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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:
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.
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."
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."
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.
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:
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).
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.