Exposition

This question concerning the division of the Decalogue is necessary and profitable;

1. Because God himself expressed a certain number of tables and commandments in the Decalogue.

2. Because Christ divided the sum of the whole law into two commandments, or into two kinds of commandments.

3. Because a correct division of the Decalogue contributes much to a proper understanding of the commandments. It teaches and admonishes us in reference to the degrees of obedience required by each table, and shows that the worship of the first table is the most important.

There is a three-fold division of the Decalogue.

I. It is divided into two tables by Moses and Christ. The first table comprehends the duties which we owe to God immediately; the second the duties which we owe to him mediately; or it may be said that the first table teaches us how we ought to behave towards God, whilst the second teaches what duties we owe towards our neighbor. This division is based upon the word of God clearly expressed, “Hew thee two tables of stone.” (Ex. 34:1, 4, 29. Deut. 4:13.) So Christ and Paul refer the whole law to the love of God and our neighbor. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: This is the first and great commandment. And the second is like unto it: Thou shalt love thy neighbor as thyself.” (Matt. 22:37, 38, 39.) This division is profitable;

1. That we may the better understand the true sense and design of the whole law, and the perfect obedience which it required of us.

2. That we may observe the common rule, to yield the precepts of the second table to those of the first in the same kind of worship, or that we should prefer the love and glory of God to the love and salvation of all creatures, according as it is written, “We ought to obey God rather than men.” (Acts 5:29.)

II. The Decalogue is divided into ten commandments, of which the first four belong to the first table; the rest belong to the second table. God enumerated or included ten commandments in the Decalogue, not because he was delighted more with this number than any other, but because the substance and reasons of these things were comprehended in this number; for all that we owe to God and our neighbor is contained in these ten precepts or laws, so that nothing is omitted, nor is there anything superfluous. The four commandments of the first table comprise everything which we owe to God immediately; whilst the remaining six, which make up the second table, contain everything which has respect to the manner in which this life should be spent so as to result in happiness and peace.

There is, however, much diversity of sentiment and disagreement in relation to the enumeration of the commandments. Some enumerate only three, others five, and others four commandments in the first table. But that that division which attributes four commandments to the first table, in such a way that the first includes what is said in reference to having no other gods beside Jehovah; the second, what is said of not making graven images; the third, of not taking the name of God in vain; the fourth, of hallowing the Sabbath; thus referring the other six to the second table; that this division is the best and most correct, we prove by the following considerations.

1. According to this division, each commandment expresses something distinct and separate from the rest, so that it may easily be distinguished from all the others, according to its true sense and meaning. When God himself divided the Decalogue into ten commandments, he doubtless designed that these precepts should differ from each other, so that each one should contain and express something peculiar to itself. Hence, if these commandments have not a different signification, they are not different, but one and the same. The commandments now, which forbid our having strange gods, and making graven images, are different in their meaning and signification. The former forbids any other god to be worshipped, besides him who alone is the true God; the other forbids that this true God should be worshipped in any other way, than that which he has prescribed. So, on the other hand, the commandment concerning concupiscence, or lust, out of which some make the ninth and tenth commandments, is but one as to its meaning, as the very persons themselves who make this division, testify, when ever they, in their expositions, join together this, their ninth and tenth commandments. The apostle Paul also teaches the same thing when he speaks of lust as though it were but one commandment, saying, “I had not known lust (to be sin) except the law had said, Thou shalt not covet.” (Rom. 7:7.) Hence, the first and second commandments of which we have spoken, are two different commandments; whilst this last, which some divide into two, is but one commandment. Moreover, if the tenth commandment concerning lust is to be divided into two, because it distinctly forbids coveting, or lusting after our neighbor’s house and wife, then it would also follow, according to this reasoning, that it would have to be divided into more; yea, into as many commandments as there are things specified, which we are not to covet.

2. Those commandments are, without doubt, different and not the same which Moses has separated by different periods and verses; whilst those which he has expressed in one sentence, or verse, are not different, but constitute only one commandment. The Commandment, now, which forbids our having strange gods, and that which forbids our making graven images, are distinguished and separated by Moses into different verses, or sentences. They are, therefore, not the same, but different commandments. It is different, however, as it respects the commandment which forbids the coveting of our neighbor’s house, and wife; for this is not separated into distinct verses by Moses, as in the former case, but is comprehended in one sentence. Hence, it constitutes only one commandment, and not two, as some will have it.

3. Moses, without doubt, observed and retained the same order in rehearsing the commandments, both in Exodus and Deuteronomy. But the words of the tenth commandment, respecting the coveting of our neighbor’s house and wife, are not in these places rehearsed in the same, but in a different order. In Exodus the words, Thou shalt not covet thy neighbor’s house, precede those which declare, Thou shalt not covet thy neighbor’s wife. But in Deuteronomy the order is different; for here the words, Thou shalt not desire thy neighbor’s wife, precede those which declare, Thou shalt not desire thy neighbor’s house. Therefore, these sentences are parts of one and the same commandment, or else there will be no ninth commandment, and we will be driven to the necessity of maintaining that Moses in one place confounded the ninth commandment with the tenth, and substituted a part of the tenth in the place of the ninth, which absurdity we dare not charge upon him. This transposition of the words in the instances to which reference is here had, clearly proves that God designed that that portion of the Decalogue which is comprehended in one period, should constitute but one commandment, and that the tenth.

4. This division of the commandments of the Decalogue is supported and sustained by the best and most weighty authority. The ancient Jewish writers distinguish the first and second commandments and include in the tenth the same portion of the Decalogue, which we have, as may be seen by a reference to the Antiquities of Josephus, the third book, and to the exposition of the Decalogue by Philo. It is in the same way that the Grecian Fathers and writers divide the Decalogue; as Athanasius, Origen, Gregory Narzianzen, Chysostom, Zonaras and Nicephorus. The same thing may be said of the Latin Fathers, Jerome, Ambrose, Severus and Augustin. This distinction of the Decalogue was, therefore, at a very early period regarded as the most correct, and was received in the Greek and Latin Churches.

That Josephus, Philo and some of the Grecian Writers make each table of the Decalogue consist of five commandments, does not prove anything against what we have here said; for although they do this, they nevertheless all agree that the words respecting the worship of the one true God, and those which prohibit the making of graven images, constitute two distinct commandments, whilst that portion of the Decalogue which has respect to lust, or coveting, constitutes only one commandment, and not two. There is also another division of the Decalogue in the writings of Augustin, (Epist. 119, ad Januar. cap. 11, & quest, super Exod. cap. 7,) according to which the first table consists of only three commandments, and the second of seven; but the allegory of the Trinity upon which Augustin bases this division is too weak to give any countenance to it. We may remark, however, in this connection, that if only the doctrine and true sense of the Decalogue concerning the true God, and his worship be retained, there ought to be no bitter, or angry contention about the division of the words, and sentences.

III. The Decalogue is divided according to its matter, or according to the things which are commanded or forbidden therein, into the worship of God as immediate, and mediate. The worship of God is commanded in the Decalogue generally; whilst that is forbidden which is contrary thereto. The worship of God, now, is either immediate when moral works are performed to him immediately; or it is mediate, when moral works are performed towards our neighbor on God’s account. The immediate worship of God is contained in the first table, and is either internal, or external.

The internal consists in this, partly that we worship the true God, and that we render unto him that which is required in the first commandment, and, partly, that we worship him in the manner prescribed in the second commandment, whether it be in respect to the worship which is internal, or external. The immediate external worship of God is either private, or public. That which is private, includes the private moral works of everyone the works which every man ought at all times to perform, as it respects acknowledging and confessing God, both in word and deed, which worship is taught in the third commandment. The public worship of God consists in the sanctification of the Sabbath, which is contained in the fourth commandment. The worship of God, which is mediate, and which consists in the duties we owe towards men, or our neighbor, is contained in the second table, and is likewise external and internal. That which is external consists, partly, in the duties of governors, parents, &c., to those under them, and contrariwise, which duties are comprehended in the fifth commandment; and partly in the duties which one man owes to another, which are taught and enforced in the other commandments. These are either the preservation of life and safety, whether of ourselves or of others, which is enjoined in the sixth commandment; or the preservation of chastity and marriage, which is taught in the seventh commandment; or the preservation of goods and possessions, which is comprised in the eighth commandment; or the preservation of truth, which is enforced in the ninth commandment. The mediate worship of God, which is internal, or the internal duties of that worship which is mediate, consist in the proper moderation and regulation of all the affections which we are to cherish towards our neighbor, which worship must be included in all the preceding commandments, and is prescribed in the tenth.

We may now easily return an answer to the following objection: The duties which we owe towards our neighbor are not the worship of God. The second table prescribes the duties which we owe towards our neighbor. Therefore, the obedience of the second table does not constitute the worship of God. Ans. The major proposition is true only of the immediate worship of God, in reference to which we admit the conclusion: for the obedience of the second table is not the immediate worship of God, as is the obedience of the first table; but it is that which is mediate, or which we perform towards God in our neighbor, or by our neighbor coming between God and us. For the duties of love to our neighbor ought to proceed from the love of God; and when they are performed in this way they please God, and have respect to him, no less than the obedience which is required by the first table of the Decalogue. These duties are, therefore, in respect to God, on account of whom they are performed, called and are in fact the worship of God; but in respect to our neighbor, towards whom they are directly performed, they are called duties. Hence, the worship which each table enjoins, differs as to the object towards whom it is per formed. The first table has only an immediate object, which is God: the second has an immediate object, which is our neighbor, and at the same time a mediate object, which is God.