7 Either in thy Min.', or with thy Hand, 4#s 17: 29: or by thy command. k(5s.e.) For thy uſe, or for thee to worſhip ; for otherwiſe they were not abſolutely forbidden to make any Images, but only to mak? them for worſhip, as may appear by comparing this place with Lewirt:"19: 4: Deut: 4: 15: and Amos 5: 26: with 4#s 7: 43: and from Levit: 26: 1: where the ſetting up of a pillar, or ſtone, isas abſoJutely forbidden as the making of an Image. - And therefore as che former is not forbidden to be done ſimply and univerſally, as appears from Joſh: 24: 20: 1 Sam: 7: 12: but oply to bedone. in order to worſhip, ſcalſo is the latter. Moreover there were Cherubims and other Images in the Temple, and afterwards the Brazen Serpent, which, becauſe they were nor made to be worſhipped, neither were indeed, nor wereever eſteemed to be any contradictions to this Law. { Or molten, or any other Image, as is moſt evident from the nature and reaſon of the Precept. Nor 1s any thing more common than
* Dzur. g. 6.Pſal.81,
R
oO
LORD 9 ſan&tihe themſelves, left the LORD break forth upon them.
| | ? For though the Azronical Prieſthood was not yet appointed, it is vertain, that as there were Sacritices before, fo there were Pricfts to
i.
ſuch ſynecdochical Expreſſions, wherein under one kind named, all other things of the like nature are contained. But for more abun= dant caution, and to pur all out of doubt, he adds a more general word, mor any likenzjs, m As of God, Dent: 4: 15: 1s: 44* 9y 20:
O 4 Ange's,
"OP"Ye" 4 , 4, x* ho "a f " ho =x.4 ; .- * E 6 Pp g : »* '
*Chap:34:
Deut:
6:15.Joſh:
*Chap:34* 7: Num: 14: 18:
29: Job 5.
o Deut: T2 9: Pial: 89. 34:
* Lev. 19: zi 2: D-zur: <: 11; Marth: $4 33- ©
| Ange!s, Sun, Moon,
or Stars, which the Heathens worſhipped, | Dent: 4: 19: and 17: 3. » Asof Men and Beaſts, and creeping things, which the Ezyptians and other Gentiles worſhipped as gods» Dent: 4: 16, 17: Jai: 44: 13: Exe h Dagon was ; or Serpents, Crocodiles, and ſuch other Egyptian Deities. p This is emphatically added, to note the ſingular care of Divine Providencein bringing the Waters under the Earth, which naturally are lighter and higher than it, and therefore might eaſily overwhelm ir. Compare Pſal: 104: 6. |
5 Thou ſhalt nor bow down thy ſelf q to them r, nor ſerve them 5: for I the LORD thy God am a * jealous t God, « * viſiting x the iniquities of the fathers upon the children y, unto the third and fourth generation
2 of them that hate me 2:
them ; for to bow Scripture of the
FXODUS.
ee | Ezek: 23: 14. 0 As of Fiſhes, ſuch as |
Beſides, the
I2: 2I:
Name, by vain and cuſtomary Oaths, Curſes, or Blaſphemies, 9. 4.
| andthe fuithering of our own, and others SanQtifieation and Salvation.
*Chapy 12: and on thoſe days, as many Scriptures teach us. Or, 2. A permiſſion Lev: 1
: 27 I 2. Lui T3. 14}
ſo farthe Memory of a Father may exrend, and be matter of imitation
to his Children; and partly to ſhew the difference between hus
excrciſe of Juſtice and Mercy, as appears by comparing the next Verſe. a This word is oppoſed to the conceit that Idolaters, at leaſt many of them, have of themſelves, thar they love God more than others do, becauſe they love, and. honour, and worſhip the Creatures for his ſake, and for thoſe Excellencies that he hath wrought in them ; but rhis will no more excuſe their Tdolatry, than it will excuſe him that commirs Adultery with his Friend's Wife, that he did it for his Fri:nd's fake, and from the love he had to his Friend, and for his Relations. |
6 And * ſhewing mercy unto thouſands & of them
that love me, and keep my commandments c.
b To wit, of their Generations, 7. e. for ever ; whereas his Puniſh- ment extended only to three or four of them : So far is God's Mercy exalted above his Juſtice. Compare Pſal. 103. 17. c This conjunttion is very obſervable both againſt thoſe that falſly and foolifhly pre- tend or inſinuate, that the inward aff:Qion of Jove to God 1s not abſolutely and always neceſſary to Salvation ; and alſo againſt them who pretending inward love to God, live inthe cuitomary breach of God's known commands.
7 * Thou ſhalt not take + the Name of the LORD d thy God in vain e : for the LORD will not hold him
guiltleſs f that taketh his Name in vain.
+ Or, not carry, or not take, or lift up, to wit, in er info thy Meuth, as the phraſe is more fully exprefſcd, Job 4: 2: Pſalm 16: 4: and 50: 16. So Men are faid to take up a proverb, or a lamentation, Iſai: 14. 4: Ezek: 26: 179. d Not only the proper name of the Lord, bur any of his Artribures, Ordinances, and Works, by which God
' hath made himſelf known. e Or, unto vanity, or vainly. Either 1. Falfly, or in a falſe Oath ; thou ſhalt nor twear falſly by rhe Name of the Lord, or not lift up the name of God into thy Mouth in an Oath ro the confirmation of a Lie. Or, 2. In vain, as we render it, and as the word Schave is frequently uſed, as Job 7: 3: and 15: 37: Pſalm 65: 11: and 89: 47: Tſai: 1. 13. You ſhall not uſe the Name of God either in Oarhs, or in common Diſcourſe ; lightly, rafkly, irreverently,or uaneceſfarily, or without weighty or ſufficient Cauſe. Which being a Duty enjoyned not only in many places of Sacred Scripture, bur alſo in the Apocryphal Eccdefiaſticus, 23: 15, 16, 17: and even by Heathen Authors, as Plato in his Book of Laws ; and it being evident by the Light. of Nature ro Man's Reaſon, it were ſtrange if it were not here underſtood ; eſpecially conſidering, that
4t is moſt reaſonable to take theſe ſhort Laws in the moſt compre-
henſive ſenſe, tuch as this, not the former, is ; for the prohibition of uſing ir vainly and raſbly, doth certainly include that of ſwearing
Chap. XN, _
Ezek.:i -
11 For * in ſix days p the LORD made heaven and *Gal earth, the ſea, and all that in them is, and refted q the | ſeventh day : wherefore the LORD bleſſed r the ſabs bath day s, and hallowed it z.