Deuteronomy 5:14

_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, NOR THY MANSERVANT, NOR THY MAIDSERVANT, NOR THINE OX, NOR THINE ASS, NOR ANY OF THY CATTLE, NOR THY STRANGER THAT IS WITHIN THY GATES; THAT THY MANSERVANT AND THY MAIDSERVANT MAY REST AS WELL AS THOU._ Within thy gates (see the notes at Exodus 20:8); THAT THY MAN-SERVANT AND THY MAID-SERVANT MAY REST AS WELL AS THOU. One design of the Sabbatic rest was for mental improvement as well as physical refreshment. The Sabbath was to be a season of holy convocation (see the note at Leviticus 23:3) - time was to be afforded for religious meditation, and those devotional exercises to which meditation leads. Cessation from secular work, and privacy, are, if not indis

6-22 There is some variation here from Deuteronomy 5:20 as between the Lord's prayer in Deuteronomy 5:6 and Deuteronomy 5:11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. Here it is taken from Israel's deliverance out of Egypt; for that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed. In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand, and an out...

Compare Exodus 20 and notes. Moses here adopts the Ten Words as a ground from which he may proceed to reprove, warn, and exhort; and repeats them, with a certain measure of freedom and adaptation. Our Lord Mark 10:19 and Paul Ephesians 6:2 deal similarly with the same subject. Speaker and hearers recognized, however, a statutory and authoritative form of the laws in question, which, because it was familiar to both parties, needed not to be reproduced with verbal fidelity. Deuteronomy 5:12 The exhortation to observe the Sabbath and allow ti

EXPOSITION THE DECALOGUE THE BASIS OF THE COVENANT, THE ESSENCE OF THE WHOLE LAW, AND THE CONDITION OF LIFE AND FELICITY. DEUTERONOMY 5:1 Moses reminds them of the making of the covenant at Horeb, and of the revelation of the fundamental law of the covenant there. As he was about to recapitulate the laws which God their King had enacted, it was fitting that he should refer at the outset to that covenant relation between Jehovah and Israel on which all the injunctions of the Law rested....

NOR THINE OX, NOR THINE ASS,.... In Exodus 20:10, it is only in general said, NOR THY CATTLE: here by way of illustration and explanation the ox and the ass are particularly mentioned; the one being used in ploughing ground, and treading out the corn, and the other in carrying burdens; and it is added, NOR ANY OF THY CATTLE; as their camels, or whatever else they were wont to use in any kind of service; they were none of them to do any kind of work on the sabbath day. The following clause also is not used before, which expresses the end of this institution: THAT THY MANSERVANT AND THY MAIDSERVANT MAY HAVE REST AS WELL AS THEE; which if the cattle had not rest, they could not have, being obliged to attend them at the plough or elsewhere; and this respects not only hired, but bond servants and maidens....

II. THE EXPOSITION OF THE LAW, EXHORTATIONS AND WARNINGS, BLESSING AND CURSE 1. The Proclamation of the Decalogue Chapter S 4:44-5:33 _ 1. The introductory words (Deuteronomy 4:44)_ 2. The law proclaimed (Deuteronomy 5:1) 3. Moses, the mediator (Deuteronomy 5:22) First a general announcement is given of the discourse on the law. The fact is emphasized, that it was set before them after they came forth out of Egypt. Then the victories over Sihon and Og are mentioned once more and that they now possessed their land. Why this repetition? It was to remind them of the goodness and faithfulness of Jehovah, whose law they were about to hear expounded. It was to be

Yahweh's covenant (Deuteronomy 4:13 *) with Israel at Horeb (Deuteronomy 1:2 *) and its obligations (Deuteronomy 5:6). With D's version of the Decalogue (Deuteronomy 5:6) compare the earlier form in Exodus 20:1 * (E). Wellhausen is wrong in holding that there is a third (an older) version in Exodus 34:10. The following are the principal characteristics of Dt.'s rendering: (_a)_ There are hortatory additions, (_b)_ The statements are more definit

The Fourth Commandment as in Exodus 20:8-11 with the following differences:...

_VER._ 14, 15. _THAT THY MAN-SERVANT AND THY MAID-SERVANT MAY REST, AS WELL AS THOU_— Mercy towards men, as well as piety towards God, was, as we learn from this, one great reason for the institution of the sabbath. Here, Moses omits that reason for the institution which is mentioned Exodus 20.; namely, to be a memorial of the creation; and assigns another; namely, that servants and animals may enjoy _rest,_ because this was also one principal design of the institution. For unless men had been obliged to the religious observance of a weekly rest, servants, and especially slaves, would have been in danger of being harassed to death by cruel and imperious masters. To move the Israelites' compassion towards servants, and to make them freely indulge them in a seventh day's rest, their own hard condition in Egypt is suggested to their remembrance. See...

A. THE NATURE, RESPONSIBILITIES, AND IMPLICATIONS OF THE COVENANT MADE AT SINAI (Deuteronomy 5:1 to Deuteronomy 11:32) 1. THE TEN WORDS REVIEWED (Deuteronomy 5:1 to Deuteronomy 6:3) a. THE COMMANDMENTS GIVEN (Deuteronomy 5:1-21) And Moses called unto all Israel, and said unto them, Hear O Israel, the statutes and the ordinances which I speak in your ears this day, that _ye_ may learn them, and observe to do them. 2 Jehovah our God made a covenant with us in Horeb. 3 Jehovah made not this covenant with our fat