Esodo 20:14 Commento

All things being prepared for the solemn promulgation of the divine law, we have, in this chapter, I. The ten commandments, as God himself spoke them upon mount Sinai (v. 1-17), as remarkable a portion of scripture as any in the Old Testament. II. The impressions made upon the people thereby (Exo 20:18-21). III. Some particular instructions which God gave privately to Moses, to be by him communicated to the people, relating to his worship (Exo 20:22, etc.).

INTRODUCTION TO EXODUS 20 In this chapter we have an account of the giving of the law on Mount Sinai; the preface to it, Exo 20:1, the ten commandments it consists of, Exo 20:8, the circumstances attending it, which caused the people to remove at some distance, Exo 20:18, when they desired of Moses, that he would speak to them and not God, who bid them not fear, since this was for the trial of them; but still they kept at a distance, while Moses drew nigh to God, Exo 20:19 who ordered him to caution the children of Israel against idolatry, and directed what sort of an altar he would have made whereon to offer their sacrifices, promising that where his name was recorded he would grant his presence and blessing, Exo 20:22.

Thou shall not steal. Which is to take away another man's property by force or fraud, without the knowledge, and against the will of the owner thereof. Thefts are of various kinds; there is private theft, picking of pockets, shoplifting, burglary, or breaking into houses in the night, and carrying off goods; public theft, or robbing upon the highways; domestic theft, as when wives take away their husbands' money or goods, and conceal them, or dispose of them without their knowledge and will, children rob their parents, and servants purloin their masters' effects; ecclesiastical theft or sacrilege, and personal theft, as stealing of men and making slaves of them, selling them against their wills; and Jarchi thinks that this is what the Scripture speaks of when it uses this phrase; but though this may be included, it may not be restrained to this particular, since, besides what have been observed, there are many other things that may be reduced to it and are breaches of it; as all overreaching and circumventing in trade and commerce, unjust contracts, not making good and performing payments, detention of servants' wages, unlawful usury, unfaithfulness with respect to anything deposited in a man's hands, advising and encouraging thieves, and receiving from them: the case of the Israelites borrowing of the Egyptians and spoiling them is not to be objected to this law, since that was by the command of God, and was only taking what was due to them for service; however, by this command God let the Israelites know that that was a peculiar case, and not to be drawn into an example, and that they were in other cases not to take away another man's property; and so the case of an hungry man's stealing to satisfy nature is not observed as lawful and laudable, but as what is connived at and indulged, Pro 6:30, this law obliges to preserve and secure every man's property to himself, as much as in men lies: this is the eighth commandment. , this law obliges to preserve and secure every man's property to himself, as much as in men lies: this is the eighth commandment. Exodus 20:16 exo 20:16 exo 20:16 exo 20:16Thou shall not bear false witness against thy neighbour. Neither publicly in a court of judicature, by laying things to his charge that are false, and swearing to them, to his hurt and damage; nor privately, by whispering, tale bearing, backbiting, slandering, by telling lies of him, traducing his character by innuendos, sly insinuations, and evil suggestions, whereby he may suffer in his character, credit, and reputation, and in his trade and business; Aben Ezra thinks the words describe the character of the person that is not to bear witness in any court, and to be read thus, "thou shall not answer who art a false witness": or, "O thou false witness": meaning that such an one should not be admitted an evidence in court, who had been convicted already of being a false witness; his word and oath are not to be taken, nor should any questions be put to him, or he suffered to answer to any; his depositions should have no weight with those before whom they were made, nay, even they should not be taken, nor such a person be allowed to make any; but this is to put this precept in a quite different form from all the rest, and without any necessity, since the word may as well be taken for a testimony bore, as for the person that bears it: this is the ninth commandment.

Therefore whatsoever things God commands (and one of these is “You shall not commit adultery”) and whatsoever things are not positively ordered but are strongly advised as good spiritual counsel (and one of these is, “It is a good thing for a man to not touch a woman”)—all of these imperatives are rightly obeyed only when they are measured by the standard of our love of God and our love of our neighbor in God.

It is written in the law, “You shall not commit fornication.” This is required in a beneficial way according to the simple sound of the letter by the person who is still entangled in the passions of fleshly impurity. It is necessarily observed in spiritual fashion, however, by one who has already left behind this filthy behavior and impure disposition, so that he also rejects not only all idolatrous ceremonies but also every superstition of the Gentiles and the observance of auguries and omens and of all signs and days and times. And he is certainly not engaged in the divination of particular words or names, which befouls the wholesomeness of our faith.

The law cuts away sins of the flesh, but our Redeemer condemns even unlawful thoughts. If therefore they do not hear Moses and the prophets, neither will they believe if someone rises from the dead, because when will those who neglect to fulfill the lesser precepts of the law grow strong enough to obey the higher commands of our Savior? And indeed it is certain that those who refuse to fulfill his words undoubtedly refuse to believe him.

After the prohibition of murder, adultery is forbidden. This is fitting, since husband and wife are as one body. "They shall be," says the Lord, "two in one flesh" [Gen 2:24]. Therefore, after an injury inflicted upon a man in his own person, none is so grave as that which is inflicted upon a person with whom one is joined. Adultery is forbidden both to the wife and the husband. We shall first consider the adultery of the wife, since in this seems to lie the greater sin, for a wife who commits adultery is guilty of three grave sins, which are implied in the following words: "So every woman who leaves her husband,... first, is unfaithful to the law of the Most High; and secondly, she has offended against her husband; thirdly, she has fornicated in adultery, and hath gotten her children of another man" [Sir 23:32-33]. First, therefore, she has sinned by lack of faith, since she is unfaithful to the law wherein God has forbidden adultery. Moreover, she has spurned the ordinance of God: "What therefore God has joined together, let no man put asunder" [Mt 19:6]. And also she has sinned against the institution or Sacrament. Because marriage is contracted before the eyes of the Church, and thereupon God is called, as it were, to witness a bond of fidelity which must be kept: "The Lord hath been witness between you and the wife of your youth whom you have despised" [Mal 2:14]. Therefore, she has sinned against the law of God, against a precept of the Church and against a Sacrament of God. Secondly, she sins by infidelity because she has betrayed her husband: "The wife does not have power over her own body: but the husband" [1 Cor 7:4]. In fact, without the consent of the husband she cannot observe chastity. If adultery is committed, then, an act of treachery is perpetrated in that the wife gives herself to another, just as if a servant gave himself to another master: "She forsakes the guide of her youth, and has forgotten the covenant of her God" [Prov 2:17-18]. Thirdly, the adulteress commits the sin of theft in that she brings forth children from a man not her husband; and this is a most grave theft in that she expends her heredity upon children not her husband's. Let it be noted that such a one should encourage her children to enter religion, or upon such a walk of life that they do not succeed in the property of her husband. Therefore, an adulteress is guilty of sacrilege, treachery and theft. Husbands, however, do not sin any less than wives, although they sometimes may salve themselves to the contrary. This is clear for three reasons. First, because of the equality which holds between husband and wife, for "the husband also does not have power over his own body, but the wife" [1 Cor 7:4]. Therefore, as far as the rights of matrimony are concerned, one cannot act without the consent of the other. As an indication of this, God did not form woman from the foot or from the head, but from the rib of the man. Now, marriage was at no time a perfect state until the law of Christ came, because the Jew could have many wives, but a wife could not have many husbands; hence, equality did not exist. The second reason is because strength is a special quality of the man, while the passion proper to the woman is concupiscence: "You husbands, likewise dwelling with them according to knowledge, giving honor to the female as to the weaker vessel" [1 Pt 3:7]. Therefore, if you ask from your wife what you do not keep yourself, then you are unfaithful. The third reason is from the authority of the husband. For the husband is head of the wife, and as it is said: "Women may not speak in the church,... if they would learn anything, let them ask their husbands at home" [10]. The husband is the teacher of his wife, and God, therefore, gave the Commandment to the husband. Now, as regards fulfillment of their duties, a priest who fails is more guilty than a layman, and a bishop more than a priest, because it is especially incumbent upon them to teach others. In like manner, the husband that commits adultery breaks faith by not obeying that which he ought. Thus, God forbids adultery both to men and women. Now, it must be known that, although some believe that adultery is a sin, yet they do not believe that simple fornication is a mortal sin. Against them stand the words of St. Paul: "For fornicators and adulterers God will judge" [Hb 13:4]. And: "Do not err: neither fornicators... nor adulterers, nor the effeminate, nor liers with men shall possess the kingdom of God" [1 Cor 6:9]. But one is not excluded from the kingdom of God except by mortal sin; therefore, fornication is a mortal sin. But one might say that there is no reason why fornication should be a mortal sin, since the body of the wife is not given, as in adultery. I say, however, if the body of the wife is not given, nevertheless, there is given the body of Christ which was given to the husband when he was sanctified in Baptism. If, then, one must not betray his wife, with much more reason must he not be unfaithful to Christ: "Know you not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a harlot? God forbid!" [13]. It is heretical to say that fornication is not a mortal sin. Moreover, it must be known that the Commandment, "You shall not commit adultery," not only forbids adultery but also every form of immodesty and impurity. There are some who say that intercourse between married persons is not devoid of sin. But this is heretical, for the Apostle says: "Let marriage be honorable in all and the bed undefiled" [Hb 13:4]. Not only is it devoid of sin, but for those in the state of grace it is meritorious for eternal life. Sometimes, however, it may be a venial sin, sometimes a mortal sin. When it is had with the intention of bringing forth offspring, it is an act of virtue. When it is had with the intent of rendering mutual comfort, it is an act of justice. When it is a cause of exciting lust, although within the limits of marriage, it is a venial sin; and when it goes beyond these limits, so as to intend intercourse with another if possible, it would be a mortal sin. Adultery and fornication are forbidden for a number of reasons. First of all, because they destroy the soul: "He who is an adulterer has no sense, for the folly of his heart shall destroy his own soul" [Prov 6:32]. It says: "for the folly of his heart," which is whenever the flesh dominates the spirit. Secondly, they deprive one of life; for one guilty of such should die according to the Law, as we read in Leviticus (20:10) and Deuteronomy (22:22). Sometimes the guilty one is not punished now bodily, which is to his disadvantage since punishment of the body may be borne with patience and is conducive to the remission of sins; but nevertheless he shall be punished in the future life. Thirdly, these sins consume his substance, just as happened to the prodigal son in that "he wasted his substance living riotously" [Lk 15:13]. "Do not give your soul to harlots, lest you destroy your inheritance" [Sir 9:6]. Fourthly, they defile the offspring: "The children of adulterers shall not come to perfection, and the seed of the unlawful bed shall be rooted out. And if they live long they shall be nothing regarded, and their last old age shall be without honor" [Wis 3:16-17]. And again: "Otherwise your children should be unclean; but now they are holy" [1 Cor 7:14]. Thus, they are never honored in the Church, but if they are clerics their dishonor may go without shame. Fifthly, these sins take away one's honor, and this especially is applicable to women: "Every woman who is a harlot shall be trodden upon as dung in the way" [Sir 9:10]. And of the husband it is said: "He gathers to himself shame and dishonor, and his reproach shall not be blotted out" [Prov 6:33]. St. Gregory says that sins of the flesh are more shameful and less blameful than those of the spirit, and the reason is because they are common to the beasts: "Man when he was in honor did not understand; and became like senseless beasts that perish" [Ps 48:21].

The preface to the ten commandments, Exo 20:1, Exo 20:2. The First commandment, against mental or theoretic idolatry, Exo 20:3. The Second, against making and worshipping images, or practical idolatry, Exo 20:4-6. The Third, against false swearing, blasphemy, and irreverent use of the name of God, Exo 20:7. The Fourth, against profanation of the Sabbath, and idleness on the other days of the week, Exo 20:8-11. The Fifth, against disrespect and disobedience to parents, Exo 20:12. The Sixth, against murder and cruelty, Exo 20:13. The Seventh, against adultery and uncleanness, Exo 20:14. The Eighth, against stealing and dishonesty, Exo 20:15. The Ninth, against false testimony, perjury, etc., Exo 20:16. The Tenth, against covetousness, Exo 20:17. The people are alarmed at the awful appearance of God on the mount, and stand afar off, Exo 20:18. They pray that Moses may be mediator between God and them, Exo 20:19. Moses encourages them, Exo 20:20. He draws near to the thick darkness, and God communes with him, Exo 20:21, Exo 20:22. Farther directions against idolatry, Exo 20:23. Directions concerning making an altar of earth, Exo 20:24; and an altar of hewn stone, Exo 20:25. None of these to be ascended by steps, and the reason given, Exo 20:26.

Thou shalt not commit adultery - Adultery, as defined by our laws, is of two kinds; double, when between two married persons; single, when one of the parties is married, the other single. One principal part of the criminality of adultery consists in its injustice. 1. It robs a man of his right by taking from him the affection of his wife. 2. It does him a wrong by fathering on him and obliging him to maintain as his own a spurious offspring - a child which is not his. The act itself, and every thing leading to the act, is prohibited by this commandment; for our Lord says, Even he who looks on a woman to lust after her, has already committed adultery with her in his heart. And not only adultery (the unlawful commerce between two married persons) is forbidden here, but also fornication and all kinds of mental and sensual uncleanness. All impure books, songs, paintings, etc., which tend to inflame and debauch the mind, are against this law, as well as another species of impurity, for the account of which the reader is referred to; See Clarke's note on Gen 38:30. That fornication was included under this command we may gather from St. Matthew, Mat 15:19, where our Savior expresses the sense of the different commandments by a word for each, and mentions them in the order in which they stand; but when he comes to the seventh he uses two words, μοιχειαι πορνειαι, to express its meaning, and then goes on to the eighth, etc.; thus evidently showing that fornication was understood to be comprehended under the command, "Thou shalt not commit adultery." As to the word adultery, adulterium, it has probably been derived from the words ad alterius torum, to another's bed; for it is going to the bed of another man that constitutes the act and the crime. Adultery often means idolatry in the worship of God.

THE TEN COMMANDMENTS. (Exo. 20:1-26) And God spake all these words--The Divine Being Himself was the speaker (Deu 5:12, Deu 5:32-33), in tones so loud as to be heard--so distinct as to be intelligible by the whole multitude standing in the valleys below, amid the most appalling phenomena of agitated nature. Had He been simply addressing rational and intelligent creatures, He would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of God's procedure, in order to give a suitable impression of the character and sanctions of the law revealed from heaven (Rom 11:5-9).