Thus, the house of God was adorned with images, paintings, carvings, and the people still prayed to God. They did not worship the images or the carvings, thus not disobeying the second commandment.

7) The Ark of the Covenant, revered by the priests, the people, and the kings, did not represent pagan worship. The Bible recounts that after the Israelites were defeated at Ai, Joshua, the son of Nun and successor of Moses, along with the elders of Israel, kneeled down and prayed before the Ark of the Covenant until evening to the Lord [Josh 7:6]. The Lord did not say to Joshua, 'You have broken the second commandment.' On the contrary, the Lord spoke to him, revealing in a miraculous sign the sin of Achan, son of Carmi, handed Ai over to Joshua's hands, and thereby elevated him.

Joshua did not sin by kneeling before the Ark of the Covenant, for he was not praying to the Ark, but to God who came to him and spoke to him between the cherubim. Likewise, David did not sin when he brought back the Ark of the Covenant and danced before it [2Sam 6:12-15].

8) So we also say that we do not worship the images or icons; we venerate them, we honor those they represent, in line with the words of the Lord: 'If anyone serves me, the Father will honor him' [John 12:26]. If the Father honors His saints, should we not venerate them?

9) We say the same regarding the Cross, of which the Holy Apostle Paul says to the Galatians: 'O foolish Galatians... was Jesus Christ not publicly portrayed before your eyes as crucified?' [Gal 3:1].

10) We thank God that our Protestant brothers now place the Cross on their church towers, not considering it as a graven image.

11) We thank God that they distribute in their Sunday schools pictures of our Lord Jesus Christ, of angels, prophets, Noah's Ark, the Good Shepherd with the sheep, David feeding his sheep, Elijah and the ravens, Lazarus with the dog licking his wounds, Balaam, and the devil tempting Christ in the wilderness. When they distribute these pictures, they never think that they are breaking the second commandment, as they have images of something in heaven or under the earth.

12) We cannot ignore the impact that images, explaining the events of the Bible and the lives of the saints, have. An icon can leave a greater impression in the soul than reading or hearing a sermon. The believer connects the icon with the angels in heaven and the righteous in Paradise. They provide us a strong inner motive to execute the words of the Apostle: 'Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith' [Heb 13:7].

13) When we venerate the images, we actually honor those represented. When we kiss the Gospel, we show our love to God, for He gave us His commandments for salvation. When we bow before the Cross, we bow - as one of our fathers said - to Him who was crucified on it. The commandment: 'You shall not bow down to other gods, nor serve them,' we absolutely do not violate when we behave this way.

14) It is known that since the time of the Apostles, there have been icons. It is said that the Apostle Luke was an artist and that he painted more than one portrait of the Virgin Mary. Traditions tell of the Shroud, on which the face of our Lord is imprinted. When one studies history, one recognizes that the times of greatest faith and piety were when the icons were venerated; faith was not affected, they were great artists.

15) Why should we forbid artists from activating the spiritual life of people? Images convey spiritual feelings that affect the soul and transport us into the lives of the saints.

Verses that belong to this explanation: 4-5

Author: Shenouda III.
Rank: Pope
AD: 2012
Source:

Close

Shenouda III.

Exodus 20

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:5
Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;

Images and icons

Our Protestant brothers do not regard the images and icons of the Orthodox Church or the statues of the Catholic Church. They believe this violates the second commandment of God.

In the 8th century, in 726 AD, under Emperor Leo III, an iconoclasm erupted. It lasted for several centuries and then calmed down. In the 15th and 16th centuries, the Protestants ignited another wave of iconoclasm, and this has since remained firmly anchored in their belief. Protestant extremists even consider icons as pagan remnants. They accuse the Orthodox and Catholics of worshiping, kissing, kneeling before, and lighting candles in front of icons.

We will try to address all these points, show the spiritual significance of icons, and explain why the Church adheres to them.

1) To discuss the topic of icons, we must consider:

a) What does the verse cited by Protestants say? Why was it spoken, and what was the intention? Our question arises from the Apostle's statement: '...for the letter kills' [2Cor 3:6].

b) What are the accompanying verses to complete the statement and let us understand the spirit of the law, not just its letter? We have previously pointed out the dangers of quoting individual verses.

2) What was God's purpose in forbidding images and statues? The answer is clear: 'You shall not bow down to them or serve them.' The commandment is not broken if the intention of worship is not present. Of course, this prohibition is one of the ten commandments. It was given at a time when paganism was widespread, and there was great fear that believers might turn apostate; it was even forbidden to engrave anything on stones, ordinary buildings, or altars.

3) Yet, we see that God, who had forbidden humans to form or engrave any idols, commanded during the event of the bronze serpent: 'Make a fiery serpent, and set it on a pole, and everyone who is bitten, when he sees it, shall live' [Num 21:8]. Moses did this without breaking the second commandment. Additionally, Christ teaches us that this act was a symbol for His sanctified cross: 'And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life' [John 3:14-15].

4) When the Lord commanded Moses to build the Ark of the Covenant, He demanded that golden cherubim be on the mercy seat: 'Make two cherubim out of hammered gold at the ends of the cover. Make one cherub on one end and the second cherub on the other... The cherubim are to have their wings spread upward, overshadowing the cover with them. The cherubim are to face each other, looking toward the cover. Place the cover on top of the ark and put in the ark the tablets of the covenant law that I will give you. There, above the cover between the two cherubim that are over the ark of the covenant law, I will meet with you and give you all my commands for the Israelites' [Exod 25:18-22]. And this was carried out.

By forming the two cherubim, Moses did not transgress the second commandment that commands not to make any likeness of anything in heaven; the purpose was not the worship of angels represented by the two cherubim. On the contrary, the images of the two cherubim and the serpent were executed by divine order.

5) In the same manner, Solomon built and decorated the temple: 'In the inner sanctuary he made two cherubim of olive wood, each ten cubits high... He also overlaid the cherubim with gold. He carved all the walls of the temple round about with carved figures of cherubim and palm trees and open flowers, in the inner and outer rooms' [1Kgs 6:23-28, 29].

6) It's not just about the two cherubim, but the Bible says: 'On the walls all around the temple, in both the inner and outer rooms, he carved cherubim, palm trees and open flowers' [1Kgs 6:29]. He made two doors and 'carved cherubim, palm trees and open flowers on them and overlaid them with gold' [1Kgs 6:32-36]. Thus, the house of God was adorned with images, paintings, carvings, and the people still prayed to God. They did not worship the images or the carvings, thus not disobeying the second commandment.

7) The Ark of the Covenant, revered by the priests, the people, and the kings, did not represent pagan worship. The Bible recounts that after the Israelites were defeated at Ai, Joshua, the son of Nun and successor of Moses, along with the elders of Israel, kneeled down and prayed before the Ark of the Covenant until evening to the Lord [Josh 7:6]. The Lord did not say to Joshua, 'You have broken the second commandment.' On the contrary, the Lord spoke to him, revealing in a miraculous sign the sin of Achan, son of Carmi, handed Ai over to Joshua's hands, and thereby elevated him.

Joshua did not sin by kneeling before the Ark of the Covenant, for he was not praying to the Ark, but to God who came to him and spoke to him between the cherubim. Likewise, David did not sin when he brought back the Ark of the Covenant and danced before it [2Sam 6:12-15].

8) So we also say that we do not worship the images or icons; we venerate them, we honor those they represent, in line with the words of the Lord: 'If anyone serves me, the Father will honor him' [John 12:26]. If the Father honors His saints, should we not venerate them?

9) We say the same regarding the Cross, of which the Holy Apostle Paul says to the Galatians: 'O foolish Galatians... was Jesus Christ not publicly portrayed before your eyes as crucified?' [Gal 3:1].

10) We thank God that our Protestant brothers now place the Cross on their church towers, not considering it as a graven image.

11) We thank God that they distribute in their Sunday schools pictures of our Lord Jesus Christ, of angels, prophets, Noah's Ark, the Good Shepherd with the sheep, David feeding his sheep, Elijah and the ravens, Lazarus with the dog licking his wounds, Balaam, and the devil tempting Christ in the wilderness. When they distribute these pictures, they never think that they are breaking the second commandment, as they have images of something in heaven or under the earth.

12) We cannot ignore the impact that images, explaining the events of the Bible and the lives of the saints, have. An icon can leave a greater impression in the soul than reading or hearing a sermon. The believer connects the icon with the angels in heaven and the righteous in Paradise. They provide us a strong inner motive to execute the words of the Apostle: 'Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith' [Heb 13:7].

13) When we venerate the images, we actually honor those represented. When we kiss the Gospel, we show our love to God, for He gave us His commandments for salvation. When we bow before the Cross, we bow - as one of our fathers said - to Him who was crucified on it. The commandment: 'You shall not bow down to other gods, nor serve them,' we absolutely do not violate when we behave this way.

14) It is known that since the time of the Apostles, there have been icons. It is said that the Apostle Luke was an artist and that he painted more than one portrait of the Virgin Mary. Traditions tell of the Shroud, on which the face of our Lord is imprinted. When one studies history, one recognizes that the times of greatest faith and piety were when the icons were venerated; faith was not affected, they were great artists.

15) Why should we forbid artists from activating the spiritual life of people? Images convey spiritual feelings that affect the soul and transport us into the lives of the saints.

Verses that belong to this explanation: 4-5

Author: Shenouda III.
Rank: Pope
AD: 2012
Source:

Close

Shenouda III.

Exodus 20

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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There are currently no tags for this verse.

Exodus 20:6
And shewing mercy unto thousands of them that love me, and keep my commandments.

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:7
Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: Eusebius of Caesarea
AD: 339

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Eusebius of Caesarea

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

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Exodus 20:8
Remember the sabbath day, to keep it holy.

Author: Shenouda III.
Rank: Pope
AD: 2012
Source:

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Shenouda III.

Exodus 20

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:9
Six days shalt thou labour, and do all thy work:

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:10
But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates:

Author: Shenouda III.
Rank: Pope
AD: 2012
Source:

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Shenouda III.

Exodus 20

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Exodus 20

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Exodus 20:11
For [in] six days the LORD made heaven and earth, the sea, and all that in them [is], and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

The commandments of the first table.

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 neighbor 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 to 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, honor, 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, [Mark 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 labor, 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 excellencies 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.

Verses that belong to this explanation: 3-11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:12
Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

Of the second table.

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 neighbor as thyself, [Luke 10:27]. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honor thy father and thy mother, unequaled 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. Endeavoring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Savior makes to be particularly intended in this commandment, [Matt 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-defense 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 unequaled. 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, long-suffering, 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 unequaled 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 neighbor’s good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbor. Speaking unjustly against our neighbor, 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 endeavoring to raise our reputation upon the ruin of our neighbor’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 neighbor; this forbids all wrong desire of having what will gratify ourselves.

Verses that belong to this explanation: 12-17

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:13
Thou shalt not kill.

Of the second table.

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 neighbor as thyself, [Luke 10:27]. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honor thy father and thy mother, unequaled 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. Endeavoring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Savior makes to be particularly intended in this commandment, [Matt 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-defense 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 unequaled. 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, long-suffering, 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 unequaled 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 neighbor’s good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbor. Speaking unjustly against our neighbor, 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 endeavoring to raise our reputation upon the ruin of our neighbor’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 neighbor; this forbids all wrong desire of having what will gratify ourselves.

Verses that belong to this explanation: 12-17

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Exodus 20

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:14
Thou shalt not commit adultery.

Of the second table.

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 neighbor as thyself, [Luke 10:27]. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honor thy father and thy mother, unequaled 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. Endeavoring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Savior makes to be particularly intended in this commandment, [Matt 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-defense 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 unequaled. 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, long-suffering, 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 unequaled 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 neighbor’s good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbor. Speaking unjustly against our neighbor, 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 endeavoring to raise our reputation upon the ruin of our neighbor’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 neighbor; this forbids all wrong desire of having what will gratify ourselves.

Verses that belong to this explanation: 12-17

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: John Cassian
Rank: Monk
AD: 435

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John Cassian

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:15
Thou shalt not steal.

Of the second table.

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 neighbor as thyself, [Luke 10:27]. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honor thy father and thy mother, unequaled 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. Endeavoring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Savior makes to be particularly intended in this commandment, [Matt 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-defense 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 unequaled. 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, long-suffering, 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 unequaled 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 neighbor’s good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbor. Speaking unjustly against our neighbor, 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 endeavoring to raise our reputation upon the ruin of our neighbor’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 neighbor; this forbids all wrong desire of having what will gratify ourselves.

Verses that belong to this explanation: 12-17

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Exodus 20

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Exodus 20:16
Thou shalt not bear false witness against thy neighbour.

Of the second table.

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 neighbor as thyself, [Luke 10:27]. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honor thy father and thy mother, unequaled 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. Endeavoring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Savior makes to be particularly intended in this commandment, [Matt 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-defense 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 unequaled. 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, long-suffering, 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 unequaled 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 neighbor’s good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbor. Speaking unjustly against our neighbor, 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 endeavoring to raise our reputation upon the ruin of our neighbor’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 neighbor; this forbids all wrong desire of having what will gratify ourselves.

Verses that belong to this explanation: 12-17

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

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Exodus 20:17
Thou shalt not 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.

Of the second table.

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 neighbor as thyself, [Luke 10:27]. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honor thy father and thy mother, unequaled 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. Endeavoring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Savior makes to be particularly intended in this commandment, [Matt 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-defense 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 unequaled. 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, long-suffering, 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 unequaled 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 neighbor’s good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbor. Speaking unjustly against our neighbor, 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 endeavoring to raise our reputation upon the ruin of our neighbor’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 neighbor; this forbids all wrong desire of having what will gratify ourselves.

Verses that belong to this explanation: 12-17

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Exodus 20

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Exodus 20:18
And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off.

Verses that belong to this explanation: 18-21

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

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Exodus 20:19
And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

Verses that belong to this explanation: 18-21

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Exodus 20

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Exodus 20:20
And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.

Verses that belong to this explanation: 18-21

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

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Exodus 20:21
And the people stood afar off, and Moses drew near unto the thick darkness where God [was].

Verses that belong to this explanation: 18-21

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Exodus 20

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Exodus 20:22
And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.

Verses that belong to this explanation: 22-26

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Exodus 20

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Exodus 20:23
Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.

Verses that belong to this explanation: 22-26

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Exodus 20

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Exodus 20:24
An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.

Verses that belong to this explanation: 22-26

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Exodus 20

Author: Pacian of Barcelona
AD: 391

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Pacian of Barcelona

Exodus 20

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Exodus 20:25
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.

Verses that belong to this explanation: 22-26

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

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Exodus 20:26
Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.

Verses that belong to this explanation: 22-26

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Exodus 20

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