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Summary (NotebookLM)
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:
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.
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.
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".
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.
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.
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.
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.