Exposition of the Second Commandment

Exposition of the Second Commandment

Exposition of the Second Commandment

Exodus 34

Exodus 34:17

17. Thou shalt make thee no molten gods.

17. Deos conflatiles non facies tibi.

Leviticus 19

Leviticus 19:4

4. Turn ye not unto idols, nor make to yourselves molten gods: I am the Lord your God.

4. Ne vertatis vos ad idola, neque deos conflatiles faciatis vobis: ego Jehova Deus vester.

Leviticus 26

Leviticus 26:1

1. Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for: I am the LORD your God.

1. Non facietis vobis idolum, et sculptile: statuam non erigetis vobis, nec lapidem politum ponetis in terra vestra, ut vos incurvetis coram eo: quia ego Jehova Deus rester.

Exodus 20

Exodus 20:22, 23

22. And the Lord said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.

22. Et ait Jehova ad Mosen, Sic dices filiis Israel, Vos vidistis quod e coelis loquutus sum vobiscum.

23. Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.

23. Non facietis mecum deos ar- gentcos, neque deos aureos fadetis vobis.

Exodus 34:17. Thou shalt make thee no molten gods. When he calls graven things, statues, and pictures, by the name of gods, he shews the object and sum of the Second Commandment, viz., that God is insulted when He is clothed in a corporeal image. Moreover, the name of God is transferred to idols, according to common parlance, and the corrupt opinion of the Gentiles; not that unbelievers thought that the Deity was included in the corruptible material, but because they imagined that it was nearer to them, if some earthly symbol of its presence were standing before their eyes. In this sense, they called the images of the gods their gods; because they thought they could not ascend to the heights in which the Deity dwelt, unless they mounted by these earthly aids. There is no doubt but that he comprehends by synecdoche, all kinds of images, when he forbids the making of molten gods; because metal is no more abominated by God than wood, or stone, or any other material, out of which idols are usually made; but, inasmuch as the insane zeal of superstition is the more inflamed by the value of the material or the beauty of the workmanship, Moses especially condemned molten gods. All question on this point is removed by the fourth passage here cited, wherein the Israelites are forbidden to make gods of silver or gold, viz., because idolaters indulge themselves more fully in their worship of very precious idols, by the external splendor of which all their senses are ravished. To the same effect is the third passage, in which mention is not, only made of graven images, but there is also added the name of a statue or figured stone; for, although some expound these words as referring to a pavement, yet I have no doubt but that all monuments are included in them, wherein foolish men think that they have God in some measure visible, and therefore that they express all sculptures and pictures by which the spiritual worship of God is corrupted. For the object of Moses is to restrain the rashness of men, lest they should travesty God’s glory by their imaginations; for another clause is immediately added, “I am the Lord your God,” in which God reminds them that He is despoiled of His due honor, whenever men devise anything earthly or carnal respecting Him. The word מצבה, matsebah, is sometimes used in a good sense; whence it follows, that no other statues are here condemned, except those which are erected as representations of God. The same also is the case as to the polished stone, viz., when it receives a consecration, which may attract men’s minds to regard it in a religious light, so as to worship God in the stone. But both in the second and third passages, Moses teaches men that as soon as they imagine anything gross or terrestrial in the deity, they altogether depart from the true God. And this is also expressed in the word אלילים, elilim, which embraces in it statues, stones, and graven images, as well as molten gods. Some think that this word is compounded of אל, al the negative particle, and אל, el, God. Others translate it “a thing of nought;” the Greeks and Latins have rendered it “idols.” It is plain, that the false representations, which travesty God, are so called to mark them with disgrace and ignominy. But, since the superstitious cease not to gloss over their errors with cavils, God is not content with this opprobrious name, but adds others also, respecting which their pretext was more specious; that we may know that whatsoever withdraws us from His spiritual service, or whatsoever men introduce alien from His nature, is repudiated by Him. In the fourth passage, the antithesis must be noted, which will presently be explained more fully, viz., when God forbids them to make gods of corruptible materials, since He has “spoken from heaven;” in which words He signifies that all are doing wrong, who, when they ought to look up to heaven, tie down their own minds as well as Him to earthly elements.

Note 89. A.V. “a standing image.” Margin, “pillar:” or “image of stone.” Margin, “figured stone, Heb. a stone of picture."

Note 90. The same word occurs in Genesis 28:18 and 22, where the AV. has pillar, and where the narrative shews that no idolatry was meant. — W.

Note 91. משכית C polished. S.M., figured. AV, image of stone, and in. the margin, figured, stone. V, insignem. S.M quotes Rabbinical interpreters, who explain the root שכה as meaning to imagine; and the noun as somewhat painted, or fashioned after an imagination. The root does not occur in Hebrew, but is preserved in Arabic, where it means to form an obscure resemblance. Hence in Simon’s Lexicon, the words אבן משכית, are interpreted as meaning such a stone as an Egyptian obelisk, with its hieroglyphics. — W.

Note 92. So S.M. says “Some think this word compounded of אל, not, and אל, God, as much as to say, those who are not gods; but others interpret it to mean an empty thing, and that which profiteth not.” Lexicographers observe that the same word occurs in Syriac, in which language it means weak either in body or mind, and is therefore a fit epithet for designating idols. — W

Deuteronomy 4

Deuteronomy 4:12-19, 23, 24

12. And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice.

12. Tunc loquutus est Jehova ad vos e medio ignis: vocem verborum audistis, at formam non vidistis praeter vocem.

13. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.

13. Et exposuit vobis pactum suum quod praecepit vobis ut faceretis: nempe decem verba, quae scrip-sit super duas tabulas lapideas.

14. And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.

14. Mihi praecepit Jehova tempore illo ut docerem vos statuta et judicia, quae faceretis in terra, ad quam transitis possidendam.

15. Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire:

15. Itaque custodiatis vos valde super animabus vestris: (quoniam non vidistis ullam formam illo die, quo loquutus est Jehova vobiscum in Horeb e medio ignis:)

16. Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,

16. Ne forte corrumpamini, et faciatis vobis sculptile, formam ullius simulachri, effigiem masculi aut foeminae.

17. The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air,

17. Effigiem cujusque animalis quod est in terra: effigiem cujuscunque volucris alatae quae volat per coelos:

18. The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth:

18. Effigiem cujuscunque repentis in terra: effigiem cujuscunque piscis qui est in aquis sub terra.

19. And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.

19. Neve attollas oculos tuos in coelum: et quum videris solem, lunam, et stellas cum universo exercitu coelorum, impellaris ut adores atque colas ea, quae distribuit Jehova Deus tuus omnibus populis sub universo coelo.

23. Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee.

23. Custodite vos, ne forte obliviscamini foederis Jehovae Dei vestri, quod percussit vobiscum, et faciatis vobis sculptlie, quamcunque simili-tudinem, sicut praecepit Jehova Deus tuus.

24. For the LORD thy God is a consuming fire, even a jealous God.

24. Nam Jehova Deus tuus, ignis consumens est, et Deus zelotes.

Exodus 34

Exodus 34:14

14. For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:

14. Non incurvabis te Deo alieno. Nam Jehova zelotes nomen ejus, Deus zelotes est.

Deuteronomy 8

Deuteronomy 8:19, 20

19. And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish.

19. Si obliviscendo oblitus fueris Jehovae Dei tui, et ambulaveris post deos alienos, et colueris eos, et te in-curvaveris illis, testificor vobis hodie quod pereundi sitis perituri.

20. As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God.

20. Sicut gentes quas Jehova disperdit a facie vestra, sic peribitis: eo quod non obediveris voci Jehovec Dei vestri.

Deuteronomy 4:12. And the Lord spake unto you. It is a confirmation of the Second Commandment, that God manifested Himself to the Israelites by a voice, and not in a bodily form; whence it follows that those who are not contented with His voice, but seek His visible form, substitute imaginations and phantoms in His place. But here arises a difficult question, for God made Himself known to the patriarchs in other ways besides by His voice alone; thus Abraham, Isaac, and Jacob knew Him not only by hearing, but by sight. Moses himself saw Him in the midst of the burning bush; and He also manifested Himself to the Prophets under visible figures. Since it would be superfluous to heap together many citations, let the remarkable vision of Isaiah suffice, which is related in (Isaiah 6), and those of Ezekiel, which we read of in (Ezekiel 1 and Ezekiel 10) And yet God was not forgetful of Himself, when He thus presented Himself to the sight of His servants. Wherefore, this argument does not appear to be valid and good, that it is sinful to represent God in a visible image, because His voice was once heard without His being seen; when, on the other side, it is easy to object that visible forms have often been exhibited, wherein He testified His presence. The solution is twofold: first, that, although God may have invested Himself in certain forms for the purpose of manifesting Himself, this must be accounted as a peculiar circumstance, and not be taken as a general rule; secondly, that the visions shewn to the patriarchs were testimonies of His invisible glory, rather to elevate men’s minds to things above than to keep them entangled amongst earthly elements. In the promulgation of His Law, God first prescribed what believers must follow; because He saw that this was the best method (compendium) for retaining the minds of His people in true religion, and at the same time the best remedy for idolatry. Unless we submit to this counsel of God, we shall not only betray a licentious spirit of contention, but shall run directly against God, like butting bulls. For it was not in vain that Moses laid down this principle, that when God collected to Himself a Church, and handed down a certain and inviolable rule for holy living, He had not invested Himself in a bodily shape, but had exhibited the living image of His glory in the doctrine itself. Hence we may conclude that all those who seek for God in a visible figure, not only decline, but actually revolt, from the true study of piety.

If any one should object that God is not inconsistent with Himself, and yet, as has been said, that He has more than once taken upon Himself a visible form, the reply is simple and easy, that, whenever He appeared to the patriarchs in a visible form, He gave a temporary sign, which still was by no means contradictory of this commandment. Isaiah saw the Lord of hosts sitting on His throne; yet he boldly cries out as from the mouth of God, “To whom will ye liken me?” (Isaiah 40:25.) Nor need I repeat how constantly he speaks against idolaters; certainly he inveighs more strongly than any of the prophets against the folly, nay, the madness of those who make to themselves any image of God; because they thus turn truth into falsehood; and finally he assumes the same principle as that of Moses, that the true nature of God is corrupted by tricks and delusions if a corruptible thing be called His image. But what was His vision itself? The seraphim, who surrounded God’s throne, sufficiently shewed by their covering their faces with their wings that the sight of Him could not be borne by mortals. As to what Ezekiel relates, no painter could represent it; for God has always appeared distinguished from the shape of any creature by those marks which surpass man’s apprehension. This conclusion, therefore, always remains sure, that no image is suitable to God, because He would not be perceived by His people otherwise than in a voice. But then also fire was a symbol of His presence, yet He testified by it that His glory is incomprehensible, and thus would prevent men from idol-making. We have elsewhere explained what it is “to guard themselves as to their souls.” But we infer, from his anxious exhortations, that they should take heed, how great is the leaning of the human soul to idolatry. This is the tendency of that attestation against them, which I have inserted from (Deuteronomy 8); for Moses not only threatens them, but, as if summoning witnesses according to the custom of solemn trials, denounces that they shall perish, in order to inspire them with greater fear by this earnest mode of address. Whence it appears that this insane lust (of idolatry) is not to be repressed by ordinary means. With the same object he says that they are “corrupted, or corrupt themselves,” who make any similitude of God. Thus Paul also declares that in this way the truth is changed into a lie, (Romans 1:25;) and Jeremiah and Habakkuk condemn images for their falsehood. (Jeremiah 10:14; Habakkuk 2:18.) No wonder, then, that an idol should be called the “corruption” of men, since it adulterates the worship of God; and it is a most just recompense to those who pollute the pure and perfect knowledge of God, that they should be thence infected with a rottenness which consumes their souls. Hence, also, the stupid ignorance of the Papists is confuted who confine this prohibition to the ancient people, as if it were now permitted to paint or to sculpture (images of God) as if they had been Jews whom Paul was addressing, when he reasoned from the common origin of our nature: “Forasmuch as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver,” or corruptible matter. (Acts 17:29) There is no necessity for entering into details; but the Spirit declares no less plainly now that we must keep ourselves from idols, (1 John 5:21,) than He of old forbade their being made. Moreover, it was an act of diabolical madness to make away with one of the Ten Commandments, in order that they might rush into this foul and detestable extravagance with impunity. They pretend that the Jews were formerly prohibited from idolatry with greater strictness, because they were too much disposed to it, as if they were not themselves much worse in this respect. But, setting aside this, who does not see that the vice of superstition, which is natural to the human mind, was corrected by this remedy? Until, therefore, men have laid aside their nature, we infer that this Commandment is necessary for them.

Note 93. See Lat. of ver. 15. The explanation to which he alludes is probably that given on Deuteronomy 8:11. Vol. 1 p. 397.

Note 94. Added from Fr.

Note 95. Addition in Fr., “Or, c’estoit aux Payens qu’il parloit ainsi;” Now, they were heathens whom he thus addressed.

19. And lest thou lift up thine eyes. Moses proceeds further, lest the Jews should imagine any divinity in the sun, and moon, and stars; nor does he only recall them from the error with which many were imbued, thinking that these were so many gods; but also anticipates another superstition, lest, being ravished by the brightness of the stars, they should conceive them to be images of God. And to this the expression, to “be driven,” refers. For since God represents His glory in the heavenly host, so also Satan, under this pretext, confuses and stupefies men’s minds by a wily artifice, in order that they may worship God in these luminaries, and thus stumble at the very threshold. Therefore, that the Israelites may the better acknowledge how absurd it is to seek for God in earthly things, or in the elements of the world, or in corruptible matter, he expressly declares that they must not even lean on heavenly creatures; since God’s majesty is superior to the sun, and moon, and all the stars. Besides, he reproves the absurdity of transferring the worship of God to the stars, which, by God’s appointment, are to minister to us; for when he says that “God hath divided them unto all nations,” it implies subjection; as if he had said that the sun was our minister, and the moon, together with all the stars, our handmaid. Still, by the word “divided,” God’s admirable providence is fitly commended in respect to their varied position, and course, and different offices; for the sun does not enlighten and warm all lands at the same moment; and, again, it now retires from us, and now approaches us more closely; the moon has her circuits; the stars rise and set as the heaven revolves. I pass over the slower movement of the planets; but, according to the aspect of the stars, one climate is moister, another drier; one feels more heat, another more cold. This variety is aptly called by Moses “dividing ” Yet it aggravates the sin of superstition, if the Jews give themselves to the service of the stars, which minister also to heathen nations; for what can be more unworthy than for the children of God to worship the sun, which is the servant of all the world? whence again it follows, that in proportion to the dignity and excellence of the creatures themselves, so is the ingratitude of men towards God all the more base, if they adorn with His worship as with spoils, those creatures which He has appointed to minister to their advantage. The silly notion in which some of the Rabbins delight themselves, is unworthy of mention, viz., that God has divided the stars to the Gentiles, since they are subject to their influences, from which by special privilege the Jews are free; as if the condition of the human race had not been the same from the beginning. But the reason which I have adduced plainly shews, that they depart most widely from the meaning of Moses, and therefore pervert his intention; viz., that the creatures which are destined for our use, are by no means to be worshipped as God.

Note 96. See Job 31:26-27. Any discussion on the history of Sabaism would be superfluous here. Dr. Layard, (Nineveh and its Remains, vol. 2, p. 446,) points out, that “representations of the heavenly bodies, as sacred symbols, are of constant occurrence in the most ancient sculptures;” whilst the “one symbol” of the supreme Deity is “a winged figure in a circle,” sometimes assuming the form of “a winged globe, wheel, or disc,” resembling the Egyptian representation of the sun, and the Persian Ormuzd.

Note 97. Lat. “subsistendum.” Fr. “s’amuser."

Note 98. S.M. says, “Rabbi Aben-Ezra, and the author of the ‘Bundle of Myrrh,’ foolishly think that the Gentiles were under the dominion of decrees emanating from the stars; but that the Jews were free, because the Lord turneth aside their noxious influences. But this text teaches us, that the functions of the stars are distributed among the nations, inasmuch as they afford light and heat, and temper the cold to all men.” — W.

23. Take heed unto yourselves, lest ye forget. There is no contradiction in the sense, that he should first of all altogether forbid that idols should be made; and, secondly, speak only of worshipping and adoring them; for it is already in itself a wicked error to attribute any image to God; and another superstition always accompanies it, that God is always improperly worshipped in this visible symbol. There is a strong confirmation here of what I have previously stated, that whatever holds down and confines our senses to the earth, is contrary to the covenant of God; in which, inviting us to Himself, He permits us to think of nothing but what is spiritual, and therefore sets His voice against all the imaginations, whereby heathen nations have always been deceived; because they have been deprived of the light of that doctrine which would direct them to the heavenly greatness of God Himself. But those who have been taught by God’s Law, not only that He alone is to be worshipped, but that He may not be represented by any visible effigy, are justly accounted covenant-breakers, if they do not confine themselves within these bounds; for they violate that Second Commandment (caput) by which they are commanded to worship God spiritually; and consequently are forbidden to make to themselves likenesses, or images, whereby they would deface and pollute His glory. At the end of the verse, which some translate “the likeness, which your God hath forbidden,” the proper rendering is, “hath commanded, or enjoined:” and hence the relative אור, asher, must be taken, as in many other places, as an adverb of comparison. The meaning of Moses is indeed by no means obscure; viz., that we must simply obey God’s word; and that we must not dispute whether what He has forbidden is lawful or not; and that no other rule of right is to be sought for, except that we should follow what He has prescribed. Let the Papists dispute as they please, that images are not to be removed because they are useful for the people’s instruction; but let this be our wisdom, to acquiesce in what God has chosen to decree in this matter. Although the threat which is subjoined might have been placed amongst the sanctions, which we shall hereafter consider in their proper place, yet I have been unwilling to separate it from the Second Commandment, to which it is annexed. A confirmation is added in Deuteronomy; viz., that God, who has not spared foreign nations, will much less pardon His people; inasnmch as it is a greater crime, and fouler ingratitude to forsake God when once He is known, and to cast aside the teaching of His Law, than to follow errors handed down from our forefathers. I have already explained in what sense He is called a “jealous God;” but in Exodus 34:14, Moses has not deemed it sufficient simply to honor God with this title; but, in amplification, he has added that this is His name, in order that we may know that He can no more bear a companion, or a rival, to be compared with Him, than He can cast away His Godhead, or deny Himself. He compares Him to fire, to increase our terror of Him. We know how audaciously the world indulges itself in superstitions; so that, as if in very sport, it metamorphoses God just as fancy leads. Wherefore, in order to incline men’s minds to reverence, he sets before us in this figure God’s fearful vengeance; as though He would instantly consume them, just as fire consumes stubble, if they shall have dared to think of God otherwise than is right.

Note 99. So the V. which is followed by A.V. and S.M. Our expositor seems to mean that אשר is here equivalent to even as, and connects the last with the first clause of the verse; so that it should be rendered as follows, “Take heed to yourselves, etc., even as the Lord your God commanded you.” —W. The Fr. thus abbreviates the Latin text: “La ou j’ay translate, Ce que l’Eternel vostre Dieu vous a defendu, vaut autant que s’il estoit dit Comme ou Selon."