Second Commandment
THOU SHALT NOT MAKE UNTO THEE ANY GRAVEN IMAGE, OR ANY LIKENESS 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 requiring 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 JEALOUS20[4]
GOD, VISITING THE INIQUITY OF THE FATHERS UPON THE CHILDREN UNTO THE THIRD AND
FOURTH GENERATION 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 punishment of brief
duration, but one extending to the third and fourth generation of such as
imitate 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;205 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 seems inconsistent with
the equity of the divine procedure to punish the innocent for another'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 postponing 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
difficulty, 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 reference 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 certainly 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, although 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.
full supremacy over our souls.
[2]04 204 Or "Strong," this name
being derived from a word denoting strength.
205 205 2 Cor. 11:2; Eph. 5:30; Jer. 62:5; Hos. 2:9; Jer. 3:1, 2;
Hos. 2:2.
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