John Calvin Commentary Exodus 20

You shall have no other gods before me. In this commandment, God directs that He alone should be worshipped and requires a worship free from all superstition. For although it seems to be a simple prohibition, yet we must deduce an affirmation from the negative, as will become clearer from the following words. Therefore, He sets Himself before them, so that the Israelites may look to Him alone, and claims His own just right, so that it may not be transferred elsewhere.

Not all agree on the interpretation of the words, for some interpret the word פנים,²⁷⁸ panim, as “anger,” as if it meant, “You shall not make for yourself other gods to provoke my anger.” I admit that the Hebrew word is often used in this sense. The other interpretation, however, seems more correct to me: “Do not make for yourself gods before my face.” Yet still, a difference of opinion remains, for people do not agree about the particle על, gnel. Some explain it as, “Do not make for yourself gods above me, or whom you might prefer to me;” and they quote the passage in Deuteronomy 21:15-17, in which God forbids a man, if he has two wives and children by both, to transfer the rights of primogeniture to the second before the face of the first-born.

But though we admit that a comparison is made there between the elder and the younger, it would still be too narrow an interpretation here to say that God demands nothing more than that other gods should not obtain the higher place; whereas He neither permits them to be compared to Him, nor even to be joined with Him as companions;²⁷⁹ for religion is defiled and corrupted as soon as God’s glory is diminished in the slightest degree.

We know that when the Israelites worshipped their Baalim, they did not substitute them for God in such a way as to put Him completely aside and assign to them supreme power. Nevertheless, this was an intolerable profanation of God’s worship and, moreover, an impious transgression of this precept: to choose for themselves patrons in whom some part of the Deity should reside. This is because if God does not alone possess the pre-eminence, His majesty is to that extent obscured.

I consider, therefore, the genuine sense to be that the Israelites should not make for themselves any gods whom they might oppose to the true and only God. For in Hebrew, the expression before the face, generally means over against; therefore, God would not have companions imposed upon Him and placed, as it were, in His sight. Meanwhile, it seems probable to me that He alludes to that manifestation of Himself which should have kept His people in sincere piety, for true and pure religion was so revealed in the Law that God’s face, in a way, shone forth in it.

The case was different with the Gentiles, who, although they might rashly make for themselves false gods, still would not do so before the face of God, which was unknown to them. Let us then understand, after all, that only those are accounted the legitimate worshippers of God who renounce all figments and cling to Him alone.

Nor can it be doubted that these words encompass the inward worship of God, since this commandment differs from the next, by which external idolatry will be seen to be condemned. It is well known that people can make gods for themselves in ways other than statues, pictures, and visible forms. If anyone were to adore angels instead of God, or foolishly imagine some other secret divinity, no one will deny that they would offend against this Law.

God, therefore, calls for the affections of the heart, so that He alone may be spiritually worshipped. The expression “before my face” can be aptly related to this, because, although the impiety of those who secretly turn aside to false worship and cherish their errors in their hearts might evade the eyes of men, their hypocrisy and treachery will not escape God’s notice. From this, it also follows that the one God is not rightly worshipped unless He is separated from all figments. Therefore, it is not enough to use His name unless all corruptions opposed to His word are laid aside. Thus we arrive at the distinction between true religion and false superstitions; for since God has prescribed to us how He would have us worship Him, whenever we turn away in the slightest degree from this rule, we make other gods for ourselves and degrade Him from His rightful place.

Thou shalt not make unto thee any graven image. In the First Commandment, after He had taught who was the true God, He commanded that He alone should be worshipped; and now He defines what is His legitimate worship.

Now, since these are two distinct things, we conclude that the commandments are also distinct, in which different things are addressed. The former indeed precedes in order, namely, that believers are to be contented with one God; but it would not be sufficient for us to be instructed to worship Him alone, unless we also knew the manner in which He would be worshipped.

The sum is that the worship of God must be spiritual, so that it may correspond with His nature. For although Moses only speaks of idolatry, yet there is no doubt that by synecdoche, as in all the rest of the Law, he condemns all fictitious services which humans in their ingenuity have invented.

For from this have arisen the carnal mixtures by which God’s worship has been profaned: people estimate Him according to their own reason, and thus, in a manner, metamorphose Him. It is necessary, then, to remember what God is, so that we do not form any gross or earthly ideas respecting Him.

The words simply express that it is wrong⁷⁹ for people to seek the presence of God in any visible image, because He cannot be represented to our eyes.

The command that they should not make any likeness—either of anything that is in heaven, or on the earth, or in the waters under the earth—is derived from the evil custom that had everywhere prevailed. For, since superstition is never uniform but is drawn aside in various directions, some thought that God was represented under the form of fish, others under that of birds, others in that of animals; and history especially recounts by what shameless delusions Egypt was led astray.

And from this, too, the vanity of humankind is declared, since, wherever they turn their eyes, they everywhere lay hold of the materials of error, even though God’s glory shines on every side, and whatever is seen above or below invites us to the true God.

Since, therefore, people are thus deluded, so as to frame for themselves the materials of error from all things they behold, Moses now elevates them above the whole fabric and elements of the world. For by the things that are “in heaven above,” he designates not only the birds, but also the sun, the moon, and all the stars, as will soon be seen.

He declares, then, that a true image of God is not to be found in all the world; and therefore His glory is defiled, and His truth corrupted by the lie, whenever He is set before our eyes in a visible form.

Now we must remark that there are two parts in the Commandment: the first forbids the erection of a graven image, or any likeness; the second prohibits the transferring of the worship that God claims for Himself alone to any of these phantoms or delusive shows.

Therefore, to devise any image of God is in itself impious, because by this corruption His Majesty is adulterated, and He is represented as other than He is.

There is no need to refute the foolish fancy of some that all sculptures and pictures are condemned here by Moses, for he had no other object than to rescue God’s glory from all the imaginations that tend to corrupt it. And assuredly, it is a most gross indecency to make God like a stock or a stone.

Some expound the words, “You shall not make to yourself a graven image, which you may adore;”⁸⁰ as if it were allowable to make a visible image of God, provided it is not adored. But the expositions that will follow will easily refute their error.

Meanwhile, I do not deny that these things are to be taken connectedly, since superstitious worship is hardly ever separated from the preceding error; for as soon as anyone has permitted himself to devise an image of God, he immediately falls into false worship.

And surely whoever reverently and soberly feels and thinks about God Himself is far from this absurdity; nor does any desire or presumption to metamorphose God ever creep in, except when coarse and carnal imaginations occupy our minds.

Thus it happens that those who frame for themselves gods of corruptible materials superstitiously adore the work of their own hands.

I will then readily allow these two things, which are inseparable, to be joined together; only let us recollect that God is insulted, not only when His worship is transferred to idols, but also when we try to represent Him by any outward similitude.

Thou shalt not take the name. There is a manifest synecdoche in this Commandment; for in order that God may secure for His name its due reverence, He forbids its being taken in vain, especially in oaths. From this we infer, on the other hand, an affirmative commandment: that every oath should be a testimony of true piety, by which the majesty of God Himself should obtain its proper glory.

Moreover, it is clear that His name is to be reverently honored not only when we swear by God, but whenever mention of it is made. Thus, in these words He maintains His holiness not only in His word but also in His works, against all profane contempt of it.

We shall soon see that to swear by God’s name is a type or part of religious worship, and this is also evident from the words of Isaiah 45:23. For when he predicts that all nations shall devote themselves to pure religion, he speaks thus: “As I live, saith the Lord, every knee shall bow to me, and every tongue shall swear by me.”³⁰⁸ Now, if the bowing of the knees is a token of adoration, this swearing which is connected with it is equivalent to an acknowledgment that He is God.

Since, then, reason dictates that the species is put for the genus, we must see what is to be understood by God’s name, and by the adverb לשוא, leshav. It is silly and childish to restrict this to the name Jehovah,³⁰⁹ as if God’s majesty were confined to letters or syllables. Instead, while His essence is invisible, His name is set before us as an image, insofar as God manifests Himself to us and is distinctly made known to us by His own attributes, just as men are each by his own name.

On this ground, Christ teaches that God’s name is comprehended in the heavens, the earth, the temple, and the altar (Matthew 5:34), because His glory is conspicuous in them.

Consequently, God’s name is profaned whenever anything detracts from His supreme wisdom, infinite power, justice, truth, clemency, and rectitude. If a shorter definition is preferred, let us say that His name is what Paul calls τὸ γνωστόν, “that which may be known” of Him (Romans 1:19).

God’s name, then, is taken in vain not only when anyone abuses it by perjury, but also when it is lightly and disrespectfully cited in proof of frivolous and trifling matters: I speak with respect to oaths.

In this, however, human ingratitude is profound: though God grants them His name, as if at their entreaty, to put an end to their disputes and to be a pledge of their truth, it still flies promiscuously from their mouths, not without manifest disrespect.

God will again condemn perjury in the Fifth Commandment of the Second Table, namely, insofar as it offends against and violates charity by injuring our neighbors. The aim and object of this Commandment is different, that is, that the honor due to God may be unsullied, that we should only speak of Him religiously, and that proper veneration of Him should be maintained among us.

The word לשוא, leshau, might indeed be translated “for falsehood,” and in this sense we shall see it used elsewhere. However, since it often is equivalent to חנם, chinam, which means gratuitously, or in vain, this interpretation seems to be most appropriate.

This interpretation also contains fuller and richer instruction: namely, that people should not drag His name into light matters, as in sport or derision of Him, which cannot be done without insulting and profaning it.

And thus the holiness of God’s name, which preserves us in His fear and in true piety, is contrasted with the particle לשוא, leshau. But since nothing is more difficult than to restrain human licentiousness in this respect, and since the slipperiness of the tongue is pleaded to excuse or at least diminish the sin, its punishment is here declared: if God’s name is rashly exposed to reproach or contempt, He will avenge it.

Therefore, the more hardened people are in their licentiousness, the less will be their impunity; depraved habit is so far from diminishing the guilt.

Remember the Sabbath-day. The object of this Commandment is that believers should exercise themselves in the worship of God, for we know how prone people are to fall into indifference unless they have some supports to lean on or some stimulants to arouse them in maintaining their care and zeal for religion.

Under the Second Commandment, we have already indeed made some remarks on the outward profession of piety, and under the First, brief mention has also been made of some festivals, since in the Passover and the offering of the first-fruits the people devoted themselves to God, as if by a solemn repetition of the covenant. Many also of the ceremonies which we have explained had an affinity to the Sabbath.

Yet it is not without good cause that God has appointed a special place to the Sabbath as well as to the other festivals. Although there is a connection between the observance of the Sabbath and the tabernacle with its sacrifices, and the priesthood itself, still it was intentionally done that the festivals should be separately appointed, so that by their aid the people might be more encouraged to maintain the unity of the faith and to preserve the harmony of the Church.

Meanwhile, the mutual connection between the sanctuary and the Sabbath is evident from what has already been said. God indeed would have it to be a notable symbol of distinction between the Jews and heathen nations. From this, too, the devil, in order to slander pure and holy religion, has often misrepresented the Jewish Sabbath through perverse tongues.

But the better to show what is peculiar in this Commandment, and what its difference is from the First, we must remember the spiritual substance of the type. For not only did God prescribe certain days for holding assemblies, in which the people might give attention to sacrifices, prayers, and the celebration of His praise, but He also placed before their eyes, as the perfection of sanctity, that they should all cease from their works.

Surely God has no delight in idleness and sloth, and therefore there was no importance in the simple cessation of the labors of their hands and feet; indeed, it would have been a childish superstition to rest with no other view than to occupy their repose in the service of God.³²⁹

Therefore, so that we do not make any mistake in the meaning of this Commandment, it is well to remember its analogy and conformity with the thing it signifies; i.e., that the Jews might know that their lives could not be approved by God unless, by ceasing from their own works, they should divest themselves of their reason, counsels, and all the feelings and affections of the flesh.

For they were not forbidden without exception from the performance of every work, since they were required both to circumcise their children, and to bring the victims into the court, and to offer them in sacrifice on that day. They were only called away from their own works, so that, as if dead to themselves and to the world, they might wholly devote themselves to God.

Therefore, since God declares elsewhere by Moses, and again by Ezekiel, that the Sabbath is a sign between Him and the Jews that He sanctifies them (Ezekiel 31:13; Ezekiel 20:12), we must see what is the sum of this sanctification: namely, the death of the flesh, when people deny themselves and renounce their earthly nature, so that they may be ruled and guided by the Spirit of God.

Although this is sufficiently plain, it will still be worthwhile to confirm it with further statements. First of all, Paul clearly teaches that this was a ceremonial precept, calling it a shadow of these things, the body of which is only Christ (Colossians 2:17). But if the outward rest was nothing but a ceremony, the substance of which must be sought in Christ, it now remains to be considered how Christ actually exhibited what was then prefigured. This the same Apostle declares when he states that our old man is crucified with Christ, and that we are buried with Him, so that His resurrection may be to us newness of life (Romans 6:4).

It is to be gathered without doubt from many passages that the keeping of the Sabbath was a serious matter, since God inculcates no other commandment more frequently, nor more strictly requires obedience to any. Again, when He complains that He is despised, and that the Jews have fallen into extreme ungodliness, He simply says that His Sabbaths are polluted, as if religion principally consisted in their observance (Jeremiah 17:24; Ezekiel 20:21; Ezekiel 22:8; Ezekiel 23:38).

Moreover, if there had not been some peculiar excellency in the Sabbath,³³⁰ it might have appeared to be an act of atrocious injustice to command a man to be put to death for cutting wood on it (Numbers 15:32). Therefore, it must be concluded that the substance of the Sabbath, which Paul declares to be in Christ, must have been no ordinary good thing.

Nor does its excellency require much praise, since spiritual rest is nothing else than the truly desirable and blessed death of man, which contains in it the life of God, even as Paul glories that he is, as it were, dead, because Christ lives in him (Galatians 2:20). The Apostle in the Epistle to the Hebrews argues more subtly that true rest is brought to us by the Gospel, and that it is rejected by unbelievers (Hebrews 4:3). For although he mixes up some allegorical matter with it, he still retains the genuine reason of the Commandment, namely, that we should rest from our works even as God from His (Hebrews 4:10).

On this ground Isaiah, when he reproves the hypocrites for insisting only on the external ceremony of rest, accuses them of finding their own pleasure on the Sabbath (Isaiah 58:13). This is to say that the legitimate use of the Sabbath must be supposed to be self-renunciation, since he is in fact accounted to cease from his works who is not led by his own will nor indulges his own wishes, but who allows himself to be directed by the Spirit of God.

And this emptying out of self must proceed so far that the Sabbath is violated even by good works, as long as we regard them as our own. For Augustine rightly remarks in the last chapter of the 22nd book of De Civitate Dei:³³¹ "For even our good works themselves, since they are understood to be His rather than ours, are thus imputed to us for attaining that Sabbath, when we are still and see that He is God;³³² for, if we attribute them to ourselves, they will be servile, whereas we are told concerning the Sabbath, Thou shalt not do any servile work in it."

Next it is asked, why God assigned every seventh day to the Sabbath rather than the sixth or tenth. Because the number seven often represents perfection in Scripture, some have thought that believers were thus reminded that they must strive after perfect holiness with all their might, and not devote themselves to God only by halves.

Others draw a different, though not contrary, meaning from it: that believers were taught that although they might be sanctified and laboring in all sincerity to cease from their own life, still some remnants of the flesh would continue in them, and therefore that through the whole course of their life they must aspire to that holiness which no mortal attains.

I do not, however, doubt that God created the world in six days and rested on the seventh, that He might give a manifestation of the perfect excellency of His works. Thus, proposing Himself as the model for our imitation, He signifies that He calls His own people to the true goal of felicity.

Although a promise is included in this Commandment, we will comment on it separately, and as if in passing. He promises indeed that as He blessed the seventh day and set it apart, so He will bless believers to sanctify them. But the main point is the command, and the mention of the blessing is equivalent to an exhortation to obedience, since otherwise it would be inappropriately placed here among the Commandments of the Law.

When I said that the ordinance of rest was a type of a spiritual and far higher mystery, and therefore that this Commandment must be considered ceremonial, it should not be thought that I mean that it had no other different objects also. And certainly God took the seventh day for His own and hallowed it, when the creation of the world was finished, so that He might keep His servants altogether free from every care, for the consideration of the beauty, excellence, and fitness of His works.

There is indeed no moment which should be allowed to pass in which we are not attentive to the consideration of the wisdom, power, goodness, and justice of God in His admirable creation and government of the world. But, since our minds are fickle, and therefore apt to be forgetful or distracted, God, in His indulgence providing against our weaknesses, separates one day from the rest, and commands that it should be free from all earthly business and cares, so that nothing may stand in the way of that holy occupation.

On this ground He did not merely wish that people should rest at home, but that they should meet in the sanctuary, there to engage in prayer and sacrifices, and to make progress in religious knowledge through the interpretation of the Law. In this respect, we have an equal necessity for the Sabbath with the ancient people, so that on one day we may be free, and thus better prepared to learn and to testify our faith.

A third object of the Sabbath is also stated by Moses, but an accidental one as it were, namely, that it may be a day of relaxation for servants. Since this pertains to the rule of charity, it does not properly have any place in the First Table, and is therefore added by Moses as an external advantage, as will be seen a little further on.

Remember the Sabbath-day. The word keep is used in Deuteronomy with the same meaning. From this, we infer that it is no trifling matter in question here, since God enforces the sanctity of the Sabbath by these two words and exhorts the Jews to its scrupulous observance, thus condemning carelessness about it as a transgression.

Moreover, when He says, Six days shalt thou labor, He indirectly reproves their ingratitude if it should be tiresome and disagreeable to them to devote one day out of the seven to God, when He in His generosity gives up six to themselves. For He does not, as some have foolishly thought, make a demand here for six days’ labor; but by His very kindness entices them to obedience, since He only claims a seventh part (of their time) for Himself—as if He had said, Since you cannot be instant in seeking me with all your affection and attention, at any rate give up to me some little undistracted time.

Therefore, He says, all thy work, by which He signifies that they have plenty of time, exclusive of the Sabbath, for all their business.