051. Chapter 46: The First Commandment
------------ CHAPTER FORTY-SIX ------------ The First Commandment Prior to proceeding with an exposition of each individual commandment, some matters need to be noted by way of preface.
God’s Gift of the Law to Man: The Manifestation of His Character
Just as God has created in man the knowledge of a Godhead, He has likewise given him an innate knowledge of the will of God. Both are, however, very obscure and entirely imperfect in man, and due to continual sinning they become even more obscure. The knowledge that one must abstain from evil and do that which is good remains in all men. However, what constitutes evil and good is more clearly discerned by one than by another. The most intelligent and virtuous among men neither know all that God has commanded and prohibited, nor the manner of observance. Paul himself says: "Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet" (Romans 7:7). It is as if the law of nature has been recorded in writing upon a slate, which has been wiped off with the hand so that here and there a sentence, some words, or letters are left, but the rest has become illegible. The heathen are acquainted with an occasional commandment. However, other commandments, as well as the manner in which they are to be observed, are mostly unknown to them (cf. vol. 1, ch. 1). The Lord has perfectly revealed the law of the ten commandments to His church, and partakers of the covenant are obligated to live accordingly. We must therefore not make the dim light of nature to be the judge which determines which commandments we are and are not obligated to observe. Nor ought it to be a touchstone determining whether or not they pertain to us (and are thus binding for us) simply because reason -- that is, the dim light of nature -- judges it to be so. Rather, it is so because God as Lawgiver commands it to be so, and we must judge by means of the law declared on Sinai what the conduct of all men (heathens as well as Christians) ought to be, as well as what sin and virtue are -- all of which nature and reason should have taught them. Our reason even originates with God and He declares by means of it what His will is. Thus, the heathen must judge as to whether a matter is evil, not because their reason affirms it to be so, but because God wills it and makes His will known to them by means of their reason, that is, by means of the light of nature.
God is holy and therefore cannot but demand holiness from man. Some ordinances which God has prescribed to man have proceeded from the sovereign will of God, so that He would have been free not to have given them. Having given them, they are thus good, and man is under obligation to observe them solely because it pleases the sovereign Lawgiver. Such was the command given to Adam not to eat of the Tree of the Knowledge of Good and Evil; and the ceremonial laws were of this nature. However, as it is commensurate with the nature of God and of the reasonable creature that there be an obligation to be obedient to God and to have commandments by which the creature obey God, it likewise issues forth from the character of God that man have such commandments, as comprehended in the ten commandments, to be the measure of man‘s holiness. This holiness is the image of God; that is, the harmony with the communicable attributes of God. It was therefore not possible for God -- having thus created man in harmony with His holy nature -- to either gift or command man contrary to His nature, so that man, created in His image, would hate Him, not serve Him or only serve Him in a physical sense, dishonor Him, and not publicly and corporately call upon and glorify Him. He could not have created the bearer of His image to be disobedient to authorities and parents, evil, immoral, and impure; either publicly or secretly rob his neighbor, harm the reputation of his neighbor, lie, and have a dissatisfied heart which seeks its fulfillment in that which is tangible. For all of this is contrary to the holy character of God, whose image the perfect nature of man bore. If man were still perfect, he would understand all this clearly; that is, that the ten commandments in their entirety, as well as individually, are not only law merely because God willed it to be so, but because the will to give such a law issued forth out of His holy character. Furthermore, it was inherently righteous that the holy God gave, and was willing to give, such laws to man created after His image. It thus follows that God, consistent with His holiness could neither relieve man from the obligation to obey, nor could He relieve him from accountability for the disobedience of a single commandment out of the ten and instead command the contrary, for then He would have denied both Himself and His holiness. Much less can any man relieve himself from his obligation toward any commandment, nor one man relieve another man, nor authorities their subjects from this obligation. If anyone were to undertake this, he would oppose God. If we were to have perfect light, then such questions as: "Why could God not have commanded this in such and such a fashion?" etc. would never arise in the heart of man, and one would observe that God has never relieved anyone from his obligation to obey any of the commandments. Whatever the corrupt intellect would issue forth in opposition to this, would then readily disappear.
Guidelines to Be Observed in Ascertaining the Meaning of the Law The law is perfect, and man -- also regenerate man -- is imperfect as far as the intellect and the will are concerned. Therefore he not only needs to pray, "Open Thou mine eyes, that I may behold wondrous things out of Thy law" (Psalms 119:18), but he must also be very diligent in acquiring a more thorough knowledge of the law in order that he may discern the holiness comprehended in it, have a clear knowledge of his transgression, humble himself due to this, have a higher esteem for Christ‘s satisfaction and live more purely in accordance with it. It is thus needful that man does not merely focus on the words of the law in the brevity of its presentation without moving beyond this, but he must painstakingly search out all that is comprehended in those brief statements. To that end it will be useful to have the following guidelines at his disposal while thus engaged.
First, the content of the law is love toward God and our neighbor (Matthew 22:37; Romans 13:8-10). Therefore mere observance of the law is not sufficient; rather, it must all be done out of love. God and the neighbor are not placed on the same level, but God is infinitely above man and thus love to God must exceed love to the neighbor. Love to the neighbor must flow out of love to God. If the exercise of love to the neighbor were to conflict with the exercise of love toward God, love to the neighbor must yield to love for God. We must love and obey father and mother; however, if in time of persecution, attachment to them prevents us from confessing God, in such a case -- and in that respect alone -- we must have no contact with them, but rather depart from them.
Secondly, the law is spiritual (Romans 7:14), and "God is a Spirit" (John 4:24). Therefore external and physical activity does not suffice, but our entire conduct must involve soul, mind, will, and affections -- and all of this in a perfect, holy, and spiritual manner. The motivating principle, as well as the manner and purpose of observance must be perfectly spiritual, and thus, the involvement of body and soul are required in the obedience of the law. "Therefore glorify God in your body, and in your spirit, which are God‘s" (1 Corinthians 6:20).
Thirdly, each commandment implies a prohibition and each prohibition a command. He who does not kill has not observed the sixth commandment; instead, as much as he is able, he must preserve the life of his neighbor and live in love and peace with him. Neither has the eighth commandment been observed by not stealing; rather, he must preserve the belongings of his neighbor and assist him in doing so. He also has not observed the ninth commandment who merely does not bear false witness; rather, it implies the promotion of the honor of his neighbor.
Fourthly, the imperative commands are always binding in reference to a particular object; however, the prohibitive commands are binding without exception. An orphan cannot honor his father and mother, for they do not exist. God and the neighbor are, however, always present, and therefore there is no instance in which he may behave himself improperly toward either one of them.
Fifthly, when a virtue is commanded and a vice forbidden, then all virtues and vices which are of the same nature are simultaneously commanded and forbidden. The measure of something does not alter its nature. To the external also belongs the internal, and this is also true for all motives which are the basis for virtue and vice. Included in murder are hatred, envy, wrath, and vengefulness. The commandment, however, also implies the contrary: love, affection, peace, and being good-natured. Included in adultery are all immoral inclinations and deeds, but the commandment also implies the contrary: all internal and external purity, as well as concern that our neighbor be not defiled, but rather lives an unblemished life. The Two Tables of the Law The content of the law is love and in that respect it can be said that the entire law is one. The objects are God and our neighbor, and in consequence of this the law is divided into two commandments (Matthew 22:40), and thus likewise was also recorded on two tables. It is observed in a tenfold manner and is therefore denominated the ten words or ten commandments (cf. Exodus 34:28; Deuteronomy 10:4).
Concerning the tables of the law, there could be the conjecture that since they were written upon both sides, there was no distinction made between the commandments and they were thus recorded in a continual and sequential manner -- the suggestion being that as much as possible had been written on one table, the remainder being written upon the other table without making an interruption at a certain commandment, the second and fourth commandment being very long. This is not credible at all, however, for then everything could have been written upon one table. It is also not credible that five commandments were written upon each table. Rather, it is obvious that the commandments upon each table are distinct as far as content is concerned. The first four are those that have reference to God and are recorded on the first table. The commandments having reference to our neighbor, being the latter six, are recorded upon the second table. This is, first of all, to be observed in Matthew 22:38-39, where the Lord Jesus makes a distinction between the tables according to their content, and in reference to God and our neighbor. Secondly, this is evident from Ephesians 6:2, where the fifth commandment is called the first commandment with promise. This cannot refer to all the commandments, for the second and fourth commandments also have promises, and it must thus be understood as the first commandment of the second table. Thirdly, this is evident from Matthew 19:18-19. There the commandments of the second table are enumerated and none of the first -- and among them the fifth is mentioned as well. The Papists, in order to more fully conceal from the common people the fact that their worship of images is idolatrous, hide the second commandment in the first and make one commandment out of them. They thus maintain that there are three commandments upon the first table, a viewpoint wherein the Lutherans follow them. In order to come up with ten again, they divide the tenth commandment into two commandments, and maintain that there are seven commandments on the second table. The second commandment is a distinct commandment from the first. This is first of all evident from the fact that it commands an entirely different matter, and has an entirely different objective. The first commandment states whom we should honor and serve; the second pertains to the manner in which God is to be honored and served. It is thus possible to sin against the one and not against the other. One can serve the true God in a manner which He has not commanded, and which displeases Him. Secondly, it is therefore expressly separated from the first and presented as an independent commandment (Deuteronomy 4:23). Thirdly, there would then only be nine commandments since the tenth commandment cannot be torn into two commandments; for:
(1) Paul comprehends it all in one, as forbidding covetousness (Romans 7:7).
(2) The law is recorded in both Exodus 20:1-26 and Deuteronomy 5:1-33. In the one place the coveting of our neighbor‘s house has precedence, and in the other place the coveting of our neighbor‘s wife comes first. This shows that this commandment focuses only on covetousness, irrespective of the object that is coveted.
(3) It would then also be uncertain as to which would be the ninth and tenth commandment. This is inconsistent with the wisdom and clarity with which the Lawgiver speaks.
(4) Also, these two parts are not separated by a period, by which every other commandment is distinguished. Rather, there is a colon, which indicates that the matter is not yet finished. The fact that the words thou shalt not covet are repeated also renders no proof. Furthermore, a different word for "coveting" is used in Deuteronomy 5:1-33 which also means "to covet"; however, this occurs frequently in God‘s Word, and the latter usage is frequently an explanation and enlargement of the first usage. For instance, in the second commandment we find: to make, to bow down, and to serve. Also in Joshua 1:5-6 we read, "I will not fail thee, nor forsake thee. Be strong and of a good courage." The Preamble of the Law The preamble of the law is a very remarkable and powerful incentive for obedience. Three specific things are to be noted in it: 1) who is giving the law; 2) what relationship there is between the Lawgiver and those to whom He gives the law; and 3) an alluring incentive.
First, He who is the Lawgiver proclaims His Name, and by His Name demonstrates His authority, in order to incite attention, reverence, and obedience. I am Jehovah. I, who am speaking to you, am Jehovah, the eternal God who is, who was, and who shall be. I am the living God who lives from eternity to eternity, who has given life and being to all and to whatever lives; and who maintains and governs all by My influence. I am worthy of all honor, service, and obedience. It is the felicity of rational creatures to know, honor, fear, and serve Me as Jehovah. I, Jehovah, am the only Lawgiver who can save and destroy. Therefore, "Hear, O heavens, and give ear, O earth: for the Lord hath spoken" (Isaiah 1:2).
Secondly, the Lord adds a word to this which makes known the relationship and connection there is between Him and the church. "I am thy God." I, God -- Father, Son, and Holy Spirit -- have chosen you to be a peculiar people unto Me. I have offered My covenant to you in the Son and by the Holy Spirit have brought you under the bond of the covenant. You have given Me your hand and you have entered into a covenant with Me; you have chosen Me to be your God. It is thus My prerogative to give laws to you, to direct you, and you are obligated to obey Me by virtue of the covenant of grace. Therefore, "Give ear, O ye heavens, and I will speak; and hear, O earth, the words of My mouth" (Deuteronomy 32:1).
Thirdly, an incentive is added to this which is derived from the benevolence He so recently had manifested toward them. "... which have brought thee out of the land of Egypt, out of the house of bondage" (Exodus 20:1-2). You were strangers in Egypt and were oppressed and treated very harshly there, and there was no deliverance. I took you by the hand, however, and delivered you by a strong hand. I plagued your enemies and put them to death in the Red Sea. You, however, I led dry-shod through it and liberated you in order to give you that desirable country as an inheritance. Should you then not fear Me and give heed to My voice? This is fitting and places you under obligation. "... that we being delivered out of the hand of our enemies might serve Him without fear, in holiness and righteousness before Him, all the days of our life" (Luke 1:74-75). The Exposition of the First Commandment
We have now arrived at the exposition of each commandment in particular. We shall begin with the first commandment: "Thou shalt have no other gods before Me." There are no other Gods besides the Lord our God. "For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) but to us there is but one God" (1 Corinthians 8:5-6). The angels are called gods since in a certain sense there is a reflection of God in them as far as glory, power, and wisdom, etc. is concerned (Psalms 8:6). Governmental authorities are also denominated as gods, since something of God is reflected in them as far as having dominion over others (Psalms 82:6). Furthermore, men fabricate creatures whom they honor and serve as gods. Even the devil is called the god of this world due to the power he exercises over this evil world (2 Corinthians 4:4).
Since man is so obsessed and concerned to satisfy the desires of his belly, the belly is also called a god (Php 3:19). All of these are rejected here as objects that are to be honored, feared, served, and trusted as God, and from whom any good is to be expected.
God forbids us here to have any other gods before Him. God is present among His people; He looks upon them and they upon Him. Therefore, the fact that this sin is committed in the presence of God, greatly aggravates it. The more extraordinary, clear, and glorious this presence is, the more abominable this sin is. In the place where God is served and by a people in whose midst He resides, no sin is more heinous than to put something in the place of God or to have something besides God which one honors and serves as God. In every commandment there is something which is commanded and something which is prohibited -- and thus also in this commandment. We shall therefore first present what the prohibited sins are and then the commanded virtues. The prohibited vices are the following:
Atheism Forbidden The first sin is atheism; that is, the denial of God, ungodliness, and being estranged from God. The knowledge and acknowledgment of a Godhead is as innate to man as his rationality. As the rationality of one man is more distinct and more exercised than in other men, and as some are without reasoning ability, and are insane due to alcoholism, brain damage, or another indisposition, and all rationality seemingly almost lost, the natural knowledge of God is likewise more clear in one than in another. Moreover, many have very much darkened or nearly extinguished this natural knowledge due to yielding to ungodliness, continual sinning against light, and by contending with God. Nevertheless, a spark always remains in the heart which now and then, contrary to their will, manifests itself. To this atheism belongs forgetting God and not retaining God in our knowledge; that is, not to continually focus our attention upon God. If it be that one yet remembers Him, His attributes still make no impression and have no effect upon the heart. It neither draws him away from sin nor motivates him to conduct himself in love, filial fear, and obedience, to which the perfections of God obligate him. In short, it is to live -- be it for a shorter or longer time -- as if there were no God, or as if God is not the God who He is. (Concerning atheism see volume 2, chapter 43).
Idolatry Forbidden The second sin is idolatry. One can divide this sin into three categories: blatant, moderate, and refined idolatry. Blatant idolatry is the setting up of something in the stead of God, or to esteem, honor, and serve something as
God as if it were God Himself. Such blatant idolatry is not even found among the heathen, who indeed have their secondary gods, but who acknowledge a Godhead superior to that, whom they served as the unknown God (Acts 17:23). Nescio quis Deus:a God has made heaven and earth, but I do not know who He is. Such is the confession of a pagan. Even when the heathen honor and serve an image, they nevertheless know that this image is not God Himself. Rather, they want to depict God by this and deem Him to be present in and near that image. They also consider it to be pleasing to Him to be served in this manner. This blatant idolatry is committed, however, by popery in the worship of the wafer in their mass, for they deem the wafer to be God Himself. They themselves admit that if the wafer is not God, they are then the most abominable idolaters of the world -- which indeed they are, for it is not God. A less blatant form of idolatry is when one designates something alongside of God to which he renders divine honor. Such was and is the idolatry of the heathen (cf. Romans 1:25; Galatians 4:8; 1 John 5:21). They formerly had their Jupiter, Saturn, Venus, and countless others, who either had been humans, or who had been fabricated and deified by them. The papists imitate them by also worshiping angels, deceased persons, or imaginary objects, rendering them divine honor if the pope has declared them to be holy and placed them among the number of saints to be worshiped. The Worship of Angels and Deceased Saints Denounced
Question: May and must angels and deceased saints be worshiped? Answer: Papists make a distinction between latreia, douleia, and huperdouleia. Latreia, so they say, is a service which one may only render toward God. Douleia is a service which one must render to angels and deceased saints. Huperdouleia is a service on a somewhat higher plane than the service of angels and saints, and which they render to the human nature of Christ and the Virgin Mary. They answer the question in the affirmative, maintaining that one must worship angels and the saints with douleia, and the human nature of Christ and the Virgin Mary with huperdouleia -- supplicating them for help, the forgiveness of sins, sanctification, and salvation. They also manifest this distinction by their practice. The Socinians, believing that Christ is not the eternal God, but only a mere man in nature, worship Him because He has been so highly exalted by God and has been made to be a god. In order to conceal their idolatry, they make a distinction between worship and invocation. They insist that the Father as the supreme God must be worshiped; however, they insist that invocation is inferior and may and must be practiced toward Christ. As far as the popish distinction is concerned, we maintain that this distinction of words is but a vain fabrication, which is neither to be found among the Greek writers nor in God‘s Word. Yes, if one were to consider these words etymologically, douleia would be a much higher level of service than latreia, for douleia is a service which serfs render to their masters, and latreia is a service which a hired servant renders for wages. Scripture knows of no such distinction. Not only must God be served with latreia, but also with douleia. Consider only the following passages:
"Serving (douleuon) the Lord with all humility of mind" (Acts 20:19); "... serving (douleuontes) the Lord" (Romans 12:11). The word latreia signifies both the rendering of service to creatures as well as to God: "God ... gave them up to worship (latreuein) the host of heaven" (Acts 7:42); "... and worshiped and served (elatreusan) the creature more than the Creator" (Romans 1:25). Yes, Scripture considers it idolatry to serve with douleia those who are not very God: "Ye did service (edouleusate) unto them which by nature are no gods" (Galatians 4:8). The distinction made by Socinians is equally without foundation, for both worship and invocation are attributed to the Father: "Thou shalt worship the Lord thy God" (Matthew 4:10); "... whosoever shall call on the name of the Lord" (Acts 2:21). Also Christ is both invoked and worshiped: "... all that in every place call upon the name of Jesus Christ our Lord" (1 Corinthians 1:2); "And they worshiped Him" (Luke 24:52); "Let all the angels of God worship Him" (Hebrews 1:6).
We maintain that angels must be acknowledged as intelligent, holy, powerful, and religious spirits, whom God sends forth for the benefit of the elect (Hebrews 1:14). One must therefore conduct himself in a reverent and appropriate manner, and refrain from sin and from offending the children of God (cf. 1 Corinthians 11:10; Matthew 18:10). We maintain that we must commemorate the lives, deeds, strife, and victories of the saints, and hold before us their holy example to be emulated by ourselves and others (cf. Luke 1:48; Matthew 26:13; Hebrews 12:1). We deny with abhorrence, however, that one may and must render religious honor to either angels or saints. We shall prove this as follows:
First, we must worship God alone, thereby excluding everything that is not God. "Thou shalt worship the Lord thy God, and Him only shalt thou serve" (Matthew 4:10). Two words are mentioned here: to worship and to serve. Christ, upon the demand of the devil that He worship him, answers that neither of the two are permitted, that is, neither worship nor service. This is reserved only for the true God, for the word "only" excludes all creatures.
Evasive Argument: The word "only" is mentioned relative to "serve" and not relative to "worship." Furthermore, service is expressed by latreia and not by douleia.
Answer (1) The word "only" refers to both and is not limited to "serve." It is common in regular conversation as well as in Scripture that two verbs are joined with "and," and with an adverb modifying the one, must be understood as modifying both. If one were to say, "I want you to serve me and obey me only," this is as much as to say, "I want you to serve me only and obey me only." Observe this in Scripture: "Only be thou strong and very courageous" (Joshua 1:7). The word "only" must be understood to modify "very courageous" as well as "strong." Likewise, the word "only" must be understood as modifying both "worship" and "serve." These words are not joined by the adversative "but" (which would give the argument more of an appearance of validity), but by the conjunction "and," which itself eliminates any indication of it.
(2) The fact that the word latreusis is recorded here carries no weight, as we have shown. The insignificance of the distinction is all the more evident, since it is even idolatry to serve creatures with douleia (Galatians 4:8). Thus, only God is to be served with both latreia and douleia.
Secondly, one may not render religious honor to anyone who is not God by nature, for this is idolatry. "Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods" (Galatians 4:8). However, the angels and saints are no gods by nature, and thus one may not serve them, not even with douleia, which is the word used here.
Evasive Argument: Paul speaks here of pagan idols and not of angels and saints.
Answer: The apostle makes no distinction as to whether they served pagan idols or other creatures. Rather, he makes the foundational statement that we may not serve anyone who by nature is not God. This common rule must be applied to all individual cases. Prior to engaging in worship and rendering religious honor, we are to observe whether the person whom we worship and serve is very God. If not, one may not do so, it being idolatry. It does not matter whether this is a Jupiter or a Peter, for both have this in common that they are not God by nature. Therefore neither one of them may be honored religiously, even though there is a distinction between them, the one being ungodly and the other holy.
Thirdly, in the entire Scriptures there is neither a command nor an example, nor are there promises concerning the worship of angels and saints. God has caused all religious practice in all its particulars to be described carefully in His Word; however, there is not one word mentioned about the worship of saints or angels. The religious practice of the godly has been recorded in abundant measure; however, not one of them has worshiped angels or saints. And if someone was stirred up to do so -- maybe erroneously thinking that it was the Lord Jesus -- then he was rebuked and instructed (Revelation 19:10). God has made rich promises to those who worship Him, but not one promise is to be found for worshipers of the saints. Therefore it is nothing but will-worship and idolatry.
Fourthly, it has been expressly forbidden. "Let no man beguile you of your reward in a voluntary humility and worshiping of angels" (Colossians 2:18); "And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow-servant" (Revelation 19:10). Those who are fellow servants may not be worshiped; the angels and saints are fellow servants and therefore they may not be worshiped.
Fifthly, the angels and the saints do not have the qualifications which are required of those who are to be worshiped. They are not omniscient and do not have a specific knowledge of everyone‘s need. They do not know the heart as to whether it is sincere, and they do not hear any requests. "... though Abraham be ignorant of us, and Israel acknowledge us not" (Isaiah 63:16). They have no power to help and they do not want to be worshiped (Revelation 22:8). They are not even our advocates or intercessors; this is only true of the Lord Jesus. "We have an Advocate with the Father" (1 John 2:1). It is thus pure idolatry.
Objection #1: We do indeed request believers to pray for us here upon earth; it is much more true that one may do so of the glorified saints in heaven.
Answer: Nowhere are the Papists so foolish as when they seek to prove this matter and the worship of images. How ashamed they ought to be if this is their entire proof (which it nearly is) for the worship of angels and saints -- thus idolatry -- basing their entire service of them upon so insignificant a proof! They ought to show a command, but this is not to be found, and they must therefore improvise. As far as the matter itself is concerned, are they satisfied with merely making a request to the saints in the same manner as one does to believers upon earth? Not at all. In honor of the saints, feast days are instituted, and they bow their knees and fold their hands for them, religiously supplicating them for the forgiveness of sins, holiness, salvation, and help for soul and body, in both life and death. Images are made in their honor and are erected on altars. They bestow gifts upon them, and make the service of saints meritorious as well as efficacious for the absolution of sins and punishment. They are ten times more involved with the service of angels and saints than with the service of God. What resemblance is there then between their worship of saints and the request for believers to pray for and with them relative to a certain case -- in order that God, having been supplicated by many, may also be thanked by many? There is no connection between the two whatsoever. The one practice does not consist of a mutual worship of one another; the other practice does. The one practice is commanded; the other is forbidden. In the one case men are acquainted with each other‘s needs and desires, and the other case they are not. In the one case there is not a devotional trusting in the other, whereas in the other there is. The first pertains to the second table and the latter to the first table. There is thus no relationship whatsoever, and therefore also no logical deduction can be made.
Objection #2: "Remember Abraham, Isaac, and Israel, Thy servants" (Exodus 32:13). Here Moses takes refuge to those saints.
Answer: Moses does not pray to the saints, but to God, holding before the Lord the covenant which He had made with them and in which they were included.
Objection #3: "To which of the saints wilt thou turn" (Job 5:1). Here Job is exhorted to take refuge to the saints, and thus man is permitted to do likewise.
Answer: Eliphaz declares that he would derive no advantage from the saints. He does not refer here to the saints in heaven, but to the saints upon earth, declaring that not one of them would be of the same opinion as Job.
Objection #4: "If there be a messenger with Him, an interpreter, one among a thousand, to show unto man his uprightness: then He is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom" (Job 33:23-24). Mention is here made of an angel who is said to be gracious to him, to deliver him, and to have found a ransom for him. If this is what angels do, one may also seek this from them and pray to them for it.
Answer: Mention is not made here of a heavenly angel, that is, a spirit, for then Elihu would not have said "one among a thousand," since the least angel would have been capable of that task. Rather, the reference is here to an extraordinary minister -- ministers frequently being called angels -- as also the Lord Jesus was called an angel. Thus, from the word "angel" alone one cannot conclude that it represents a created spirit. This extraordinary minister having been sent to someone (and therefore called an angel or messenger), would declare to the needy what his proper duty is and how he must humble himself when the Lord visits him with affliction, quietly bowing under the hand of God. Then it says that He -- that is God, who generally is called the "He" par excellence in the book of Job -- would be gracious to those who were humble and well instructed. To that messenger He would say: "Deliver, strengthen, comfort, and refresh him," as deliverance and salvation are frequently attributed to ministers (cf. 1 Timothy 4:16; James 5:20). To that end the word of reconciliation has been put in their mouths (2 Corinthians 5:19). The reason for this charge is as follows: I have found a ransom, and I have ordained My own Son to be a ransom by His blood. Make this known to him and strengthen him with this. His spirit, thus having been refreshed, his weak body will also be restored. No reference is thus made here to a heavenly angel whatsoever. An inference from this, as far as the worship of angels is concerned, is entirely erroneous. This is all the more evident because an angel cannot reconcile man with God and thus cannot deliver him from destruction and hell. That is the work of the Lord Jesus Christ alone, and therefore one would sooner understand this to refer to the Lord Jesus -- although we do not deem this to be the meaning here. It is blasphemous to attribute reconciliation to anyone else, and it is thus a case of horrendous idolatry to worship an angel on this basis.
Objection #5: "The Angel which redeemed me from all evil, bless the lads; and let my name be named on them" (Genesis 48:16). Here this angel is expressly worshiped, and Jacob wants his name to be called upon by the lads (Hebrew: yikkare‘).
Answer (1) The Angel is not a created angel, but the Angel of the Covenant, in whom is the name Jehovah (Exodus 23:21). This Angel had blessed Abraham, Isaac, and Jacob, and he prayed to this Angel for a blessing upon the two children of Joseph.
(2) That Jacob wanted to be worshiped by these children, either in this life or after his death, is neither conveyed by these words nor by the Hebrew word kara, which means "to call." Rather, he wanted these two to be accounted as his own children, and that they would be called the children of Jacob rather than of Joseph. They would thus each constitute a tribe and receive a portion of the inheritance of Canaan as well as the other children of Jacob did.
If it is idolatry to worship angels and saints, it is also foolish idolatry to render any religious honor to the bodies and remains of the saints, as well as to the cross (the wood of which they do not have anyhow), the sole of Mary‘s shoe, and similar fabricated matters. It is true that one may not dishonor the bodies of deceased saints, but rather must let them rest in the grave. However, for the living to honor the dead (Isaiah 8:19) and to build up the graves of the prophets as the Pharisees did (Matthew 23:29) is neither commanded anywhere, nor is there a promise relative thereto. It is foolish idolatry and the miracles which one ascribes to it are fabricated and untrue. The case of the dead person who was cast into the grave of Elisha, and became alive upon touching his bones, was but an isolated incident. God permitted this as a confirmation of the prophecy prophesied by him that Israel would defeat the Syrians three times (2 Kings 13:17-20). The woman who was healed by the touching of the hem of Christ‘s garment, and the healing of the sick by the shadow of Peter (Acts 5:15) and the handkerchiefs and aprons of Paul, occurred while they were alive and not after their death. The power of healing was not inherent in these matters, but they were only signs and wonders which the Lord Himself did by the hand of the apostles for the confirmation of doctrine. However, to allow this as the reason for rendering religious honor to the remains of the saints, and to consider them as having inherent power, is outside of and contrary to the Word.
Having refuted the most blatant and less blatant forms of idolatry, we now add the third manifestation of idolatry to this -- that is, refined idolatry. This exists when we depend upon and look to secondary causes or means; that is, to begin and end in them as far as our hope, fear, and trust are concerned, without looking unto God as the only Giver of our desires, and without a lively recognition that the Lord either gives or withholds the means, must bless them, or make them of none effect. One is guilty of this when he endeavors with all his might to obtain the favor of men who are able to grant our desire, or be either advantageous or detrimental to us, doing this so intently that he does not even notice that in seeking the favor of men one sins against God and loses His favor. This is also manifested when, in seeking the fulfillment of one‘s desire, one does not solely depend upon God and thus does not use the means conscientiously, simply because God has commanded it. One then quietly thinks that it will either happen or not come about due to secondary causes, and thus is either glad or sorrowful contingent upon whether the means appear to be for or against it. The fear of man, the favor of man, love toward men, and the love of people toward us are generally the beginning of idolatry and a wellspring for numerous idolatrous deeds. One is thus led astray by strength, soldiers, ships, confederates, money, friends, intellect, ability, power, food, drink, beauty, charm, pride, and by whatever else he may endeavor to acquire something -- or wherein he finds rest, delight, and joy. Thus, Goliath relied upon his strength, Asa upon his physician, Rabshakeh upon his mighty army, and Samson upon Delilah, etc. All of this is idolatry, for God is lost sight of. His providence and government are then secretly denied and not believed, and the focus is on the creature instead.
Witchcraft Forbidden The third sin prohibited in this commandment is witchcraft, which is to perform, with the help of the devil, those things which are beyond the reach of man‘s ability, doing so by either making a pact with him, or by wilfully making use of some symbolic devices whereby he operates. I experienced an example of this when I was a minister in Stavoren. [Note: A village in the province of Friesland.] A member -- an upright man -- together with some others who had interest in this, wanted to know who had robbed the home of a deceased person, which they would inherit. The other honest men -- men with good minds -- were said to have heard that one could know this by putting a key at a certain place in the will and then to make use of it in a specified manner. They executed this procedure and thereby found the person. They did their utmost, and even used force to keep the book with the key in their hands. Upon mentioning the thief, however, it wrested itself out of their hands and would turn about several times as a top, doing so not only once, but as frequently as they would do so. Not only did they find the thief, but by the same means they also found the secret place where the loot had been buried in a garden. The people said that it was not their objective to ask the devil for counsel; rather, they had only heard that in this way they could find out things and thus made use of it as a natural means. One person related this to me the following day, I believe, as a historical fact, without realizing that he had done wrong. When I confronted him with his sin and seriously rebuked him, he was greatly frightened and humbled himself deeply, promising never to commit such a deed again, and declaring in uprightness his not having been aware that this was an evil deed. I thus perceived that the devil also carries on his work when people, who have no objective to avail themselves of him, make use of his devices and depart from the way of the Word.
It is very evident from both the Holy Scriptures and experience that there are witches and that there is witchcraft. He who does not believe this is truly bewitched by the devil and his senses have been hardened and blinded. He then stubbornly adheres to his prejudice and blind intellect, and denies the existence of all devils and witchcraft, and will not believe this until God will command judgments to show that it is true, and it will be to their hurt. The Egyptian magicians, who changed their rods into serpents and did other strange things, confirm the existence of witches (cf. Exodus 7:11
Fortune-telling Forbidden The fourth sin is fortune-telling; that is, when one, with the help of the devil, unveils contingent matters which are hidden, current, or future. The devil is acquainted with that which is current but hidden, and by the arrangement of secondary causes (of which he has better knowledge than man), he guesses that such and such will be the outcome; if he does not guess it, it will turn out wrong. He can also know many things by reason of what God has foretold in His Word. God may possibly also reveal various matters to him as a judgment upon man, who, by the fulfillment of such predictions, will increasingly believe in the devil (Exodus 8:12-13). In predicting he frequently makes use of signs. My deceased father recounted to me that a young man in Makkum[Note: A village in the province of Friesland.] (where my father was minister), being desirous to know who would be his wife, greeted the morning star with such ceremonies as had been taught him -- which I shall not mention. Upon this a coffin was shown him, which so frightened him that he went to bed; when it became day, he asked my father to come. He told him the entire transaction and died after a day or two. Others made use of signs and predictions, and the fulfillment of them has been recounted to me in Harlingen by those who have made use of these themselves. To this belongs the prediction of the future from the lines of the hand, from searching out under which sign of the zodiac one has been born, etc. These predictions are falsehoods, drawing the heart away from God unto vanities, and therefore God has commanded that fortunetellers be put to death (cf. Leviticus 19:31
Superstition Forbidden The fifth sin is superstition. This is practiced when one deems natural things to have a supernatural power or meaning, has respect for it, and is thereby either comforted or frightened. For example: one has respect for a wooden image, not daring to either break or burn it; one fears evil when the salt shaker topples over; one gives heed to dreams, and the manner in which birds fly and call. Then there are such things as the renouncing of fevers, benedictions from witches, consecrated water, wax candles, crosses, etc. "Be not dismayed at the signs of heaven" (Jeremiah 10:2); "Neither shall ye use enchantment" (Leviticus 19:26).
These sins are the primary sins prohibited by this commandment. The Virtues Enjoined in the First Commandment The primary virtues enjoined in this commandment are, first of all, to rightly know God. It is not sufficient to know that there is a God -- either by an impression received from nature or by way of deduction. Rather, the knowledge which is enjoined here is to know wherein the image of God consists. "And have put on the new man, which is renewed in knowledge after the image of Him that created him" (Colossians 3:10). It is the internal and immediate beholding of God in His perfections by the enlightened eyes of the understanding from which all holy motions proceed. This is the knowledge by which Moses "endured, as seeing Him who is invisible" (Hebrews 11:27); of which Job said, "Now mine eye seeth Thee" (Job 42:5); of which Paul said, "But we all, with open face beholding as in a glass the glory of the Lord, are changed unto the same image from glory to glory" (2 Corinthians 3:18); and which is the walking in the light of God‘s countenance (Psalms 89:15). It is that light by which the soul, being irradiated by God Himself, loses itself in adoration, in deep reverence bows before Him, leaps up for joy, and is set aflame with love. The second virtue is love for God, which consists in esteeming and exalting God far above all creatures, which become as nothing in the acknowledgment of the fullness to be found in God, and in rejoicing that God is such a God. It also consists in the pure inclination to have communion with God and to be satisfied in and with Him, to be in willing subjection under Him, to be in agreement with His will in regard to His doings and the manner in which He leads, and joyfully to live for God with the totality of one‘s being. This is the great commandment (Matthew 22:37); this was David‘s practice: "I will love Thee, O Lord" (Psalms 18:1); and to this he exhorts everyone: "O love the Lord, all ye His saints" (Psalms 31:23). The third virtue is the fear of God. If the soul may perceive God in His majesty, glory, and holiness, it cannot but be that the soul will tremble out of respect for God. This will manifest itself in deep humility, in the manner of approach unto God, in fellowship with God, and in giving careful heed not to conduct one‘s self in a manner contrary to His will. It is to this David refers: "Fear Him, all ye the seed of Israel" (Psalms 22:23); "O fear the Lord, ye His saints" (Psalms 34:9); "Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of Him" (Psalms 33:8). The fourth virtue is obedience. This consists in acknowledging the Lord‘s majesty and His worthiness to be obeyed, as well as an immediate subjection under God. It consists in the approbation of and joy in being subject to Him, in willingly offering to do whatever it pleases the Lord to command, in seeking His counsel in every specific situation, asking, "Lord, what wilt Thou have me to do," and in the ready acceptance of the task (as being the will of God) as well as in the zealous and complete execution of the task. "Now therefore, if ye will obey My voice indeed ..." (Exodus 19:5); "To obey is better than sacrifice" (1 Samuel 15:22); "All that the Lord hath said will we do, and be obedient" (Exodus 24:7). The fifth virtue is patient submission under the hand of the Lord. This is practiced by continually looking unto God, also recognizing and acknowledging His sovereignty, and thereby seeing how appropriate it is that all bow before Him, acknowledging with delight that it is He who "doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou" (Daniel 4:35). Thus we surrender ourselves to Him in order that He may completely deal with us according to His will; that is, either make or break us, comfort or hide Himself from us, give us prosperity or adversity, and honor us or cause us to be despised. All of this is done without striving with the Lord or demanding a reason from Him as to why He deals in such a way with us, His sovereign will being our delight. It is to know and to be assured that all the ways of the Lord with us are right, only wise, faithful, good, and that the end will be peace. Job did this: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord" (Job 1:21); David did this: "I was dumb, I opened not my mouth; because Thou didst it" (Psalms 39:9); as well as Peter: "Humble yourselves therefore under the mighty hand of God" (1 Peter 5:6). The sixth virtue is to trust in the Lord; that is, when considering the perfections of God -- viewing Him as one‘s covenant God -- one looks away from everything which appears to be potentially to our detriment or benefit, or to help or hinder us, perceiving that all this has no power in itself, and that everything -- both in its operation as well as its existence -- is in the hand of the Lord. We then perceive that the Lord, by His influence and government, causes everything to function in such a manner as pleases Him -- be it for us or against us. He changes the hearts of our friends to hate us and the hearts of our enemies to love and help us, so that all secondary causes fall away, and nothing remains but the Lord, who works everything according to His counsel and decree. One will thus be at rest in Him and be quiet without fear, being satisfied with the outcome, since it will be according to His good will toward us and according to His pleasure. We shall thus permit Him to care for us and shall depend upon Him, while using the means, because He has ordained them and desires that we shall use them. We shall use them to reach that goal and to attain to that result which is according to the Lord‘s decree, and which no creature can change. David was in such a condition: "Truly my soul waiteth upon God: from Him cometh my salvation. He only is my rock and my salvation; He is my defence; I shall not be greatly moved" (Psalms 62:1-2). He exhorts others to do likewise: "Trust in the Lord, and do good; Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass" (Psalms 37:3