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.

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 (f), 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 (g), 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 (h). 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 (i): 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 (k),"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 (l),"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, &c. 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 (m): 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 (n), they might work for themselves, though not for an Israelite, as before observed.

(f) Schulchan Aruch, par. 1. Orach Chayim Hilchot Sabbat, c. 293. sect. 2, 3.((g) Lebush, par. 1. c. 304. sect. 1.((h) Schulchan Aruch, ib. c. 304, sect. 1.((i) Lebush, ib. (k) Schulchan, ib. c. 305. sect. 21. (l) lb. c. 266. sect. 1.((m) Ib. c. 246. sect. 3.((n) Maimon. Hilchot Sabbat, c. 20. sect. 14.

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, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

20:3-11 The first four of the ten commandments, commonly called the FIRST table, tell our duty to God. It was fit that those should be put first, because man had a Maker to love, before he had a neighbour to love. It cannot be expected that he should be true to his brother, who is false to his God. The first commandment concerns the object of worship, JEHOVAH, and him only. The worship of creatures is here forbidden. Whatever comes short of perfect love, gratitude, reverence, or worship, breaks this commandment. Whatsoever ye do, do all the glory of God. The second commandment refers to the worship we are to render to the Lord our God. It is forbidden to make any image or picture of the Deity, in any form, or for any purpose; or to worship any creature, image, or picture. But the spiritual import of this command extends much further. All kinds of superstition are here forbidden, and the using of mere human inventions in the worship of God. The third commandment concerns the manner of worship, that it be with all possible reverence and seriousness. All false oaths are forbidden. All light appealing to God, all profane cursing, is a horrid breach of this command. It matters not whether the word of God, or sacred things, all such-like things break this commandment, and there is no profit, honour, or pleasure in them. The Lord will not hold him guiltless that taketh his name in vain. The form of the fourth commandment, Remember, shows that it was not now first given, but was known by the people before. One day in seven is to be kept holy. Six days are allotted to worldly business, but not so as to neglect the service of God, and the care of our souls. On those days we must do all our work, and leave none to be done on the sabbath day. Christ allowed works of necessity, charity, and piety; for the sabbath was made for man, and not man for the sabbath, Mr 2:27; but all works of luxury, vanity, or self-indulgence in any form, are forbidden. Trading, paying wages, settling accounts, writing letters of business, worldly studies, trifling visits, journeys, or light conversation, are not keeping this day holy to the Lord. Sloth and indolence may be a carnal, but not a holy rest. The sabbath of the Lord should be a day of rest from worldly labour, and a rest in the service of God. The advantages from the due keeping of this holy day, were it only to the health and happiness of mankind, with the time it affords for taking care of the soul, show the excellency of this commandment. The day is blessed; men are blessed by it, and in it. The blessing and direction to keep holy are not limited to the seventh day, but are spoken of the sabbath day.