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The Ten Commandments20 Then God spoke all these words: 2 I am the L ord your God, who brought you out of the land of Egypt, out of the house of slavery; 3you shall have no other gods before me. 4 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. 5You shall not bow down to them or worship them; for I the L ord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, 6but showing steadfast love to the thousandth generation of those who love me and keep my commandments. 7 You shall not make wrongful use of the name of the L ord your God, for the L ord will not acquit anyone who misuses his name. 8 Remember the sabbath day, and keep it holy. 9Six days you shall labor and do all your work. 10But the seventh day is a sabbath to the L ord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. 11For in six days the L ord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the L ord blessed the sabbath day and consecrated it. 12 Honor your father and your mother, so that your days may be long in the land that the L ord your God is giving you. 13 You shall not murder. 14 You shall not commit adultery. 15 You shall not steal. 16 You shall not bear false witness against your neighbor. 17 You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor. 18 When all the people witnessed the thunder and lightning, the sound of the trumpet, and the mountain smoking, they were afraid and trembled and stood at a distance, 19and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, or we will die.” 20Moses said to the people, “Do not be afraid; for God has come only to test you and to put the fear of him upon you so that you do not sin.” 21Then the people stood at a distance, while Moses drew near to the thick darkness where God was. The Law concerning the Altar22 The L ord said to Moses: Thus you shall say to the Israelites: “You have seen for yourselves that I spoke with you from heaven. 23You shall not make gods of silver alongside me, nor shall you make for yourselves gods of gold. 24You need make for me only an altar of earth and sacrifice on it your burnt offerings and your offerings of well-being, your sheep and your oxen; in every place where I cause my name to be remembered I will come to you and bless you. 25But if you make for me an altar of stone, do not build it of hewn stones; for if you use a chisel upon it you profane it. 26You shall not go up by steps to my altar, so that your nakedness may not be exposed on it.” New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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1. And God spoke. I am aware that many agree in reading this verse and the next in connection with each other, and thus making them together the first of the ten commandments. Others taking them separately, consider the affirmation to stand in the place of one entire commandment; but since God neither forbids nor commands anything here, but only comes forth before them in His dignity, to devote the people to Himself, and to claim the authority He deserves, which also He would have extended to the whole Law, I make no doubt but that it is a general preface, whereby He prepares their minds for obedience. And surely it was necessary that, first of all, the right of the legislator should be established, lest what He chose to command should be despised, or contemptuously received. In these words, then, God seeks to procure reverence to Himself, before He prescribes the rule of a holy and righteous life. Moreover, He not merely declares Himself to be Jehovah, the only God to whom men are bound by the right of creation, who has given them their existence, and who preserves their life, nay, who is Himself the life of all; but He adds, that He is the peculiar God of the Israelites; for it was expedient, not only that the people should be alarmed by the majesty of God, but also that they should be gently attracted, so that the law might be more precious than gold and silver, and at the same time “sweeter than honey,” (Psalm 119:72, 103;) for it would not be enough for men to be compelled by servile fear to bear its yoke, unless they were also attracted by its sweetness, and willingly endured it. He afterwards recounts that special blessing, wherewith He had honored the people, and by which He had testified that they were not elected by Him in vain; for their redemption was the sure pledge of their adoption. But, in order to bind them the better to Himself, He reminds them also of their former condition; for Egypt was like a house of bondage, from whence the Israelites were delivered. Wherefore, they were no more their own masters, since God had purchased them unto Himself. This does not indeed literally apply to us; but He has bound us to Himself with a holier tie, by the hand of His only-be-gotten Son; whom Paul teaches to have died, and risen again, “that He might be Lord both of the dead and the living.” (Romans 14:9.) So that He is not now the God of one people only, but of all nations, whom He has called into His Church by general adoption. THE REPETITION 1. And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep and do them. 1. Vocavitque Moses universum Israelem, et dixit eis, Audi Israel statuta et judicia, quae ego hodie loquor in auribus vestris, ut discatis ea et custodiatis ad praestandum. 2. The Lord our God made a covenant with us in Horeb. 2. Jehova Deus noster percussit nobiscum foedus in Horeb. 3. The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. 3. Non cum patribus nostris percussit Deus foedus hoc, sed nobiscum, qui ipsi hodie omnes vivimus. 4. The Lord talked with you face to face in the mount, out of the midst of the fire, 4. Facie ad faciem loquutus est Jehova nobiscum in monte: 5. (I stood between the Lord and you at that time, to show you the word of the Lord; for ye were afraid by reason of the fire, and went not up into the mount,) saying, 5. (Ego stabam inter Jehovam et inter vos tempore illo ad annuntiandum vobis sermonem Jehovae: quia timuistis a facie ignis, et non ascendistis in montem:) dicendo, 6. I am the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage. 6. Ego Jehova Deus tuus qui eduxi te e terra Aegypti, e domo servorum. 20. But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as. ye are this day. 20. Vos autem tulit Jehova, et eduxit vos e fornace ferrea ex AEgypto, ut sitis ei in populum haereditatis, sicut die hac. 1. And Moses called all Israel. Since the plan and order of exposition which I have adopted required that this same preface, as it is repeated word. for word in Deuteronomy, should here also be read together, I have thought fit also to insert the five verses, which in this place precede it. In the first verse, Moses exhorts the people to hear the judgments and statutes of God, which he sets before them. He likewise states the object of this, that they should keep222222 So in margin A.V. to do them; as much as to say, that he was not offering them mere empty speculations, which it was enough to understand with the mind, and to talk about, but that the rule for the ordering of their lives was also contained in his teaching; and, therefore, that it demands imperatively their serious meditation. Exodus 20:3 Thou shalt have no other gods before me. In this commandment God enjoins that He alone should be worshipped, and requires a worship free from all superstition. For although it seems to be a simple prohibition, yet must we deduce an affirmation from the negative, as will be more apparent from the following words. Therefore does He set Himself before them, in order that the Israelites may look to Him alone; and claims His own just right, in order that it may not be transferred elsewhere. All do not agree in the exposition of the words, for some construe the word פנים,278278 פנים, signifying properly the face or countenance, is sometimes used by metonymy for those passions which shew themselves in the countenance. — W. panim, “anger,” as if it were said, “Thou shalt not make to thyself other gods to provoke my anger;” and I admit that the Hebrew word is often used in this sense. The other interpretation, however, seems to me the more correct, “Make not to thyself gods before my face.” Yet still there remains a difference of opinion, for people are not agreed as to the particle על, gnel. Some explain it, “Make not to thyself gods above me, or whom thou mayest prefer to me;” and they quote the passage in Deuteronomy 21:15-17, wherein God forbids a man, if he have two wives, and children by both, to transfer the rights of primogeniture to the second before the face of the first-born. But though we admit that a comparison is there made between the elder and the younger, still it would be too frigid an interpretation here to say that God demands nothing more than that other gods should not obtain the higher place; whereas He neither suffers them to be likened to Him, nor even to be joined with Him as companions;279279 Addition in Fr., “encore qu’on les estime inferieurs;” even though they be counted his inferiors. for religion is defiled and corrupted as soon as God’s glory is diminished in the very least degree. And we know that when the Israelites worshipped their Baalim, they did not so substitute them in the place of God as to put Him altogether aside, and assign to them the supreme power; nevertheless, this was an intolerable profanation of God’s worship, and moreover an impious transgression of this precept, to choose for themselves patrons in whom some part of the Deity should be lodged; because if God have not alone the pre-eminence, His majesty is so far obscured. I consider,therefore, the genuine sense to be, that the Israelites should not make to themselves any gods, whom they might oppose to the true and only God. For in Hebrew the expression, before the face, generally means over against; therefore God would not have companions obtruded upon Him, and placed as it were in His sight. Meanwhile, it seems probable to me that He alludes to that manifestation of Himself which ought to have retained His people in sincere piety; for true and pure religion was so revealed in the Law, that God’s face in a manner shone forth therein. The case was different with the Gentiles, who, although they might rashly make to themselves false gods, still would not do so before the face of God, which was unknown to them. Let us then understand, after all, that those alone are accounted the legitimate worshippers of God who bid adieu to all figments, and cleave to Him alone. Nor can it be doubted that these words comprehend the inward worship of God, since this commandment differs from the next, whereby external idolatry will be seen to be condemned. It is sufficiently notorious, that men may make to themselves gods in other ways besides in statues, and pictures, and in visible forms. If any should adore the angels instead of God, or should foolishly imagine any other secret divinity, none will deny that he would offend against this Law. God, therefore, calls for the affections of the heart, that He alone may be spiritually worshipped; and the expression “before my face,” may be not inaptly referred to this; because, although their impiety, who secretly turn aside to false worship, and cherish their errors within their own bosoms, may be able to evade the eyes of men, yet their hypocrisy and treachery will not escape the notice of God. Hence, again, it follows, that the one God is not rightly worshipped, unless He be separated from all figments. Wherefore it is not enough to make use of His name, unless all corruptions opposed to His word be laid aside; and thence we arrive at the distinction between true religion and false superstitions; for since God has prescribed to us how He would be worshipped by us, whenever we turn away in the very smallest degree from this rule, we make to ourselves other gods, and degrade Him from His right place. PASSAGES WHICH HAVE REFERENCE 4. Hear, O Israel; The Lord our God is one Lord. 4. Audi, Israel, Jehova Deus noster Deus unus est. 13. Thou shalt fear the Lord thy God, and serve him. 13. Jehovam Deum tuum timebis, et ipsum solum coles. 16. Ye shall not tempt the Lord your God, as ye tempted him in Massah. 16. Non tentabitis Jehovam Deum vestrum, sicut tentastis in Masa. 20. Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave. 20. Jehovam Deum tuum timebis, eum coles, eique adhaerebis. 4. Hear, O Israel. When Moses proclaims that God is One, the statement is not confined to His sole essence, which is incomprehensible, but must be also understood of His power and glory, which had been manifested to the people; as though he had said, that they would be guilty of rebellion unless they abode in the One God, who had laid them under such obligations to Himself. Therefore he not only calls him Jehovah, but at the same time infers that He is the God of that people whom he addresses, “Thy God.” Thus all other deities are brought to nought, and the people are commanded to fly and detest whatever withdraws their minds from the pure knowledge of Him; for although His name may be left to Him, still He is stripped of His majesty, as soon as He is mixed up with a multitude of others. Thus He says by Ezekiel, (Ezekiel 20:39,) “Go ye, serve ye every one his idols;” in which words He not only repudiates all mixed worship, but testifies that He would rather be accounted nothing than not be worshipped undividedly. The orthodox Fathers aptly used this passage against the Arians;280280 Vide St. Ath. Or. 3, contra At. sec. 7, 8. Jones of Nayland’s “Cath. Doctrine of Trinity,” chap. 4:2, sums up the argument concisely and well. because, since Christ is everywhere called God, He is undoubtedly the same Jehovah who declares Himself to be the One God; and this is asserted with the same force respecting the Holy Spirit. |