II. Of the Law

Q131. What rule of life has God given to us?

His Law.

Q132. What does it contain?

It is divided into two parts: the first contains four commandments, and the second contains six. The whole law is thus summed up in ten commandments.

Q133. Who is the author of this division?

God Himself, who delivered it to Moses written on two tablets. It is repeatedly declared to consist of ten commandments.

Q134. What is the subject of the first table?

It deals with the duties of religion toward God.

Q135. What is the subject of the second table?

Our duties toward other people, and how we are to conduct ourselves in relation to them.

Q136. Which is the first commandment?

Hear, O Israel, I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. YOU SHALL HAVE NO OTHER GODS BEFORE ME.

Q137. Explain these words.

The first part serves as a preface to the entire law. By calling Himself the Lord, or Jehovah, He establishes His right and authority to command. Then, by declaring Himself our God, He makes His law something we can receive with willing hearts. Finally, these words also carry the meaning that He is our Savior; and since He sets us apart by this privilege, it is only right that we present ourselves to Him as His willing people.

Q138. But doesn't the deliverance from Egyptian bondage apply specifically to the people of Israel?

I acknowledge that it does, as far as the event itself is concerned, but there is another kind of deliverance that applies equally to all people. For God has freed us all from the spiritual slavery of sin and the tyranny of the devil.

Q139. Why does He remind us of this in the preface to His law?

To warn us that we will be guilty of the deepest ingratitude if we do not devote ourselves entirely to obeying Him.

Q140. What does the first commandment require?

That we give Him the full honor that is His due, without directing any part of it toward another.

Q141. What is this particular honor that must not be transferred to another?

To worship Him; to place our complete trust in Him; to pray to Him; and, in short, to ascribe to Him everything that belongs to His majesty.

Q142. What do the words "BEFORE ME" teach us?

That nothing is so hidden it can be concealed from Him; that He is the witness and judge of all our secret thoughts; and that He requires not merely the outward appearance of honor, but the sincere devotion of the heart.

Q143. What is the second commandment?

You shall not make for yourself any carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them.

Q144. Does God forbid all painting or sculpting of images?

He forbids only two things: making images to represent God, and making images for the purpose of worshipping Him.

Q145. Why is it forbidden to represent God through a visible image?

Because there is nothing in an eternal, incomprehensible Spirit that resembles a physical, corruptible, lifeless figure.

Q146. You consider it dishonorable to His Majesty, then, to attempt to represent Him in such a way.

Yes.

Q147. What kind of worship does this commandment forbid?

That we should direct our prayers toward a statue or image, prostrate ourselves before it, or through kneeling or any other gesture pay it honor as though God were presenting Himself to us through it.

Q148. The commandment is not to be understood as condemning painting and sculpture in themselves, but only as forbidding the making of images for the purpose of seeking or worshipping God in them; or, what amounts to the same thing, worshipping them in God's honor, or misusing them in any way that leads to superstition and idolatry.

That is correct.

Q149. What does this commandment require of us?

Just as the first commandment declared that God alone is to be adored and worshipped, this one shows us the true form of worship, calling us back from all superstition and every other corrupt and counterfeit invention.

Q150. Let us continue.

He adds a sanction: "I am the Lord your God, mighty and jealous, visiting the iniquity of the fathers upon the children to the third and fourth generation of those who hate me."

Q151. Why does He speak of His power or might?

To make clear that He is fully capable of defending His own glory.

Q152. What does He mean by the word "jealous"?

That He will tolerate no rival or partner; that having given Himself to us through His own infinite goodness, He requires that we belong entirely to Him. The chastity of our souls consists in being dedicated to Him and clinging wholly to Him. By contrast, our souls are said to be defiled by adultery when they turn away from Him toward superstition.

Q153. In what sense is it said that God visits the iniquity of the fathers upon the children?

To awaken greater fear in us, God not only threatens to punish those who sin, but also declares that their descendants will fall under the same curse.

Q154. But is it consistent with God's justice to punish one person for another's fault?

If we consider the true condition of humanity, this question answers itself. By nature, we are all already exposed to the curse, so we have no grounds to accuse God when He leaves us in that state. Just as He demonstrates His love toward the godly by blessing their descendants, so He carries out His judgment on the wicked by withholding that blessing from their children.

Q155. Continue with the rest.

To draw us in through His kindness, God promises that He will show mercy to all who love Him and keep His commandments, to a thousand generations.

Q156. Does this mean that a godly man's obedience will secure the salvation of all his children, no matter how wicked they may be?

Not at all. What it means is that God shows how far His generosity extends toward believers: out of His favor toward them, He shows kindness to their children as well, not only by blessing their earthly circumstances, but also by sanctifying their souls and gathering them into His flock.

Q157. But this doesn't appear to happen consistently.

I grant that. Just as God reserves the freedom to show mercy to the children of the wicked whenever He chooses, He has not so firmly bound His favor to the children of believers that He cannot, according to His own will, set aside those He sees fit to set aside. Yet He governs this in such a way that it becomes clear the promise is neither empty nor deceptive.

Q158. Why does He mention a thousand generations when showing mercy, but only three or four when executing punishment?

To show that He is more inclined toward kindness and mercy than toward severity. As He testifies elsewhere, He is ready to forgive but slow to anger.

Q159. Which is the third commandment?

Thou shalt not take the name of the Lord thy God in vain.

Q160. What does this commandment forbid?

It forbids us from misusing the name of God, not only through perjury, but through all unnecessary oaths.

Q161. Can the name of God ever be lawfully used in oaths?

Yes, when there is a legitimate reason for it: first, to establish the truth; and second, in serious matters, to preserve mutual peace and goodwill among people.

Q162. Is the sole purpose of this commandment, then, to forbid oaths that profane and dishonor God's name?

While that is the central concern, the commandment also calls us, more broadly, never to invoke the name of God in public except with fear, reverence, and a desire for His glory. Because His name is holy, we must take care at all times not to treat it with contempt or give others any reason to despise it.

Q163. How is this to be done?

Whenever we think or speak of God or His works, we must do so in a way that honors Him.

Q164. What follows?

The warning: For the Lord will not hold him guiltless, who taketh his name in vain.

Q165. Since God declares elsewhere that He will punish those who break His law, what does this particular warning add?

By this He makes clear how highly He values the honor of His name, so that we will be all the more careful to hold it in reverence when we see that He stands ready to take vengeance on anyone who profanes it.

Q166. Let us move on to the fourth commandment.

Remember the Sabbath day to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. On it you shall not do any work: not you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your livestock, nor the foreigner within your gates. For in six days the Lord made heaven and earth, the sea, and everything in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.

Q167. Does He command us to labor for six days so that we may rest on the seventh?

Not exactly. He permits six days for human labor, but sets the seventh apart as a day devoted to rest.

Q168. Does He then forbid all labor on that day?

This commandment has its own distinct purpose. Insofar as the observance of rest was part of the ceremonial law, it was abolished at the coming of Christ.

Q169. Are you saying this commandment applied only to the Jews, and was therefore temporary?

Yes, to the extent that it was ceremonial.

Q170. Very well. Is there anything in it beyond what is ceremonial?

Yes; it was given for three reasons.

Q171. Tell me what they are.

To prefigure a spiritual rest; to preserve the order of the Church; and to provide relief for servants.

Q172. What do you mean by a spiritual rest?

It means resting from our own works so that God may accomplish His works in us.

Q173. How does that happen?

When we put to death our flesh, that is, when we set aside our own understanding so that we may be guided by the Spirit of God.

Q174. Is it enough for this to happen only on the seventh day?

No, it must happen continually. Once we have begun, we must press on through the whole course of our lives.

Q175. Why, then, is a specific day appointed to represent this rest?

It isn't necessary for the symbol to match the reality in every detail; it's enough that there is a meaningful resemblance, in keeping with how types and figures work.

Q176. Why is the seventh day appointed rather than any other?

In Scripture, the number seven signifies perfection, which is why it's fitting for marking something perpetual. At the same time, it points to the fact that this spiritual rest can only begin in this life, and won't reach its fullness until we depart from this world.

Q177. What does it mean that the Lord calls us to rest as He Himself rested?

After God had finished creating the world over six days, He devoted the seventh to reflecting on His works. He sets His own example before us to stir us more earnestly toward that same practice, because nothing is more worth pursuing than being conformed to His image.

Q178. Should this meditation on God's works be a daily practice, or is it enough to set aside one day in seven for that purpose?

We are certainly called to engage in that work every day; but because of our weakness, one day is set apart specifically for it, and this is the kind of church order I mentioned earlier.

Q179. What is to be observed on that day?

The people should gather to hear the teaching of Christ, to join together in public prayer, and to offer their confession of faith.

Q180. Now explain the point about the Lord also having the relief of servants in view within this commandment.

The commandment requires that some rest be given to those who work under the authority of others. Beyond that, this also supports the good order of civil life, because when one day is set aside for rest, people naturally fall into a more disciplined rhythm in their work throughout the rest of the week.

Q181. Now let us consider how far this commandment applies to us.

As for its ceremonial dimension, it was abolished when its substance was fulfilled in Christ.

Q182. How so?

Consider this: our old self is crucified through the power of His death, and we are raised by His resurrection into a new way of life.

Q183. What then remains of this commandment for us?

We should not neglect the sacred institutions that sustain the spiritual life of the Church, and especially we should regularly attend the holy gatherings for hearing the word of God, celebrating the ordinances, and joining in public prayer as they have been appointed.

Q184. But does this figure offer us nothing more?

It certainly does, for it draws us back to its substance: namely, that being grafted into the body of Christ and becoming His members, we must stop trusting in our own works and surrender ourselves entirely to God's governance.

Q185. Let us move on to the second table.

It begins with: Honor your father and your mother.

Q186. What does the word honor mean in this context?

It means that children should be submissive and obedient to their parents with modesty and humility, treating them with genuine reverence, helping them in their times of need, and repaying their parents' labors with care and gratitude. These three things together make up the honor that is owed to parents.

Q187. Continue.

A promise is attached to this commandment: that your days may be long upon the land which the Lord your God gives you.

Q188. What does this mean?

That those who give their parents the honor they deserve will, by God's blessing, enjoy a long life.

Q189. Since this life is filled with so many troubles and cares, why does God promise its long continuation as a blessing?

No matter how great the hardships of this life may be, life itself remains a blessing from God to believers, if for no other reason than this: it serves as evidence of His fatherly care while He sustains and watches over them here.

Q190. Does it follow, on the other hand, that someone who is taken from this world suddenly and before their time is under God's curse?

Not at all. In fact, it sometimes happens that the more dearly God loves someone, the sooner He calls them away from this life.

Q191. But if that is so, how does God fulfill His promise?

Whatever earthly good God promises, we should receive it under this condition: that it serves our spiritual benefit and the salvation of our souls. Any other order would be completely backward, since the good of the soul must always take priority.

Q192. What should we say about those who are disobedient to their parents?

They will not only face punishment at the final judgment; God will also punish them in this life, whether by cutting them off in the prime of their years, by a shameful death, or by some other means.

Q193. But doesn't the promise speak specifically of the land of Canaan?

It does, as far as it concerns the Israelites. But the promise reaches further and should be extended to us as well. Wherever we live, since the earth belongs to the Lord, He assigns it to us as our possession.

Q194. What else does this commandment require?

Although the words mention only father and mother, all those who hold authority over us are included, wherever the same principle applies to them.

Q195. And when does that principle apply?

It is when God raises them to a higher degree of honor. There is no authority belonging to parents, princes, or any other rulers, no command, no honor, that does not ultimately derive from God's appointment; for this is how He has chosen to govern the world for His own glory.

Q196. Which is the sixth commandment?

Thou shalt not kill.

Q197. Does it forbid nothing more than committing murder?

Not at all. In this law, God regulates not only outward actions but also the inner movements of the heart, and these especially.

Q198. You seem to be suggesting that there is a kind of hidden murder that God forbids here?

Exactly. Anger, hatred, and any desire for revenge or harm are all counted as murder in God's sight.

Q199. Are we sufficiently free from this if we harbor no hatred toward anyone?

Not at all. By condemning hatred and forbidding anything that could harm our neighbor's wellbeing, the Lord makes clear that He requires something more: that we genuinely love all people from the heart, and that we actively work to defend and preserve their lives.

Q200. Which is the seventh commandment?

Thou shalt not commit adultery.

Q201. What is the core meaning of this commandment?

That every form of sexual immorality is detestable in God's sight, and that unless we want to bring His wrath down on ourselves, we must diligently avoid it.

Q202. What else does it require?

That we keep in view the intention of the Lawgiver, who, as we have said, is not satisfied with outward behavior alone but looks to the desires and affections of the heart.

Q203. What more, then, does it include?

Since both our bodies and souls are temples of the Holy Spirit, we are called to keep them both chaste and pure. This means modestly abstaining not only from outright sins, but from impure thoughts, words, and gestures as well. In short, the body must be kept free from all lustful behavior, and the soul from every corrupt desire, so that no part of us is stained by impurity.

Q204. What is the eighth commandment?

You shall not steal.

Q205. Does this commandment only forbid the kinds of theft that human laws punish, or does it reach further than that?

The word steal covers every form of fraud and manipulation, along with all the underhanded methods people use to get hold of what belongs to others. It forbids us from taking our neighbors' possessions by force, acquiring them through cunning or deception, or trying to claim them by any unjust means whatsoever.

Q206. Is it enough simply to avoid the act of stealing, or does this commandment also address our intentions?

It does address our intentions. Because God is a spiritual Lawgiver, He requires not only that we avoid outward theft, but also that we reject every scheme or plan that harms others, and especially that self-serving greed which seeks to grow wealthy by exploiting the misfortunes of our neighbors.

Q207. What must we do in order to obey this commandment?

We must take care that every person is able to hold securely what is rightfully his own.

Q208. What is the ninth commandment?

You shall not bear false witness against your neighbor.

Q209. Does this commandment only prohibit perjury in a court of law, or does it forbid all falsehood directed against our neighbor?

The full teaching is contained within this form of words: we must not slander our neighbor with lies, nor destroy his reputation through gossip and malicious talk, nor cause him any harm, whether to his good name or his material circumstances, through dishonesty.

Q210. But why is public perjury specifically forbidden?

So that we would feel a deeper horror toward this sin. The commandment also implies that anyone who grows accustomed to slander and malicious speech is already on a steep slope toward perjury.

Q211. Isn't the purpose of this commandment to guard us not only against evil speech, but also against unfair suspicions and unjust judgments?

It condemns both, for the reason already given: what is wrong to do before other people is equally wrong to desire before God.

Q212. What is the core meaning of this commandment?

It forbids us to think ill of our neighbors or to indulge any impulse to damage their reputation. On the other side, God calls us to cultivate fairness and goodwill, so that we make every effort to think well of others as far as the truth allows, and to protect their good name.

Q213. What is the tenth commandment?

"You shall not covet your neighbor's house; you shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor."

Q214. Since, as you have said, the whole law is spiritual and the preceding commandments are designed to govern not only outward actions but also the inner dispositions of the heart, what does this commandment add beyond that?

Through the other commandments, God governs and restrains the will and the deeper affections. In this one, He places a check on those passing thoughts that carry some trace of covetousness, even when they haven't yet hardened into a firm intention.

Q215. Are you saying that even the smallest corrupt desires that arise in believers and cross their minds are sins, even when those believers resist rather than give in to them?

It's clear that all corrupt thoughts, even those we don't consciously consent to, arise from the corruption of our nature. What I'm saying, though, is that this commandment condemns those depraved desires that stir up and gratify the human heart, even when they don't lead to a firm and deliberate decision to act.

Q216. So your understanding is that this commandment doesn't only forbid the evil desires to which people surrender and become enslaved; it also demands such a thorough integrity from us that our minds must not entertain any perverse desires at all, even those that merely tempt us toward sin.

That's correct.

Q217. Will you now give a brief summary of the whole law?

Yes, I will. We can summarize it under two headings. The first is: You shall love the Lord your God with all your heart, and with all your mind, and with all your strength. The second is: You shall love your neighbor as yourself.

Q218. What does it mean to love God?

It means to love Him as God; that is, to acknowledge Him at once as our Lord, our Father, and our Savior. The love of God, therefore, must be joined to a reverence for Him, obedience to His will, and the trust that should be placed in Him alone.

Q219. What do you mean by the whole heart, mind, and strength?

A depth of devotion so complete that it leaves no room in us for any thoughts, desires, or pursuits that run contrary to this love.

Q220. What is the meaning of the second heading?

Because we are by nature so inclined to love ourselves that this instinct overpowers every other affection, we are called to use that very self-love as the measure by which we regulate our love for our neighbor, so that it governs us in every respect and serves as the standard for all our decisions and efforts.

Q221. What do you mean by the word "neighbor"?

Not only relatives, friends, and those connected to us by some alliance, but also strangers we have never met, and even our enemies.

Q222. But what connection do they have with us?

They are united to us by the bond through which God binds the entire human race together. This bond is so sacred and inviolable that no one's wickedness can dissolve it.

Q223. You are saying, then, that if someone hates us, we still owe them love; they are still our neighbor, and we must regard them as such, because the divine order that establishes this relationship between us remains unbreakable.

That is correct.

Q224. Since the law sets out the true way of worshipping God, must we not order our entire lives according to what He has prescribed?

Yes, absolutely. But we all suffer from such weakness that no one fulfills the law in every respect as they should.

Q225. Why, then, does God require a perfection that lies beyond our ability?

He demands nothing beyond what we are genuinely obligated to achieve. We need only strive toward the way of life His law prescribes, and even if we fall short of that mark, which is to say perfection, the Lord will forgive us for what we lack.

Q226. Are you speaking here of all people, or only of believers?

Anyone who has not yet been renewed by the Spirit of God is simply not capable of fulfilling even the smallest point of the law. And even if we were to grant that someone kept the law in some partial way, we still could not conclude that they satisfied it fully in God's sight. For He declares cursed all those who do not fulfill everything the law contains.

Q227. We must conclude, then, that just as there are two kinds of people, the purpose of the law is also twofold.

Yes, because among unbelievers it accomplishes nothing except to strip away every excuse they might offer before God. This is what Paul means when he calls it the ministry of condemnation and death. Toward believers, however, it serves a very different purpose.

Q228. What purpose?

First, when believers learn from the law that justification by works is impossible, they are taught humility, which is the true preparation for seeking salvation in Christ. Secondly, because the law demands more than they can actually perform, it drives them to seek strength from the Lord, while also reminding them of their constant guilt, so they won't fall into pride. Lastly, the law functions like a bridle that holds them in the fear of God.

Q229. Even though we cannot fully satisfy the law during this earthly life, we shouldn't conclude that its demand for complete perfection is pointless. It shows us the target we're meant to aim for, the finish line we're meant to pursue, so that each of us may strive diligently, according to the measure of grace given to us, to shape our lives toward the highest standard of righteousness and to keep making steady progress.

I agree.

Q230. Doesn't the law give us a complete rule for all righteousness?

It does, and God requires nothing more from us than that we follow it. At the same time, He regards as corrupt and rejects whatever we undertake beyond what He has prescribed. He accepts no sacrifice other than obedience.

Q231. Why, then, are so many warnings, commands, and exhortations constantly given by the prophets and apostles?

They are simply expositions of the law, guiding us step by step toward obedience to it, and in no way pulling us away from it.

Q232. But does the law say nothing about the specific callings of individuals?

Since the law commands us to give each person what they are owed, we can easily draw from it the specific personal duties that each person should fulfill according to their station in life. The many detailed explanations of each commandment mentioned above are laid out repeatedly throughout Scripture. What God summarizes briefly in these two tables of the law is developed more fully and at greater length in other parts of His word.