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Exodus 20:2
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- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I am the Lord thy God - יהוה אלהיך Yehovah eloheycha. On the word Jehovah, which we here translate Lord, see Clarke's note on Gen 2:4, and see Clarke's note on Exo 6:3. And on the word Elohim, here translated God, see Clarke's note on Gen 1:1. It is worthy of remark that each individual is addressed here, and not the people collectively, though they are all necessarily included; that each might feel that he was bound for himself to hear and do all these words. Moses labored to impress this personal interest on the people's minds, when he said, Deu 5:3, Deu 5:4 : "The Lord made this covenant with us, even us, who are all of us here alive this day." Brought thee out of the land of Egypt, etc. - And by this very thing have proved myself to be superior to all gods, unlimited in power, and most gracious as well as fearful in operation. This is the preface or introduction, but should not be separated from the commandment. Therefore, -
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Ten Words commenced with a declaration of Jehovah concerning Himself, which served as a practical basis for the obligation on the part of the people to keep the commandments: "I am Jehovah thy God, who brought thee," etc. By bringing them out of Egypt, the house of bondage, Jehovah had proved to the Israelites that He was their God. This glorious act, to which Israel owed its existence as an independent nation, was peculiarly fitted, as a distinct and practical manifestation of unmerited divine love, to kindle in the hearts of the people the warmest love in return, and to incite them to keep the commandments. These words are not to be regarded, as Knobel supposes, as either a confession, or the foundation of the whole of the theocratical law, just as Saleucus, Plato, and other lawgivers placed a belief in the existence of the gods at the head of their laws. They were rather the preamble, as Calvin says, by which God prepared the minds of the people for obeying them, and in this sense they were frequently repeated to give emphasis to other laws, sometimes in full, as in Exo 29:46; Lev 19:36; Lev 23:43; Lev 25:38, Lev 25:55; Lev 26:13, etc., sometimes in the abridged form, "I am Jehovah your God," as in Lev 11:44; Lev 18:2, Lev 18:4, Lev 18:30; Lev 19:4, Lev 19:10, Lev 19:25, Lev 19:31, Lev 19:34; Lev 20:7, etc., for which the simple expression, "I am Jehovah," is now and then substituted, as in Lev 19:12-13, Lev 19:16, Lev 19:18, etc.
Jamieson-Fausset-Brown Bible Commentary
I am the Lord thy God--This is a preface to the ten commandments--the latter clause being specially applicable to the case of the Israelites, while the former brings it home to all mankind; showing that the reasonableness of the law is founded in their eternal relation as creatures to their Creator, and their mutual relations to each other.
John Gill Bible Commentary
I am the Lord thy God,.... This verse does not contain the first of these commands, but is a preface to them, showing that God had a right to enact and enjoin the people of Israel laws; and that they were under obligation to attend unto them with reverence, and cheerfully obey them, since he was the Lord, the eternal and immutable Jehovah, the Being of beings, who gives being to all creatures, and gave them theirs, and therefore had a right to give them what laws he pleased; and he was their God, their covenant God, in a special and peculiar manner, their King and their God, they being a Theocracy, and so more immediately under his government, and therefore had laws given them preferable to what any other people had: which have brought thee out of the land of Egypt: where they had been afflicted many years, and reduced to great distress, but were brought forth with an high hand, and with great riches, and in a very wonderful and miraculous manner; so that they were under great obligations to yield a ready and cheerful obedience to the will of God: out of the house of bondage: or "servants" (b); that is, where they had been servants and slaves, but now were made free, and were become a body politic, a kingdom of themselves, under their Lord, King, Lawgiver, and Saviour, Jehovah himself, and therefore to be governed by laws of his enacting; and this shows that this body of laws was delivered out to the people of Israel, and primarily belong to them; for of no other can the above things be said. (b) "servorum", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator.
Tyndale Open Study Notes
20:2 This sentence corresponds to the preamble in the ancient covenant format. It gives the historical setting that makes such an agreement between two parties both possible and reasonable. We are told that the Lord your God was offering the covenant. It was not some unknown deity that offered this special relationship, but the God of Israel’s ancestors who had revealed his power and his care directly to them. Furthermore, that revelation was an act of gracious rescue on their behalf, demonstrating that he is the only God.
Exodus 20:2
The Ten Commandments
1And God spoke all these words:2“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.
- Scripture
- Sermons
- Commentary
A Pure Heart - Part 1
By Leonard Ravenhill44K43:43RepentanceEXO 20:2PSA 34:18PSA 51:17PSA 67:3PSA 103:2ECC 3:4REV 2:4In this sermon, Dr. Luke Reisman preaches from the historic pulpit of John Wesley in London. He highlights the power of reading and understanding the Word of God. He emphasizes the importance of reading scripture with sincerity and authenticity, rather than trying to be dramatic like actors. Dr. Reisman shares a personal story of a tragic experience in his own life to illustrate the need for mercy and the intimate relationship with God. He also references the 8th and 23rd Psalms to emphasize the greatness of God and His mercy towards mankind.
A Biblical Family - a Tool in God's Hands (Part 1)
By Erlo Stegen6.2K1:24:24Biblical FamilyGEN 10:1EXO 20:2MAT 6:331TI 3:4HEB 4:12REV 1:14In this sermon, the preacher emphasizes the importance of parents sharing their personal stories of faith with their children. He encourages parents to start with their own testimonies of how they turned from sin and how God led them out of difficult situations. The preacher emphasizes the need for these stories to be shared regularly, whether during walks, at bedtime, or in the morning. He emphasizes that these stories form the foundation of children's beliefs in God and warns that without good stories to tell, parents may be lacking in their own faith. The sermon concludes with a prayer for God's grace and mercy to help parents stand for the truth in a wicked generation.
All Fulness in Christ
By C.H. Spurgeon4.8K54:23EXO 20:2PSA 16:5MAT 6:331CO 2:92CO 12:9EPH 3:20COL 1:19In this sermon, the preacher calls upon angels and redeemed spirits to sing praises to the Lamb that was slain. The preacher emphasizes that all fullness and grace is found in Jesus, and encourages sinners to be reconciled to God through Him. The preacher highlights the sovereignty of God and the pleasure of the Father in having all fullness dwell in Jesus. The sermon concludes with an invitation for sinners to come to Jesus and find salvation, emphasizing the mediatorial fullness and the ability of Jesus to save to the uttermost.
On Baptism
By Bakht Singh3.3K08:01BaptismGEN 1:1GEN 1:3EXO 20:2MAT 3:16MAT 28:19JHN 3:5In this sermon, the speaker shares a personal testimony of how he came to understand the value and importance of the episode mentioned in Matthew's Gospel chapter 3. He recounts a moment when God spoke to him and challenged him to consider if he was any better than his Savior. This encounter led him to realize his need for salvation and he obediently got baptized. The speaker also emphasizes the significance of spending time in the Bible and highlights the phrase "God said" occurring 558 times in the first five books of the Bible. Additionally, he shares how his father, after witnessing his transformation, also accepted Jesus as his Savior and was baptized.
Something Money Can't Buy (Part 12)
By Jim Cymbala1.6K31:40ProblemsGEN 12:2EXO 20:2PSA 119:49ISA 43:2ISA 46:9JER 29:11In this sermon, the speaker emphasizes the importance of having a testimony of God's faithfulness. He highlights that pastors and believers are seeking to hear from those who have experienced God's hand at work in their lives. The speaker also discusses the significance of God's choice of Jacob over Esau, and how God led the Israelites through slavery and hardship in Egypt. The sermon concludes with a personal anecdote about a man questioning his worthiness to preach due to his son's spiritual struggles.
(John) the Childness of the Critics
By Willie Mullan1.4K57:26CriticismEXO 20:2PSA 27:4JHN 9:13In this sermon, the preacher discusses the story of a blind man who was healed by Jesus. The preacher highlights four key themes in the story: the childishness of the critics, the boldness of the beggar, the fearful net of the father, and the loveliness of the Lord. The blind man boldly explains to the Pharisees how Jesus healed him, confidently stating that Jesus put clay on his eyes and now he can see. However, some of the Pharisees reject Jesus because he does not adhere to their religious laws. The preacher emphasizes that Jesus came into the world to fulfill a mission and by rejecting him, the Pharisees are condemning themselves.
Why Isn't Someone Yelling Rape?
By Greg Locke89159:49EXO 20:2JOS 1:1JDG 19:1JDG 19:30RUT 1:1In this sermon, the preacher discusses his experience at a Christ-centered addictions program in Rockford, Illinois. He criticizes the lack of seriousness and reverence in the ministry, highlighting the absence of a baptistry and the casual attire of the preacher. He emphasizes the importance of sticking to the old-fashioned gospel message and not compromising with worldly entertainment. The preacher also warns about the negative influence of television and urges listeners to be cautious about what they watch in their homes.
The Bible: Its Pentateuchal Structure
By F.W. Grant0GEN 1:1EXO 20:2LEV 20:7NUM 14:22DEU 10:12F.W. Grant delves into the Pentateuchal structure of the Bible, highlighting the significance of the five books of the Law as the structural basis of the entire Bible, with the Old Testament having four Pentateuchs and the New Testament having one. Each division of the Old Testament represents a Pentateuch, emphasizing the earthly part of revelation and the ages of probation and exercise under divine government. The books of the Law are viewed both as literal history and spiritual type, signifying the re-establishment of God's authority over the new creature.
Jeremiah 2:13
By Chuck Smith0Forsaking GodSpiritual FulfillmentEXO 20:2JER 2:13Chuck Smith discusses the profound message of Jeremiah 2:13, emphasizing how the nation of Israel forsook God, the 'Fountain of Living Water,' in favor of their own broken cisterns. He illustrates how their initial dependence on God during times of weakness turned into a reliance on their own resources during prosperity, leading to spiritual decay. Smith warns that when individuals turn away from God, they inevitably worship something else, which ultimately proves to be unfulfilling and inadequate. The sermon highlights the futility of human philosophies that cannot sustain life, contrasting them with the life-giving presence of God.
Jeremiah 43:7
By Chuck Smith0Obedience to GodFaith vs. FearEXO 20:2DEU 8:11JER 43:7Chuck Smith discusses the tragic return of the Israelites to Egypt, a place of bondage from which they had been delivered by God. He emphasizes that fear and disobedience led them back to their old ways, despite God's promises of protection and blessing if they remained faithful. The sermon highlights the dangers of prosperity and the tendency to forget God's role in our successes, as well as the importance of true submission to God's will. Smith reminds us that even in failure, God continues to speak and guide us, urging us to stand firm in our freedom.
Motives Unto the Love of Christ.
By John Owen0Christian FaithLove Of ChristEXO 20:2John Owen emphasizes the profound motives for loving Christ, highlighting that our love for Him should stem from both His nature and His actions on our behalf. He explains that God commands us to love Him, reminding us of the benefits we receive through Christ's mediatory work, including His incarnation, death, and intercession. Owen argues that true faith in Christ naturally produces love, and that neglecting to meditate on His love and sacrifice leads to ingratitude. He asserts that the love of Christ is unique and undeserved, compelling a reciprocal love from us. Ultimately, Owen calls believers to deeply engage with the love of Christ, as it is foundational to genuine Christian faith.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I am the Lord thy God - יהוה אלהיך Yehovah eloheycha. On the word Jehovah, which we here translate Lord, see Clarke's note on Gen 2:4, and see Clarke's note on Exo 6:3. And on the word Elohim, here translated God, see Clarke's note on Gen 1:1. It is worthy of remark that each individual is addressed here, and not the people collectively, though they are all necessarily included; that each might feel that he was bound for himself to hear and do all these words. Moses labored to impress this personal interest on the people's minds, when he said, Deu 5:3, Deu 5:4 : "The Lord made this covenant with us, even us, who are all of us here alive this day." Brought thee out of the land of Egypt, etc. - And by this very thing have proved myself to be superior to all gods, unlimited in power, and most gracious as well as fearful in operation. This is the preface or introduction, but should not be separated from the commandment. Therefore, -
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Ten Words commenced with a declaration of Jehovah concerning Himself, which served as a practical basis for the obligation on the part of the people to keep the commandments: "I am Jehovah thy God, who brought thee," etc. By bringing them out of Egypt, the house of bondage, Jehovah had proved to the Israelites that He was their God. This glorious act, to which Israel owed its existence as an independent nation, was peculiarly fitted, as a distinct and practical manifestation of unmerited divine love, to kindle in the hearts of the people the warmest love in return, and to incite them to keep the commandments. These words are not to be regarded, as Knobel supposes, as either a confession, or the foundation of the whole of the theocratical law, just as Saleucus, Plato, and other lawgivers placed a belief in the existence of the gods at the head of their laws. They were rather the preamble, as Calvin says, by which God prepared the minds of the people for obeying them, and in this sense they were frequently repeated to give emphasis to other laws, sometimes in full, as in Exo 29:46; Lev 19:36; Lev 23:43; Lev 25:38, Lev 25:55; Lev 26:13, etc., sometimes in the abridged form, "I am Jehovah your God," as in Lev 11:44; Lev 18:2, Lev 18:4, Lev 18:30; Lev 19:4, Lev 19:10, Lev 19:25, Lev 19:31, Lev 19:34; Lev 20:7, etc., for which the simple expression, "I am Jehovah," is now and then substituted, as in Lev 19:12-13, Lev 19:16, Lev 19:18, etc.
Jamieson-Fausset-Brown Bible Commentary
I am the Lord thy God--This is a preface to the ten commandments--the latter clause being specially applicable to the case of the Israelites, while the former brings it home to all mankind; showing that the reasonableness of the law is founded in their eternal relation as creatures to their Creator, and their mutual relations to each other.
John Gill Bible Commentary
I am the Lord thy God,.... This verse does not contain the first of these commands, but is a preface to them, showing that God had a right to enact and enjoin the people of Israel laws; and that they were under obligation to attend unto them with reverence, and cheerfully obey them, since he was the Lord, the eternal and immutable Jehovah, the Being of beings, who gives being to all creatures, and gave them theirs, and therefore had a right to give them what laws he pleased; and he was their God, their covenant God, in a special and peculiar manner, their King and their God, they being a Theocracy, and so more immediately under his government, and therefore had laws given them preferable to what any other people had: which have brought thee out of the land of Egypt: where they had been afflicted many years, and reduced to great distress, but were brought forth with an high hand, and with great riches, and in a very wonderful and miraculous manner; so that they were under great obligations to yield a ready and cheerful obedience to the will of God: out of the house of bondage: or "servants" (b); that is, where they had been servants and slaves, but now were made free, and were become a body politic, a kingdom of themselves, under their Lord, King, Lawgiver, and Saviour, Jehovah himself, and therefore to be governed by laws of his enacting; and this shows that this body of laws was delivered out to the people of Israel, and primarily belong to them; for of no other can the above things be said. (b) "servorum", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator.
Tyndale Open Study Notes
20:2 This sentence corresponds to the preamble in the ancient covenant format. It gives the historical setting that makes such an agreement between two parties both possible and reasonable. We are told that the Lord your God was offering the covenant. It was not some unknown deity that offered this special relationship, but the God of Israel’s ancestors who had revealed his power and his care directly to them. Furthermore, that revelation was an act of gracious rescue on their behalf, demonstrating that he is the only God.