16. Honor thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the Lord thy God giveth thee.

16. Honora patrem tuum et matrem tuam, quemadmodum praecepit tibi Jehova, Deus tuus: ut prorogentur dies tui et ut bene sit tibi super terram quam Jehova Deus tuus dat tibi.

I am not ignorant that the Tables of the Law are usually divided in a different manner; [1] for those, who make only one of the first two Commandments, are obliged finally to mangle the last. Thus the prohibition of God to covet either our neighbor's wife or his house, is foolishly separated into two parts, whereas it is quite clear that only one thing is treated of, as we gather from the words of Paul, who quotes them as a single Commandment. (Romans 7:7.) There is, however, no need of a lengthened discussion here, since the fact itself explains how one error has grown out of another; for, when they had improperly hidden the Second Commandment under the First, and consequently did not find the right number, they were forced to divide into two parts what was one and indivisible. A frivolous reason is assigned by Augustine why they comprised the First Table in three commandments, viz., that believers might learn to worship God in the Trinity, and thus to adore one God in three persons. By inconsiderately trifling with such subtleties, they have exposed God's law to the mockeries of the ungodly. Josephus [2] indeed rightly enumerates the Commandments themselves in their proper order, but improperly attributes five Commandments to each Table; as if God had had regard to arithmetic rather than to instruct His people separately in the duties of charity, after having laid down for them the rules of piety. For up to this point the rule of rightly serving God has been delivered, i.e., the First Table embraces a summary of piety; and now the Law will begin to show how men ought to live with each other, otherwise one Table would have been enough, nor would God have divided his Law without a purpose. But whereas piety [3] and justice comprise the perfect rule for the direction of our lives, it was necessary to distinguish these two parts, that the people might understand the object of the Law, of which we shall again speak hereafter.