Ex 20, 8-11 Remember to keep holy the sabbath day

(Ex 20, 8-11) Remember to keep holy the sabbath day

[8] "Remember to keep holy the sabbath day. [9] Six days you may labor and do all your work, [10] but the seventh day is the sabbath of the LORD, your God. No work may be done then either by you, or your son or daughter, or your male or female slave, or your beast, or by the alien who lives with you. [11] In six days the LORD made the heavens and the earth, the sea and all that is in them; but on the seventh day he rested. That is why the LORD has blessed the sabbath day and made it holy.

(CCC 2168) The third commandment of the Decalogue recalls the holiness of the sabbath: "The seventh day is a sabbath of solemn rest, holy to the LORD" (Ex 31:15). (CCC 2169) In speaking of the sabbath Scripture recalls creation: "For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore the Lord blessed the sabbath day and hallowed it" (Ex 20:11). (CCC 2171) God entrusted the sabbath to Israel to keep as a sign of the irrevocable covenant (Cf. Ex 31:16). The sabbath is for the Lord, holy and set apart for the praise of God, his work of creation, and his saving actions on behalf of Israel. (CCC 2175) Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man's eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ (Cf. 1 Cor 10:11): Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death (St. Ignatius of Antioch, Ad Magn. 9, 1: SCh 10, 88).

Ex 20, 5-7 Love me and keep my commandments

(Ex 20, 5-7) Love me and keep my commandments

[5] you shall not bow down before them or worship them. For I, the LORD, your God, am a jealous God, inflicting punishment for their fathers' wickedness on the children of those who hate me, down to the third and fourth generation; [6] but bestowing mercy down to the thousandth generation, on the children of those who love me and keep my commandments. [7] "You shall not take the name of the LORD, your God, in vain. For the LORD will not leave unpunished him who takes his name in vain.

(CCC 2083) Jesus summed up man's duties toward God in this saying: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" (Mt 22:37; cf. Lk 10:27:"… And with all your strength"). This immediately echoes the solemn call: "Hear, O Israel: the LORD our God is one LORD" (Deut 6:4). God has loved us first. The love of the One God is recalled in the first of the "ten words." the commandments then make explicit the response of love that man is called to give to his God. (CCC 2141) The veneration of sacred images is based on the mystery of the Incarnation of the Word of God. It is not contrary to the first commandment. (CCC 2056) The word "Decalogue" means literally "ten words" (Rom Ex 34:28; Deut 4:13; 10:4). God revealed these "ten words" to his people on the holy mountain. They were written "with the finger of God" (Ex 31:18; Deut 5:22), unlike the other commandments written by Moses (Cf. Deut 31:9-24). They are pre-eminently the words of God. They are handed on to us in the books of Exodus (Cf. Ex 20:1-17) and Deuteronomy (Cf. Deut 5:6-22). Beginning with the Old Testament, the sacred books refer to the "ten words" (Cf. for example Hos 4:2; Jer 7:9; Ezek 18:5-9), but it is in the New Covenant in Jesus Christ that their full meaning will be revealed.

Ex 20, 1-4 I, the LORD, am your God

Exodus 20 (chosen pages)

(Ex 20, 1-4) I, the LORD, am your God

[1] Then God delivered all these commandments: [2] "I, the LORD, am your God, who brought you out of the land of Egypt, that place of slavery. [3] You shall not have other gods besides me. [4] You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth;

(CCC 2061) The Commandments take on their full meaning within the covenant. According to Scripture, man's moral life has all its meaning in and through the covenant. The first of the "ten words" recalls that God loved his people first: Since there was a passing from the paradise of freedom to the slavery of this world, in punishment for sin, the first phrase of the Decalogue, the first word of God's commandments, bears on freedom "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery" (Origen, Hom. in Ex. 8,1: PG 12, 350; cf. Ex 20:2; Deut 5:6).

Ex 19, 21-25 Who approach the LORD must sanctify

(Ex 19, 21-25) Who approach the LORD must sanctify

[21] Then the LORD told Moses, "Go down and warn the people not to break through toward the LORD in order to see him; otherwise many of them will be struck down. [22] The priests, too, who approach the LORD must sanctify themselves; else he will vent his anger upon them." [23] Moses said to the LORD, "The people cannot go up to Mount Sinai, for you yourself warned us to set limits around the mountain to make it sacred." [24] The LORD repeated, "Go down now! Then come up again along with Aaron. But the priests and the people must not break through to come up to the LORD; else he will vent his anger upon them." [25] So Moses went down to the people and told them this.

(CCC 708) This divine pedagogy appears especially in the gift of the Law (Cf. Ex 19- 20; Deut 1-11; 29-30). God gave the Law as a "pedagogue" to lead his people towards Christ (Gal 3:24). But the Law's powerlessness to save man deprived of the divine "likeness," along with the growing awareness of sin that it imparts (Cf. Rom 3:20), enkindles a desire for the Holy Spirit. The lamentations of the Psalms bear witness to this.

Ex 19, 16-20 The LORD summoned Moses

(Ex 19, 16-20) The LORD summoned Moses

[16] On the morning of the third day there were peals of thunder and lightning, and a heavy cloud over the mountain, and a very loud trumpet blast, so that all the people in the camp trembled. [17] But Moses led the people out of the camp to meet God, and they stationed themselves at the foot of the mountain. [18] Mount Sinai was all wrapped in smoke, for the LORD came down upon it in fire. The smoke rose from it as though from a furnace, and the whole mountain trembled violently. [19] The trumpet blast grew louder and louder, while Moses was speaking and God answering him with thunder. [20] When the LORD came down to the top of Mount Sinai, he summoned Moses to the top of the mountain, and Moses went up to him.

(CCC 2085) The one and true God first reveals his glory to Israel (Cf. Ex 19:16-25; 24:15-18). The revelation of the vocation and truth of man is linked to the revelation of God. Man's vocation is to make God manifest by acting in conformity with his creation "in the image and likeness of God": There will never be another God, Trypho, and there has been no other since the world began… than he who made and ordered the universe. We do not think that our God is different from yours. He is the same who brought your fathers out of Egypt "by his powerful hand and his outstretched arm." We do not place our hope in some other god, for there is none, but in the same God as you do: the God of Abraham, Isaac and Jacob (St. Justin, Dial. cum Tryphone Judaeo 11, 1: PG 6, 497).

Ex 19, 6 You shall be to me a holy nation

(Ex 19, 6) You shall be to me a holy nation

[6] You shall be to me a kingdom of priests, a holy nation. That is what you must tell the Israelites."

(CCC 752) In Christian usage, the word "church" designates the liturgical assembly (Cf. 1 Cor 11:18; 14:19, 28, 34, 35), but also the local community (Cf. 1 Cor 1:2; 16:1) or the whole universal community of believers (Cf. 1 Cor 15:9; Gal 1:13; Phil 3:6). These three meanings are inseparable. "The Church" is the People that God gathers in the whole world. She exists in local communities and is made real as a liturgical, above all a Eucharistic, assembly. She draws her life from the word and the Body of Christ and so herself becomes Christ's Body. (CCC 2060) The gift of the commandments and of the Law is part of the covenant God sealed with his own. In Exodus, the revelation of the "ten words" is granted between the proposal of the covenant (Cf. Ex 19) and its conclusion - after the people had committed themselves to "do" all that the Lord had said, and to "obey" it (Cf. Ex 24:7). The Decalogue is never handed on without first recalling the covenant (“The LORD our God made a covenant with us in Horeb." Deut 5:2). (CCC 709) The Law, the sign of God's promise and covenant, ought to have governed the hearts and institutions of that people to whom Abraham's faith gave birth. "If you will obey my voice and keep my covenant,… you shall be to me a kingdom of priests and a holy nation" (Ex 19:5-6; Cf. 1 Pet 2:9). But after David, Israel gave in to the temptation of becoming a kingdom like other nations. The Kingdom, however, the object of the promise made to David (Cf. 2 Sam 7; Ps 89; Lk 1:32-33), would be the work of the Holy Spirit; it would belong to the poor according to the Spirit.

Ex 19, 5 You shall be my special possession

Exodus 19 (chosen pages)

(Ex 19, 5) You shall be my special possession

[5] Therefore, if you hearken to my voice and keep my covenant, you shall be my special possession, dearer to me than all other people, though all the earth is mine.

(CCC 762) The remote preparation for this gathering together of the People of God begins when he calls Abraham and promises that he will become the father of a great people (Cf. Gen 12:2; 15:5-6). Its immediate preparation begins with Israel's election as the People of God. By this election, Israel is to be the sign of the future gathering of all nations (Cf. Ex 19:5-6; Deut 7:6; Isa 2:2-5; Mic 4:1-4). But the prophets accuse Israel of breaking the covenant and behaving like a prostitute. They announce a new and eternal covenant. "Christ instituted this New Covenant" (LG 9; cf. Hos 1; Isa 1:2-4; Jer 2; 31:31-34; Isa 55:3). (CCC 2810) In the promise to Abraham and the oath that accompanied it (Cf. Heb 6:13), God commits himself but without disclosing his name. He begins to reveal it to Moses and makes it known clearly before the eyes of the whole people when he saves them from the Egyptians: "he has triumphed gloriously" (Ex 15:1; cf. 3:14). From the covenant of Sinai onwards, this people is "his own" and it is to be a "holy (or "consecrated": the same word is used for both in Hebrew) nation" (Cf. Ex 19:5-6) because the name of God dwells in it.