We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together.

I.The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: Honour thy father and thy mother, which includes, 1. A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. Fear them (Lev 19:3), give them reverence, Heb 12:9. The contrary to this is mocking at them and despising them, Pro 30:17. 2. Obedience to their lawful commands; so it is expounded (Eph 6:1-3): "Children, obey your parents, come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love." Though you have said, "We will not," yet afterwards repent and obey, Mat 21:29. 3. Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God. 4. Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation. 5. Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, Mat 15:4-6. The reason annexed to this commandment is a promise: That thy days may be long in the land which the Lord thy God giveth thee. Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded (Eph 6:3), That it may be well with thee, and thou mayest live long on the earth. Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.

II.The sixth commandment concerns our own and our neighbour's life (Exo 20:13): "Thou shalt not kill; thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly." This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, Gen 9:5, Gen 9:6. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for he that hateth his brother is a murderer), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, Mat 5:22. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth.

III.The seventh commandment concerns our own and our neighbour's chastity: Thou shalt not commit adultery, Exo 20:14. This is put before the sixth by our Saviour (Mar 10:19): Do not commit adultery, do not kill; for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, Mat 5:28.

IV.The eighth commandment concerns our own and our neighbour's wealth, estate, and goods: Thou shalt not steal, Exo 20:15. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion.

V.The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, Exo 20:16. This forbids, 1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. 2. Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both), 3. Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.

VI.The tenth commandment strikes at the root: Thou shalt not covet, Exo 20:17. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!" This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom 7:7. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!

Thou shalt not kill - This commandment, which is general, prohibits murder of every kind.

1.All actions by which the lives of our fellow creatures may be abridged.

2.All wars for extending empire, commerce, etc.

3.All sanguinary laws, by the operation of which the lives of men may be taken away for offenses of comparatively trifling demerit.

4.All bad dispositions which lead men to wish evil to, or meditate mischief against, one another; for, says the Scripture, He that hateth his brother in his heart is a murderer.

5.All want of charity to the helpless and distressed; for he who has it in his power to save the life of another by a timely application of succor, food, raiment, etc., and does not do it, and the life of the person either falls or is abridged on this account, is in the sight of God a murderer. He who neglects to save life is, according to an incontrovertible maxim in law, the same as he who takes it away.

6.All riot and excess, all drunkenness and gluttony, all inactivity and slothfulness, and all superstitious mortifications and self-denials, by which life may be destroyed or shortened; all these are point-blank sins against the sixth commandment.

Thou shalt not kill. Not meaning any sort of creatures, for there are some to be killed for the food and nourishment of men, and others for their safety and preservation; but rational creatures, men, women, and children, any of the human species, of every age, sex, condition, or nation; no man has a right to take away his own life, or the life of another; by this law is forbidden suicide, or self-murder, parricide or murder of parents, homicide or the murder of man; yet killing of men in lawful war, or in defence of a man's self, when his own life is in danger, or the execution of malefactors by the hands or order of the civil magistrate, and killing a man at unawares, without any design, are not to be reckoned breaches of this law; but taking away the life of another through private malice and revenge, and even stabbing of a man's character, and so all things tending to or designed for the taking away of life, and all plots, conspiracies, and contrivances for that purpose, even all sinful anger, undue wrath and envy, rancour of all mind, all malice in thought, word, or deed, are contrary to this precept, see Mat 5:21 and which, on the other hand, requires that men should do all they can for the ease, peace, and preservation of the lives of men: this is the sixth command, but, in the Septuagint, the strict order in which this and the two following precepts lie is not observed, rehearsing them thus, "thou shall not commit adultery, thou shall not steal, thou shall not kill"; and so in Mar 10:19 the order is inverted.

the order is inverted.

Exodus 20:14

exo 20:14

exo 20:14

exo 20:14Thou shall not commit adultery, Which, strictly speaking, is only that sin which is committed with another man's wife, as Jarchi observes; but Aben Ezra thinks the word here used signifies the same as another more commonly used for whoredom and fornication; and no doubt but fornication is here included, which, though it was not reckoned a crime among some Heathens, is within the reach of this law, and forbidden by it, it being an impure action, and against a man's body, as the apostle says, Co1 6:18 as well as sins of a more enormous kind, as unnatural lusts and copulations, such as incest, sodomy, bestiality, &c. and even all unchaste thoughts, desires, and affections, obscene words, and impure motions and gestures of the body, and whatever is in itself unclean or tends to uncleanness; as it also requires that we should, as much as in us lies, do all we can to preserve our chastity, and the chastity of others, pure and inviolate, see Mat 5:28, this is the seventh commandment.

Remember the sabbath day--implying it was already known, and recognized as a season of sacred rest. The first four commandments [Exo 20:3-11] comprise our duties to God--the other six [Exo 20:12-17] our duties to our fellow men; and as interpreted by Christ, they reach to the government of the heart as well as the lip (Mat 5:17). "If a man do them he shall live in them" [Lev 18:5; Neh 9:29]. But, ah! what an if for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all; and in this view every one would be without hope were not "the LORD OUR RIGHTEOUSNESS" [Jer 23:6; Jer 33:16] (Joh 1:17).