The Ten Commandments, or Decalogue, is a list of religious and moral imperatives which, according to the Bible, were written by God, and given to Moses on Mount Sinai in the form of two stone tablets. They feature prominently in Judaism and Christianity. In Biblical Hebrew language they are termed עשרת הדברים (translit. Aseret ha-Dvarîm), and in Rabbinical Hebrew עשרת הדברות (translit. Aseret ha-Dibrot), both translatable as "the ten statements". The name decalogue is derived from the Greek name δέκα λόγοι or dekalogoi ("ten statements") found in the Septuagint, which is the Greek translation of the Hebrew name.
The terms Ten Commandments and Decalogue generally refer to the passages Exodus, Exodus 20:2-17 and Deuteronomy Deuteronomy 5:6-21. Some maintain that the laws mentioned in Exodus 34 are also a decalogue, commonly called the Ritual Decalogue, which may have predated the "Ethical Decalogue" of Exodus 20 and Deuteronomy 5 covered here.
Receiving the commandmentsEdit
According to the Bible text, the commandments represented the utterances of God on Mount Sinai (sometimes called Mount Horeb), directly written by God and given to Moses, then given by Moses to the people of Israel in the third month after their Exodus from Egypt. The event of Israel's receipt of the commandments followed three days of preparation at the foot of the mount:
- "...God said to Moses, 'I will come to you in a thick cloud, so that all the people will hear when I speak to you. They will then believe in you forever.'...The third day arrived. There was thunder and lightning in the morning, with a heavy cloud on the mountain, and an extremely loud blast of a ram's horn. The people in the camp trembled. Moses led the people out of the camp toward the Divine Presence. They stood transfixed at the foot of the mountain. Mount Sinai was all in smoke because of the Presence that had come down on it. God was in the fire, and its smoke went up like the smoke of a lime kiln. The entire mountain trembled violently. There was the sound of a ram's horn, increasing in volume to a great degree. Moses spoke, and God replied with a voice. God came down on Mount Sinai, to the peak of the mountain. He summoned Moses to the mountain peak, and Moses climbed up...Moses went down to the people and conveyed this to them." (Exodus 19)
Text of the commandments Edit
The following is the text of the commonly accepted (by Christian and Jewish authorities) commandments as found in the book of Exodus:
- "God spoke all these words, saying: I am God your Lord, who brought you out of Egypt, from the place of slavery. Do not have any other gods before Me. Do not represent [such] gods by any carved statue or picture of anything in the heaven above, on the earth below, or in the water below the land. Do not bow down to [such gods] or worship them. I am God your Lord, a God who demands exclusive worship. Where My enemies are concerned, I keep in mind the sin of the fathers for [their] descendants, to the third and fourth [generation]. But for those who love Me and keep My commandments, I show love for thousands [of generations]. Do not take the name of God your Lord in vain. God will not allow the one who takes His name in vain to go unpunished. Remember the Sabbath to keep it holy. You can work during the six weekdays and do all your tasks. But the seventh day is a Sabbath to God your Lord. Do not do anything that constitutes work. [This includes] you, your son, your daughter, your slave, your maid, your animal, and the foreigner in your gates. It was during the six weekdays that God made the heaven, the earth, the sea, and all that is in them, but he rested on the seventh day. God therefore blessed the Sabbath day and made it holy. Honor your father and mother. You will then live long on the land that God your Lord is giving you. Do not commit murder. Do not commit adultery. Do not steal. Do not testify as a false witness against your neighbor. Do not be envious of your neighbor's house. Do not be envious of your neighbor's wife, his slave, his maid, his ox, his donkey, or anything else that is your neighbor's." (Exodus 20)
Nature of the stone tabletsEdit
According to the Bible, God inscribed the Ten Commandments into stone: "God said to Moses, 'Come up to Me, to the mountain, and remain there. I will give you the stone tablets, the Torah and the commandment that I have written for [the people's] instruction.'" (Exodus 24:12) also referred to as "tables of testimony" (Exodus 24:12, Exodus 31:18, Exodus 32:16) or "tables of the covenant" (Deuteronomy 9 verses 9, 11, 15), which he gave to Moses.
Traditional Jewish sources (Mekhilta de Rabbi Ishmael, de-ba-Hodesh 5) discuss the placement of the ten commandments on two tablets. According to Rabbi Hanina ben Gamaliel, five commandments were engraved on the first tablet and five on the other, whereas the Sages contended that ten were written on each. While most Jewish and Christian depictions follow the first understanding, modern scholarship favours the latter, comparing it to treaty rite in the Ancient Near East, in the sense of tablets of covenant. Diplomatic treaties, such as that between Egyptian Pharaoh Ramses II and the Hittite King Hattusilis III, circa 1270 B.C.E, were duplicated on stone with a copy for each party, and the subordinate party would place their copy of the pact in the main temple to his god, in oath to the king (cf. Ezekiel 17:11-19). In a pact between a nation and its God, then, the Israelites placed both copies in their temple. 
Exodus 32:15 records that the tablets "were written on both their sides." The Talmud (tractate Shabbat 104a) explains that there were miracles involved with the carving on the tablets. One was that the carving went the full thickness of the tablets. There is a letter in the Hebrew alphabet called a samech that looks similar to the letter "O" in the English alphabet. The stone in the center part of the letter should have fallen out, as it was not connected to the rest of the tablet, but it did not; it miraculously remained in place. Secondly, the writing was miraculously legible from both the front and the back, even though logic would dictate that something carved through and through would show the writing in mirror image on the back.
Breaking and replacement of the tablets Edit
God subsequently commanded Moses to carve two other tablets like the first (Exodus 34:1). In Exodus 34:27-28 Moses was commanded to recreate the tablets, and to rewrite the commandments himself. In Deuteronomy 4:13, Exodus 9:10, God himself appears as the writer. This second set, brought down from Mount Sinai by Moses (Exodus 34:29, was placed in the Ark, also known as the Ark of the Covenant (Exodus 25:16, Exodus 25:21, Exodus 40:20), hence designated as the "Ark of the Testimony" (Numbers 4:5; compare also 1 Kings 8:9). Various theories have been advanced as to why the text in Deuteronomy differs on some points with the text in Exodus (see below).
Variations between the Exodus and Deuteronomy texts Edit
A very similar, but not identical, list of commandments is found in Deuteronomy 5:1-22.
Other references are found to the commandments within the bible: Reference to each of the commandments and the consequences for not following them as a part of Hebrew Law are found throughout this book. In the New Testament book of Matthew 19 and elsewhere, Jesus refers to the commandments, but condenses them into two general commands: love God (Shema) and love other people (Ethic of reciprocity) (Matthew 22:34-40).
Division of the commandmentsEdit
The passage conventionally considered to include the commandments in chapter 20 of the book of Exodus contains more than ten imperative statements (while Jewish law sees each as representing a separate commandment), totalling 14 or 15 in all.
Nonetheless, the Bible itself assigns the count of "10". The Hebrew phrase ʻaseret had'varim - translated as the 10 words, statements or things Exodus 34:28, Deuteronomy 4:13 and Deuteronomy 10:4.
Religious groups have divided the commandments in different ways. For instance, Catholics and Lutherans see the first six verses as part of the same command prohibiting the worship of pagan gods, while Protestants (except Lutherans) separate all six verses into two different commands (one being "no other gods" and the other being "no graven images"). The initial reference to Egyptian bondage is important enough to Jews that it forms a separate commandment. Catholics and Lutherans separate the two kinds of coveting (namely, of goods and of the flesh), while Protestants (but not Lutherans) and Jews group them together.
Significance of the decalogue Edit
According the Jewish understandings, the Torah includes 613 commandments, of which those listed in the decalogue count for ten. Most authorities thus do not automatically ascribe to these ten commandments any greater significance in observance, or any special status, as compared to the remainder of the canon of Jewish law. Indeed, when undue emphasis was being placed on them, daily communal recitation of them was discontinued (Talmud, tractate Berachot 12a). The Jewish tradition does, however, recognize these "ten commandments" as the ideological basis for the rest of the commandments; a number of works (starting with Rabbi Saadia Gaon) have made groupings of the commandments according to their links with the Ten Commandments.
Traditional Jewish belief is that these commandments, among the 613, apply solely to the Jewish people, and that the laws incumbent on the rest of humanity are outlined in the seven Noahide Laws. In the era of the Sanhedrin, transgressing any one of these theoretically carried the death penalty; though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law.
Division and interpretationEdit
- "I am the Lord your God who brought you out of the land of Egypt..."
- This commandment is to believe in the existence of God, that God exists for all time, that God is the sole creator of all that exists, that God determines the course of events in this world.
- "You shall have no other gods besides Me... Do not make a sculpted image or any likeness of what is in the heavens above..."
- One is required to believe in God and God alone. This prohibits belief in or worship of any additional deities, gods, spirits or incarnations. To deny the uniqueness of God, is to deny all that is written in the Torah. It is also a prohibition against making or possessing objects that one or other may bow down to or serve, including any artistic representations of God or symbols thereof, including crucifixes, or any sulpture of a human being. One must not bow down to or serve any being or object but God.
- "You shalt not swear falsely by the name of the Lord..."
- This commandment is to never take the name of God in a vain oath. This includes four types of prohibited oaths: an oath affirming as true a matter one knows to be false, an oath that affirms the patently obvious, an oath denying the truth of a matter one knows to be true, and an oath to perform an act that is beyond one's capabilities.
- "Remember the Sabbath day and keep it holy"
- One is to declare of the greatness and the holiness of the Sabbath, and observe each Sabbath day, as God defined for the Jews during the Exodus. Each day of the Exodus, God provided food to the Jews to collect except on the Sabbath. Instead a double portion was provided the day before the Sabbath. One is enjoined from performing work on the Sabbath. One may not change the day of the Sabbath.
- "Honor your father and your mother..."
- The obligation to honor one's parents is an obligation that one owes to God and fulfills this obligation through one's actions towards one's parents. This commandment is an interesting development when compared to other laws of the Ancient East (for instance, the Code of Hammurabi) that do not call for equal respect of the father and the mother. Jewish sages note that the 5th commandment, on the border between commandments on relationship with God and those between humankind, is to "Honor your father and your mother...", and draw lessons from this that a person should respect parents (and by implication, elders) only somewhat less than one would God himself, and that parents should be moral guidance to a person as God is to society.
- "You shall not murder"
- The Hebrew word ratsach, used in this commandment, is close to the word murder; kill is a mistranslation, but it does not translate directly to the word murder. While most uses of the word ratsach are in passages describing murder, in Proverbs 22:13 a lion ratsach a man to death, many argue since a lion cannot murder anyone, murder is a flawed translation as well. Also in Joshua 20:3, ratsach is used to describe death by negligence. A closer translation would be to kill in the manner of a predatory animal. Some Jews take offense at translations which state "Thou shall not kill", which they hold to be a flawed interpretation, for there are circumstances in which one is required to kill, such as if killing is the only way to prevent one person from murdering another, or killing in self-defense.
- Many Protestant and most Catholic Christians hold that this verse forbids abortion; Judaism, unfortunently, may not always regard abortion as murder (c.f Exodus 21:22-23, and Rashi thereon), although Orthodox Judaism prohibits abortion in most circumstances based on several other prohibitions.
- "You shall not have sexual relations with another man's wife."
- "You shall not kidnap"
- This is not understood as stealing in the conventional sense, since theft of property is forbidden elsewhere and is not a capital offense.
- "You shall not bear false witness against your neighbor"
- One must not bear false witness in a court of law or other proceeding. Lying is forbidden elsewhere and is not a capital offence.
- "You shall not covet your neighbor's house..."
- One is forbidden to desire and plan how one may obtain that which God has given to another. Maimonides makes a distinction in codifying the laws between the instruction given here in Exodus (You shall not covet) and that given in Deuteronomy (You shall not desire), according to which one does not violate the Exodus commandment unless there is a physical action associated with the desire, even if this is legally purchasing an envied object.
According to the Medieval Sefer ha-Chinuch, the first four statements concern the relationship between God and human beings, while the second six statements concern the relationship between human beings. Rabbinic literature holds that the Ten Statements contain 14 or 15 distinct instructions.
The Samaritan Pentateuch varies in the ten commandments passages, both in that their Deuteronomical version of the passage is much closer to that in Exodus, and in the division of the commandments differing such that a tenth commandment on the sanctity of Mount Gerizim may be included.
The text of the commandment follows:
- And it shall come to pass when the Lord thy God will bring thee into the land of the Canaanites whither thou goest to take possession of it, thou shalt erect unto thee large stones, and thou shalt cover them with lime, and thou shalt write upon the stones all the words of this Law, and it shall come to pass when ye cross the Jordan, ye shall erect these stones which I command thee upon Mount Gerizim, and thou shalt build there an altar unto the Lord thy God, an altar of stones, and thou shalt not lift upon them iron, of perfect stones shalt thou build tine altar, and thou shalt bring upon it burnt offerings to the Lord thy God, and thou shalt sacrifice peace offerings, and thou shalt eat there and rejoice before the Lord thy God. That mountain is on the other side of the Jordan at the end of the road towards the going down of the sun in the land of the Canaanites who dwell in the Arabah facing Gilgal close by Elon Moreh facing Shechem.
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Orthodox and Catholic ChristianityEdit
The official Catholic and Orthodox Christian understanding of the Ten commandments is as follows (Deuteronomy, RSV):
- The first three commandments govern the relationship between God and humans.
- "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them; for I the LORD your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments."
- - The text of what Catholics recognize as the first commandment precedes and follows the "no graven images" warning with a prohibition against worshipping false gods. Some Protestants have claimed that the Catholic version of the ten commandments intentionally conceals the biblical prohibition of idolatry. But the Bible includes numerous references to carved images of angels, trees, and animals (Exodus 25:18-21; Numbers 21:8-9; 1 Kings 6:23-28; 1 Kings 6:29; Ezekiel 41:17-25) that were associated with worship of God. Catholics and Protestants alike erect nativity scenes or use felt cut-outs to aid their Sunday-school instruction. (While not all Catholics have a particularly strong devotion to icons or other religious artifacts, Catholic teaching distinguishes between veneration (dulia) -- which is paying honor to God through contemplation of objects such as paintings and statues, and adoration (latria) -- which is properly given to God alone.) (See: Communion of Saints). The Catholic version of Ten Commandments follows the Augustinian-model and was settled at a time before verses and chapters were inserted into the Bible (mid-12th century) and shortly after the Third Council of Carthage which defined the texts of the New Testament. Catholics also contend that since it was Catholic bishops who decided which books should be in the New Testament canon, that it should be the Magisterium who decides how to interpret these Scriptures in the here and now, and not past Rabbinical understandings which were often wrong (from a Catholic perspective). Catholics confess one God in three persons and bow and serve no god but the Father, Son and Holy Spirit. Catholics would also point Protestants to the Second Council of Nicaea (the 7th Ecumenical Council) which settled the Iconoclasm controversy that was brought on by the Muslim idea of shirk and the occupation of Constantinople (New Rome) under the Ottoman Empire and the Muslims.
- "You shall not take the name of the LORD your God in vain: for the LORD will not hold him guiltless who takes his name in vain." --
- The moral lesson here involves more than simply a prohibition of swearing; it also prohibits the misappropriation of religious language in order to commit a crime, to participate in occult practices, or blaspheming against places or people that are holy to God.
- "Observe the sabbath day, to keep it holy, as the LORD your God commanded you. Six days you shall labor, and do all your work; but the seventh day is a sabbath to the LORD your God; in it you shall not do any work, you, or your son, or your daughter, or your manservant, or your maidservant, or your ox, or your ass, or any of your cattle, or the sojourner who is within your gates, that your manservant and your maidservant may rest as well as you. You shall remember that you were a servant in the land of Egypt, and the LORD your God brought you out thence with a mighty hand and an outstretched arm; therefore the LORD your God commanded you to keep the sabbath day." -
- Catholic and Orthodox Christians do not refrain from work on Saturday. However, they do refrain from work on Sunday. Furthermore The Catholic Church states in the Catechism (2185) that, "On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to by God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body." Necessary work is permitted however, and the Catechism goes on to state that, "Family needs or important social service can legitimately excuse from the obligation of Sunday rest." As well, the Bible, in Mark 2:23-28, states that, "The Sabbath was made for man, and not man for the Sabbath." See Sabbath. Some Protestant Christians, such as Seventh-day Adventists, observe the Sabbath day and hence refrain from work on Saturday. Other Protestants observe Sunday as a day of rest.
The next group of commandments govern public relationships between people.
- "Honor your father and your mother, as the LORD your God commanded you; that your days may be prolonged, and that it may go well with you, in the land which the LORD your God gives you." -
- This commandment emphasizes the family as part of God's design, as well as an extended metaphor that God uses for his relationship with his creation.
- "You shall not murder." -
- Since respect for life includes an obligation to respect one's own life and the lives of people under one's protection, it is legitimate to use force -- even fatal force -- against the threats of an aggressor who cannot be stopped any other way. While Catholic teaching recognizes the right of states to execute criminals when necessary to preserve the safety of citizens, the Church argues that other methods of protecting society (incarceration, rehabilitation) are increasingly available in the modern world; thus, there are now few if any cases that really necessitate capital punishment. Catholics and Orthodox (along with many Protestants) also consider abortion sinful and a violation of this commandment.
- "Neither shall you commit adultery." -
- For Catholics, marriage is a sacrament; unlike most Catholic sacraments, which are performed by a priest, in marriage, the husband and wife convey sanctifying graces upon each other. For the Orthodox, marriage is conferred by the priest, but is still seen as a sacred bond. Adultery is the breaking of this holy bond, and is thus a sacrilege.
- "Neither shall you steal."
- "Neither shall you bear false witness against your neighbor."
These last two commandments govern private thoughts.
- "Neither shall you covet your neighbor's wife"
- "and you shall not desire your neighbor's house, his field, or his manservant, or his maidservant, his ox, or his ass, or anything that is your neighbor's."
Moreover, within the Catholic tradition, as in much of Judaism, the Commandments are also seen as general "subject headings" for moral theology, in addition to being specific commandments in themselves. Thus, the commandment to honor father and mother is seen as a heading for a general rule to respect legitimate authority, including the authority of the state. The commandment not to commit adultery is traditionally taken to be a heading for a general rule to be sexually pure, the specific content of the purity depending, of course, on whether one is married or not. In this way, the Ten Commandments can be seen as dividing up all of morality.
There are many different denominations of Protestantism, and it is impossible to generalise in a way that covers them all. However, this diversity arose historically from fewer sources, the various teachings of which can be summarized, in general terms.
Lutherans, Reformed and Anglicans, and Anabaptists all taught, and their descendants still predominantly teach that, the ten commandments have both an explicitly negative content, and an implied positive content. Besides those things that ought not be done, there are things which ought not be left undone. So that, besides not transgressing the prohibitions, a faithful abiding by the commands of God includes keeping the obligations of love. The ethic contained in the Ten Commandments and indeed in all of Scripture is, "Love the Lord your God with all of your heart, and mind, and soul, and strength, and love your neighbor as yourself", and, "Do unto others as you would have them do unto you."
Lutherans, especially, influentially theorized that there is an antithesis between these two sides of the word of God, the positive and the negative. Love and gratitude is a guide to those under the Gospel, and the prohibitions are for unbelievers and profane people. This antithesis between Gospel and Law runs through every ethical command, according to Lutheran understanding.
The Anabaptists have held that the commandments of God are the content of the covenant established through Christ: faith is faithfulness, and thus, belief is essentially the same thing as obedience.
Reformed and Anglicans have taught the abiding validity of the commandments, and call it a summation of the "moral law", binding on all people. However, they emphasize the union of the believer with Christ - so that the will and power to perform the commandments does not arise from the commandment itself, but from the gift of the Holy Spirit. Apart from this grace, the commandment is only productive of condemnation, according to this family of doctrine.
Modern Evangelicalism, under the influence of dispensationalism, commonly denies that the commandments have any abiding validity as a requirement binding upon Christians; however, they contain principles which are beneficial to the believer. Dispensationalism is particularly emphatic about the dangers of legalism, and thus, in a distinctive way de-emphasises the teaching of the law (see antinomianism). Somewhat analogously, Pentecostalism and the Charismatic movement typically emphasizes the guidance of the Holy Spirit, and the freedom of the Christian from outward commandments, sometimes in antithesis to the letter of the Law. Quakers and pietism have historically set themselves against the Law as a form of commandment binding on Christians, and have emphasized the inner guidance and liberty of the believer, so that the law is fulfilled not merely by avoiding what the Law prohibits, but by carrying out what the Spirit of God urges upon their conscience.
For those Christians who believe that the Ten Commandments continue to be binding for Christians, their negative and positive content can be summarized as follows:
Typical Protestant viewEdit
- Preface: vs 1-2
Implies the obligation to keep all of the commandments of God, in gratitude because of the abundance of his mercy
Forbids ingratitude to God and denial that he is our God.
- vs 3.
Enjoins that God must be known and acknowledged to be the only true God, and our God; and, to worship him and to make him known as he has been made known to us
Forbids not worshiping and glorifying the true God as God, and as our God; and forbids giving worship and glory to any other, which is due to him alone
- vs 4-6
Requires receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God has appointed; and zeal in resisting those who would corrupt worship; because of God's ownership of us, and interest in our salvation.
Prohibits the worshiping of God by images, or by confusion of any creature with God, or any other way not appointed in his Word.
- vs 7
Enjoins a holy and a reverent use of God’s names, titles, attributes, ordinances, Word, and works.
Forbids all abuse of anything by which God makes himself known. Some Protestants, especially in the tradition of pacifism, read this Commandment as forbidding any and all oaths, including judicial oaths and oaths of allegiance to a government, noting that human weakness cannot foretell whether such oaths will in fact be vain.
- vs 8-11
Requires setting apart to God such set times as are appointed in his Word. Many Protestants are increasingly concerned that the values of the marketplace do not dominate entirely, and deprive people of leisure and energy needed for worship, for the creation of civilised culture. The setting of time apart from and free from the demands of commerce is one of the foundations of a decent human society. See Sabbath.
Forbids the omission, or careless performance, of the religious duties, using the day for idleness, or for doing that which is in itself sinful; and prohibits requiring of others any such omission, or transgression, on the designated day.
- vs 12
The only commandment with explicitly positive content, rather than a prohibition; it connects all of the temporal blessings of God, with reverence for and obedience to authority, and especially for father and mother.
Forbids doing anything against, or failing to give, the honor and duty which belongs to anyone, whether because they possess authority or because they are subject to authority.
- vs 13
Requires all lawful endeavors to preserve our own life, and the life of others.
Forbids taking away of our own life, or the life of our neighbor, unjustly; and, anything that tends toward depriving life.
- vs 14
Enjoins protection of our own and our neighbor’s chastity, in heart, speech, and behavior.
Forbids all unchaste thoughts, words, and actions.
- vs 15
Requires a defense of all lawful things that further the wealth and outward estate of ourselves and others
Prohibits whatever deprives our neighbor, or ourselves, of lawfully gained wealth or outward estate.
- vs 16
Requires the maintaining and promoting of truth between people, and of our neighbor’s good name and our own, especially in witness-bearing.
Forbids whatsoever is prejudicial to truth, or injurious to our own, or our neighbor’s, good name.
- vs 17
Enjoins contentment with our own condition, and a charitable attitude toward our neighbor and all that is his, being thankful for his sake that he has whatever is beneficial to him, as we are for those things that benefit us.
Forbids discontent or envy, prohibits any grief over the betterment of our neighbor's estate, and all inordinate desires to obtain for ourselves, or scheming to wrest for our benefit, anything that is his.
Jehovah's Witnesses hold that the commandments were given together with the Mosaic law and the old covenant. While they understand the Bible as saying Christians are not bound by the Ten Commandments, (Colossians 2:13-14) they recognize the importance the Bible places on these principles for living a Christian life. (Galatians 6:2; Matthew 22:35-40) They believe that the Sabbatarian law is obsolete. (Colossians 2:16-17)
The first four commandments define the correct relationship between God and man.
- First - Jehovah exacts exclusive devotion; He tolerates no rivalry with other gods. (Ex. 20:3)
- Second - Images are never to be used in worship - all forms of idolatry are an open affront to Jehovah. (Vs.4-6)
- Third - The use of God’s name is to be dignified, never disrespectful.
When the Israelites became unfaithful they, as representatives of Jehovah by bearing his name, "took it up" or "carried" it "in vain"(Vs.7)
- Fourth - The Sabbath day was reserved for reflection on spiritual things, a day of rest from work so that the Israelites could meditate on Jehovah's Laws without distraction. (Vs.8-10) In modern times, Jehovah's Witnesses are still commanded to follow this principle, though not keeping any explicit weekday holy.
- Fifth- This commandment can be seen as the linking together of the first four (defining man's proper relationship with God) and the final six, (showing the proper relationships between humans) It is the obedience children owe their parents. This is a relationship which extends beyond childhood. To respect one’s parents is to show respect for the ultimate parent – Jehovah God.(Vs.12)
- Sixth through Ninth - Murder, Adultery, Stealing and Lying are very pointed thus leaving no room for interpretation. These things are not to be practiced. (Vs.13-16)
- Tenth – This makes it clear that not only were the Israelites not to practice the things mentioned in the previous nine commands, but that they were also to not allow a desire for these things to take root in their hearts and minds. (Vs.17)
Most Christians believe that Sunday is a special day of worship and rest, every week commemorating the Resurrection of Jesus on the first day of the week on the Jewish calendar. Most Christian traditions teach that there is an analogy between the obligation of the Christian day of worship and the Sabbath-day ordinance, but that they are not literally identical - for a believer in Christ the Sabbath ordinance has not so much been removed as superseded, because God's very work of creation has been superseded by a "new creation" (2 Corinthians:17), according to this Christian view. For this reason, most teach that the obligation to keep the Sabbath is not the same for Christians as in Judaism, and for support they point to examples in the New Testament, and other writings surviving from the first few centuries.
Still others believe that the Sabbath remains as a day of rest on the Saturday, reserving Sunday as a day of worship. In reference to Acts 20:7, the disciples came together on the first day of the week (Sunday) to break bread and to hear the preaching of the apostle Paul. This is not the first occurrence of Christians assembling on a Sunday; Jesus appeared to the Christians on the "first day of the week" while they were in hiding. One can maintain this argument in that Jesus himself maintained the Sabbath, although not within the restrictions that were mandated by Jewish traditions; the Pharisees often tried Jesus by asking him if certain tasks were acceptable according to the Law (see: Luke 14:5). This would seem to indicate that while the Sabbath was still of importance to the Jews, Sunday was a separate day for worship and teaching from Scriptures.
Sabbatarian Christians (such as Seventh-day Adventists) disagree with the common Christian view. They argue that the custom of meeting for worship on Sunday originated in paganism, specifically Sol Invictus, and constitutes an explicit rejection of the commandment to keep the seventh day holy. Instead, they keep Saturday as the Sabbath, believing that God gave this command as a perpetual ordinance based on his work of creation. Sabbatarians claim that the seventh day Sabbath was kept by all Christian groups until the 2nd and 3rd century, by most until the 4th and 5th century, and a few thereafter, but because of opposition to Judaism after the Jewish-Roman wars, the original custom was gradually replaced by Sunday as the day of worship. They often teach that this history has been lost, because of supression of the facts by a conspiracy of the pagans of the Roman Empire and the clergy of the Catholic Church. See Great Apostasy.
You shall not steal Edit
Significant voices of academic theologians (such as German Old Testament scholar A. Alt: Das Verbot des Diebstahls im Dekalog (1953)) suggest that commandment "You shall not steal." was originally intended against stealing people - against abductions and slavery, in agreeance with the Jewish interpretation of the statement as "you shall not kidnap". With this understanding the second half of the ten commandments proceeds from protection of life, through protection of heredity, to protection of freedom, protection of law, and finally protection of property. As interesting as it may be, this suggestion has not gained wider acceptance.
Christianity holds that the essential element of the commandment not to make "any graven image, or any likeness of any thing that is in heaven above" is "and bow down and worship it". Thus, they hold that one may build and use "likenesses", as long as the object is not worshipped. As a result, many Christian buildings and services feature images, some feature statues, and in some Orthodox services, icons are venerated. For most Christians, this practice is understood as fulfilling the observance of this commandment, as the images are not being worshipped.
Eastern Orthodoxy teaches that the incarnation of God as a human, Jesus, makes it permissible and necessary to venerate icons.
For Jews and Muslims (and some Protestants as well), veneration seems to violate this commandment. Jews and Muslims read this commandment as prohibiting the use of idols and images in any way.
Very few Christians oppose the making of any images at all, but some groups have been critical of the use others make of images in worship. (See iconoclasm.) In particular, the Orthodox have criticized the Roman Catholic use of decorative statues, Roman Catholics have criticized the Orthodox veneration of icons, and some Protestant groups have criticized the use of stained-glass windows by many other denominations. Jehovah's Witnesses criticize the use of all of the above, as well as the use of the cross. Amish people forbid any sort of graven image, such as photos.
Public monuments and controversy in the USAEdit
There is an ongoing dispute in the United States concerning the posting of the Ten Commandments on public property. Certain conservative religious groups, alarmed by the banning of officially-sanctioned prayer from public schools by the U.S. Supreme Court, have sought to protect their right to express their religious beliefs in public life. As a result they have successfully lobbied many state and local governments to display the ten commandments in public buildings. As seen above, any attempt to post the Decalogue on a public building necessarily takes a sectarian stance; Protestants and Roman Catholics number the commandments differently. Hundreds of these monuments – including some of those causing dispute – were originally placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.
Secularists and most liberals oppose the posting of the Ten Commandments on public property, arguing that it is violating the separation of church and state. Conservative groups claim that the commandments are not necessarily religious, but represent the moral and legal foundation of society. Secularist groups counter that they are explicitly religious, and that statements of monotheism like "Thou shalt have no other gods before me" are unacceptable to many religious viewpoints, such as atheists or followers of polytheistic religions. In addition, if the Commandments were posted, it would also require members of all religions to likewise be allowed to post the particular tenets of their religions as well. For example, an organization by the name of Summum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the Ten Commandments. The cases were won on the grounds that Summum's right to freedom of speech was denied and the governments had engaged in discrimination. Instead of allowing Summum to erect its monument, the local governments removed their Ten Commandments.
Some religious Jews oppose the posting of the Ten Commandments in public schools, as they feel it is wrong for public schools to teach their children Judaism. The argument is that if a Jewish parent wishes to teach their child to be a Jew (as most do), then this education should come from practicing Jews, and not from non-Jews. This position is based on the demographic fact that the vast majority of public school teachers in the United States are not Jews; the same is true for the students. This same reasoning and position is also held by many believers in other religions. Many Christians have some concerns about this as well; for example, can Catholic parents count on Protestant or Orthodox Christian teachers to tell their children their particular understanding of the commandments? Differences in the interpretation and translation of these commandments, as noted above, can sometimes be significant.
Organizations such as the American Civil Liberties Union (ACLU) have launched lawsuits challenging the posting of the ten commandments in public buildings. Opponents of these displays include a number of religious groups, including some Christian denominations, both because they don't want government to be issuing religious doctrine, and because they feel strongly that the commandments are inherently religious. Many commentators see this issue as part of a wider kulturkampf (culture struggle) between liberal and conservative elements in American society. In response to the perceived attacks on traditional society other legal organizations, such as Liberty Counsel have risen to defend the traditional interpretation.
- Mendenhall, George E., 2001, Ancient Israel's Faith and History: An Introduction To the Bible In Context, Westminster, John Knox Press Louisville, ISBN 0664223133
- Friedman, Richard Elliott, 1987, Who Wrote the Bible?, Prentice Hall, Englewood Cliffs, N.J., ISBN 0671631616
- Mendenhall, George E., 1973, The Tenth Generation: The Origins of the Biblical Tradition, Johns Hopkins University Press, Baltimore, ISBN 0801812674
- Kaufmann, Yehezkel, 1960, trans. Moshe Greenberg, The Religion of Israel, From Its Beginnings To the Babylonian Exile, University of Chicago Press, Chicago
- Ten Commandments at Wikimedia Commons
- The Ten Commandments and the Tablets of the Law A brief discussion
- Written in the Heart argues for the relevance of the Ten Commandments but against governmental display
- The Ten Commandments - A Discussion
- The Ten Commandments: Ex. 20 version (text, mp3), Deut. 5 version (text, mp3) in The Hebrew Bible in English by Jewish Publication Society, 1917 ed.
- Analytical interpretation of the Ten Commandments from Jewish point of view
- Frequently asked questions about the ten commandments from a Jewish perspective askmoses.com
- Ten Commandments from a messianic Jewish point of view.
- Catholic Encyclopedia on the authority of the Church to transfer observance of the Lord's Day to Sunday
- The Ten Commandments, American History and American Law, rationalist point of view on the USA Ten Commandments controversy
- Catholic Encyclopedia: The Ten Commandments
- Jewish Encyclopedia: Decalogue
This article was forked from Wikipedia on March 26, 2006.
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