13. Whether you take the former sentence as a part of the commandment, or read it separately is to me a matter of indifference, provided you grant that it is a kind of preface to the whole Law. In enacting laws, the first thing to be guarded against is their being forthwith abrogated by contempt. The Lord, therefore, takes care, in the first place, that this shall not happen to the Law about to be delivered, by introducing it with a triple sanction. He claims to himself power and authority to command, that he may impress the chosen people with the necessity of obedience; he holds forth a promise of favour, as a means of alluring them to the study of holiness; and he reminds them of his kindness, that he may convict them of ingratitude, if they fail to make a suitable return. By the name, Lord, are denoted power and lawful dominion. If all things are from him, and by him consist, they ought in justice to bear reference to him, as Paul says (Rom. 11:36). This name, therefore, is in itself sufficient to bring us under the authority of the divine majesty: for it were mon- strous for us to wish to withdraw from the dominion of him, out of whom we cannot even exist. 14. After showing that he has a right to command, and to be obeyed, he next, in order not to seem to drag men by mere necessity, but to allure them, graciously declares, that he is the God of the Church. For the mode of expression implies, that there is a mutual relation included in the promise, “I will be their God, and they shall be my people,” (Jer. 31:33). Hence Christ infers the immortality of Abraham, Isaac, and Jacob, from the fact that God had declared himself to be their God (Mt. 22:32). It is, therefore, the same as if he had said, I have chosen you to myself, as a people to whom I shall not only do good in the present life, but also bestow felicity in the life to come. The end contemplated in this is adverted to in the Law, in various passages. For when the Lord condescends in mercy to honour us so far as to admit us to partnership with his chosen people, he chooses us, as Moses says, “to be a holy people,” “a peculiar people unto himself,” to “keep all his commandments,” (Deut. 7:6; 14:2; 26:18). Hence the exhortation, “Ye shall be holy; for I the Lord your God am holy,” (Lev. 19:2). These two considerations form the ground of the remonstrance, “A son honoureth his father, and a servant his master; if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts,” (Mal. 1:6).
15. Next follows a commemoration of his kindness, which ought to produce upon us an impression strong in proportion to the detestation in which ingratitude is held even among men. It is true, indeed, he was reminding Israel of a deliverance then recent, but one which, on account of its wondrous magnitude, was to be for ever memorable to the remotest posterity. Moreover, it is most appropriate to the matter in hand.57 For the Lord intimates that they were delivered from miserable bondage, that they might learn to yield prompt submission and obedience to him as the author of their freedom. In like manners to keep us to his true worship, he often describes himself by certain epithets which distinguish his sacred Deity from all idols and fictitious gods. For, as I formerly observed, such is our proneness to vanity and presumption, that as soon as God is named, our minds, unable to guard against error, immediately fly off to some empty delusion. In applying a remedy to this disease, God distinguishes his divinity by certain titles, and thus confines us, as it were, within distinct boundaries, that we may not wander hither and thither, and feign some new deity for ourselves, abandoning the living God, and setting up an idol. For this reason, whenever the Prophets would bring him properly before us, they invest, and, as it were, surround him with those characters under which he had manifested himself to the people of Israel. When he is called the God of Abraham, or the God of Israel, when he is stationed in the temple of Jerusalem, between the Cherubim, these, and similar modes of expression,58 do not confine him to one place or one people, but are used merely for the purpose of fixing our thoughts on that God who so manifested himself in the covenant which he made with Israel, as to make it unlawful on any account to deviate from the strict view there given of his character. Let it be understood, then, that mention is made of deliverance, in order to make the Jews submit with greater readiness to that God who justly claims them as his own. We again, instead of supposing that the matter has no reference to us, should reflect that the bondage of Israel in Egypt was a type of that spiritual bondage, in the fetters of which we are all bound, until the heavenly avenger delivers us by the power of his own arm, and transports us into his free kingdom. Therefore, as in old times, when he would gather together the scattered Israelites to the worship of his name, he rescued them from the intolerable tyranny of Pharaoh, so all who profess him now are delivered from the fatal tyranny of the devil, of which that of Egypt was only a type. There is no man, therefore, whose mind ought not to be aroused to give heed to the Law, which, as he is told, proceeded from the supreme King, from him who, as he gave all their being, justly destines and directs them to himself as their proper end. There is no man, I say, who should not hasten to embrace the Lawgiver, whose commands, he knows, he has been specially appointed to obey, from whose kindness 57 “Præsenti causæ.”—The French is, “du temps que la loi devoit estre publiée;” to the time when the Law was to be published. 58 Exod. 3:6; Amos 1:2; Hab. 2:20; Psalm 80:2; 99:1; Isaiah 37:16.
he anticipates an abundance of all good, and even a blessed immortality, and to whose wondrous power and mercy he is indebted for deliverance from the jaws of death.59 16. The authority of the Law being founded and established, God delivers his First Commandment— THOU SHALT HAVE NO OTHER GODS BEFORE ME. The purport of this commandment is, that the Lord will have himself alone to be exalted in his people, and claims the entire possession of them as his own. That it may be so, he orders us to abstain from ungodliness and superstition of every kind, by which the glory of his divinity is diminished or obscured; and, for the same reason, he requires us to worship and adore him with truly pious zeal. The simple terms used obviously amount to this. For seeing we cannot have God without embracing everything which belongs to him, the pro- hibition against having strange gods means, that nothing which belongs to him is to be transferred to any other. The duties which we owe to God are innumerable, but they seem to admit of being not improperly reduced to four heads: Adoration, with its accessory spir- itual submission of conscience, Trust, Invocation, Thanksgiving.60 By Adoration, I mean the veneration and worship which we render to him when we do homage to his majesty; and hence I make part of it to consist in bringing our consciences into subjection to his Law.61 Trust, is secure resting in him under a recognition of his perfections, when, ascribing to him all power, wisdom, justice, goodness, and truth, we consider ourselves happy in having been brought into intercourse with him. Invocation, may be defined the retaking of ourselves to his promised aid as the only resource in every case of need. Thanksgiving, is the gratitude which ascribes to him the praise of all our blessings. As the Lord does not allow these to be derived from any other quarter, so he demands that they shall be referred entirely to himself. It is not enough to refrain from other gods. We must, at the same time, devote ourselves wholly to him, not acting like certain impious despisers, who regard it as the shortest method, to hold all religious observance in derision. But here precedence must be given to true religion, which will direct our minds to the living God. When duly imbued with the knowledge of him, the whole aim of our lives will be to revere, fear, and worship his majesty, to enjoy a share in his blessings, to have recourse to him in every difficulty, to acknowledge, laud, and celebrate the magnificence of his works, to make him, as it were, the sole aim of all our actions. Next, we must beware of superstition, by which our minds are turned aside from the true God, and carried to and fro after a multiplicity of gods. 59 “E faucibus mortis.”—French, “du gouffre d’enfer;” from the gulf of hell. 60 Calvin. in Catechismo; De Necessitate Reformandæ Ecclesiæ Ratio. 61 The French adds, “Car c’est un hommage spirituel qui se rend a lui comme souverain Roy, et ayant toute superiorité sur nos ames.” For this is a spiritual homage which is rendered to him as sovereign King, having full supremacy over our souls.
Therefore, if we are contented with one God, let us call to mind what was formerly observed, that all fictitious gods are to be driven far away, and that the worship which he claims for himself is not to be mutilated. Not a particle of his glory is to be withheld: everything belong- ing to him must be reserved to him entire. The words, “before me,” go to increase the indig- nity, God being provoked to jealousy whenever we substitute our fictions in his stead; just as an unfaithful wife stings her husband’s heart more deeply when her adultery is committed openly before his eyes. Therefore, God having by his present power and grace declared that he had respect to the people whom he had chosen, now, in order to deter them from the wickedness of revolt, warns them that they cannot adopt strange gods without his being witness and spectator of the sacrilege. To the audacity of so doing is added the very great impiety of supposing that they can mock the eye of God with their evasions. Far from this the Lord proclaims that everything which we design, plan, or execute, lies open to his sight. Our conscience must, therefore, keep aloof from the most distant thought of revolt, if we would have our worship approved by the Lord. The glory of his Godhead must be maintained entire and incorrupt, not merely by external profession, but as under his eye, which penetrates the inmost recesses of his heart. Second Commandment THOU SHALT NOT MAKE UNTO THEE ANY GRAVEN IMAGE, OR ANY LIKE- NESS OFANYTHING THAT IS IN HEAVEN ABOVE, OR THAT IS IN THE EARTH BENEATH, OR THAT IS IN THE WATER UNDER THE EARTH: THOU SHALT NOT BOW DOWN THYSELF TO THEM, NOR SERVE THEM. 17. As in the first commandment the Lord declares that he is one, and that besides him no gods must be either worshipped or imagined, so he here more plainly declares what his nature is, and what the kind of worship with which he is to be honoured, in order that we may not presume to form any carnal idea of him. The purport of the commandment, therefore, is, that he will not have his legitimate worship profaned by superstitious rites. Wherefore, in general, he calls us entirely away from the carnal frivolous observances which our stupid minds are wont to devise after forming some gross idea of the divine nature, while, at the same time, he instructs us in the worship which is legitimate, namely, spiritual worship of his own appointment. The grossest vice here prohibited is external idolatry. This commandment consists of two parts. The former curbs the licentious daring which would subject the incomprehensible God to our senses, or represent him under any visible shape. The latter forbids the worship of images on any religious ground. There is, moreover, a brief enumeration of all the forms by which the Deity was usually represented by heathen and superstitious nations. By “any thing which is in heaven above” is meant the sun, the moon, and the stars, perhaps also birds, as in Deuteronomy, where the meaning is explained, there is mention of birds as well as stars (Deut. 4:15). I would not have made this observation, had I not seen that some absurdly apply it to the angels. The other particulars I pass, as re-
quiring no explanation. We have already shown clearly enough (Book 1. chap. 11, 12) that every visible shape of Deity which man devises is diametrically opposed to the divine nature; and, therefore, that the moment idols appear, true religion is corrupted and adulterated. 18. The threatening subjoined ought to have no little effect in shaking off our lethargy. It is in the following terms:— I THE LORD THY GOD AM A JEALOUS62 GOD, VISITING THE INIQUITY OF THE FATHERS UPON THE CHILDREN UNTO THE THIRD AND FOURTH GENERA- TION OF THEM THAT HATE ME; AND SHEWING MERCY UNTO THOUSANDS OF THEM THAT LOVE ME, AND KEEP MY COMMANDMENTS. The meaning here is the same as if he had said, that our duty is to cleave to him alone. To induce us to this, he proclaims his authority which he will not permit to be impaired or despised with impunity. It is true, the word used is El, which means God; but as it is derived from a word meaning strength, I have had no hesitations in order to express the sense more fully, so to render it as inserted on the margin. Secondly, he calls himself jealous, because he cannot bear a partner. Thirdly, he declares that he will vindicate his majesty and glory, if any transfer it either to the creatures or to graven images; and that not by a simple punish- ment of brief duration, but one extending to the third and fourth generation of such as im- itate the impiety of their progenitors. In like manner, he declares his constant mercy and kindness to the remote posterity of those who love him, and keep his Law. The Lord very frequently addresses us in the character of a husband;63 the union by which he connects us with himself, when he receives us into the bosom of the Church, having some resemblance to that of holy wedlock, because founded on mutual faith. As he performs all the offices of a true and faithful husband, so he stipulates for love and conjugal chastity from us; that is, that we do not prostitute our souls to Satan, to be defiled with foul carnal lusts. Hence, when he rebukes the Jews for their apostasy, he complains that they have cast off chastity, and polluted themselves with adultery. Therefore, as the purer and chaster the husband is, the more grievously is he offended when he sees his wife inclining to a rival; so the Lord, who has betrothed us to himself in truth, declares that he burns with the hottest jealousy whenever, neglecting the purity of his holy marriage, we defile ourselves with abominable lusts, and especially when the worship of his Deity, which ought to have been most carefully kept unimpaired, is transferred to another, or adulterated with some superstition; since, in this way, we not only violate our plighted troth, but defile the nuptial couch, by giving access to adulterers. 19. In the threatening we must attend to what is meant when God declares that he will visit the iniquity of the fathers upon the children unto the third and fourth generation. It 62 Or “Strong,” this name being derived from a word denoting strength. 63 2 Cor. 11:2; Eph. 5:30; Jer. 62:5; Hos. 2:9; Jer. 3:1, 2; Hos. 2:2.
seems inconsistent with the equity of the divine procedure to punish the innocent for anoth- er’s fault; and the Lord himself declares, that “the son shall not bear the iniquity of the father,” (Ezek. 18:20). But still we meet more than once with a declaration as to the postpon- ing of the punishment of the sins of fathers to future generations. Thus Moses repeatedly addresses the Lord as “visiting the iniquity of the fathers upon the children unto the third and fourth generation,” (Num. 14:18). In like manner, Jeremiah, “Thou showest loving- kindness unto thousands, and recompenses the iniquity of the fathers into the bosom of their children after them,” (Jer. 32:18). Some feeling sadly perplexed how to solve this diffi- culty, think it is to be understood of temporal punishments only, which it is said sons may properly bear for the sins of their parents, because they are often inflicted for their own safety. This is indeed true; for Isaiah declared to Hezekiah, that his children should be stript of the kingdom, and carried away into captivity, for a sin which he had committed (Isa. 39:7); and the households of Pharaoh and Abimelech were made to suffer for an injury done to Abraham (Gen. 12:17; 20:3–18). But the attempt to solve the question in this way is an evasion rather than a true interpretation. For the punishment denounced here and in similar passages is too great to be confined within the limits of the present life. We must therefore understand it to mean, that a curse from the Lord righteously falls not only on the head of the guilty individual, but also on all his lineage. When it has fallen, what can be anticipated but that the father, being deprived of the Spirit of God, will live most flagitiously; that the son, being in like manner forsaken of the Lord, because of his father’s iniquity, will follow the same road to destruction; and be followed in his turn by succeeding generations, forming a seed of evil-doers? 20. First, let us examine whether such punishment is inconsistent with the divine justice. If human nature is universally condemned, those on whom the Lord does not bestow the communication of his grace must be doomed to destruction; nevertheless, they perish by their own iniquity, not by unjust hatred on the part of God. There is no room to expostulate, and ask why the grace of God does not forward their salvation as it does that of others. Therefore, when God punishes the wicked and flagitious for their crimes, by depriving their families of his grace for many generations, who will dare to bring a charge against him for this most righteous vengeance? But it will be said, the Lord, on the contrary, declares, that the son shall not suffer for the father’s sin (Ezek. 18:20). Observe the scope of that passage. The Israelites, after being subjected to a long period of uninterrupted calamities, had begun to say, as a proverb, that their fathers had eaten the sour grape, and thus set the children’s teeth on edge; meaning that they, though in themselves righteous and innocent, were paying the penalty of sins committed by their parents, and this more from the implacable anger than the duly tempered severity of God. The prophet declares it was not so: that they were punished for their own wickedness; that it was not in accordance with the justice of God that a righteous son should suffer for the iniquity of a wicked father; and that nothing of
the kind was exemplified in what they suffered. For, if the visitation of which we now speak is accomplished when God withdraws from the children of the wicked the light of his truth and the other helps to salvation, the only way in which they are accursed for their fathers’ wickedness is in being blinded and abandoned by God, and so left to walk in their parents’ steps. The misery which they suffer in time, and the destruction to which they are finally doomed, are thus punishments inflicted by divine justice, not for the sins of others, but for their own iniquity. 21. On the other hand, there is a promise of mercy to thousands—a promise which is frequently mentioned in Scripture, and forms an article in the solemn covenant made with the Church—I will be “a God unto thee, and to thy seed after thee,” (Gen. 17:7). With refer- ence to this, Solomon says, “The just man walketh in his integrity: his children are blessed after him,” (Prov. 20:7); not only in consequence of a religious education (though this cer- tainly is by no means unimportant), but in consequence of the blessing promised in the covenant—viz. that the divine favour will dwell for ever in the families of the righteous. Herein is excellent consolation to believers, and great ground of terror to the wicked; for if, after death, the mere remembrance of righteousness and iniquity have such an influence on the divine procedure, that his blessing rests on the posterity of the righteous, and his curse on the posterity of the wicked, much more must it rest on the heads of the individuals themselves. Notwithstanding of this, however, the offspring of the wicked sometimes amends, while that of believers degenerates; because the Almighty has not here laid down an inflexible rule which might derogate from his free election. For the consolation of the righteous, and the dismay of the sinner, it is enough that the threatening itself is not vain or nugatory, al- though it does not always take effect. For, as the temporal punishments inflicted on a few of the wicked are proofs of the divine wrath against sin, and of the future judgment that will ultimately overtake all sinners, though many escape with impunity even to the end of their lives, so, when the Lord gives one example of blessing a son for his father’s sake, by visiting him in mercy and kindness, it is a proof of constant and unfailing favour to his worshipers. On the other hand, when, in any single instance, he visits the iniquity of the father on the son, he gives intimation of the judgment which awaits all the reprobate for their own iniquities. The certainty of this is the principal thing here taught. Moreover, the Lord, as it were by the way, commends the riches of his mercy by extending it to thousands, while he limits his vengeance to four generations. Third Commandment. THOU SHALT NOT TAKE THE NAME OF THE LORD THY GOD IN VAIN. 22. The purport of this Commandment is, that the majesty of the name of God is to be held sacred. In sum, therefore, it means, that we must not profane it by using it irreverently
or contemptuously. This prohibition implies a corresponding precept—viz. that it be our study and care to treat his name with religious veneration. Wherefore it becomes us to reg- ulate our minds and our tongues, so as never to think or speak of God and his mysteries without reverence and great soberness, and never, in estimating his works, to have any feeling towards him but one of deep veneration. We must, I say, steadily observe the three following things:—First, Whatever our mind conceives of him, whatever our tongue utters, must bespeak his excellence, and correspond to the sublimity of his sacred name; in short, must be fitted to extol its greatness. Secondly, We must not rashly and preposterously pervert his sacred word and adorable mysteries to purposes of ambition, or avarice, or amusement, but, according as they bear the impress of his dignity, must always maintain them in due honour and esteem. Lastly, We must not detract from or throw obloquy upon his works, as miserable men are wont insultingly to do, but must laud every action which we attribute to him as wise, and just, and good. This is to sanctify the name of God. When we act otherwise, his name is profaned with vain and wicked abuse, because it is applied to a purpose foreign to that to which it is consecrated. Were there nothing worse, in being deprived of its dignity it is gradually brought into contempt. But if there is so much evil in the rash and unseasonable employment of the divine name, there is still more evil in its being employed for nefarious purposes, as is done by those who use it in necromancy, cursing, illicit exorcisms, and other impious incantations. But the Commandment refers especially to the case of oaths, in which a perverse employment of the divine name is particularly detestable; and this it does the more effectually to deter us from every species of profanation. That the thing here com- manded relates to the worship of God, and the reverence due to his name, and not to the equity which men are to cultivate towards each other, is apparent from this, that afterwards, in the Second Table, there is a condemnation of the perjury and false testimony by which human society is injured, and that the repetition would be superfluous, if, in this Command- ment, the duty of charity were handled. Moreover, this is necessary even for distinction, because, as was observed, God has, for good reason, divided his Law into two tables. The inference then is, that God here vindicates his own right, and defends his sacred name, but does not teach the duties which men owe to men. 23. In the first place, we must consider what an oath is. An oath, then, is calling God to witness that what we say is true. Execrations being manifestly insulting to God, are unworthy of being classed among oaths. That an oath, when duly taken, is a species of divine worship, appears from many passages of Scripture, as when Isaiah prophesies of the admission of the Assyrians and Egyptians to a participation in the covenant, he says, “In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts,”
(Isaiah 19:18). Swearing by the name of the Lord here means, that they will make a profession of religion. In like manner, speaking of the extension of the Redeemer’s kingdom, it is said, “He who blesseth himself in the earth shall bless himself in the God of truth: and he that sweareth in the earth shall swear by the God of truth,” (Isaiah 65:16). In Jeremiah it is said, “If they will diligently learn the ways of my people, to swear by my name, The Lord liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people,” (Jer. 12:16). By appealing to the name of the Lord, and calling him to witness, we are justly said to declare our own religious veneration of him. For we thus acknowledge that he is eternal and unchangeable truth, inasmuch as we not only call upon him, in preference to others, as a fit witness to the truth, but as its only assertor, able to bring hidden things to light, a discerner of the hearts. When human testimony fails, we appeal to God as witness, especially when the matter to be proved lies hid in the conscience. For which reason, the Lord is grievously offended with those who swear by strange gods, and construes such swearing as a proof of open revolt, “Thy children have forsaken me, and sworn by them that are no gods,” (Jer. 5:7). The heinousness of the offence is declared by the punishment denounced against it, “I will cut off them that swear by the Lord, and that swear by Malcham,” (Zeph. 1:4, 5). 24. Understanding that the Lord would have our oaths to be a species of divine worship, we must be the more careful that they do not, instead of worship, contain insult, or contempt, and vilification. It is no slight insult to swear by him and do it falsely: hence in the Law this is termed profanation (Lev. 19:12). For if God is robbed of his truth, what is it that remains? Without truth he could not be God. But assuredly he is robbed of his truth, when he is made the approver and attester of what is false. Hence, when Joshua is endeavouring to make Achan confess the truth, he says, “My son, give, I pray thee, glory to the Lord God of Israel,” (Joshua 7:19); intimating, that grievous dishonour is done to God when men swear by him falsely. And no wonder; for, as far as in them lies, his sacred name is in a manner branded with falsehood. That this mode of expression was common among the Jews whenever any one was called upon to take an oath, is evident from a similar obtestation used by the Pharisees, as given in John (John 9:24); Scripture reminds us of the caution which we ought to use by employing such expressions as the following:—“As the Lord liveth;” “God do so and more also;” “I call God for a record upon my soul.”64 Such expressions intimate, that we cannot call God to witness our statement, without imprecating his vengeance for perjury if it is false. 64 1 Sam. 14:44; 2 Kings 5:31; 2 Cor. 1:23.