Old Testament Reading: Exodus 20:12–17

“Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” (Exodus 20:12–17, ESV)

New Testament Reading: Ephesians 4:1-16

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.’ (In saying, ‘He ascended,’ what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.) And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:1–16, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

In our journey through the Ten Commandments, I have repeatedly reminded you that the first four commandments tell us about the love we ought to have for God, and the last six commandments tell us about the love we ought to have for other people. This is how Jesus summarized the law. Quoting from, the writings of Moses, he said, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (Matthew 22:37–40, ESV). Indeed, we love God when we obey all of his commandments. But it is clear that the first four of the Ten Commandments are about the love and honor we are to show to God, whereas commandments five through ten are about the love and honor we are to show to our fellow man. 

The fifth commandment establishes that honor is to be shown to all people. The command to “honor your father and mother”, requires us to “[preserve] the honor, and [perform] the duties, belonging to everyone in their [various] places and relations, as superiors, inferiors, or equals” (Baptist Catechism, 69). Honor is to be shown to all who bear the image of God. This is the head commandment of the second table of the moral law.

The sixth commandment teaches us to honor human life as it pertains to its end. The command, “you shall not murder”, “[forbids] the taking away of our own life, or the life of our neighbor unjustly, or whatsoever [tends] thereunto” (Baptist Catechism, 74). Again I say, the sixth commandment teaches us to honor human life as it pertains to the end of it. 

The seventh commandment teaches us to honor human life as it pertains to its beginning. Human life is brought into this world through the process of procreation. And God has designed the human race to procreate in this way: through the physical union of a man and woman joined together in the covenantal union of marriage. It is in the context of the lifelong covenant of marriage that human life is to be conceived, birthed, nurtured, and raised to independency. The command, “you shall not commit adultery”, teaches us to honor human life as it pertains to its beginning. Given the sacredness of the marriage bond and the weightiness of the responsibility of procreation, “The seventh commandment [requires] the preservation of our own and our neighbor’s chastity, in heart, speech, and behavior.”

The eighth commandment teaches us to honor human life as it pertains to its preservation and prosperity. The Lord sustains his creatures. And how does he do this? Indeed, we may say that he does it in spiritual and mysterious ways, ​​for “‘In him we live and move and have our being’;  ‘For we are indeed his offspring’” (Acts 17:28, ESV). But he does also sustain us through means in this world. He gives us bread to eat, water to drink, clothes to wear, and shelter from the elements. In other words, our lives are sustained in this world through personal property. And the eighth commandment, which is “you shall not steal”, teaches us to honor human life by respecting the property of others. “The eighth commandment [forbids] whatsoever does or may unjustly hinder our own or our neighbor’s wealth or outward state (Baptist Catechism, 80).

Now we come to the ninth commandment, which is, “you shall not bear false witness.” In brief, the ninth commandment requires us to speak the truth. What does this have to do with honoring or fellow man? What does this have to do with love for neighbor? Well, if the preceding commandments teach us to honor human life as it pertains to the end, beginning, and physical preservation of it, the ninth commandment teaches us to honor human life as it pertains to human relations. Human relationships depend upon truth and trust. Where there is truth and trust relationships are able to flourish. Where there is deceit and distrust relationships are damaged.

This is true of all kinds of human relationships. We may think about this on a very large scale. Societies will flourish where truth and trust prevail. And societies will quickly fragment where there is deceit and distrust. Think of how vital truth is to the functioning of our government, our judicial system, and our economy. Where there is truth, these institutions within society may flourish, where there is deceit and falsehood, these institutions will rot and produce division. The very same thing may be said of the smaller and more intimate institutions in society like the church and family. 

We live in a fallen world, friends. We will always have to work through challenging situations with each other. We will experience afflictions of various kinds. We will struggle with the consequences of our own sin. We will offend one another and disagree with one another. In other words, friction is unavoidable in human relationships now that we are fallen. Truth and love are vital. It is truth and love which enable human relationships to function and even flourish despite the friction that is unavoidable because of our sin. What oil is to the engine of your car, truth is to every human relationship. What will happen to the engine of your car if you drain the oil from it and then start it up? It may run for a moment, but it will not run smoothly. And eventually, it will seize. The friction will prove to be too much. And the same is true of human relationships. If human relationships are to function and flourish, there must be truth and trust. Trust is the fruit of truth. Trust is something that is earned over time. It can be lost quickly. It can also be regained. All human relationships depend upon trust which is the fruit of truth. 

As a father, I have, from time to time,  lectured my children about this. I’ve said, “tell me the truth, son – tell me the truth, daughter – we can work through anything, but I have to trust you. Without truth and trust, this relationship can’t function.” I’ve also appealed to the goodness of the thing, saying, “believe me, when you are a teenager you are going to want me to trust you. Trust will produce freedom and privileges for you.” It is not difficult to see how this works in a parent-child relationship. Here I am saying that it is true of every human relationship. Where there is truth and trust there is freedom and liveliness; where there is deceit and distrust, relationships are damaged and even destroyed. 

I’ve said, what oil is to the engine of your car, truth and trust are to every human relationship. Before moving on from that idea I wish to draw your attention to that Ephesians 4 passage that was read at the beginning of this sermon so that you may see that Paul spoke of truth in this way. There in Ephesians 4, Pual was exhorting the church in Ephesus to be unified. In other words, he was addressing their relationships with one another. In verse 1 we read, “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called…” The “you’s” are plural. He was writing to the members of the church of Ephesus and urging them to walk worthy together. I continue, “…with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). So if we are to walk worthy together – if we are to have healthy and god-honoring relationships with one another in the church – we must be humble, gentle, and patient. We must be forbearing. We must have love in our hearts for one another. Now in verse 15, after warning them of being tossed to and fro by false doctrines, “by human cunning, by craftiness in deceitful schemes”, he says, “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ…” (Ephesians 4:15, ESV). 

The truth that Paul speaks of here is first and foremost the truth of the Gospel – the truth of the Word of God. But is also truth in a more general sense. How were the Ephesians to relate to one another? How were they to walk worthy and to be unified in Christ?  They were to speak the truth in love to another. Where there is truth spoken in love, there is unity and peace. Where there is false doctine, human cunning, and craftiness in deceitful schemes,  people are “tossed to and fro” like the waves of the sea, and they are carried off in this way and that. Human relationships cannot flourish without truth and without love. That is true in the church, and true in every institution within society.

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What Does The Ninth Commandment Require And Forbid?

With that now as a kind of big picture introduction, I wish to ask the specific question, what does the ninth commandment, you shall not bear false witness, forbid and require? As has been my custom, I will use trustworthy catechisms to help us. 

First our catechism, the Baptist Catechism. Please listen carefully to these questions and answers.

BC Q. 82. What is required in the ninth commandment?

A. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing. (Zech. 8:16; Acts 25:10; Eccles. 7:1; 3 John 12; Prov. 14:5,25)

Q. 83. What is forbidden in the ninth commandment?

A. The ninth commandment forbideth whatsoever is prejudicial to truth, or injurious to our own, or our neighbor’s good name. (Eph. 4:25; Ps. 15:3; 2 Cor. 8:20,21)

Notice three things. One, on the most basic level, the ninth commandment requires us to promote truth between man and man. Anything that promotes what is false is a violation of the ninth commandment. It is sin. Two, our catechism draws special attention to the importance of maintaining our own and our neighbor’s good name. When we tell lies or live a life of deceit we bring shame to our own name. And if we tell lies about others, we shame their name. In other words, we do damage to our own reputation and the reputation of others when we lie and deceive. A good reputation is a very precious thing. As Proverbs 22:1 says, “A good name is to be chosen rather than great riches, and favor is better than silver or gold.” A good reputation is a precious thing because it, one, honors God, and two, enables us to relate to others freely. Three, our catechism emphasizes the special importance of truthfulness in witness-bearing. It is always important to tell the truth. Our “yes” should mean “yes”, and our “no” should mean “no”… always. But it is especially important to speak truthfully when called to serve as a witness in some kind of civill or ecclesiastical matter? Why? Because the stakes are high. As you know, the lives and livelihoods of men and women can be taken away unjustly through false witnesses.  

I’ll read now the Westminster Larger Catechism. This will help us to think about the ninth commandment more broadly and to apply it more thoroughly, I hope. 

WLC Q. 144. What are the duties required in the ninth commandment?

A. The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.

Q. 145. What are the sins forbidden in the ninth commandment?

A. The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful or equivocal expressions, to the prejudice of the truth or justice; speaking untruth, lying, slandering, backbiting, detracting, talebearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any; endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name.

Brothers and sisters, this is a rich resource. I would encourage you to read Westminster Larger 144 and 145 again later as you reflect on the ninth commandment and seek to apply it. There is so much truth here. I cannot parse it out in this sermon for lack of time. In general, I will say this: the ninth commandment is not only about not telling lies. The ninth commandment is about living a life of truth and love. We must think what is true, feel what is true, speak what is true, and do what is true. And must live this life of truth with love in our hearts for God and our fellow man. WLC 144 and 145 help us to see that, I think.

Lastly, I will read from another catechism that we should be happy to call our own, called the Orthodox Catechism. It is a Baptist revision of the Heidelberg Catechism compiled by Hercules Collins in the 17th century. 

Question 130: What is God’s will for you in the ninth commandment?

Answer: God’s will is that I never give false testimony against anyone, twist no one’s words, not gossip or slander, nor join in condemning anyone without a hearing or without a just cause. Rather, in court and everywhere else, I should avoid lying and deceit of every kind; these are devices the devil himself uses, and they would call down on me God’s intense anger. I should love the truth, speak it candidly, and openly acknowledge it. And I should do what I can to guard and advance my neighbor’s good name.

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Suggestions For Application

Well, I think you understand what the ninth commandment is, what it requires and forbids. I will begin to move this sermon toward a conclusion by offering some specific suggestions for application followed by a gospel contemplation. 

 I’ll deliver the suggestions for application under three headings. All who have faith in Christ, whose sins have been washed away, whose hearts have been renewed by the Holy Spirit, and whose minds are being renewed by the truth of God’s word, must obey the ninth commandment, one, in thought, two, in word, and three, in deed. 

Think What Is True

Brothers and sisters, if we are to keep the ninth commandment really and truly, we must first think what is true and love what is true. You cannot speak the truth, or live a life that is true, if you do not first think what is true. 

Thinking what is true begins with submitting to God and to his word. What is truth? God is truth (John 3:33). And the word of God is truth (John 17:17). If we hope to live a life that is true in word and in deed then we must begin by submitting ourselves to God and to his word.  We must first “receive with meekness the implanted word, which is able to save [our] souls.” (James 1:21, ESV). Living a life of truth begins with thinking what is true, and do this we must submit ourselves to God and to his word.

Stated negatively, to believe a lie is to live a lie. The is a sense in which those who believe what is false live a life that is false. Though they may tell the truth from time to time, or perhaps very often, they live a life of falsehood because they have not submitted themselves to the reality of who God is, who they are in relation to him, and of his purpose for them. In other words, because they have believed a lie, they live, not for the glory of God but for some other purpose. Those who have not submitted themselves to God and his word through faith in Christ, live according to falsehood, and this is bondage of the worst kind. This is why Jesus spoke to those who believed in him in this way, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free” (John 8:31–32, ESV). Freedom comes through the truth. The truth of God’s word frees us to live according to the reality of who God is, who we are, and his plans and purposes for us through faith in the Savior he has provided. 

So, to live a life that is true we must first submit to the truth of God, his word, and his Christ. And we must be sanctified progressively by this truth throughout our lives. How do we come to be saved? By believing the truth of the Gospel of Jesus Christ. And how do we grow or mature in Christ? Through the truth of God’s word as the Spirit works. In John 17 we have a record of the prayer that Jesus prayed to the on behalf of those the Father gave to him. In verse 17 he prays, “Sanctify them in the truth; your word is truth” (John 17:17, ESV).

The truth of God, his word, and his Gospel must be believed at the beginning of the Christian life, and also throughout. We must be careful to fill our minds with the truth of God’s word as the Lord refines us and keeps us. Paul warns us to “not be conformed to this world, but be transformed by the renewal of [our] mind…” (Romans 12:2, ESV). In another place, he says, ”whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things” (Philippians 4:8, ESV). these are positive exhortations to think what is true. In the scriptures we also find warnings to not believe the lies of the evil one. In John 8 Jesus confronts those who do not receive him, saying, “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. But because I tell the truth, you do not believe me” (John 8:44–45, ESV).

So you can see that in this world there is truth and there are lies. God is truth. His word is truth. And the evil one is a liar and the father of lies. What will you fill your mind with? What will you believe? You will act upon what you believe, friends. What you speak and what you do comes from somewhere! Your words and actions come from the heart and the mind. 

Fill your heart and mind with God’s word. Learn to think rightly about God, the world that he has made, and your place in it. Develop wisdom. Develop discernment. Grow in your knowledge of truth. All the while, beware of the lies of the evil one. Beware of the lies that he speaks to your own mind and soul. Beware of the lies that he speaks to you through others. Beware of the lies that he speaks to you through the culture and through propaganda. If we wish to speak the truth and live a life that is true, then we must have the truth of God stored up and treasured in the mind and heart.  

Speak The Truth

Secondly, those in Christ, who have been washed by his blood and regenerated by the Spirit, must speak the truth in love. 

One, do not lie, brothers and sisters. Your “yes” must be “yes” and your “no” must be “no”. Speak the truth instead. Bring the truth of God’s word to bear upon the situations you encounter in life. Tell the truth about yourself and others. 

Two, do not distort the truth in any way by telling half-truths, or by playing with words. Again I say, let your “yes” be “yes”, and your “no” be “no”. Let your speech be plain, direct, and clear. Indeed, we must be very careful with the tongue knowing how powerful it is. Our words can be used for great good and for great evil. Our words should be few. “When words are many, transgression is not lacking, but whoever restrains his lips is prudent” (Proverbs 10:19, ESV).

Three, speaking the truth in love also requires us to listen truthfully. This is what the WLC is referring to when it forbids “misconstructing intentions, words, and actions.” In other words, to listen to others and to twist their words and misconstrued their intentions to hold it against them is dishonest.

Four, speaking the truth in love forbids gossip and slander. 

We gossip when we speak of others in the wrong place. It is possible to say what is true about someone but to be guilty of gossip. What we say might be factually true, but we are guilty of gossip when we say it to those who do not need to know. Beware of the sin of gossip, brothers and sisters. Ask yourself the question, does this person need to know this? Is it their business? Are they in some danger? Are they in a position to help? Do they have some responsibility to act? I there counsel absolutely necessary? These are the kinds of questions we should ask when determining if information about others needs to be shared. If the person does not need to know, then don’t share it. We are to speak the truth in love. And we know that “love covers a multitude of sins” (1 Peter 4:8, ESV). This does not mean that sin is to be ignored. This does not mean that sin is to go unconfronted. But it does mean that our impulse should be to cover the sin of others with grace instead of magnifying it. If a brother is caught in some sin, we must confront it in love and with humility. If there is no repentance, others are to be involved. Eventually, it must be told to the church. But nowhere in that process is gossip appropriate.  

Slander is similar to gossip. We slander when we say things about others that are untrue, partially true, unfounded or misleading to the detriment of the person’s reputation. We should mind our business, brothers and sisters. If we must say something about others, we should only say what we know to be true. “But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator” (Colossians 3:8–10, ESV).

Speaking the truth in love requires us to say only that which is true, and to say it to the right people, in the right place, at the right time, with the right words, and in the right way.

Fifthly, if we wish to keep the ninth commandment in word, we must also speak up for the truth when we are in possession to do so. Often time, keeping the ninth commandment will require us to refrain from saying that which is false, but sometimes keeping the ninth commandment will require us to say what is true.   

Live A Life That Is True

Thirdly, and lastly, those in Christ, who have been washed by his blood and regenerated by the Spirit, must obey the ninth commandment in deed. Here I mean that we must live lives that are true and unhypocritical.

Live according to God’s truth, brothers and sisters. Live in light of who he is. Live in obedience to him. Live trusting in Christ, who died for your sins and rose again for your salvation. And be true to God and to your profession of faith in every aspect of your life. Be one person, and not two, or three. Are you following me? It is not uncommon for people to be one person at church, another in the home, and another in the workplace. Don’t be a hypocrite. Don’t live a double life. Be one person who is true to God and to the word of God in every sphere of life. I think this is especially common for young people whose faith is immature. They have not developed the courage or the conviction to be true to God and to his word in every arena. They are tossed to and fro, therefore, by the pressure of their peers. We must be found faithful and true – true to God and true to our profession of faith in Christ.

In other words, it seems to me that the ninth commandment requires genuineness and sincerity in the whole of life. Men and women violate the ninth commandment when they give the impression that they are one way when in fact they are another.

I’ll make one last suggestion for the application concerning this theme of genuineness and sincerity. Be careful with social media, brothers, and sisters. In fact, be careful with everything digital and virtual. It is so easy to get lost in that world and to detach from reality. That world is filled with falsehood, gossip, and slander. That world is also filled with people who misrepresent themselves as being something they are not. Christians need to be grounded in the real world. We need to be real and genuine people interacting with real people in the real world in real and genuine ways. I’m afraid that the temptation to detach from reality and to live a life of lies will only increase in the years to come, but those in Christ must be found faithful and true.

Gospel Contemplation

Now for a brief gospel contemplation.

In our consideration of the moral law of God we must not forget the gospel of Jesus Christ. If I were to ask you the question, have you kept this law – the ninth commandment, properly understood – perfectly, all should say, I have violated this law in thought, word, and deed. The law of God condemns sinners as guilty.

But ​​“there is… now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit” (Romans 8:1–4, ESV).

The law does not condemn the one who is united to Christ by faith, for Christ has kept the law for us, has paid for our sins, and was raised for us in victory. But the Spirit of God does still use the law of God to convict the Christian. God uses his law, not as a judge to condemn us, but as a loving Father to discipline us, for by his grace we are his beloved children through adoption. God disciplines those he loves.

So then, being found in Christ, and being convicted of sin, we must turn from it and to Christ again and again. And using the law as a light to our path, we must obey it. We must obey it, not in own strength, but with the strength God provides. We must obey it, not out of slavish fear, but out of gratitude towards God for his mercy and grace. We must obey God’s law, not to earn God’s love and favor, but because his love and favor have been freely bestowed upon us in Christ Jesus. He has washed and renewed us in Christ Jesus. Now we must walk in the newness of life that is ours in him.

Romans 6:3 says, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:3–4, ESV).

Old Testament Reading: Exodus 20:1–17

“And God spoke all these words, saying, ‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments. You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain. Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy. Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.’” (Exodus 20:1–17, ESV)

New Testament Reading: Ephesians 4:17–32

“Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. But that is not the way you learned Christ!— assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness. Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil. Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” (Ephesians 4:17–32, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Brothers and sisters, we desperately need to grow in our moral maturity. By we I mean, we as a society. But even more so, we as the church. It would be wonderful to live in a society that was morally mature. But it is essential that the church possess moral maturity, for God has called his people to be holy as he is holy.  

Think of it. God has given his people his moral law. Yes, the moral law is displayed in nature for all to see. But it is revealed with great precision and clarity in the Holy Scriptures. 

When God redeemed Israel from Egyptian bondage to make a great nation of them, he gave them his moral law. He spoke these Ten Commandments to them from Sinai. Later, they would be written on stone by the finger of God and deposited in the ark of the covenant to be kept throughout Israel’s history. Clearly, God expected his people to live morally upright lives. He redeemed them from bondage and then gave them his moral law. That pattern is significant. It tells us something about the purpose for redemption. Israel was redeemed to worship and serve the Lord. 

And the same may be said of our redemption in Christ. When God redeems sinners from the domain of darkness and transfers them into the kingdom of his beloved Son, he writes his moral law, not on stone, but upon their hearts by the regenerating power of the Holy Spirit. That is what that often cited passage in Jeremiah 31 says. Speaking of the coming New Covenant, God says, “I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people” (Jeremiah 31:33, ESV). So then, you can see that the moral law of God is central to the New Covenant too. We have been redeemed in Christ to worship and serve the Lord. 

When we compare the Old and New Covenants we find many differences.  In fact, we would say that the Old and New Covenants are not only externally different –  they are substantially different. But they are similar in some respects. And here is one way in which they are similar. God’s people under the Old and New Covenants are called to be holy as God is holy. This similarity can be seen in 1 Peter 1:14-16. The Apostle Peter wrote to the New Covenant people of God, saying, “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:14–16, ESV). There Peter quotes from the Old Covenant text, Leviticus 11:44, and applies it to the New Covenant people of God. We are called to be holy as God is holy, brothers and sisters. And what is our standard for holiness? Well, as we have just heard, God is. And God has given us his moral law.

So then, when God calls his people to be holy as he is holy, he means that they are to keep his law.  Jesus himself said, “Whoever has my commandments and keeps them, he it is who loves me” (John 14:21, ESV). To love God is to keep his commandments, and to keep God’s commandments is to love him. 

You can see how this teaching is prone to misunderstanding. If the only thing I ever said to you was, “to love God is to keep his commandments, and to keep God’s commandments is to love him”, then you could accuse me of being a legalist.

But this is not all that the scriptures say. And neither is it the only thing that I say to you. You must be found in Christ, friends. You must trust in him for the forgiveness of sins. You cannot be justified before God by law-keeping, for we are all sinners. We have broken God’s law and stand guilty before him. For this reason, we can only be made right with God through faith in Jesus the Messiah, who lived for sinners, died for sinners, and rose again for sinners. This is the only way to life eternal. This is the gospel. 

Now here is my concern. While the error of leagalism must be avoided, there are many in our day who will preach the gospel to the neglect of the law. These are not legalists. No, these make the opposite error. These are antinomians. The legalist preaches the law to the neglect of the gospel, but the antinomian preaches the gospel to the neglect of the law. What we must see is that in the scriptures law and gospel go together hand in hand. The law (properly understood) and the gospel (properly understood) are not enemies, but dear friends. The Lord uses them both together to save and to sanctify his people. 

This is why you find these two statements on Jesus’ lips in the same Gospel. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16), and “Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him” (John 14:21). To state the matter another way, the ground of our salvation is faith in Christ alone, but the fruit of our salvation is obedience to God’s moral law. 

Brothers and sisters, God’s moral law has been disregarded by our culture. That is not surprising, is it? I’ll tell you what is surprising and much more concerning to me. God’s moral law has been disregarded by many within the modern church. We must regain it. We must know what it says, what it requires and forbids. We must learn to live according to it and with wisdom in this world. Yes, we have been made holy through faith in Christ. Through faith in him, his blood has washed away all our sins. But do not forget that those united to Christ by faith are called to be holy just as our Father in heaven is holy. Or to quote the words of Jesus to his followers: “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48, ESV). And where is God’s standard for us found? In the Holy Scriptures in general, and in his moral law in particular. 

I hope you can understand why we are moving so slowly through the Ten Commandments. Here the moral law of God is summarized for us. 

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What Does The Eighth Commandment Require And Forbid?

Today we come to the eighth of the Ten Commandments, which is “you shall not steal.” This is such a brief commandment, but do not let its brevity fool you. This commandment is profound in its implications. 

To steal is to take what rightfully belongs to another person either by deceit or by force.

One of the moral truths implied by the eighth commandment is that people have a right to possess personal property. That may seem obvious to you, but it is not obvious to all. There have been many in the history of the world, and indeed there are many in the world today, who do not respect personal property. Some even regard personal property as a selfish evil. Friends, this view does not square with God’s moral law. The second table of the Ten Commandments teaches that human life is to be honored. And the eighth commandment is clear that one of the ways human life is to be honored is by respecting personal property. How are we to come to have possessions of our own – food to eat, clothes to wear, and shelter? Not by taking what belongs to others by force or deceit, but by our own labor. We are to work, and thus earn a living.

You know, in our highly affluent and materialistic age, we can sometimes forget that human beings cannot survive without personal property. God alone has life in himself. We live because God gives us life and sustains us in this world that he has made. We are not independent creatures, but dependent. We are needy. We depend upon God to sustain us. And how does he sustain us except in and through the world that he has made? We need food, water, shelter, and clothing. The point that I am here making is that the eighth commandment really is about honoring human life. To take away a man’s possessions, if done enough, is to take away his life. The eighth commandment helps us to see this. When the law says, you shall not steal, it means that human life is to be honored by respecting the property of others.

Please remember the connection. The fifth commandment, “honor you father and mother”, establishes that honor is to be shown to all human beings in a way that fits their God-given position in life. The sixth commandment, “you shall not murder”, teaches us to honor human life as it pertains to the end of it. The seventh commandment, “you shall not commit adultery”, teaches us to honor human life as it pertains to its beginning of it. And now the eighth commandment, “you shall not steal”, teaches us to honor human life as it pertains to the maintenance, flourishing, or prosperity of it from conception to the moment of death. One of the ways that we are to honor people is by respecting their property. 

When we teach the eighth commandment to little children we may apply it by teaching them not to take candy from the store without paying or something like that. But as we grow up, we must learn to think about the eighth commandment more maturely. Not only does this commandment forbid what we might call “petty theft”; it requires and forbids much more by way of implication. 

It has been my custom to refer to our catechism in this sermon series when asking what each of the Ten Commandments requires and forbids. Our catechism is very helpful. It does not only help us to see what the commandments require or forbid in an obvious and superficial way, but to see the implications of the commandments as they are fleshed out by reason and in accordance with the example set forth in Holy Scripture. This morning I will read from three catechisms: the Baptist Catechism, the Westminster Larger, and the Heidelberg. Each one is beautiful in its own way. 

First, the Baptist Catechism, which is beautiful in its brevity: 

Q. 79. What is required in the eighth commandment?

A. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others. (Prov. 27:23; Lev. 25:35; Deut. 15:10; 22:14)

Q. 80. What is forbidden in the eighth commandment?

A. The eighth commandment forbideth whatsoever does or may unjustly hinder our own or our neighbor’s wealth or outward state. (1 Tim. 5:8; Prov. 28:19; 23:20,21; Eph. 4:28)

Now the Westminster Larger Catechism, which is beautiful in its thoroughness: 

Q. 141. What are the duties required in the eighth commandment?

A. The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to every one his due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary lawsuits, and suretiship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.

Q. 142. What are the sins forbidden in the eighth commandment?

A. The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights and measures, removing landmarks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depredation; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.

Now the Heidelberg Catechism, which, in my opinion, is beautiful in its style:

Q. 110. What does God forbid in the eighth commandment?

A. God forbids not only outright theft and robbery,

punishable by law. But in God’s sight theft also includes

all scheming and swindling in order to get our neighbor’s goods for ourselves, whether by force or means that appear legitimate, such as inaccurate measurements of weight, size, or volume;

fraudulent merchandising; counterfeit money; excessive interest; or any other means forbidden by God. In addition, God forbids all greed and pointless squandering of his gifts.

Q 111. What does God require of you in this commandment?

A. That I do whatever I can for my neighbor’s good, that I treat others as I would like them to treat me, and that I work faithfully so that I may share with those in need.

I have read these catechism questions and answers to you, not only so that they might be a help us now as we seek to understand what the eighth commandment requires and forbids, but to encourage you to make use of them on your own as you seek to grow in your understanding of the Christian faith in general and of God’s law in particular. These are rich resources, brothers and sisters. They were written by brothers and sisters in Christ who lived long ago. And they themselves drew upon those who lived before them. There is wisdom here.  

As I read the answers these catechisms provide to the questions, what does the eighth commandment require and forbid?, five key points emerged. 

One, God’s moral law forbids men and women, boys and girls, from taking what rightfully belongs to others either by dishonesty, deceit, or force.

Some violations of the eighth commandment are blatant and obvious. When a man robs a bank, he violates the eighth. When a child steals candy from the store, she violates the eighth. But do not forget the employee who adds an hour to his time card that he did not really work, the mechanic who overcharges a gullible customer, or an employer who fails to pay his employee the agreed-upon wage. These are violations of the eighth commandment too. 

Proverbs 11:1 speaks to the dishonest violations of the eighth when it says, “A false balance is an abomination to the LORD, but a just weight is his delight” (Proverbs 11:1, ESV). The balance being referred to here is the balance of a scale used for measuring material. Merchants and bankers could defraud their customers through the use of false balances and the scriptures say this is an “abomination to the LORD”.

Two, the eighth commandment requires us to work faithfully to provide for ourselves and those under our care. This is the flipside of the coin, if you will. How are we to provide for ourselves and those under our care? How are we to furnish ourselves with the provisions we need to live? Not by stealing, but by doing honest work.   

Notice that this is how Paul interpreted the eighth commandment in his letter to the church in Ephesus. He wrote to them saying, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28, ESV). Brothers and sisters, we are to provide for ourselves by working, so long as we are able. And our work is to be “honest work”, that is to say, work that is good and God-honoring. 

Evidently, this was a problem in the early church. Some in Thessalonica refused to work, and so Paul wrote to them saying, “Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.” (2 Thessalonians 3:6–12, ESV). The eighth commandment, which is “you shall not steal”, requires this. To refuse to work, if you are able to work, is to steal. You must be fed, clothed, and sheltered. These things cost money. If you will not provide for yourself, and others are then forced to provide for you, this is a form of theft.  Clearly, what I am saying here does not pertain to those who are retired, to stay-at-home mothers, to those who are independently wealthy, to those who are ill or infirmed (we have the responsibility and privilege to care for these). When Paul wrote to the Thessalonians he had in mind those who were able to work, and those who needed to work, and yet they refused. It was concerning these that he said, “If anyone is not willing to work, let him not eat”, and “we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.” 

You know, the fourth commandment speaks to the issue of work too. In the fourth, we are commanded to honor the Sabbath day and to keep it holy. The Sabbath day is to be a day for rest and worship. But we should not forget what the other six days are for. They are for work. As we live in this world we are to be faithful in work and also in worship. 

Three, the eighth commandment forbids us from squandering or wasting our possessions. Instead, we are to manage them well and use them for good and for the glory of God. I think here of the parable of the prodigal son who “gathered all he had and took a journey into a far country, and there he squandered his property in reckless living” (Luke 15:13, ESV). We are to remember that the possessions we do have are a gift from God. We are to appreciate them. We are to use them wisely as good stewards. We are to use them for good, for the furtherance of Christ’s kingdom, and for God’s glory. 

Four, the eighth commandment requires us to not only seek our own prosperity but the prosperity of others too. I hope you are not bothered that I have said we are to seek our own prosperity. Yes, I agree that the so-called prosperity gospel is to be rejected. It is a distortion of the truth and is no gospel at all. But we must be careful not to overreact. The scriptures have an awful lot to say about money and the attainment of wealth. Christians should be diligent in their work, careful with their money, and wise in their savings and investments. There is nothing at all wrong with prosperity. The trouble is when we love money, live for money, and when, and believe that God’s will for all of us is that we have lots of money. In fact, many sincere and beloved Christians have been quite poor, as our Savior was. But we are to be responsible, brothers and sisters. We are to be hard-working, diligent, and wise. We are to seek our own prosperity, but not in a selfish way. We are to be concerned with the prosperity of others too. 

Listen again to Ephesians 4:28. “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.” (Ephesians 4:28, ESV)

And consider what Acts 2:44ff. Says about the early Christians. “All who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved” (Acts 2:44–47, ESV). No, this passage is not promoting communism. Notice, those who were well to do chose to sell what they had to care for those in need. They were not forced to do so by those with authority in the civil or ecclesiastical realm. And there is the difference. Personal property is to be respected by those with power. If aid is to be given, it should be given freely, otherwise, those who take from some to give to others are guilty of theft. That seems to be one of the points of the story of Ananias and his wife Sapphira. Remember, they sold some land and gave some of the proceeds to help those in need but lied and said they gave it all. “Peter said, ‘Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God” (Acts 5:3–4, ESV). You see, the problem was not that Ananias did not give it all, but that he lied. But notice that Peter respected his personal property, saying “while it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal?”

Personal property must be respected in the civil realm and also in the church. What is yours is yours. You may do with it what you wish. But moral maturity is needed too. We must not only be concerned with our own prosperity, but also with the prosperity of others. 1 John 3:17-18 comes to mind.   “But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and in truth” (1 John 3:17–18, ESV).

Five, we must keep our hearts free from covetousness and discontentment. To covet is to want what others have as your own. Covetousness is directed towards our fellow man. To be discontent is to be dissatisfied with your place in life. Discontentment is directed toward God. It is not hard to see that the sins of covetousness and discontentment lead to violations of the eighth commandment 

1 Timothy 6:6 says, “But godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:6–10, ESV)

And the tenth commandment is, “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” (Exodus 20:17, ESV)

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Suggestions For Application

This sermon has already been filled with many suggestions for application. I’ll conclude now by rapidly stating a few more to further stimulate your thinking on this important matter.  

First, let us take the eighth commandment, “you shall not steal”, into consideration as we formulate our political views and see promote justice within our society according to our gifts, callings, and opportunities.   

Yes, the eighth commandment is to be applied by individuals acting as individuals, but it is also to be obeyed by individuals acting with governmental authority. Stated differently, individuals do often violate the eighth commandment, but governments do too. In fact, I’m sure it could be argued that the greatest violations of the eighth commandment throughout history have been perpetrated, not by individuals acting as individuals, but by individuals acting with government power. 

Given what has been said regarding the eighth commandment, what should our views be concerning taxation, government spending, and the redistribution of wealth? What should we think of political and economic theories such as socialism, communism, and various forms of capitalism? What should we think about forms of currency, the manipulation of currency, and the manipulation of markets? What should we think about government-enforced lockdowns which drive businesses under and force people into unemployment? On and on I could go. My point is this, governments are to concern themselves with matters of retributive justice as it pertains to crimes against persons. But beware, governments can quickly become the perpetrators of great injustice. Let us not forget that those who govern are accountable to God. They are to honor God’s moral law as they seek to establish and uphold the laws of the land. Not all Christians are called to engage in politics to the same degree. But we ought to seek the good of the cities and nations in which we live. Let us all pray, and for those who are gifted, called, and have the opportunity to make an impact in the civil realm, let us be sure to act according to God’s moral law. 

So much of what goes on in the world is outside of our control. The one thing that we can control is our personal behavior. Let us be sure to keep the eighth commandment in thought, word, and deed as we trust in Christ. 

Do not steal, brothers and sisters. Do not take from others what is rightfully theirs either by force or deceit. Be honest and upright in all of your dealings.

And be faithful in your work. Do honest work – that is to say, work that is not inherently sinful – work that provides some good or service to others –  work that provides for your own needs and the needs of those under your care. Whatever your calling – no matter if you are blue-collar, white-collar, a stay-at-home mom, or retired – do not be idle. Use your time and energy for good and for the glory of God. Take pleasure in your work, brothers and sisters, even if it is not your “passion”, knowing that God has called you to provide for yourself and others in this way. All work, provided that it is honest work, is good work. Whatever you are doing, do it with thankfulness in your hearts, to the best of your ability, and to the glory of God.

I feel compelled to say just a brief word about gambling, brothers and sisters. Gambling has grown in popularity, I think, largely because it is so accessible online. I’ve grown convinced that gambling is a violation of the eighth commandment, properly understood. In gambling, if you win, you are a thief. If you lose, you squander what the Lord has given to you. I do not have the time to flesh this out for you. I think I have done this before, perhaps in an afternoon sermon on the eighth commandment. In brief, when the gambler wins, he only takes, but he does not give. This is a form of thievery. In honest work, both the worker and the employer receives. Done right, both go away with a smile on their face. Not so with the gambler. The goal is only to take, and not to give. Stated differently, the goal is to better your position while worsening the position of others. It makes no difference that the others have agreed to it. Gambling is not an honest and God-honoring way to procure wealth.  

Lust us be faithful in our honest work, and let us live simply in this world.

Do not squander your time or money on games or on meaningless pursuits. Let us live in a way that counts for eternity, and that includes the use of our resources.  

Let us be sure to manage our possessions wisely.

And finally, let us pursue contentment in God and in Christ. Indeed, we know that true satisfaction is found, not in the things of this world, but in him.  

Old Testament Reading: Exodus 20:12–17

“Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” (Exodus 20:12–17, ESV)

New Testament Reading: Matthew 5:21–24

“You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.” (Matthew 5:21–24, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

We have come now to the sixth of the Ten Commandments, which is “you shall not murder.” 

Before we consider what this commandment requires and forbids, I would like to make some introductory remarks which I hope will help us to understand and properly apply this commandment. 

In previous sermons, I have said that the Ten Commandments contain a summary of God’s moral law. In fact, this is the language that our catechism uses. Question 44 asks, “What is the duty which God requireth of man?” Answer: “The duty which God requireth of man, is obedience to His revealed will.” Question 45 then asks, “What did God at first reveal to man for the rule of his obedience?” Answer: “The rule which God at first revealed to man for his obedience, was the moral law.” Romans 2:14-15; 5:13-14 are listed as support texts for this claim, and rightly so. Indeed, God’s moral law was written on man’s heart at the time of creation. And then question 46 asks, “Where is the moral law summarily comprehended?” Answer: “The moral law is summarily comprehended in the Ten Commandments.” 

The way this answer is worded is very interesting and important. Notice, the answer is not, the Ten Commandments are the moral law, but rather, “The moral law is summarily comprehended in the Ten Commandments.” There are at least two reasons for this wording. 

One, I have pointed out in previous sermons that there are some things written in the Ten Commandments that were unique to Old Covenant Israel. In other words, there are some things said  in the Ten Commandments that are rightly classified, not as moral law, but as positive law and as promise. 

The best example of this is found in the fourth commandment which is about keeping the Sabbath day holy. Sabbath-keeping is moral, brothers and sisters. The Sabbath is to be honored by all men in all times and places. This is the way that God is to be worshipped as it pertains to the use of time. Six days are for work, and one day is to be set apart for rest and worship. To treat the Sabbath day as if it were common – to go on working and recreating and to neglect public and private worship – is a violation of God’s moral law. In other words, it is sin. But notice, the fourth commandment says that the seventh day is the Sabbath day. I’ve argued in previous sermons that the first day of the week is now the Sabbath day. I will not go into that argument here in detail, but the church throughout the ages has recognized that the first day of the week – the day of Christ’s resurrection – is now the day for rest and worship. It is the day on which the people of God are to assemble. It is the Lord’s Day, also called the Christian Sabbath. So then the question is, how can it be that the command to work diligently for six days and to rest and worship for one remains while the day has changed? Answer: the pattern of six days for work and one day for worship is moral, whereas the command concerning the particular day is to be regarded as positive law. Positive laws are filled with symbolism. They are added to the moral law and are attached to particular covenants. And so they are bound to change with the passing away of one covenant and the inauguration of a new, which happened at the resurrection of Christ from the dead. I say all of that to simply remind you that are some things said in the Ten Commandments that were unique to Old Covenant Israel. 

Another example would be the blessing that is promised in the fifth commandment. “Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.” God promised to give Old Covenant Israel a land. This promise was unique to them. 

So, for these reasons, we cannot equate the Ten Commandments with the moral law. Instead, we are right to say that, “The moral law is summarily comprehended in the Ten Commandments.”

The other reason our catechism says, “The moral law is summarily comprehended in the Ten Commandments”, is because the Ten Commandments are to be regarded as just that – a summary of the moral law. In other words, the Ten Commandments do not provide us with moral instructions in exhaustive detail. No. The moral law of God is summarily comprehended there in the Ten Words.

When we speak of the moral law we are talking about God’s standard for the moral and upright conduct of men and women. Have you ever considered how pervasive questions of morality are to human living? Truthfully, though we do not often think about it, every decision we make regarding what we will think, say, and do, and every decision we make regarding what we will not think, say, and do, is a moral decision. We are moral creatures living in a moral world before a God who is holy, and we will all stand before this God someday to give a final account. Everything that we think, say, and do is, in fact, influenced by our view of what is right and wrong, good and evil. 

With the pervasiveness of moral questions now in mind, think again of the Ten Commandments, and consider how brief they are. 

First of all, there are only ten of them. Some might wonder if ten laws will really be enough to govern the moral behavior of men and women on earth in all of its complexity. 

And two, these Ten Commandments are very brief. This is true of commandments one through four and five through ten, but I will focus only on the second table of the law for the sake of time:  “Honor your father and your mother… You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet…” Again, some may wonder if these six very brief laws will be enough to govern the moral conduct of men and women in thought word, and deed. 

Brothers and sisters, these ten very brief words are enough so long as we understand them to be a summary of God’s moral law. The Ten Commandments are not a moral law code in exhaustive detail. They do not provide direct and explicit instructions for every moral decision that individuals and societies must make. No, the moral law of God is summarily comprehended within the Ten Commandments, and these Ten Commandments are meant to be fleshed out. Men and women are to know these general moral laws, they are to reflect upon them deeply, and apply them with great care to the many and sometimes complex moral decisions that they face. 

Individuals must do this. Not only must we know the summary of God’s moral law, we also must consider what these general moral principles require and forbid by way of implication. We have learned that when a command is stated negatively (you shall not…), the positive side of the command is implied, and when a command is stated positive (you shall…) the negative is implied. More than this, we have learned that a general moral principle must be fleshed out and applied according to its necessary consequences. We saw this very clearly in our consideration of the fifth commandment. The command to “honor your father and mother” requires us to preserve “the honor, and [perform] the duties, belonging to everyone in their [various] places and relations, as superiors, inferiors, or equals.” The fifth commandment does not say this directly. It says it by way of implication.

So how are individuals to flesh out the general moral principles set forth in the Ten Commandments to apply the implications to the complex moral decisions that we face in life? I will say two things:

One, individuals must use their minds. They must contemplate God’s moral law and use their reason to apply God’s moral law in a way that is wise. Those who are wise are able to take general moral truths and apply them to particular circumstances. Those who have matured in wisdom are able to do this quickly and consistently. Yes, even those who do not believe and those who have no access to (or no regard for) to the Holy Scriptures, may attain a degree of wisdom. Read the best of the ancient heathen philosophers and see that they were able to touch upon matters of truth, morality, and justice, for example. But we know that the beginning of true wisdom is the fear of the Lord. Those who know, worship, and serve YHWH through faith in his Christ – those who have access to Holy Scriptures and regard them as the Word of God – are in a privileged place as pertains the attainment of moral maturity and true wisdom. Christians do not only have access to God’s moral law as revealed in nature. No, Christians have scripture too. The light that general revelation gives concerning truth, morality, and justice may be compared to a candle, but the light that the scriptures give can be compared to the light of the sun. 

I’ve said that individuals must use their minds to flesh out the basic moral principles set forth in the Ten Commandments. Two, I say that individuals, and especially Christians, must use the scriptures to understand the implications of the summary of God’s moral law contained within the Ten Commandments. What do I mean by this? I mean that Christians must not only know the Ten Commandments. They must also pay careful attention to the rest of the scriptures to see how the Ten Commandments are fleshed out and applied by the prophets, and by Christ and his Apostles. In other words, in the Holy Scriptures, we do not only find a summary of God’s moral law in the Ten Commandments. No, we also find a divinely inspired application of them, and this provides us with a greater understanding of God’s moral law. The scriptures also provide us with an example to follow.

Consider how Paul, in 1 Timothy 5:17ff, addressed the moral question of whether or not pastors who are devoted to, what we would call, the full-time ministry should be compensated for their labors. He quoted from Deuteronomy 25:4, which says, “You shall not muzzle an ox when it is treading out the grain”, and then he quoted Luke 10 :7, which alludes to Leviticus 19:13, saying, “The laborer deserves his wages.” What is my point? My point is that Paul, under the inspiration of the Holy Spirit, shows us how God’s moral law is to be applied to the moral questions we face. The question, should pastors be paid?, is not directly addressed in the laws of the Old Covenant, and for obvious reasons. Certainly, this moral question is not directly addressed in the Ten Commandments. How did Paul get to the bottom of this moral question? He fleshed out the implications of God’s moral law. 

Paul does the same thing in 1 Corinthians 9 while addressing a similar question. There he says, “For it is written in the Law of Moses, ‘You shall not muzzle an ox when it treads out the grain.’ Is it for oxen that God is concerned? Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. If we have sown spiritual things among you, is it too much if we reap material things from you?” (1 Corinthians 9:9–11, ESV). 

Yes, Paul wrote under the inspiration of the Holy Spirit and with Apostolic authority, but he also set an example for us (a divinely inspired example) of how God’s law is to be handled. He answered the moral question of whether or not ministers of the Word should be compensated by appealing to the civil laws given to Israel through Moses. And these civil laws, which are not binding on any nation in the way that they were binding on Old Covenant Israel – had a moral core to them. What is the moral core of the civil laws, “You shall not muzzle an ox when it treads out the grain” (Deuteronomy 25:4), and “The wages of a hired worker shall not remain with you all night until the morning” (Leviticus 19:13)? It is the seventh of the Ten Commandments, “you shall not steal”. I suppose we might also say that it is the sixth of the Ten Commandments, which is “you shall not murder.” These two general moral laws of the Ten Commandments, “you shall not steal” and “you shall not murder, demand, by way of implication, that oxen be fed while they work and that laborers be compensated promptly and fairly for their wages. They also demand that those who labor in spiritual things be supported materially so that they might live.   

You say, what a strange introduction to a sermon on the sixth commandment! Well, I do believe that it is important for us to understand that the moral law is summarily comprehended in the Ten Commandments. This should move us to flesh out the implications of each of them as we strive to live in a way that is pleasing to God, having been reconciled to him through faith in Christ alone and by his free grace/ . 

Those who have been reconciled to God, by his grace, and through faith in Christ, will love God and his Christ. And what did Christ say about those who love him? He said, “If you love me, you will keep my commandments” (John 14:15, ESV). And a little later he said, “If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love” (John 15:10, ESV). Those who love God will want to keep his commandments. They will strive to do so with the help of the Spirit. But to keep God’s commandments we must know what they are. Me must know what they require and forbid. Indeed, God’s law is to be kept even in the heart and mind, our motivation being love and thankfulness to God for the free grace he has bestowed upon us in Christ Jesus. A superficial reading of the Ten Commandments will not do. 

Stated differently, I wish to urge Christians to love God’s law, for God’s law is good, provided that it is used in the right way. God’s law is beautiful, and in keeping it there is great reward.  I wish to urge Christians to read God’s law, to meditate upon it, and to flesh it out so that we might obey it in thought, word, and deed. Do this, brothers and sisters, not to earn God’s favor, but because God’s favor has been freely bestowed on you. Christians must contemplate God’s law so that it might be applied, with God’s help, in their individual lives, in their homes, and in our churches. We should also be concerned to see God’s moral law applied to the judicial systems of the societies in which we live. If we do not see the Ten Commandments as a summary of God’s moral law, then our understanding of what is right, good, just, and beautiful, will be very limited. 

I’ll state the matter one more way before finally getting to the sixth commandment itself. Have you ever read Psalm 119?  It is the longest chapter in the Bible. It is an acrostic Psalm. By that I mean, there are 22 stanzas of eight verses each, following the 22 letters of the Hebrew alphabet. Within a stanza, the first word of each verse begins with the same letter of the Hebrew alphabet. It is truly a beautiful poem. What is it about? It is a grand poem about the beauty and magnificence of God’s law. It begins, “Blessed are those whose way is blameless, who walk in the law of the LORD!” (Psalm 119:1). It is filled with declarations from King David concerning his love for the law. He says things like this: “Your testimonies are my delight; they are my counselors” (Psalm 119:24, ESV), and, “How sweet are your words to my taste, sweeter than honey to my mouth!” (Psalm 119:103, ESV). In this Psalm, David also pleads with the Lord to give him understanding. “Open my eyes, that I may behold wondrous things out of your law. I am a sojourner on the earth; hide not your commandments from me! My soul is consumed with longing for your rules at all times.” (Psalm 119:18–20, ESV). Granted, there are many things within the law of Moses that applied to David, the King of Old Covenant Israel, in a way that they do not apply to us who live now under the New Covenant. Nevertheless, with that issue aside, New Covenant Christians should be able to sing Psalm 119 from the heart. This should be our prayer: “Deal with your servant according to your steadfast love, and teach me your statutes. I am your servant; give me understanding, that I may know your testimonies!” (Psalm 119:124–125, ESV).

May the Lord help us now in our consideration of the sixth commandment. Lord, teach us what it requires and forbids. 

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The Sixth Commandment

The sixth commandment is, “You shall not murder” (Exodus 20:13, ESV).

Some English translations say, “Thou shalt not kill” (Exodus 20:13, KJV 1900). This translation is bound to be misunderstood. Some may take this to mean that killing is always forbidden without exception. In fact, murder is the thing forbidden, not killing. 

The scriptures are clear that there are situations where killing is justified.

One, in the case of executing justice within a judicial system. Genesis 9:6 says, “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image” (Genesis 9:6, ESV). This command was given, not to Israel under Moses, but to all societies in the covenant that God transacted with all creation in the days of Noah after the flood. Here, societies are mandated to uphold justice. This requires the formation of a judicial system of some kind. The basic principle is this those who kill unjustly and with intent are to be put to death – blood for blood, eye for eye, tooth for tooth. Those who put murders to death on behalf of society as servants within their judicial systems do not violate the sixth commandment. No, they execute justice as servants of society, and as servants of God. This is why the scriptures say, “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God…” And a little later in Romans 13 we read, “But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer” (Romans 13:1–4, ESV). The words of Romans 13 are rooted in the Noaic Covenant. The point is this: civil magistrates and civil servants do not sin when they use they kill in they while upholding justice. 

Two, the scriptures also teach that men may fight in just wars. David did not sin when he killed Goliath, for example. And neither did Abraham sin when his clan went to war with the kings who had taken Lot captive. These killings happened in the context of just war. These were not violations of the sixth commandment. 

Notice, in both of these instances the blood of man is shed, not by an individual acting as an individual, but by an individual who either has some God-given civil authority or by one who is operating under some divinely appointed civil authority. In other words, individuals acting as individuals do not have the right to decide who is to live and who is to die on their own. Those decisions are to be made by societies through the judicial systems that they erect with authority derived from God as communicated in the Noahic covenant. Societies must act with wisdom and justice as they formulate these civil laws. And to do this, they must consider God’s moral law as revealed in nature and even more clearly in scripture. 

There is one exception to this. According to the law of God, individuals may kill in self-defense. Ex 22:2-3 clarifies this saying, “If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him, but if the sun has risen on him, there shall be bloodguilt for him” (Exodus 22:2–3, ESV). Do you understand what is said there? A man should not be considered guilty of murder if he kills an intruder who is a threat to his person and property. But if the sun rises on the intruder – in other words, if the victim goes after the thief on the next day when he is no longer in danger to seek revenge – and he kills the thief, that is murder. The thief should be brought to justice, but it is not the job of the individual to bring him to justice. And certainly, death is not a fitting punishment for the crime of thievery. That is not just retribution – blood for blood, eye for eye, tooth for tooth. Instead, the thief should be forced to make appropriate restitution. 

Murder is the unjustified taking of a human life. 

To violate the sixth commandment, one must kill unjustly and intentionally, or accidentally because of some carelessness or negligent behavior. To be involved in an accident that takes the life of another is not a violation of the sixth commandment. But to take the life of another accidentally because of carelessness or neglect is a violation of the sixth commandment. But this is very different from the unjust and intentional taking of a human life. 

The civil law code that God gave to Israel through Moses distinguished between these two kinds of violations of the sixth commandment. The civil penalties attached to these violations clearly show that the intentional and unjust taking of a human life is much worse than the accidental taking of human life, even in the case of negligence. 

In Deuteronomy 19 Israel was commanded to establish cities of refuge where those who killed someone unintentionally (there they are called a “manslayer”) could flee to escape those seeking revenge. Those who killed unintentionally were to be protected in those cities from those who sought revenge. But in verse 11 of Deuteronomy 19 we read, “But if anyone hates his neighbor and lies in wait for him and attacks him and strikes him fatally so that he dies, and he flees into one of these cities, then the elders of his city shall send and take him from there, and hand him over to the avenger of blood, so that he may die. Your eye shall not pity him, but you shall purge the guilt of innocent blood from Israel, so that it may be well with you” (Deuteronomy 19:11–13, ESV). 

Not all of Israel’s civil laws are to be adopted by other nations (for Israel was a holy nation and in some ways unique), but we can learn about God’s moral law by considering the civil laws of Israel (this is what we call the principle of general equity). The civil laws of Deuteronomy 19 regarding cities of refuge are a good example of this. The sixth commandment sets forth the moral law, “you shall not murder”. But the civil laws of Deuteronomy 19 help us to think more clearly about what murder is and is not, and the differing degrees of murder. I suppose that a wise person could figure this out through their consideration ofGod’s moral law as revealed in nature (that is, by the candlelight of natural revelation), but the Holy Scriptures shed light on the matter with the intensity of the noontime sun. The lives of those who killed accidentally were to be spared in Israel. In the case of neglect, restitution would have to be paid.  But those who were proven to have killed intentionally, with hatred in their heart, having lied in wait for their neighbor with premeditation,  these were to be handed over to the avenger of blood, so that he may die. Israel was not to pity this kind of murder,  but was commanded to purge the guilt of innocent blood from their midst, so that it would be well with them” (see Deuteronomy 19:11–13).

I have said the civil law code given to Israel was unique to them. It is not to be taken as is and imposed unaltered on common nations (Israel was a holy and unique nation, remember). But this does not mean that other societies cannot learn from the divinely inspired laws of Israel. They can. We can. But we must do it with care. To put the matter very succinctly by way of example, Sabbath-breakers should not be put to death in other societies as they were in Old Covenant Isarel (see Numbers 15:32ff), but those who have taken the life of another human being unjustly, intentionally, with premeditaion, and beyond doubt, certainly should.     

So what is my reason for saying that those who commit murder, in what we call the first degree, should receive the death penalty in our society whereas Sabbath-breakers should not? I’m I simply picking and choosing laws at random, or speaking from emotion or personal preference? Is this merely a personal opinion of mine?  No, the reason is this: All societies were explicitly commissioned by God to uphold justice through the terms of the covenant that God transacted with all creation in the days of Noah. The principle is this: eye for an eye, tooth for tooth, blood for blood. That responsibility remains on all nations even now that the New Covenant has come. Read Romans 13 to see. Now granted, it is not the job of the Church, the New Covenant community, to use the sword to uphold justice. The church is not to operate on the principle of an eye for an eye and tooth for tooth, for under the New Covenant, unlike the Old, church and state separate (render to Ceasar what is Ceasars).  But the point is this: our common civil governments are to uphold retributive justice: eye for eye, tooth for tooth, blood for blood. They are not, however, tasked with upholding the pure worship of God as Old Covenant Israel was. Common governments ought to make room for the true worship of God. They must not hinder it. But they are not to use the sword to punish those who violate the first table of God’s law. Israel was to do this (they were a holy people). Common goverbnments have been given no such commission. 

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The Heart Of The Matter

Well, so far I have provided you with a general and superficial explanation of what the words, “you shall not murder” mean. Let’s tease that out just a little. To do this quickly, I’ll use our catechism. 

Question 74 asks, “What is forbidden in the sixth commandment?” Answer: “The sixth commandment absolutely forbideth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto.

Question 73 of our catechism asks, “What is required in the sixth commandment?”

Answer: “The sixth commandment requires all lawful endeavors to preserve our own life and the life of others.”

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Conclusion And Suggestions For Application

These two questions and very brief answers are helpful in that they set our minds off in the right direction concerning the implications of the sixth commandment. The command, “you shall not murder” is straightforward and clear. What does this commandment require and forbid by way of implication? Please allow me to highlight five implications. 

Firstly, if the sixth commandment forbids individuals as individuals from killing other human beings, then it must also be true that individuals do not have the right to take away their own lives, but must leave it to God to determine the number of their days. 

Secondly, the sixth commandment does not only forbid the unjust and intentional taking of human life. It also forbids the accidental taking of human life. Now, the intentional taking of a life is much worse than the unintentional and accidental taking of a life – we have already established that. But to take away the life of another human by accident and through carelessness or negligence is a violation of the sixth commandment. To use the language from our judicial system, it is not murder in the first degree, but it is manslaughter. Brothers and sisters, the sixth commandment forbids us from engaging in reckless behavior and negligence which puts our lives or the lives of others at risk. To drive recklessly is a violation of the sixth commandment. To leave a large hole uncovered in your front yard next to the sidewalk is a violation of the sixth commandment. To knowingly be ill and to come into close proximity with someone who is physically frail is a violation of the sixth commandment. Though we have all seen how that principle can be taken too far and used by authorities to control populations in the name of health and safety, the principle is true nonetheless.

Thirdly, the negative command, “you shall not murder”, positively implies that we are to engage in “all lawful endeavors to preserve our own life and the life of others.” 

Lawful means lawful according to God’s law. The Christian should not violate God’s law in order to preserve life. As I say that, I am mindful of some of the very difficult ethical questions that sometimes arise in life, especially in wartime. Is it ever right to deceive the enemy to protect innocent lives, is one such question? For the sake of time, I’ll leave that question, and others like it, alone, and say, generally speaking, it is true. We should not rationalize, saying, I will do this evil thing so that good may come. How do you know if good will come? Is not God able to bring about good through your obedience?  

More to the point: when the sixth commandment forbids murder, it positively requires us to be concerned with the preservation of human life, for men and women are made in the image of God. The potential applications which flow from this moral principle here are too numerous to mention. In brief, I will say that the sixth commandment requires us by way of implication to take care of ourselves, those under our care, and our neighbors as we have the ability and opportunity. 

Are you taking care of your bodies, brothers and sisters? Are you careful about what you put into them, be it food, drink, or other substances? Are you careful to not overwork? Are you careful to get enough rest? If you are ill, are you careful to seek proper treatment, to the best of your ability? And what about your mind and heart? Are you careful to guard your mind and heart against the sins of worry, bitterness, and jealousy? Proverbs 14:30 says, “A tranquil heart gives life to the flesh, but envy makes the bones rot.” The heart – that is to say, the inner and spiritual life of man – does indeed have an effect upon our physical life. Are you taking care of yourselves, brothers and sisters? The sixth commandment requires it.

I could pile up many questions under the main question, are you doing everything in your power to see to the flourishing of those under your care – your wife, children, aging parents, etc. 

And many more questions could be asked regarding the preservation of the life of your neighbor? I think you would agree that all of the morality in that wonderful parable that Jesus told regarding the good Samaritan flows right out of the Ten Commandments, particularly the fifth, sixth, and eighth: “honor your father and mother”, “you shall not murder”, and “you shall not steal.” You shall love your neighbor as yourself, friends. 

Fourthly, let me remind you the sixth commandment, along with all the rest, is to be kept from the heart. What are the heart sins which lead to murder, especially murder in the first degree? Hatred, jealousy, bitterness, resentment, unforgiveness. Do not murder, brothers and sisters. And be sure that the sin of murder is removed from you, root and all. “Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:14–21, ESV).

Fifthly, and lastly, the sixth commandment must move Christians to be concerned to see just laws enacted and upheld in the societies in which they live as it pertains to the punishment of those who murder with malice and intent and with the preservation of human life in all stages, from the moment of conception to the grave. Let us pray, and let us use all lawful means, according to our individual giftedness and callings, to see to it that the murder of children in the womb be outlawed in this land, that human life be respected, and justice upheld. 

But let us begin with self-examination. . Brothers and sisters, I ask you, have you kept this sixth of the Ten Commandments perfectly? Properly understood and properly fleshed out, “we confess that we have violated this law in thought, word, and deed.” 

Thanks be to God for Jesus Christ the Savior, who lived for sinners like you and me, who died for sinners, who rose again on the third day in victory. And having ascended to the Father’s right hand, he has poured out his Spirit to convict the world of sin, to regenerate those being called, to write God’s moral law anew and afresh upon the hearts of the redeemed, and to refine them. Lord, have mercy on us. Enable us by your grace to keep your law because we love you. And we confess that we love you, because you first loved us, to the praise of your glorious grace.