Exo 20:16 | KD | STEP | The other Five Words or commandments, which determine the duties to one’s neighbour, are summed up in in the one word, “Love thy neighbour as thyself.” The order in which they follow one another is the following: they first of all secure life, marriage, and property against active invasion or attack, and then, proceeding from deed to word and thought, they forbid false witness and coveting. If, therefore, the first three commandments in this table refer primarily to deeds; the subsequent advance to the prohibition of desire is a proof that the deed is not to be separated from the disposition, and that “the fulfilment of the law is only complete when the heart itself is sanctified” ( Oehler ). Accordingly, in the command, “Thou shalt not kill,” not only is the accomplished fact of murder condemned, whether it proceed from open violence or stratagem ( , , ), but every act that endangers human life, whether it arise from carelessness ( ) or wantonness ( ), or from hatred, anger, and revenge ( ). Life is placed at the head of these commandments, not as being the highest earthly possession, but because it is the basis of human existence, and in the life the personality is attacked, and in that the image of God ( ). The omission of the object still remains to be noticed, as showing that the prohibition includes not only the killing of a fellow-man, but the destruction of one’s own life, or suicide. - The two following commandments are couched in equally general terms. Adultery , נאף, which is used in of both man and woman, signifies (as distinguished from זנה to commit fornication) the sexual intercourse of a husband with the wife of another, or of a wife with the husband of another. This prohibition is not only directed against any assault upon the husband’s dearest possession, for the tenth commandment guards against that, but upholds the sacredness of marriage as the divine appointment for the propagation and multiplication of the human race; and although addressed primarily to the man, like all the commandments that were given to the whole nation, applies quite as much to the woman as to the man, just as we find in that adultery was to be punished with death in the case of both the man and the woman. - Property was to be equally inviolable. The command, “Thou shalt not steal ,” prohibited not only the secret or open removal of another person’s property, but injury done to it, or fraudulent retention of it, through carelessness or indifference ( ; ; ; ). - But lest these commandments should be understood as relating merely to the outward act as such, as they were by the Pharisees, in opposition to whom Christ set forth their true fulfilment (Mat 5:21.), God added the further prohibition, “ Thou shalt not answer as a false witness against thy neighbour, ” i.e., give false testimony against him. ענה and בּ: to answer or give evidence against a person ( ). עד is not evidence, but a witness. Instead of שׁקר עד, a witness of a lie, who consciously gives utterance to falsehood, we find שׁוא עד in Deuteronomy, one who says what is vain, worthless, unfounded (שׁוא שׁמע, ; on שׁוא see ). From this it is evident, that not only is lying prohibited, but false and unfounded evidence in general; and not only evidence before a judge, but false evidence of every kind, by which (according to the context) the life, married relation, or property of a neighbour might be endangered (cf. ; Num 35:30; ; ; Deu 22:13.). - The last or tenth commandment is directed against desiring (coveting), as the root from which every sin against a neighbour springs, whether it be in word or deed. The חמד, ἐπιθυμεῖν (lxx), coveting, proceeds from the heart ( ), and brings forth sin, which “is finished” in the act (Jam 1:14-15). The repetition of the words, “Thou shalt not covet,” does not prove that there are two different commandments, any more than the substitution of תּתאוּה in for the second תּחמד. חמד and התאוּה are synonyms, - the only difference between them being, that “the former denotes the desire as founded upon the perception of beauty, and therefore excited from without, the latter, desire originating at the very outset in the person himself, and arising from his own want or inclination” ( Schultz ). The repetition merely serves to strengthen and give the great emphasis to that which constitutes the very kernel of the command, and is just as much in harmony with the simple and appropriate language of the law, as the employment of a synonym in the place of the repetition of the same word is with the rhetorical character of Deuteronomy. Moreover, the objects of desire do not point to two different commandments. This is evident at once from the transposition of the house and wife in Deuteronomy. בּית (the house) is not merely the dwelling, but the entire household (as in ; ), either including the wife, or exclusive of her. In the text before us she is included; in Deuteronomy she is not, but is placed first as the crown of the man, and a possession more costly than pearls ( ; ). In this case, the idea of the “house” is restricted to the other property belonging to the domestic economy, which is classified in Deuteronomy as fields, servants, cattle, and whatever else a man may have; whereas in Exodus the “house” is divided into wife, servants, cattle, and the rest of the possessions.

‏ Exodus 20:16

The other Five Words or commandments, which determine the duties to one’s neighbour, are summed up in Lev 19:18 in the one word, “Love thy neighbour as thyself.” The order in which they follow one another is the following: they first of all secure life, marriage, and property against active invasion or attack, and then, proceeding from deed to word and thought, they forbid false witness and coveting. ^{▼▼Luther has pointed out this mirum et aptum ordinem, and expounds it thus: Incipit prohibitio a majori usque ad minimum, nam maximum damnum est occisio hominis, deinde proximum violatio conjugis, tertium ablatio facultatis. Quod qui in iis nocere non possunt, saltem lingua nocent, ideo quartum est laesio famae. Quodsi in iis non praevalent omnibus, saltem corde laedunt proximum, cupiendo quae ejus sunt, in quo et invidia proprie consistit.}

If, therefore, the first three commandments in this table refer primarily to deeds; the subsequent advance to the prohibition of desire is a proof that the deed is not to be separated from the disposition, and that “the fulfilment of the law is only complete when the heart itself is sanctified” (Oehler). Accordingly, in the command, “Thou shalt not kill,” not only is the accomplished fact of murder condemned, whether it proceed from open violence or stratagem (Exo 21:12, Exo 21:14, Exo 21:18), but every act that endangers human life, whether it arise from carelessness (Deu 22:8) or wantonness (Lev 19:14), or from hatred, anger, and revenge (Lev 19:17-18). Life is placed at the head of these commandments, not as being the highest earthly possession, but because it is the basis of human existence, and in the life the personality is attacked, and in that the image of God (Gen 9:6). The omission of the object still remains to be noticed, as showing that the prohibition includes not only the killing of a fellow-man, but the destruction of one’s own life, or suicide. - The two following commandments are couched in equally general terms. Adultery, נאף, which is used in Lev 20:10 of both man and woman, signifies (as distinguished from זנה to commit fornication) the sexual intercourse of a husband with the wife of another, or of a wife with the husband of another. This prohibition is not only directed against any assault upon the husband’s dearest possession, for the tenth commandment guards against that, but upholds the sacredness of marriage as the divine appointment for the propagation and multiplication of the human race; and although addressed primarily to the man, like all the commandments that were given to the whole nation, applies quite as much to the woman as to the man, just as we find in Lev 20:10 that adultery was to be punished with death in the case of both the man and the woman. - Property was to be equally inviolable. The command, “Thou shalt not steal,” prohibited not only the secret or open removal of another person’s property, but injury done to it, or fraudulent retention of it, through carelessness or indifference (Exo 21:33; Exo 22:13; Exo 23:4-5; Deu 22:1-4). - But lest these commandments should be understood as relating merely to the outward act as such, as they were by the Pharisees, in opposition to whom Christ set forth their true fulfilment (Mat 5:21.), God added the further prohibition, “Thou shalt not answer as a false witness against thy neighbour,” i.e., give false testimony against him. ענה and בּ: to answer or give evidence against a person (Gen 30:33). עד is not evidence, but a witness. Instead of שׁקר עד, a witness of a lie, who consciously gives utterance to falsehood, we find שׁוא עד in Deuteronomy, one who says what is vain, worthless, unfounded (שׁוא שׁמע, Exo 23:1; on שׁוא see Exo 23:7). From this it is evident, that not only is lying prohibited, but false and unfounded evidence in general; and not only evidence before a judge, but false evidence of every kind, by which (according to the context) the life, married relation, or property of a neighbour might be endangered (cf. Exo 23:1; Num 35:30; Deu 17:6; Deu 19:15; Deu 22:13.). - The last or tenth commandment is directed against desiring (coveting), as the root from which every sin against a neighbour springs, whether it be in word or deed. The חמד, ἐπιθυμεῖν (lxx), coveting, proceeds from the heart (Pro 6:25), and brings forth sin, which “is finished” in the act (Jam 1:14-15). The repetition of the words, “Thou shalt not covet,” does not prove that there are two different commandments, any more than the substitution of תּתאוּה in Deu 5:18 for the second תּחמד. חמד and התאוּה are synonyms, - the only difference between them being, that “the former denotes the desire as founded upon the perception of beauty, and therefore excited from without, the latter, desire originating at the very outset in the person himself, and arising from his own want or inclination” (Schultz). The repetition merely serves to strengthen and give the great emphasis to that which constitutes the very kernel of the command, and is just as much in harmony with the simple and appropriate language of the law, as the employment of a synonym in the place of the repetition of the same word is with the rhetorical character of Deuteronomy. Moreover, the objects of desire do not point to two different commandments. This is evident at once from the transposition of the house and wife in Deuteronomy. בּית (the house) is not merely the dwelling, but the entire household (as in Gen 15:2; Job 8:15), either including the wife, or exclusive of her. In the text before us she is included; in Deuteronomy she is not, but is placed first as the crown of the man, and a possession more costly than pearls (Pro 12:4; Pro 31:10). In this case, the idea of the “house” is restricted to the other property belonging to the domestic economy, which is classified in Deuteronomy as fields, servants, cattle, and whatever else a man may have; whereas in Exodus the “house” is divided into wife, servants, cattle, and the rest of the possessions.