John Gill commentary - Exodus 20:8

[Psalm 51:17]

http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/exodus-20-8.html

Exodus 20:8

Remember the sabbath day, to keep it holy.
] By abstaining from all servile work and business, and from all pleasures and recreations lawful on other days, and by spending it in religious exercises, both internal and external. This the Israelites are bid to "remember", by observing it in such a manner, because this command had been given them before at the first time the manna was rained about their tents, ( Exodus 16:23 Exodus 16:25 Exodus 16:26 ) and because it was a command of positive institution, and not a part of the law of nature, and therefore more liable to be forgotten and neglected; for, as a Jewish writer F5 observes, all the laws of the decalogue are according to the dictates of nature, the law and light of reason, and knowledge of men, excepting this: wherefore no other has this word "remember" prefixed to it; there being somewhat in the light of every man's reason and conscience to direct and engage him in some measure to the observation of them. In what day of the week this sabbath was to be kept next follows; for all to the end of the eleventh verse belongs to this command, which is the fourth.

[Psalm 51:17]

http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/exodus-20-9.html

Exodus 20:9

Six days shalt thou labour
This is not to be taken for a precept, but a permission; not as a command enjoining men to work and labour with their hands, to provide for themselves and families things useful and necessary, and honest in the sight of God; but as a grant and allowance of so many days to employ themselves in, for their own profit and advantage, and that of their families; the Lord only reserving one day out of seven for his service, which ought to be looked upon as a singular favour, that he required no more of their time for his use, and the rest they might spend as they pleased, so that they did not indulge themselves in sin. It is required indeed of all men to labour in some sort and way or another, with their heads or with their hands; though all are not obliged to labour in the same way, or to the same degree, for he that will not work ought not to eat; but this law is not an injunction of that kind, only a toleration of labour on the six days of the week, if proper and necessary, when it is forbidden on the seventh:

and do all thy work,
which is incumbent on a man, he is called unto, and is necessary to be done for the good of him and his family; particularly care should be taken, that all should be done on the six days that could possibly be done, and nothing left to be done on the seventh.

[Psalm 51:17]

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Exodus 20:10

But the seventh day is the sabbath of the Lord thy God
Not which he rested on, and ceased from the works of creation in, though he did rest on the seventh day of the creation, and so on every other day since, as well as that; nor does it appear, nor can it be proved, that this day appointed to the Jews as a sabbath was the seventh day of the week from the creation of the world; but was either the seventh day of the week from their coming out of Egypt, or from the raining of the manna: but this is called the Lord's sabbath, or rest, because enjoined by him to the people of Israel, and not to them until they were separated from other people, and were a distinct body of men under a certain meridian; for it is impossible that one and the same day, be it the seventh, or any other, should be kept to exactness of time by all the inhabitants of the earth; it being night with one part, when it is day with another, and not the same day to them all:

in it thou shall not do any work;
of a servile nature, exercise any trade or any hand labour, or any kind of work for pleasure or profit, only works of mercy and necessity. No labour or handicraft was to be exercised, according to the Jewish canons F6, until the going out of it, or the appearance of the stars:

thou, nor thy son, nor thy daughter;
neither a man nor his children, male and female, such as were under age, and under the tuition, direction, and care of their parents, who were to instruct them in this kind, and not suffer them to work on this day, and much less oblige them to it; for as for those that were grown up, and no longer under the inspection of parents, and were heads of families themselves, they are included in the word "thou", and are in the first place charged in this command;

thy manservant, nor thy maidservant;
this is to be understood, according to the Jews, not of hired servants, concerning whose rest from labour a man was not bound F7, but of such as were born in their house, and bought with their money; and of such menservants as were circumcised, and in all things professed to be proselytes to the Jewish religion, and to conform to it; for as for one that only received the commands of the sons of Noah, and was not circumcised, he might do work for himself on the sabbath day, but not for his master; and no Israelite might bid him work on the sabbath day for the necessity of an Israelite, though he was not his master F8. If a servant does work without the knowledge of his master, and it is known to all that he does it without his knowledge, there is no need to separate him from it, or take him off of it F9: so maidservants, when they did things without the knowledge of their masters and mistresses, and without being bid to do it, they were free to do it: thus, for instance, they say F11,

    ``a cheese which maids make of themselves, of milk that belongs to an Israelite, is lawful when he does not bid them make it:''

nor thy cattle,
of any sort whatever that is used to labour, because if the cattle did not rest, servants could not, who are concerned in the care and use of them: in ( Deuteronomy 5:14 ) , the ox and the ass are particularly mentioned, because laborious creatures; the one were used in ploughing, and treading out the corn, and the other to ride upon, and carry burdens; and concerning the latter the Jews have this canon F12,

    ``he who is going in the way, (or on a journey,) and has sanctified for himself the day, and has money with him, and has an ass; and though he has with him an idolater, he may not put his bag upon his ass; because he is commanded concerning its rest; but he may give his bag to the idolater to throw it upon it; and at the going out of the sabbath he may receive it from him, and even may not give him a reward for it;''

but not only those, but all sorts of cattle were exempt from labour on this day, as horses, camels, mules which, according to the Jewish canons, as they were not to be employed in work by the Jews, so they were not to be let or lent out to an idolater F13: nor the stranger that is within thy gates: who was a proselyte of the gate, and not of righteousness; as for the proselyte of righteousness that was circumcised, and professed the Jewish religion, about him there could be no doubt concerning his rest on this day; but the proselyte of the gate, his case was not so clear, and therefore is particularly expressed; and by which description it should seem that he was not obliged by this law, had he not been within their gates, or a sojourner in anyone of their cities; since it was contrary to the laws and usages among whom they dwelt, and might be an offence to some, and a snare to others, and, as Grotius thinks, might be to their detriment, get their work and their gain from them, they are forbid to work; and yet, according to the Jewish writers F14, they might work for themselves, though not for an Israelite, as before observed.

[Psalm 51:17]

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Exodus 20:11

For in six days the Lord made heaven and earth, the sea,
and all that in them is,
&c] And of which six days, and of the several things made in each of them, see the notes on the first chapter of Genesis:

and resteth the seventh day:
which does not suppose labour, attended with weariness and fatigue; for the Creator of the ends of the earth fainteth not, neither is weary, ( Isaiah 40:28 ) nor ease and refreshment from it, but only a cessation from the works of creation, they being finished and completed, though not from the works of Providence, in which he is continually concerned: now this circumstance, before recorded in the history of the creation, is wisely improved to engage an attention to this command, and to the observation of it; there being an analogy between the one and the other, that as God worked six days, and, having done his work completely, ceased from it and rested, so it was fit and proper, that as the Israelites had six days allowed them to labour in, and do all their work, they should rest on the seventh, they and all that belonged to them, or had any connection with them:

wherefore the Lord blessed the sabbath, and hallowed it:
he separated it from all other days of the week, and set it apart for holy use and service, by obliging his people to cease from all work on it, and to give up themselves to the exercises of religion, as hearing, reading the word, prayer, praise and he blessed it with his presence, and with the communications of his grace, as he still continues to do, whatsoever day his people make use of for his worship and service. The note of Jarchi is,

    ``he blessed it with manna, by giving double bread on the sixth, and sanctified it by manna, that it might not descend on it;''

so that there was a provision made for it, which was blessing it; and it was distinguished from all other days, no manna falling on it, which was the sanctification of it; and all showed it to be a day the Lord had a particular regard to, and that it was to be a day of rest, and exemption from labour.

(This verse shows that the days in the first chapter of Genesis were real twenty four hour days. For you compare like things to like. Just as God worked six days and rested on the seventh, so the Israelites were to do also. The comparison would make no sense if the days were "seven ages" or were "seven ages" that overlapped each other (Day Age Theory) or if there was a huge gap between the days (Gap Theory). These are modern compromises to accomodate the alleged geological ages with the Biblical account of creation.

Further this verse allows one to determine the age of the universe. Using the biblical geneologies Bishop Ussher determined the date of creation to be 4004 B.C. Although this may be off by one or two percent, it is a very accurate estimate based on biblical revelation not man's speculation. Editor.)