Honor thy father and thy mother - There is a degree of affectionate respect which is owing to parents, that no person else can properly claim. For a considerable time parents stand as it were in the place of God to their children, and therefore rebellion against their lawful commands has been considered as rebellion against God. This precept therefore prohibits, not only all injurious acts, irreverent and unkind speeches to parents, but enjoins all necessary acts of kindness, filial respect, and obedience. We can scarcely suppose that a man honors his parents who, when they fall weak, blind, or sick, does not exert himself to the uttermost in their support. In such cases God as truly requires the children to provide for their parents, as he required the parents to feed, nourish, support, instruct, and defend the children when they were in the lowest state of helpless in fancy. See Clarke's note on Genesis 48:12. The rabbins say, Honor the Lord with thy substance, Proverbs 3:9; and, Honor thy father and mother. The Lord is to be honored thus if thou have it; thy father and mother, whether thou have it or not; for if thou have nothing, thou art bound to beg for them. See Ainsworth.
That thy days may be long - This, as the apostle observes, Ephesians 6:2, is the first commandment to which God has annexed a promise; and therefore we may learn in some measure how important the duty is in the sight of God. In Deuteronomy 5:16; it is said, And that it may go well with thee; we may therefore conclude that it will go ill with the disobedient; and there is no doubt that the untimely deaths of many young persons are the judicial consequence of their disobedience to their parents. Most who come to an untimely end are obliged to confess that this, with the breach of the Sabbath, was the principal cause of their ruin. Reader, art thou guilty? Humble thyself therefore before God, and repent. 1. As children are bound to succor their parents, so parents are bound to educate and instruct their children in all useful and necessary knowledge, and not to bring them up either in ignorance or idleness. 2. They should teach their children the fear and knowledge of God, for how can they expect affection or dutiful respect from those who have not the fear of God before their eyes? Those who are best educated are generally the most dutiful. Heathens also inculcated respect to parents.
Ουδεν προς θεων τιμιωτερον αγαλμα αν κτησαιμεθα πατρος και προπατορος παρειμενων γηρᾳ, και μητερων την αυτην δυναμιν εχουσων· οὑς ὁυταν αγαλλῃ τις, τιμαις γεγηθεν ὁ θεος.π - Πας δη νουν εχων φοβειται και τιμᾳ, γονενων ευχας ειδως πολλοις και πολλακις επιτελεις γενομενας .
Plato de Leg., lib. xi., vol. ix, p. 160. Ed. Bipont.
"We can obtain no more honorable possession from the gods than fathers and forefathers worn down with age, and mothers who have undergone the same change, whom when we delight, God is pleased with the honor; and every one that is governed by right understanding fears and reverences them, well knowing that the prayers of parents oftentimes, and in many particulars, have received full accomplishment."
The Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:4. It literally means “the Ten Words.” The Ten Commandments are also called the law, even the commandment Exodus 24:12, the words of the covenant Exodus 34:28, the tables of the covenant Deuteronomy 9:9, the covenant Deuteronomy 4:13, the two tables Deuteronomy 9:10, Deuteronomy 9:17, and, most frequently, the testimony (e. g. Exodus 16:34; Exodus 25:16), or the two tables of the testimony (e. g. Exodus 31:18). In the New Testament they are called simply the commandments (e. g. Matthew 19:17). The name decalogue is found first in Clement of Alexandria, and was commonly used by the Fathers who followed him.
Thus we know that the tables were two, and that the commandments were ten, in number. But the Scriptures do not, by any direct statements, enable us to determine with precision how the Ten Commandments are severally to be made out, nor how they are to be allotted to the Two tables. On each of these points various opinions have been held (see Exodus 20:12).
Of the Words of Yahweh engraven on the tables of Stone, we have two distinct statements, one in Exodus Deuteronomy 5:7-21, apparently of equal authority, but differing principally from each other in the fourth, the fifth, and the tenth commandments.
It has been supposed that the original commandments were all in the same terse and simple form of expression as appears (both in Exodus and Deuteronomy) in the first, sixth, seventh, eighth, and ninth, such as would be most suitable for recollection, and that the passages in each copy in which the most important variations are found were comments added when the books were written.
The account of the delivery of them in Exodus 20:18-21 is in accordance with their importance as the recognized basis of the covenant between Yahweh and His ancient people (Exodus 34:27-28; Deuteronomy 4:13; 1 Kings 8:21, etc.), and as the divine testimony against the sinful tendencies in man for all ages. While it is here said that “God spake all these words,” and in Deuteronomy 5:4, that He “talked face to face,” in the New Testament the giving of the law is spoken of as having been through the ministration of Angels Acts 7:53; Galatians 3:19; Hebrews 2:2. We can reconcile these contrasts of language by keeping in mind that God is a Spirit, and that He is essentially present in the agents who are performing His will.
Which have brought thee out of the land of Egypt, out of the house of bondage - It has been asked: Why, on this occasion, was not the Lord rather proclaimed as “the Creator of Heaven and Earth”? The answer is, Because the Ten Commandments were at this time addressed by Yahweh not merely to human creatures, but to the people whom He had redeemed, to those who had been in bondage, but were now free men Exodus 6:6-7; Exodus 19:5. The commandments are expressed in absolute terms. They are not sanctioned by outward penalties, as if for slaves, but are addressed at once to the conscience, as for free men. The well-being of the nation called for the infliction of penalties, and therefore statutes were passed to punish offenders who blasphemed the name of Yahweh, who profaned the Sabbath, or who committed murder or adultery. (See Leviticus 18:24-30 note.) But these penal statutes were not to be the ground of obedience for the true Israelite according to the covenant. He was to know Yahweh as his Redeemer, and was to obey him as such (Compare Romans 13:5).
Before me - Literally, “before my face.” The meaning is that no god should be worshipped in addition to Yahweh. Compare Exodus 20:23. The polytheism which was the besetting sin of the Israelites did not in later times exclude Yahweh, but associated Him with false deities. (Compare the original of 1 Samuel 2:25.)
Graven image - Any sort of image is here intended.
As the first commandment forbids the worship of any false god, seen or unseen, it is here forbidden to worship an image of any sort, whether the figure of a false deity Joshua 23:7 or one in any way symbolic of Yahweh (see Exodus 32:4). The spiritual acts of worship were symbolized in the furniture and ritual of the tabernacle and the altar, and for this end the forms of living things might be employed as in the case of the Cherubim (see Exodus 25:18 note): but the presence of the invisible God was to be marked by no symbol of Himself, but by His words written on stones, preserved in the ark in the holy of holies and covered by the mercy-seat. The ancient Persians and the earliest legislators of Rome also agreed in repudiating images of the Deity.
A jealous God - Deuteronomy 6:15; Joshua 24:19; Isaiah 42:8; Isaiah 48:11; Nahum 1:2. This reason applies to the First, as well as to the second commandment. The truth expressed in it was declared more fully to Moses when the name of Yahweh was proclaimed to him after he had interceded for Israel on account of the golden calf (Exodus 34:6-7; see the note).
Visiting the iniquity of the fathers upon the children - (Compare Exodus 34:7; Jeremiah 32:18). Sons and remote descendants inherit the consequences of their fathers‘ sins, in disease, poverty, captivity, with all the influences of bad example and evil communications. (See Leviticus 26:39; Lamentations 5:7 following) The “inherited curse” seems to fall often most heavily on the least guilty persons; but such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The suffering, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles well and perseveres to the end. The principle regulating the administration of justice by earthly tribunals Deuteronomy 24:16, is carried out in spiritual matters by the Supreme Judge.
Unto thousands - unto the thousandth generation. Yahweh‘s visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, forever. That this is the true rendering seems to follow from Deuteronomy 7:9; Compare 2 Samuel 7:15-16.
Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, “Thou shalt not swear falsely by the name of Jehovah thy God.” The Hebrew word which answers to “in vain” may be rendered either way. The two abuses of the sacred name seem to be distinguished in Leviticus 19:12 (see Matthew 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God‘s name “in vain” besets people in their common conversation with each other.
Remember the sabbath day - There is no distinct evidence that the Sabbath, as a formal ordinance, was recognized before the time of Moses (compare Nehemiah 9:14; Ezekiel 20:10-12; Deuteronomy 5:15). The word “remember” may either be used in the sense of “keep in mind” what is here enjoined for the first time, or it may refer back to what is related in Exodus 16:22-26.
The sabbath - a Sabbath to Yahweh thy God. The proper meaning of “sabbath” is, “rest after labor.” Compare Exodus 16:26.
Thy stranger that is within thy gates - Not a “stranger,” as is an unknown person, but a “lodger,” or “sojourner.” In this place it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it) is to be inferred from the term used for “gates,” signifying not the doors of a private dwelling, but the gates of a town or camp.
Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Romans 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exodus 21:15, Exodus 21:17; Deuteronomy 21:18-21.
That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jeremiah 35:18-19; Matthew 15:4-6; Mark 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Ephesians 6:2.
Matthew 5:21-32 is the best comment on these two verses.
The right of property is sanctioned in the eighth commandment by an external rule: its deeper meaning is involved in the tenth commandment.
As the sixth, seventh, and eighth commandments forbid us to injure our neighbor in deed, the ninth forbids us to injure him in word, and the tenth, in thought. No human eye can see the coveting heart; it is witnessed only by him who possesses it and by Him to whom all things are naked and open Luke 12:15-21. But it is the root of all sins of word or deed against our neighbor James 1:14-15.
God is not dependent upon men for the advancement of His cause. He might have made angels the ambassadors of His truth. He might have made known His will, as He proclaimed the law from Sinai with His own voice. But in order to cultivate a spirit of benevolence in us, He has chosen to employ men to do this work. CS 20.1
Every act of self-sacrifice for the good of others will strengthen the spirit of beneficence in the giver's heart, allying him more closely to the Redeemer of the world, who “was rich, yet for our sakes became poor, that we through His poverty might be rich.” And it is only as we fulfill the divine purpose in our creation that life can be a blessing to us. All the good gifts of God to man will prove only a curse, unless he employs them to bless his fellow men, and for the advancement of God's cause in the earth.—The Review and Herald, December 7, 1886. CS 20.2Read in context »
The Lord commanded Moses to go and speak unto Pharaoh, bidding him to allow Israel to leave Egypt. For four hundred years they had been in Egypt, and had been in slavery to the Egyptians. They had been corrupted by idolatry, and the time came when God called them forth from Egypt, in order that they might obey His laws and keep His Sabbath, which He had instituted in Eden. He spoke the ten commandments to them in awful grandeur from Mount Sinai, that they might understand the sacred and enduring character of the law, and build up the foundation of many generations, by teaching their children the binding claims of God's holy precepts. FE 287.1
This is the work that we are called upon to do. From the pulpits of the popular churches it is proclaimed that the first day of the week is the Sabbath of the Lord; but God has given us light, showing us that the fourth precept of the decalogue is as verily binding as are the other nine moral precepts. It is our work to make plain to our children that the first day of the week is not the true Sabbath, and that its observance after light has come to us as to what is the true Sabbath, is idolatry, and in plain contradiction to the law of God. In order to give them instruction in regard to the claims of the law of Jehovah, it is necessary that we separate our children from worldly associations and influences, and keep before them the Scriptures of truth, by educating them line upon line, and precept upon precept, that they may not prove disloyal to God. FE 287.2Read in context »
Abraham's seed multiplied, and at length Jacob and his sons and their families went down into Egypt. Here they and their descendants sojourned for many years, till at last the Lord called them out, to lead them into the land of Canaan. It was His purpose to make of this nation of slaves a people who would reveal His character to the idolatrous nations of the world. Had they been obedient to His word, they would soon have entered the promised land. But they were disobedient and rebellious, and for forty years they journeyed in the wilderness. Only two of the adults who left Egypt entered Canaan. FE 505.1
It was during the wilderness wandering of the Israelites that God gave them His law. He led them to Sinai, and there, amid scenes of awful grandeur, proclaimed the ten commandments. FE 505.2
We may with profit study the record of the preparation made by the congregation of Israel for the hearing of the law. “In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness: and there Israel camped before the mount. And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine.” FE 505.3
Who, then, is to be regarded as the Ruler of the nations?—The Lord God Omnipotent. All kings, all rulers, all nations, are His under His rule and government. FE 505.4Read in context »
Written in different ages, by men who differed widely in rank and occupation, and in mental and spiritual endowments, the books of the Bible present a wide contrast in style, as well as a diversity in the nature of the subjects unfolded. Different forms of expression are employed by different writers; often the same truth is more strikingly presented by one than by another. And as several writers present a subject under varied aspects and relations, there may appear, to the superficial, careless, or prejudiced reader, to be discrepancy or contradiction, where the thoughtful, reverent student, with clearer insight, discerns the underlying harmony. GC vi.1
As presented through different individuals, the truth is brought out in its varied aspects. One writer is more strongly impressed with one phase of the subject; he grasps those points that harmonize with his experience or with his power of perception and appreciation; another seizes upon a different phase; and each, under the guidance of the Holy Spirit, presents what is most forcibly impressed upon his own mind—a different aspect of the truth in each, but a perfect harmony through all. And the truths thus revealed unite to form a perfect whole, adapted to meet the wants of men in all the circumstances and experiences of life. GC vi.2
God has been pleased to communicate His truth to the world by human agencies, and He Himself, by His Holy Spirit, qualified men and enabled them to do this work. He guided the mind in the selection of what to speak and what to write. The treasure was entrusted to earthen vessels, yet it is, nonetheless, from Heaven. The testimony is conveyed through the imperfect expression of human language, yet it is the testimony of God; and the obedient, believing child of God beholds in it the glory of a divine power, full of grace and truth. GC vi.3Read in context »