Êxodo 20:8

Remember the sabbath day. — It is pertinent to remark that this command is introduced differently from any other by the word “remember.” But we cannot, therefore, conclude that the Sabbath was a primitive institution, which the Israelites were bound to have held in perpetual remembrance, since the reference may be merely to the injunction recently given in connection with the gathering of the manna. (Êxodo 16:23). The Sabbath had certainly been at that time solemnly instituted, if no earlier. (See Note on. Êxodo 16:25.)

To keep it holy. — It had been already noted that the rest of the Sabbath was to be a “holy rest” (Êxodo 16:23); but it is not quite clear what was intended by this. For the most part, the Law insists on abstinence from labour as the main element of Sabbath observance (Êxodo 16:23; Êxodo 20:9; Êxodo 23:12; Êxodo 34:21; Êxodo 35:2; Deuteronômio 5:12, &c.); and it can scarcely be said to prescribe anything positive with respect to the religious employment of the day. That the morning and evening sacrifice were to be doubled might indeed suggest to a religiously-minded Israelite that his·own religious exercises and devotions should also be augmented; but the Law made no such requirement. His attendance at the morning and evening sacrifice was not required nor expected. No provision was made for his receiving religious teaching on the day; no special offerings were required from him upon it. The day became one of “languid bodily ease, relaxation, and luxury” to the bulk of the later Jews (Augustin. Enarr. in Salmos 91); but probably there were always some whom natural piety taught that, in the absence of their ordinary employments, it was intended they should devote themselves to prayer and communion with God — to meditation on “high and holy themes,” such as His mercies in past time, His character, attributes, revelations of Himself, government of the world, dealings with men and nations. Thus only could the day be really “kept holy,” with a positive, and not a mere negative, holiness.