14<\/strong>. in it] not in Heb. text either here or in Ex., but supplied in both places by Sam. and LXX; so too in the Nash papyrus (see Driver, Exod.<\/em> 417).<\/p>\n nor thy<\/em> bondman<\/strong> ] Exo 20:10<\/span> omits the conjunction. So too Sam. and LXX here.<\/p>\n nor thine ox, nor thine ass, nor any of thy cattle<\/em> ] another obvious expansion. Ex. has only nor thy cattle<\/em>.<\/p>\n that thy<\/em> bondman<\/strong> and thy<\/em> bondwoman<\/strong> may rest as well as thou<\/em> ] an additional characteristic of the humane spirit of D; cf. in the Laws Deu 12:12<\/span>, Deu 14:26<\/span>; Deu 14:29<\/span>, Deu 15:13<\/span> f., Deu 16:11<\/span>, Deu 24:14-18<\/span>.<\/p>\n 14. that thy man-servant and thymaid-servant may rest as well as thou<\/B>This is a differentreason for the observance of the Sabbath from what is assigned in Ex20:8-11<\/span>, where that day is stated to be an appointed memorial ofthe creation. But the addition of another motive for the observancedoes not imply any necessary contrariety to the other; and it hasbeen thought probable that, the commemorative design of theinstitution being well known, the other reason was speciallymentioned on this repetition of the law, to secure the privilege ofsabbatic rest to servants, of which, in some Hebrew families, theyhad been deprived. In this view, the allusion to the period ofEgyptian bondage (De 5:15<\/span>), whenthey themselves were not permitted to observe the Sabbath either as aday of rest or of public devotion, was peculiarly seasonable andsignificant, well fitted to come home to their business and bosoms.<\/P><\/p>\n Nor thine ox, nor thine ass<\/strong>,…. In Ex 20:10<\/span>, it is only in general said,<\/p>\n nor thy cattle<\/strong>: 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,<\/p>\n nor any of thy cattle<\/strong>; 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:<\/p>\n that thy manservant and thy maidservant may have rest as well as thee<\/strong>; 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.<\/p>\n Ver. <\/em><\/strong>14, 15. <\/strong>That thy man-servant and thy maid-servant may rest, as well as thou<\/em><\/strong><\/strong> 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<\/span>.; namely, to be a memorial of the creation; and assigns another; namely, that servants and animals may enjoy rest, <\/em>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 Exo 5:4<\/span>; Exo 22:21<\/span>. The clause in the 15th verse, from, and remember <\/em>to a stretched-out arm, <\/em>is read by many in a parenthesis; and the therefore, <\/em>in the next clause, connected with the concluding part of the 14th verse; for as it is not mentioned in the precept delivered by God himself, that the sabbath was instituted as a memorial of their redemption from Egyptian bondage, so it seems better to understand that clause as a motive only to mercy, and a strict observance of the sabbath instituted by God as a day of rest and religious worship. The reason here assigned, says Hallet, is not a reason of God’s appointing the seventh day <\/em>for a sabbath, but merely a reason of his appointing a day of rest. <\/em>The reason is, because, while the Jews were in Egypt, in a state of slavery, their taskmasters confined them to hard labour from day to day, without any intermission: so that they could not observe the sabbath as they should. When God set them at liberty, and made them masters, he justly expected, that they should use their own liberty better, and deal more mercifully with their slaves and servants, than the Egyptians had dealt with them; <\/em>and so he required them to permit their servants to rest one day in seven; <\/em>that is, as often as they themselves did. This was one <\/em>reason why God appointed a sabbath, <\/em>or a day <\/em>of rest from labour. But this reason did not determine, whether this rest should be observed every sixth, <\/em>every seventh, <\/em>every eighth <\/em>day, or what other portion of time should be chosen for this purpose. But the reason why God appointed every seventh <\/em>day, rather than every sixth,<\/em> eighth, <\/em>&c. and why he determined it should be the seventh, <\/em>or the last of the seven, <\/em>was, because he finished his works of creation in six <\/em>days, and rested on the seventh.<\/em>If the redemption <\/em>of the Israelites from Egyptian bondage was a reasonable motive to incline them to mutual clemency and mercy; how much more strongly ought the consideration of our common redemption, <\/em>through Jesus Christ, to incline us to every act and office of christian love? <\/em>The learned reader will find a great variety of laws, very similar to those of the Decalogue, in Petit’s Leg. Att. <\/em>so often quoted; an epitome of which excellent work will be found in Parker’s Third occasional Annotation on the place. <\/p>\n the sabbath: Gen 2:2, Exo 16:29, Exo 16:30, Heb 4:4 <\/p>\n thy stranger: Neh 13:15, Neh 13:21 <\/p>\n thy manservant: Exo 23:12, Lev 25:44-46, Neh 5:5 <\/p>\n Reciprocal: Exo 20:10 – thy manservant Deu 15:15 – General Deu 24:22 – General Deu 29:11 – stranger Neh 13:16 – men of Tyre Mar 2:27 – General 1Co 9:9 – Doth<\/p>\n 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 … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 5:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5076","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5076","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5076"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5076\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5076"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5076"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5076"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"