Lord's Days 42

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This commentary on the eighth commandment explores the prohibitions against theft and fraud, broadly defined to include unjust practices, covetousness, and waste. It emphasizes the requirement to promote one's neighbor's good, practice the golden rule, and labor diligently to aid the poor. The text outlines seven virtues related to property and possessions, including commutative justice, contentment, fidelity, liberality, hospitality, parsimony, and frugality, explaining their nature and extremes. Finally, it addresses potential objections to the concept of private property, using examples from Scripture to defend the idea of distinct possessions.

Chapter Contents:

In discussion of the 42nd Lord's Day Ursinus provides interpretation and application of the Eighth Commandment ("You shall not steal"), providing a comprehensive understanding of the biblical prohibition against theft, its scope, and the corresponding positive duties required by God.

Key Themes:

• Broad Definition of Theft: The commandment extends far beyond simple robbery or state-punished theft to encompass a wide range of deceptive and unfair practices aimed at acquiring a neighbor's goods.

• Sanctioning of Private Property: The commandment implicitly validates and preserves the concept of private property or possessions, which God has given to individuals for the support of life.

• Positive Duties: Beyond forbidding theft, the commandment requires active engagement in promoting a neighbor's well-being, dealing justly with others, and laboring diligently to be able to assist the poor.

• Commutative Justice: A central virtue required by the commandment, focusing on fairness and equality in exchanges and contracts among individuals.

• Economic Virtues: The commentary highlights several virtues related to the proper acquisition, management, and disposition of goods, including contentment, fidelity, liberality, hospitality, parsimony, and frugality.

• Rejection of Communalism: The text directly addresses and refutes arguments for a mandatory community of goods, citing the voluntary, temporary, and particular nature of the early church's practice.

Most Important Ideas and Facts:

• Scope of Forbidden Actions: God forbids "not only such theft and robbery as are punished by the government, but God views as theft also all wicked tricks and devices, whereby we seek to get our neighbor’s goods, whether by force or by deceit". This includes unjust weights, measures, goods, coins, usury (with certain exceptions), covetousness, and the misuse and waste of God's gifts.

• Required Actions (Positive Duties): The commandment requires individuals to "further my neighbor’s good where I can and may; deal with him as I would have others deal with me; and labor faithfully, so that I may be able to help the poor in their need."

• The Purpose of the Commandment: The "end or design of this commandment is, the preservation of the property or possessions which God has given to every one for the support of life".

• Commutative Justice Defined: This virtue is described as "a virtue in the acquisition of goods, which does not desire the possessions of another, and contributes to an arithmetical equality in contracts and in the ordinary traffic amongst men in the purchase and exchange of goods according to just laws." It emphasizes preserving "an equality between merit and reward, wages and labor".

• Examples of Commutative Justice in Contracts: The commentary provides a detailed list of ten classes of contracts that fall under commutative justice, including buying and selling, borrowing, lending, donation, exchange, leasing, pledging, committing in trust, partnership, and land cultivation agreements.

• Vices Opposed to Commutative Justice: These include all unjust and unlawful transfers of property, whether by violence (robbery) or fraud and deceit (theft). Specific examples of theft mentioned are embezzling, sacrilege, merchandising deceptions, and usury (though just contracts are exempted).

• Contentment: Defined as being "satisfied and contented with our present possessions, which we have honestly acquired, and by which we quietly endure poverty and other inconveniences, not desiring what does not belong to us, nor what is unnecessary". The extremes are avarice/theft and feigned refusal/inhumanity.

• Fidelity: In this context, fidelity involves having "a concern and anxiety in regard to the losses and privations of another, and endeavors to avert them". It also includes "willingly and diligently performing all the different duties which are devolving upon us in our appropriate callings in order that we may have what is necessary to sustain us and ours, and that we may also have that with which we may supply the wants of others". Extremes are unfaithfulness and negligence/slothfulness.

• Liberality: Described as contributing "of its substance to those who are in want, from right considerations and motives". It involves communicating possessions to others "with a liberal heart, according to their ability and the necessity of others, knowing where, to whom, when, and how much they are able to give". Extremes are penuriousness/covetousness and prodigality.

• Hospitality: Defined as a "species of liberality" by which "we entertain strangers and travelers, and especially those who have been banished on account of the profession of the doctrine of the gospel, with true Christian charity". Extremes are lack of hospitality and extravagance.

• Parsimony and Frugality: Closely related virtues that guard against unnecessary expense and ensure the proper disposition of honestly acquired goods. Parsimony involves giving moderately, while frugality involves a proper disposition of things. Both are seen as means between the extremes of covetousness and prodigality.

• Rejection of Mandatory Community of Goods: The commentary argues against the idea that Christians should have all things in common based on the early church's example. The arguments against mandatory communalism are:

• The early church practice was easy and necessary for them but not for the current church.

• It was voluntary, not forced by law. "While it remained was it not your own? and after it was sold, was it not in your own power." (Acts 5:4)

• It was a particular custom, not observed in all churches.

• It was temporary, not intended as a permanent model.

• Reasons for Private Property: The commentary lists four reasons why the distinction and possession of private goods are sanctioned by this commandment:

• "That we may honestly maintain and support ourselves and those who are depending upon us."

• "That we may have something to contribute towards the preservation of the church."

• "That we may assist in upholding the interests of the state according to our ability."

• "That we may be able to confer benefits upon our friends, and contribute to the relief of the poor and needy."

Conclusion:

The commentary on Lord's Day 42 provides a robust and nuanced understanding of the eighth commandment, moving beyond a simple prohibition of theft to encompass a comprehensive framework for economic ethics. It emphasizes the importance of honesty, justice, and generosity in all dealings related to property and possessions, while also affirming the legitimacy and purpose of private ownership. The text highlights a range of virtues that enable individuals to live out the requirements of the commandment and actively contribute to the well-being of their neighbors and society.

What does God forbid in the eighth commandment?

Based on the provided source, the eighth commandment, "You shall not steal," forbids a wide range of actions and attitudes related to acquiring and handling possessions.

Specifically, God forbids:

• Theft and robbery as are punished by the government.

• All wicked tricks and devices whereby one seeks to get their neighbor’s goods, whether by force or by deceit.

• Using unjust weights, lengths, measures, goods, coins, or usury.

• Any means of acquiring goods forbidden by God.

• All covetousness.

• The misuse and waste of God’s gifts.

• All frauds and cunning devices and arts by which the goods and possessions of our neighbor are injured, diminished, or confounded so as to lose his right in them, or to make it doubtful.

• Desiring or attempting to take to yourself your neighbor’s goods by fraud. The source defines theft as "the taking of that which belongs to another, without his knowledge and will, with the intention to deprive him of it".

• Every unjust and unlawful transfer of property, whether by violence (like robberies) or by fraud and deceit (like theft).

• Embezzling, or taking that which belongs to the state or commonwealth.

• Sacrilege, which is taking some sacred or holy thing.

• The various deceptions practiced in merchandising, including using fraud and artifice in effecting contracts or sales, and all wicked tricks and devices designed to appropriate to oneself what belongs to another.

• Usury, which is the gain received in view of that which has been borrowed or loaned, though certain just contracts (rent, compensation for loss, partnership, buying) are exceptions.

• Avarice and theft, considered extremes of contentment.

• A feigned refusal to receive something one greatly desires.

• Inhumanity, described as not receiving anything.

• Unfaithfulness, which involves having no care for the losses and injuries of others and not diligently performing one's duty.

• Negligence and slothfulness, desiring public good without contributing to it.

• Penuriousness, meanness, and covetousness, which involve desiring to increase possessions by right or wrong, lacking confidence in God, trusting in fortune, not being contented with lawful gains, desiring more and more, seeking unlawful means to take what one has no right to, and not giving where God requires liberality.

• Prodigality, or a lavish expenditure and waste of God's gifts and possessions, giving beyond necessity or propriety due to delight in excessive use.

• A want of hospitality towards strangers.

• Extravagance in entertaining strangers to the point of exhausting one's ability to meet personal needs.

In essence, the commandment forbids any action or attitude that unjustly deprives another person of their rightful possessions or misuses and wastes the resources God has provided.

What does God require?

Based on the provided sources, in the eighth commandment ("You shall not steal"), God requires several positive actions and attitudes related to property and dealing with one's neighbor:

• Further your neighbor’s good where you can and may.

• Deal with him as you would have others deal with you. This is the Golden Rule applied to property and economic interactions.

• Labor faithfully, so that you may be able to help the poor in their need. This highlights the requirement to work diligently not only for personal sustenance but also to enable acts of charity.

• You shall defend, preserve and increase your neighbor's possessions.

• You shall give unto your neighbor what belongs to him.

Beyond these explicit requirements, the source explains that in forbidding theft and related actions, God at the same time enjoins all those virtues which contribute to the preservation of our neighbor’s goods and possessions. These virtues, while described as contributing to preserving others' goods, also represent required dispositions and actions for individuals in handling their own possessions and interacting with others:

• Commutative Justice: While primarily defining just acquisition and disposition of goods through contracts (like buying/selling, borrowing/lending, donation, exchange, leasing, pledging, trusting, partnership, cultivation), observing this justice is a requirement. It consists in preserving an equality between merit and reward, wages and labor according to just laws.

• Contentment: God requires that we be satisfied and contented with our present possessions, which we have honestly acquired. This includes quietly enduring poverty and other inconveniences, and not desiring what does not belong to us, nor what is unnecessary.

• Fidelity: This requires having a concern and anxiety in regard to the losses and privations of another, and endeavors to avert them. It also involves willingly and diligently performing all the different duties which are devolving upon us in our appropriate callings to provide for ourselves and our dependents, and that we may also have that with which we may supply the wants of others, with the design to glorify God.

• Liberality: This virtue requires contributing of one's substance to those who are in want, from right considerations and motives. It means communicating of one's own possessions to others not just out of civil constraint, but from divine and natural law, godliness, and charity, with a liberal heart according to ability and necessity, knowing where, to whom, when, and how much to give.

• Hospitality: A species of liberality, this requires us to entertain strangers and travelers, and especially those who have been banished on account of the profession of the doctrine of the gospel, with true Christian charity. It involves liberality and kindness towards strangers, particularly Christians driven into exile or forced to travel for their faith.

• Parsimony: This virtue requires us to guard against all unnecessary expense and take care of that which we have honestly acquired for ourselves and for those who are connected with us, not desiring more than necessary for comfort. It is closely allied with liberality, requiring restriction according to sound reason, retaining as much as propriety admits, and giving as much as is needed.

• Frugality: This virtue, closely allied to parsimony, requires having respect to household affairs and disposing of what has been honestly acquired, properly and profitably, and for things necessary and useful. It involves incurring expense only for necessary and useful things.

Furthermore, the source outlines the necessary reasons for individuals having distinct possessions, which imply corresponding requirements for their use:

• To honestly maintain and support ourselves and those who are depending upon us.

• To have something to contribute towards the preservation of the church.

• To assist in upholding the interests of the state according to our ability.

• That we may be able to confer benefits upon our friends, and contribute to the relief of the poor and needy.

In essence, God requires not only abstaining from theft and fraud but also actively working diligently, dealing justly and charitably with others, managing one's possessions responsibly, and using them to support oneself, family, the church, the state, friends, and the poor.

How does this commandment define and protect private property rights and obligations?

Based on the provided source, the eighth commandment, "You shall not steal," defines and protects private property rights and obligations in several key ways:

1. Sanctions Private Property: The commandment sanctions and authorizes a distinction in property or possessions. The source states that the very fact that it is not lawful to steal implies that "every man should possess that which lawfully belongs to him". This establishes the principle that individuals have a right to own property distinct from others.

2. Protects Against Unlawful Transfer: The primary goal of the commandment is "the preservation of the property or possessions which God has given to every one for the support of life". It explicitly forbids not only such theft and robbery as are punished by the government, but also "all wicked tricks and devices, whereby we seek to get our neighbor’s goods, whether by force or by deceit". This includes using unjust weights, lengths, measures, goods, coins, usury, or any means forbidden by God. It condemns all frauds and "cunning devices and arts by which the goods and possessions of our neighbor are injured, diminished or confounded so as to lose his right in them, or to make it doubtful". Theft is defined as "the taking of that which belongs to another, without his knowledge and will, with the intention to deprive him of it". Various forms of theft are listed, including embezzling state goods, sacrilege (taking sacred things), deceptions in merchandising and contracts, and usury. By forbidding these actions, the commandment protects the rightful owner's possession and right to their property.

3. Enjoins Virtues Supporting Property Preservation: In forbidding theft and related frauds, the commandment "at the same time enjoins all those virtues which contribute to the preservation of our neighbor’s goods and possessions". This includes the requirement to "defend, preserve and increase" your neighbor's possessions and "give unto your neighbor what belongs to him".

4. Requires Positive Actions Regarding Property: Beyond simply not stealing, the commandment requires positive actions. It obliges you to "further my neighbor’s good where I can and may; deal with him as I would have others deal with me". It also requires you to "labor faithfully, so that I may be able to help the poor in their need". This highlights that the right to property is coupled with an obligation to use it justly and charitably.

5. Upholds Commutative Justice: The source introduces Commutative Justice as a key virtue under this commandment, which concerns the "acquisition of goods" and "contributes to an arithmetical equality in contracts and in the ordinary traffic amongst men". This justice requires preserving equality between merit and reward, or wages and labor. The source describes how property can be acquired privately and singly in various ways. It details ten classes of contracts that fall under commutative justice, regulating how property can be justly transferred or used with consent, including:

   • Buying and Selling: transferring an article for a just and equivalent price.

   • Borrowing: transferring the use of a thing with the return of an equivalent value.

   • Lending: granting the use of a specific thing to be returned whole, without remuneration for use.

   • Donation: transferring a thing without recompense by the rightful owner's free will.

   • Exchange: exchanging things of equal value by consent.

   • Leasing or Letting Out: giving use of a thing for a fee, without transferring possession right.

   • Pledging or Mortgaging: transferring a thing as security for a debt or with conditions for its use if not redeemed.

   • Committing in Trust: entrusting only the keeping of a thing to another.

   • Partnership: associating in business with shared loss/gain based on contributions (funds/labor).

   • Cultivation Contract: transferring use/possession of land to a farmer in exchange for service. These contracts demonstrate the recognition and regulation of how individuals can justly acquire, transfer, and manage their private property.

6. Rejects Communal Ownership as a General Rule: The source addresses several objections suggesting that possessions should be common rather than private. It argues against applying the example of the Apostles having things in common, stating it was easy and necessary temporarily for a small group facing danger, not a general law for the whole church today. It distinguishes natural law's unchangeability regarding morality from its flexibility regarding "natural benefits and utility". Christ's instruction to the rich young man was a special calling to him personally, intended to show his lack of perfection, and instructed him to "give to the poor," not to a common treasury. The idea that all things belong to Christians because they belong to Christ means they have a "right to the thing," but not necessarily "right in the thing" immediately. Finally, friends having things in common refers to use and enjoyment "according to just laws" or "according to sound reason," not common ownership or possession. Each friend retains "a distinct possession and right to his own goods". These arguments reinforce the commandment's sanction of distinct private possessions.

7. Connects Property to Duties and Virtues: The source explains why private possession of goods or a distinction of rights is necessary and sanctioned by the commandment. The reasons include:

   • To "honestly maintain and support ourselves and those who are depending upon us".

   • To "have something to contribute towards the preservation of the church".

   • To "assist in upholding the interests of the state according to our ability".

   • To "be able to confer benefits upon our friends, and contribute to the relief of the poor and needy". This shows that private property is not just a right but a stewardship intended to enable individuals to fulfill personal, familial, religious, civic, and charitable obligations. Furthermore, virtues like Contentment (being satisfied with honestly acquired possessions, enduring poverty, not desiring what doesn't belong to you or is unnecessary), Fidelity (caring for others' losses, diligently laboring in one's calling to provide for oneself and others), Liberality (contributing possessions to the needy from right motives and ability), Hospitality (entertaining strangers and travelers, especially persecuted Christians), Parsimony (guarding against unnecessary expense, taking care of acquired goods for oneself and dependents), and Frugality (properly and profitably disposing of honestly acquired goods for necessary/useful things) are discussed as essential to the proper use and handling of private property and combating the vices opposed to it (such as avarice, covetousness, unfaithfulness, negligence, prodigality).

In summary, the eighth commandment, as expounded in the source, not only prohibits theft and fraud, thereby protecting private property, but also actively sanctions the existence of private property as necessary for life support and for fulfilling various duties towards oneself, family, church, state, friends, and the poor. It defines just ways of acquiring and transferring property through concepts like commutative justice and outlines virtues essential for its responsible stewardship.

What is commutative justice?

Based on the sources provided, commutative justice is described as a virtue related to the acquisition and disposition of goods, particularly within the context of the eighth commandment which sanctions and authorizes the distinction in property or possessions.

Here's a breakdown of what the sources say about commutative justice:

• Core Definition: It is a virtue in the acquisition of goods. It does not desire the possessions of another. Its purpose is to contribute to an arithmetical equality in contracts and in the ordinary traffic amongst men in the purchase and exchange of goods according to just laws. It consists in preserving an equality between merit and reward, wages and labor, etc., whether it be in the acquisition, or disposition of goods.

• Scope: It relates to how things that belong to persons privately and singly are acquired and transferred. Those things which belong rightly to someone can only pass into the hands of others with the consent of the owner, such as by inheritance or contract. All contracts are included under commutative justice.

• Examples of Contracts under Commutative Justice: The sources list several types of contracts that fall under this virtue, which are to be observed for a better understanding of it:

  • Buying and selling: An article passes from seller to buyer, with the buyer giving a just and equivalent price. This includes the buying of revenues or receiving income, which is considered distinct from usury.

  • Borrowing: The use of a thing is transferred, and the borrower returns that which is equivalent (similar or of equal value).

  • Lending: The use of a thing is granted for a time, with the self-same thing to be returned whole and without injury, without payment for its use.

  • Donation: A thing is transferred without recompense by the rightful owner; this does not conflict with justice unless given with the intention that compensation be made.

  • Exchange: Things are exchanged by consent of the lawful owners, with one thing given for another of equal value.

  • Leasing or letting out: The use of a thing, without possession right, is given for a sum and returned in good state at the end of the term.

  • Pledging or mortgaging: A thing is transferred giving the other person a right to it until a debt is paid, or the right to use it if not redeemed.

  • Committing in trust: Only the keeping of a thing is entrusted, not its use or possession.

  • Partnership: Persons associate in business, sharing loss or gain proportionally based on contributions (funds or labor).

  • Cultivation contract: Use or possession of land transferred to a farmer to cultivate and render service to the owner.

• Opposite: The opposite of commutative justice is every unjust and unlawful transfer of property. This includes transfers effected by violence, such as robberies, or by fraud and deceit, such as theft. Theft is defined as taking another's property without their knowledge and will, with the intention to deprive them of it.

In essence, commutative justice is the virtue that ensures fairness and equality in transactions and transfers of property between individuals, upholding the principle that each person should receive what is due to them according to just laws.

Lord's Days 41

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Summary (NotebookLM) 

Ursinus' commentary on Lord's Day 41 of the Heidelberg Catechism explores the seventh commandment, focusing on the requirement to maintain chastity and uphold marriage. It explains that this commandment forbids all forms of unchastity, not just adultery, and promotes virtuous behaviors like chastity, modesty, and temperance. The text also examines the institution of marriage, detailing its purpose, characteristics of a lawful union, the question of its necessity, and the duties of married individuals. Finally, it lists actions and behaviors considered contrary to the sanctity of marriage.

Chapter Content:

This document summarizes the key themes and ideas presented in the provided text, which is a commentary on Questions 108 and 109 of the Heidelberg Catechism, focusing on the Seventh Commandment ("You shall not commit adultery"). The text explores the commandment's scope, related virtues and vices, and the nature and purpose of marriage.

Main Themes:

• Broad Interpretation of the Seventh Commandment: The commentary emphasizes that the commandment goes far beyond simply forbidding adultery. It encompasses all forms of unchastity, both in thought and action, and applies to both married and single individuals.

• Preservation of Chastity and Marriage: The fundamental design of the Seventh Commandment is to protect and promote chastity in individuals and the sanctity of marriage as an institution.

• Chastity, Modesty, and Temperance as Virtues: The text identifies chastity, modesty, and temperance as essential virtues for upholding the principles of the Seventh Commandment.

• Marriage as a Divine Institution: Marriage is presented as a divinely ordained institution with specific purposes and requirements.

• Opposition to Unchastity and Violations of Marriage: The commentary explicitly lists various actions, thoughts, and inclinations that are considered contrary to the Seventh Commandment and the institution of marriage.

Most Important Ideas and Facts:

• Scope of the Prohibition: The Seventh Commandment forbids "all unchastity," including "unchaste actions, gestures, words, thoughts, desires, and whatever may entice thereto." This indicates a comprehensive prohibition against anything that defiles the body or soul.

• Body and Soul as Temples of the Holy Spirit: A key reason for maintaining purity is that both our bodies and souls are considered "temples of the Holy Spirit," which God wills to be kept "pure and holy."

• Adultery as the Exemplary Sin: While adultery is singled out as the "most shocking and debasing vice," it serves as a representative sin that implicitly condemns all other "wandering and wanton lusts."

• Condemnation of Causes and Effects: The commandment condemns not only the act of unchastity but also its "causes, occasions, effects, antecedents, consequents, etc."

• Chastity Defined: Chastity is described as a virtue that "contribut[es] to the purity of body and soul, agreeing with the will of God, and shunning all lusts prohibited by God, all unlawful intercourse and inordinate copulation in connection with all the desires, causes, effects, suspicions, occasions, etc."

• Modesty and Temperance as Supporting Virtues: Modesty (shamefacedness) is seen as essential for chastity, "abhorring all uncleanness, joined with shame, grief and sadness." Temperance, in regulating bodily appetites, is called "the mother and nurse of all the other virtues, and is the cause of chastity—without which there can be no chastity."

• Three Classes of Lusts: The text categorizes lusts into three classes:

• Contrary to nature and from the devil: These are particularly heinous sins like the "confounding of sexes" and "abuses of the female sex," requiring severe punishment by magistrates. Incest is also included in this category.

• Proceeding from corrupt nature: This includes fornication (between unmarried persons) and adultery (simple or double). Magistrates are also exhorted to punish these severely, with capital punishment mentioned for adultery in the Old Testament context.

• Corrupt inclinations resisted by good men: These are inclinations that are not indulged in, but are resisted through prayer and effort. Marriage is presented as a "remedy against these sins."

• Marriage as a Lawful and Indissoluble Union: Marriage is defined as a "lawful and indissoluble union between one man and one woman, instituted by God."

• Purposes of Marriage: The text outlines several reasons for the institution of marriage:

• Perpetuating and multiplying the human race "in a lawful manner."

• "The gathering of the church."

• Being an "image or resemblance of the union between Christ and the church."

• Avoiding "wanton and wandering lusts."

• Providing a "society of labor and prayer."

• Requirements for Lawful Marriage: A lawful marriage requires:

• Fitness of the persons.

• Consent of both parties and parents/guardians.

• No mistake in identity.

• Observation of suitable conditions and means.

• Being between "two persons only."

• Being contracted "in the Lord" (between the faithful and with prayer).

• Not being between persons of forbidden degrees of kindred (consanguinity or affinity), as outlined in Leviticus 18.

• Marriage for Those Lacking the Gift of Continence: While marriage is "indifferent" for those with the "gift of continency," it is "commanded by God himself" for those who "cannot contain," as it is "better to marry than to burn" (1 Cor. 7:9).

• Duties of Married Persons: Mutual duties include love, fidelity, sharing of goods, mutual sympathy, training of children, and bearing with infirmities. The husband's duties are to nourish, cherish, govern, and defend; the wife's duties are to assist, obey, and reverence.

• Things Contrary to Marriage: These include fornication, adultery, incest, unlawful copulation, abuse of marriage, hasty/rash divorces (except for adultery or desertion), and forbidding marriage.

In conclusion, the commentary on Lord's Day 41 presents a robust understanding of the Seventh Commandment, extending its reach beyond the specific act of adultery to encompass a holistic view of chastity in thought, word, and deed, both within and outside of the divinely ordained institution of marriage. It highlights the virtues necessary for upholding these principles and explicitly condemns actions and inclinations that violate them.

What is the scope of unchastity as understood by this theological interpretation?

The scope of unchastity is quite broad and encompasses not only specific physical acts but also related thoughts, desires, and contributing factors.

• Core Definition: All unchastity is considered accursed of God. It is the opposite of living chastely and modestly, a virtue that contributes to the purity of body and soul and agrees with the will of God. Chastity involves shunning all lusts prohibited by God, unlawful intercourse, and inordinate copulation.

• Beyond Gross Sins: God's prohibition in the seventh commandment goes beyond just adultery and other gross sins. Since both the body and soul are considered temples of the Holy Spirit, God wills for both to be kept pure and holy.

• Comprehensive Scope: Therefore, God forbids all unchaste actions, gestures, words, thoughts, desires, and whatever may entice thereto. This means that the prohibition extends to internal states and external influences that might lead to unchastity.

• Opposition to Chastity and Marriage: The seventh commandment enjoins the preservation of chastity and marriage. When God forbids something, He simultaneously commands its opposite. Thus, forbidding adultery and other forms of unchastity implies commanding chastity and protecting marriage. Whatever is opposed to the preservation of chastity and the protection of marriage is forbidden.

• Identifying Unchastity by Relation to Adultery: While adultery is singled out as the "most shocking and debasing vice" repugnant to chastity, this means that all other sins and vices contrary to chastity are simultaneously prohibited and condemned. This includes all "wandering and wanton lusts," whether found in married or unmarried persons.

• Inclusion of Causes and Effects: The prohibition extends to the causes, occasions, effects, antecedents, and consequents of sins contrary to chastity. Where the cause is condemned, the effect is also condemned, and vice versa.

• Specific Examples of Opposition: Things explicitly mentioned as being in opposition to chastity include dissembled chastity, an impure single life, whoredom, concubinage, incest, and adultery, along with all wanton and hateful lusts, and their causes, occasions, and effects. Things contrary to marriage, such as fornication, adultery, incest, unlawful copulation, abuse of marriage, hasty divorces, and forbidding marriage, are also contrary to chastity.

• Classes of Lusts: The sources categorize various species of lust into three classes:

  • Contrary to Nature: These are seen as being from the devil and are abhorred even by corrupt nature. Examples include confounding of sexes, abuses of the female sex, and incest. These are considered heinous sins that magistrates should punish with extraordinary punishments.

  • From Corrupt Nature: These proceed from our corrupt nature. Examples include fornication (between unmarried persons), adultery (by married persons), simple adultery (married person with unmarried person), and double adultery (married person with another married person). Magistrates are expected to severely punish fornication and adultery, with capital punishment appointed for adulterers. This class also includes evil desires that are indulged or delighted in, even if not punished by civil power, as they are joined with an evil conscience and punished by God.

  • Corrupt Inclinations Resisted by Good Men: These are inclinations that good individuals do not indulge but resist, cutting off occasions and seeking God's grace. Marriage is noted as a remedy against these inclinations.

• Supportive Virtues: Modesty and temperance are identified as virtues that contribute to chastity. Modesty involves abhorring uncleanness with shame and a desire to avoid it and anything leading to it. Temperance, observing proper limits in things like meat and drink, is called the "mother and nurse of all the other virtues" and is essential for chastity. Intemperance and its extremes are therefore opposed to the temperance required for chastity.

In summary, the scope of unchastity is understood expansively to cover not just sexual acts outside of lawful marriage, but also the thoughts, desires, words, gestures, and environmental factors that contribute to impure living, seen as a defilement of both body and soul, which are meant to be pure and holy as temples of the Holy Spirit.

What are the two kinds of chastity?

These two kinds are:

1. Chastity of single life: This is described as a virtue that involves shunning all wanton lusts without marriage. Living chastely applies in single life.

2. Chastity of holy wedlock (or conjugal chastity): This refers to the virtue of preserving in holy wedlock the order instituted by the wonderful counsel and wisdom of God. Living chastely also applies in holy wedlock.

More generally, chastity is defined as a virtue contributing to the purity of body and soul, agreeing with the will of God, and shunning all lusts prohibited by God, unlawful intercourse and inordinate copulation in connection with all the desires, causes, effects, suspicions, occasions, etc., which may lead thereto, whether in holy wedlock or in a single life. It is considered one of the principal virtues that constitute the image of God.

What is marriage defined as?

Marriage is primarily defined as a lawful and indissoluble union between one man and one woman. It is explicitly stated that this union was instituted by God himself in Paradise, before the fall of man. Therefore, it is considered no human device or invention.

The sources also explain the purposes for which marriage was instituted:

• For the propagation of the human race in a lawful manner.

• That we may know Him [God] to be chaste, and to hate all lust.

• That He will gather to Himself out of the whole human race, thus lawfully propagated, an everlasting church, which shall rightly know and worship Him.

• That wanton and wandering lusts might in this way be avoided.

• That it might be an image or resemblance of the union between Christ and the church.

• That it may be a society of labors, toils, cares and prayers, between persons living in a state of matrimony. This society is described as closer and more intimate than other human connections, leading to more ardent prayers for those within it.

Furthermore, the sources indicate that God in the seventh commandment enjoins and sanctions the preservation of marriage. It is mentioned as one of the two kinds of life (the other being single life) where chastity is to be lived and preserved. Conjugal chastity, specifically, is described as preserving the order instituted by God in holy wedlock.

Essentially, marriage is presented as a divinely ordained, permanent union between a man and a woman with multiple significant purposes, including procreation, fostering chastity, building the church, symbolizing the union of Christ and the church, and providing mutual support and prayer.

What is the third class of lusts?

The third class of lusts is described as:

• The corrupt inclinations to which good men give no indulgence.

• Instead, they resist these inclinations and cut off all occasions from which they might arise.

• Their consciences are not troubled because they call upon God and seek the grace of resistance.

• They have in their hearts the testimony that their sins are graciously forgiven them.

The sources also state that marriage was instituted after the fall as a remedy against these sins. In relation to these inclinations, the passage from 1 Corinthians 7:9 is quoted: "It is better to marry than to burn". However, the sources add a caution that this does not approve of premature, injurious, or improperly contracted marriages.

What is conjugal fidelity?

Based on the sources, conjugal fidelity is understood as a specific duty that devolves upon married persons.

It is defined as that duty which requires that each one [in the marriage] love the other only, and that constantly.

The sources also note that adultery is a violation of conjugal fidelity. This underscores that conjugal fidelity is about maintaining exclusive loyalty within the marriage bond.

What are the three virtues?

These virtues are:

1. Chastity

2. Modesty

3. Temperance

Here is what the sources say about each of these virtues:

• Chastity: In general, chastity is described as a virtue contributing to the purity of body and soul, agreeing with the will of God. It involves shunning all lusts prohibited by God, all unlawful intercourse and inordinate copulation, along with all desires, causes, effects, suspicions, and occasions that may lead to these things. This applies whether someone is in holy wedlock or in single life. Chastity is considered one of the principal virtues which constitute the image of God. It is also noted that there are two kinds of chastity: the chastity of single life, which shuns wanton lusts without marriage, and conjugal chastity, which preserves the order instituted by God in holy wedlock.

• Modesty: Also called shamefacedness, modesty is a virtue abhorring all uncleanness, joined with shame, grief, and sadness, either due to past impurity or fear of future uncleanness. It involves a desire and purpose to avoid not only uncleanness itself but everything that might lead to it. Modesty is considered necessary for chastity, serving as a help, cause, effect, consequent, and sign of chastity.

• Temperance: This virtue observes such limits as are becoming to nature, propriety, sound reason, and the order of persons, places, and times, according to the law of nature in things pertaining to the body, such as meat and drink. Temperance is called the "mother and nurse of all the other virtues". It is also stated to be the cause of chastity, and that without temperance, there can be no chastity.

What makes a marriage lawful?

For a marriage union to be lawful, the following requirements are necessary:

• Union between fit persons. The marriage must be contracted between individuals who are suitable to be joined together.

• Consent of both parties. Both individuals entering the marriage must give their consent.

• Approbation of parents or guardians. The marriage must meet the approval of parents, or those who are in the place of parents, whose consent is required by law.

• No mistake or error in persons. There must not be any mistake or error regarding the identity of the persons involved.

• Observance of suitable conditions, propriety, and lawful means. The contract must be made with suitable conditions, propriety, and through lawful means.

• Contracted between two persons only. The union must be exclusively between two persons, as stated, "The twain shall be one flesh". While fathers under the Old Testament had many wives, the sources emphasize that the lawfulness of a thing is judged by the law, not by examples.

• Contracted in the Lord. This means the marriage should be between the faithful and contracted with prayer.

• Not between forbidden persons or close relatives. The marriage must not be contracted between persons who are forbidden, or who are of such near relationship or degrees of kindred as are forbidden by God and wholesome laws. Kindred is discussed in terms of consanguinity (relation by blood from the same stock) and affinity (relation through marriage). The sources state that the law of God forbids the second degree of kindred in marriage, and wise laws also forbid the third degree. Degrees of consanguinity forbidden by God are said to be found in the eighteenth chapter of Leviticus and are considered natural and moral. Violation of these degrees is described as an abomination.

These conditions are presented as necessary for a marriage to be lawfully constituted.

Lord's Days 40

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Summary (NotebookLM)

The commentary here focuses on the sixth commandment, "You shall not kill," and expands its meaning beyond literal murder to encompass the preservation of life in its entirety. It argues that the commandment forbids not only external acts of violence but also internal motivations such as envy, hatred, and revenge. The text also emphasizes the positive duty to actively promote the safety and well-being of oneself and others, outlining various virtues like justice, gentleness, and mercy that contribute to this end. The role of the magistrate in punishing wrongdoing to protect society is also discussed within this broader framework.

Chapter Content:

Overview: Ursinus' commentary on this Lord's Day of the Heidelberg Catechism summarizes the key interpretations and requirements of the Sixth Commandment. It goes beyond a simple prohibition against physical killing to encompass a much broader understanding of what God requires and forbids in relation to the life and safety of oneself and others.

Main Themes:

1. The Commandment's Scope Extends Beyond Physical Killing: The central theme is that the Sixth Commandment is not merely about prohibiting murder, but about God abhorring the underlying causes and requiring positive actions to preserve life and safety. The text explicitly states, "Does this commandment speak only of killing? A. No..." and elaborates on the broader implications.

2. Prohibition of Internal Sins: God forbids not only the external act of killing but also the internal desires, affections, and thoughts that lead to harm. "No, but in forbidding murder God teaches us that He abhors its very root, namely, envy, hatred, anger, and desire of revenge; and that in His sight all these are hidden murder."

3. Requirement of Positive Actions: The commandment is not just a negative prohibition; it actively requires believers to love their neighbor, show kindness, prevent harm, and even do good to their enemies. "But is this all that is required: that we do not kill our neighbor? A. No, for in condemning envy, hatred, and anger, God requires us to love our neighbor as ourselves, to show patience, peace, meekness, mercy and kindness towards him, and to prevent his hurt as much as possible; also, to do good even unto our enemies."

4. Protection of Both Self and Neighbor: The commandment applies equally to one's own life and safety as it does to the lives and safety of others. The reasoning provided is based on shared human qualities (image of God, common nature, redemption by Christ) and the union among believers.

5. The Role of the Magistrate: While private individuals are forbidden from killing, the magistrate is armed with the sword to restrain murder, implying a legitimate role for the state in enforcing justice and preserving life. "Wherefore also, to restrain murder, the magistrate is armed with the sword."

Most Important Ideas/Facts:

• Definition of "Hidden Murder": Envy, hatred, anger, and desire of revenge are considered "hidden murder" in God's sight, highlighting the spiritual dimension of the commandment.

• Application to Internal States: The commandment prohibits and requires both external actions and internal dispositions. This is supported by the rule that forbidding an effect also forbids its cause and Christ's interpretation in Matthew 5:22 regarding anger.

• Reasons for Protecting Life: The text provides four theological reasons why we must regard our own lives and the lives of others: the image of God, likeness of nature/common origin, the price of Christ's redemption, and the union of believers in Christ.

• Requirement to Defend: The commandment not only forbids injury but also "requires us to protect and defend our neighbor; for seeing that the law commands us not only to shun and avoid sin of every description, but also to practice that which is opposite thereto..."

• Categorization of Virtues: The Exposition categorizes virtues related to the Sixth Commandment into two main groups: those that do not injure the safety of men (Particular Justice, Gentleness, Equity, Peaceableness) and those that contribute to the safety of men (Commutative Justice in Punishing, Fortitude, Indignation, Humanity, Mercy, Friendship). This provides a detailed framework for understanding the positive obligations.

• Commutative Justice and Capital Punishment: The text explicitly addresses the apparent contradiction between "You shall not kill" and the magistrate's role in capital punishment. It argues that the prohibition applies to private individuals acting according to their own will, while the magistrate, as the "minister of God," is executing God's will when punishing wicked transgressors. "Hence when the magistrate puts wicked transgressors to death, it is not man, but God who is the executioner of the deed."

• Opposite Vices and Virtues: For each virtue discussed, the text lists the corresponding opposite vices, offering a comprehensive picture of what the commandment prohibits and encourages. Examples include:

• Opposite of Particular Justice: Every injury by design or negligence, Excessive lenity in magistrates.

• Opposite of Gentleness: Undue lenity, Hastiness of temper, Desire of vengeance.

• Opposite of Peaceableness: Quarrelsomeness, Sinful gratification of peace without regard to God's glory or safety.

• Opposite of Commutative Justice: Cruelty, Private revenge, Lenity (not punishing when required), Partiality.

• Opposite of Humanity: Inhumanity, Ill-will/envy, Self-love, Unlawful gratification.

• Opposite of Mercy: Want of mercy/cruelty, Rejoicing in calamities, Lenity (sparing those who should be punished).

Conclusion:

The provided text offers a comprehensive and nuanced interpretation of the Sixth Commandment, arguing that it is a positive command to uphold and cherish life, encompassing not only physical acts but also internal attitudes and the obligation to actively prevent harm and do good to others. It grounds these requirements in theological principles and provides a detailed breakdown of associated virtues and vices. The text also addresses the seemingly contradictory role of the magistrate in administering justice, including capital punishment, within the framework of this commandment.

How does this commandment define "murder" beyond just physical killing?

Based on the sources provided, the sixth commandment, "You shall not kill," defines "murder" in a way that extends far beyond the physical act of taking a life.

Here's how the sources describe the broader meaning of "murder" within this commandment:

• Internal States: The commandment teaches that God abhors the very root of murder, which includes envy, hatred, anger, and desire of revenge. In God's sight, all these are considered hidden murder.

• Desire and Intent: It is required that we lay aside all desire of revenge. The commandment signifies that you shall cherish no desire to kill either yourself or others, as what God forbids us to do, He does not permit us to wish or desire. It also means you shall not desire, either in thought or will, any injury to ourselves or others.

• Words, Gestures, and Signs: The prohibition includes not reviling, hating, or insulting your neighbor in thought, word, or gesture, much less in deed. When God forbids any particular desire, He also forbids every expression or signification of this desire, whether it be in words, gesture, or countenance.

• Any Injury or Neglect: The commandment prohibits every unlawful injury and every desire of inflicting a wrong. It prohibits any injury done to ourselves or others. This includes every injury, or neglect not only to the lives of others, but also to our own life. The sum and substance is that we do not practice any injury upon our own, or the bodily safety of another, neither by force, nor treachery, nor negligence. Injuries can be inflicted by external force or violence (like murder or slandering) or by internal affections (such as anger, hatred, or desire of revenge).

• Causes and Effects: In forbidding murder, God aims to remove the effect (killing) while also removing all the causes which contribute to it. The commandment embraces under the term murder, all the sins which are connected with it. This includes anything that tends to the destruction of life.

In essence, the commandment prohibits both external actions and internal states that are contrary to the preservation of life and safety, not only of others but also of oneself. It requires the avoidance of all actions, words, gestures, thoughts, and desires that inflict wrong or injury.

How does this commandment preserve life?

Based on the sources provided, the sixth commandment, "You shall not kill," is understood to preserve life in a comprehensive manner that goes far beyond merely forbidding the physical act of killing. Its design is explicitly stated as the preservation of the life and health of the body, and so of the safety both of ourselves and of others.

The commandment achieves this preservation of life in two primary ways:

1. By Prohibiting Actions and Internal States that Injure Life:

   • It forbids the physical act of killing one's neighbor, whether done by oneself or by another, stating, "You shall not kill".

   • It prohibits not only the effect (killing) but also the causes which contribute to it. God abhors its very root, which includes envy, hatred, anger, and desire of revenge. In God's sight, all these are hidden murder.

   • The commandment extends to what is internal. It requires that we lay aside all desire of revenge. It signifies that you shall cherish no desire to kill either yourself or others, because what God does not will us to do, that he does not permit us to wish or desire. You shall not desire, either in thought or will, any injury to ourselves or others.

   • It prohibits injurious external expressions as well. You shall not revile, hate, insult or kill your neighbor either in thought, word, or gesture, much less in deed. You shall not express or signify any desire to murder either yourself or others, as God forbids every expression of this desire, whether in words, gesture, or countenance.

   • It forbids every unlawful injury and every desire of inflicting a wrong which any one may cherish, with every expression of this desire. This includes every injury done to ourselves or others and every injury, or neglect not only to the lives of others, but also to our own life. The commandment requires that we do not practice any injury upon our own, or the bodily safety of another, neither by force, nor treachery, nor negligence. Injuries can be inflicted by external force or violence (like murder, slandering) or by internal affections (anger, hatred, desire of revenge).

   • It explicitly states, "I do not harm myself, nor willfully run into any danger". This prohibition applies to our own life because the same reasons exist for regarding our lives as for regarding others (e.g., the image of God, likeness of nature, price of redemption, union in Christ).

2. By Requiring Actions and Internal States that Preserve or Assist Life:

   • Beyond forbidding injury, the commandment requires us to protect and defend our neighbor and ourselves.

   • God commands us, as far as it is in our power, to cherish and defend our neighbor.

   • It requires that we do good even unto our enemies.

   • The opposite of not killing is that You shall aid and assist yourself and others, not only in desire or heart, but also in the signification and execution of this desire.

   • The virtues which this commandment enjoins tend to the preservation of life, or the safety of men. This is done by rendering assistance to others.

   • Rendering assistance includes repelling evils and dangers from our neighbor, which is done through virtues like commutative justice in punishing, fortitude, and indignation.

   • It also includes helping our neighbor through virtues such as humanity, mercy, and friendship.

   • In condemning envy, hatred, and anger, God requires us to love our neighbor as ourselves, to show patience, peace, meekness, mercy and kindness towards him, and to prevent his hurt as much as possible.

   • The sum of the commandment is that we preserve and protect our own, as well as the lives of others, and so prove ourselves a blessing to all.

Therefore, the preservation of life mandated by the sixth commandment is holistic, encompassing not just the absence of fatal violence, but the active cultivation of internal attitudes and external actions that support and cherish life and safety, both for oneself and for others.

What is the root of murder?

Based on the sources provided, the root of murder is explicitly identified.

According to the commandment, God abhors its very root, which is defined as envy, hatred, anger, and desire of revenge.

These internal states are considered hidden murder in God's sight. The sources explain that in forbidding murder, God aims to remove the effect (killing) while also removing all the causes which contribute to it, including these internal affections. The commandment prohibits every wrong inflicted upon our neighbor, together with all the causes, occasions and signs of these injuries, such as anger, envy, hatred and desire of revenge.

Therefore, beyond the physical act, the sources pinpoint the corrosive internal dispositions of envy, hatred, anger, and the desire for revenge as the fundamental root of what the sixth commandment addresses.

How is the magistrate involved?

Based on the sources, the magistrate plays a specific and necessary role in the context of the sixth commandment, "You shall not kill".

Here's how the sources describe the magistrate's involvement:

• Restraining Murder: The magistrate is explicitly mentioned as being armed with the sword for the purpose of restraining murder.

• Maintaining Order and Preserving Society: God wills that the magistrate be the defender and preserver of order according to the whole Decalogue. When individuals "manifestly and grossly violate this order," God designs that they be restrained and kept within proper bounds by just punishments. This is seen as necessary for maintaining the glory of God, and the preservation of human society.

• Administering Justice: The magistrate's role in punishing transgressors falls under the virtue of Commutative Justice in Punishing. This virtue involves preserving an equality between offences and punishments, inflicting either equal or lesser punishments based on just causes and circumstances. This form of justice is considered part of this commandment.

• Acting as God's Minister: The sources address the potential objection that the commandment "You shall not kill" would prevent the magistrate from carrying out executions. The response clarifies that the prohibition applies to the "private person" acting according to their own judgment and desire, not when commanded or warranted by law. It is stated that the commandment "does not do away with the office of the magistrate; 'for he is the minister of God and does not bear the sword in vain'". Furthermore, "when the magistrate puts wicked transgressors to death, it is not man, but God who is the executioner of the deed". An argument is even reversed to state that some are to be put to death, lest human society be destroyed by thieves and robbers.

• Potential Failures: The magistrate can be guilty of wrongdoing not only by being cruel or unjustly severe but also by being too lenient and in granting permission to certain persons to injure others. The opposites of commutative justice include injustice, which either does not punish at all, or else punishes unjustly, as well as Lenity, when those are not punished who ought to be punished, and Partiality. Undue lenity is also mentioned as being opposed to gentleness, described as not being indignant or punishing those who ought to be punished.

Thus, the magistrate's involvement is specifically as God's appointed agent bearing the sword to enforce justice and restrain those whose actions (like murder) threaten the life and safety of individuals and the order of human society. Their failure to punish appropriately is also considered a violation of the principles related to this commandment.

What are virtues contributing to safety?

Based on the sources, the sixth commandment requires actions that actively contribute to the preservation of life and safety. These actions are described as "virtues which contribute to the safety of men". They represent the positive requirement of the commandment, beyond simply not causing injury.

According to the sources, these virtues fall into two sub-categories: those that contribute by repelling evils and dangers, and those that contribute by helping our neighbor.

Here are the specific virtues listed as contributing to safety:

• Commutative Justice in Punishing: This virtue preserves an equality between offences and punishments, inflicting equal or lesser punishments based on just and satisfactory causes. It requires a proper regard for circumstances in civil courts. Its purpose is maintaining the glory of God and the preservation of human society. The sources emphasize that when individuals grossly violate order, God designs that they be restrained by just punishments. The magistrate, armed with the sword, acts as God's minister to restrain murder and is involved in this justice. This virtue is considered part of this commandment because some individuals must be put to death "lest human society be destroyed by thieves and robbers".

• Fortitude: This virtue braves such dangers as sound reasons requires us to meet and encounter. This is done for the glory of God, the salvation of the church and commonwealth, and for the preservation and defense either of ourselves or others against grievous wrongs and oppressions. Warlike fortitude is described as the defender of justice and undertaker of just defense. War itself can be a necessary defense against wrongdoers or a just punishment.

• Indignation: Also called zeal, this virtue involves being indignant on account of some grievous or outrageous wrong inflicted upon the innocent. Driven by a love of justice and regard for one's neighbor, it endeavors to repel and revenge the wrong according to the commandment of God. It is a just provocation at reproach cast upon God's name or injury to one's neighbor.

• Humanity (or Philanthropy): This virtue is defined as a true and sincere good will, and desire to perform towards men what we desire others to perform towards us. It involves a declaration of this good will through fitting words, actions, and duties. It is benevolence in the mind, will, and heart towards others. The sources also call this the love of our neighbor and state that it means doing good unto all men, especially believers.

• Mercy: This is a grief felt in view of the calamities and misfortunes of the innocent, or those who fall through weakness or infirmity. It involves a desire and attempt to mitigate these calamities. It pities good men in their calamities and desires to remove or alleviate their misfortunes as much as justice will admit of. It means not rejoicing in the calamities of enemies.

• Friendship: Described as a species of humanity, friendship is a true and mutual good will between good men, formed by a knowledge of each other's virtues or by performing becoming and possible duties for each other. It is exemplified by the saying that a friend sticks closer than a brother.

Collectively, these virtues fulfill the requirement that we preserve and protect our own, as well as the lives of others, and actively aid and assist ourselves and others.