interests. As such, unworthy to be considered as a credible ethic.
“You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below” as a logical progression. “You shall not bow down to them or worship them; for I the Lord your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments.”
It goes without saying that anything is comprehensive. So when a human agenda is given prime importance, it amounts to idolatry. Recalling the sage observation, “It is not the blatant evil we do, but the lesser good that more likely threatens the greater good.”
The rabbis also reasoned that we should take the greatest of care not to give the impression that we engaged in idolatry. So it was that they counseled that should one drop money before an idol, he or she should turn away before picking it up. They reasoned further that even a legitimate effort to recover their funds might adversely condition them. While this may seem unlikely, it reveals how seriously they endorsed the prohibition.
“The accompanying rationale recognizes the social implications of our actions. That is, whatever we do or fail to do impacts on others. Even so, God promises to restrain evil influence which cultivating the good we do.3 So that while living in a fallen world is not the best of situations, neither is it the worst.
“You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name.” Negatively, this precludes taking the name of God casually, hypocritically, or for magical purposes. Initially, one much not employ God’s name thoughtlessly. As is a habitual practice, void of significance.
Nor in hypocritical fashion. “And when you pray, do not be like the hypocrites,” Jesus admonished his disciples, “for they love to pray standing in the synagogues and on the street corners to be seen by men” (Matt. 6:5). They have their reward, such as it is; but lack any reason for divine commendation.
Nor for magical purposes. Since magic entails the idea that we can manipulate the powers that be. As such, it not only disarms the Almighty, but is essentially void of moral considerations.
Positively considered, one is to employ God’s name reverently, lovingly, and earnestly. Reverently, because God is both great and good. As sovereign, he is deserving of our respect. As benefactor, he is worthy of our appreciation.
Lovingly, in response to God’s love extended to his fallen creatures. Giving rise to C.S. Lewis’ observation that because God loves us, he endeavors to make us lovable. Serving as a gracious initiative with which we should heartily cooperate.
Earnestly, as one striving for excellence. Do you not know that in a race all the runners run, but only one gets the prize”?” Paul rhetorically inquires. “Run in such a way as to get the prize” (I Cor. 9:24). Which requires strict training in preparation, and vigorous execution.
“Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your manservant of maidservant, nor your animals, nor the alien within your gates.” Out of deference to the Almighty, and a reminder of the critical role he plays in Life’s equation.
This admonition recalls how God had rested from his creative activity, thus setting a precedent (cf. Gen. 2:2–3). So that in Jewish tradition it precluded anything that might be thought analogous. Such as preparing food, although partaking of food is said to be especially enjoyable in context of the Sabbath celebration.
It was not generally understood that those other than the chosen people were obligated to observe the Sabbath, unless associated with them. Certain rabbis allowed that it was optional. If of intrinsic value, it would seem to be at least permissible. If only a distinctive feature of a select community, then not obligatory.
Thus concludes the first segment of the Decalogue, focusing on the relationship between God and the covenant community. Consisting of singular worship, refraining from the use of idols, prohibition of using God’s name in vain, and the Sabbath observance. Giving the impression that Idolatry would be a continuing temptation that must be strictly rejected. So that the rabbis reason it is the source for evil in its multi-faceted expression.
The second segment addresses the tenuous relationship among humans. As a logical extension of the previous injunctions. In this regard, “If anyone says, ‘I love God,’ yet hates his brother, he is a liar, for anyone who does not love his brother, whom he has seen, cannot love God whom he has not seen. And he has given us this command, ‘Whoever loves God must also love his brother’” (I John 4:19–21).
“Honor your father and your mother, so that you may live long in the land the Lord your God is giving you.” This consists of respect, obedience, and meeting their needs, especially during their declining years. First, respect of one’s parents. Since they with God were involved in giving birth, and each has a legitimate invested interest.
Moreover, the rearing of children is a formidable undertaking. Near constant attention early on, and with lingering obligations. Not that parents are without fault, but neither can they be blamed for all that goes wrong It is not simply the circumstances, but how we respond to them that determines the outcome.
While bearing in mind that God as a rule employs imperfect means to achieve his gracious purposes. So that we ought not to demean such as serves his agenda. Nor the parents’ willingness to comply, qualifications notwithstanding.
Second, through obedience. Allowing for the fact that they are more knowledgeable. Along with the realization that what we do or fail to do impacts others. Accordingly, in keeping with their calling as parents.
Obedience extends beyond reluctant compliance to a ready acceptance. Such as is exhibited in the positive attitude we cultivate. While extending to related matters, thought consistent with our obligation.
This is calculated to stand one in good stead as he or she matures. When no longer expected to inquire of one’s parents for their direction, but faithfully applying their teaching to subsequent developments. In other words, making decisions consistent with one’s upbringing.
Finally, in taking care of one’s parents. Not only concerning their physical needs, but social and spiritual as well. In characteristically progressing fashion, as the need increases along with the means to meet it.
Then, when the parents have passed on, to appreciatively remember them and their service. As when one puts flowers on the grave, or simply recalling some pleasant event from the past. As a sage reminder, “gone but not forgotten.”
“You shall not murder.” That is, to take one’s life without due cause. Which assumes that there is justification, and that the means is authorized. It also allows for a distinction between premeditated and accidental behavior.
Undergirding this prohibition is the sanctity of life, as a divine provision. Giving rise to what is identified as the old absolute, as set over against the new absolute. As for the former, “Human Life from conception to natural death is sacred and worthy of protection.” In greater detail, “The Lord gave and the Lord has taken away; may the name of the Lord be praised” (Job 1:21). As for the latter, “Human life, which begins and ends when certain individuals or groups decide it does, is valuable as long as it is wanted.”4
Recalling John Calvin’s
