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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 20:12–17. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together.
I.The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: Honour thy father and thy mother, which includes,
1.A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. Fear them (Lev 19:3), give them reverence, Heb 12:9. The contrary to this is mocking at them and despising them, Pro 30:17.
2.Obedience to their lawful commands; so it is expounded (Eph 6:1-3): "Children, obey your parents, come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love." Though you have said, "We will not," yet afterwards repent and obey, Mat 21:29.
3.Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God.
4.Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation.
5.Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, Mat 15:4-6. The reason annexed to this commandment is a promise: That thy days may be long in the land which the Lord thy God giveth thee. Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded (Eph 6:3), That it may be well with thee, and thou mayest live long on the earth. Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.
II.The sixth commandment concerns our own and our neighbour's life (Exo 20:13):
"Thou shalt not kill; thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly." This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, Gen 9:5, Gen 9:6. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for he that hateth his brother is a murderer), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, Mat 5:22. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth.
III.The seventh commandment concerns our own and our neighbour's chastity:
Thou shalt not commit adultery, Exo 20:14. This is put before the sixth by our Saviour (Mar 10:19): Do not commit adultery, do not kill; for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, Mat 5:28.
IV.The eighth commandment concerns our own and our neighbour's wealth, estate, and goods:
Thou shalt not steal, Exo 20:15. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion.
V.The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, Exo 20:16. This forbids,
1.Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour.
2.Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both),
3.Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.
VI.The tenth commandment strikes at the root:
Thou shalt not covet, Exo 20:17. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!" This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom 7:7. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Therefore whatsoever things God commands (and one of these is “You shall not commit adultery”) and whatsoever things are not positively ordered but are strongly advised as good spiritual counsel (and one of these is, “It is a good thing for a man to not touch a woman”)—all of these imperatives are rightly obeyed only when they are measured by the standard of our love of God and our love of our neighbor in God.
It is written in the law, “You shall not commit fornication.” This is required in a beneficial way according to the simple sound of the letter by the person who is still entangled in the passions of fleshly impurity. It is necessarily observed in spiritual fashion, however, by one who has already left behind this filthy behavior and impure disposition, so that he also rejects not only all idolatrous ceremonies but also every superstition of the Gentiles and the observance of auguries and omens and of all signs and days and times. And he is certainly not engaged in the divination of particular words or names, which befouls the wholesomeness of our faith.
The law suppressed physical sins, but our Redeemer condemned even unlawful thoughts. And so “if they do not hear Moses and the prophets, neither will they believe one who rises from the dead.” When will those who neglect to fulfill the less important commandments of the law be strong enough to obey our Savior’s more demanding precepts? This much is clear: anyone whose sayings they decline to fulfill, they have refused to believe.
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Summary
Exodus 20:14, "Thou shalt not commit adultery," stands as the seventh (or sixth, depending on numbering tradition) of the Ten Commandments, foundational to the ethical and moral framework of the Israelite covenant. This concise yet profound prohibition underscores the sanctity of marriage as a divine institution, demanding exclusive fidelity within the marital bond. It protects the integrity of the family unit, which serves as the bedrock of societal stability, and reflects God's own covenant faithfulness, calling His people to mirror that loyalty in their most intimate earthly relationships. This commandment establishes a crucial boundary for human behavior, safeguarding the most fundamental relational unit and promoting a society built on trust and integrity.
Context
Literary Context
This commandment is situated within the Decalogue, a divinely revealed set of ethical principles given by God to Moses on Mount Sinai, as recorded in Exodus 19, Exodus 20. Following commands that establish Israel's relationship with God (no other gods, no idols, no misuse of God's name, Sabbath observance) and respect for parental authority, the prohibition against adultery initiates a series of commands protecting human relationships and societal order. It immediately precedes injunctions against stealing, false witness, and coveting, forming a cluster of laws designed to safeguard the fundamental rights and relationships within the community. Its placement highlights the crucial role of marital fidelity in maintaining social trust, legitimate lineage, and the overall moral health of the covenant people. The Decalogue as a whole serves as the preamble to the more detailed covenant stipulations found in the Book of the Covenant (Exodus 21-23), demonstrating that personal morality is inextricably linked to communal well-being and covenant loyalty.
Historical & Cultural Context
In ancient Israelite society, marriage was not merely a private affair but a foundational social and economic institution. It ensured the continuation of family lines, the inheritance of property, and the stability of the community. Adultery (Hebrew: na'aph) was considered a grave offense, not just a moral failing but a profound social transgression that directly threatened the integrity of the family unit. It could lead to disputed paternity, disrupt inheritance, and introduce chaos into the social fabric. The penalty for adultery was severe, often death for both parties involved, as prescribed in Leviticus 20:10 and Deuteronomy 22:22. This harsh punishment reflects the high value placed on marital fidelity and the devastating impact adultery had on individuals, families, and the wider community. Furthermore, the concept of covenant faithfulness, central to Israel's relationship with Yahweh, often found its earthly parallel in the marriage bond. Prophets frequently used the metaphor of Israel's spiritual "adultery" or "harlotry" to describe their unfaithfulness to God through idolatry and disobedience (e.g., Jeremiah 3, Ezekiel 16).
Key Themes
This commandment contributes significantly to several key themes woven throughout the Pentateuch and the broader biblical narrative. Firstly, it underscores the theme of Covenant Faithfulness, not only between individuals in marriage but also mirroring God's unwavering faithfulness to His covenant people. Just as God is loyal to Israel, so Israel is called to be loyal in their most sacred human bonds. Secondly, it highlights the Sanctity of Life and Relationships, recognizing that human relationships, particularly marriage, are divinely ordained and therefore sacred, requiring protection from violation. Thirdly, it reinforces the theme of Holiness and Purity, calling God's people to a standard of moral and sexual purity that sets them apart from the surrounding nations. Finally, it speaks to Societal Order and Justice, as the integrity of the family unit is foundational to the stability and ethical health of the entire community, ensuring legitimate lineage and inheritance, as seen in various legal codes throughout Deuteronomy.
Exposition and Analysis
Key Word Analysis
The Hebrew verb נָאַף (nâʼaph) is a primitive root specifically denoting illicit sexual intercourse between a married person and someone other than their spouse. It carries the strong connotation of a breach of covenant, a violation of a sacred bond, and a betrayal of trust. Unlike broader terms for sexual immorality, nâʼaph focuses precisely on the transgression against the marital covenant and the sanctity of the family unit. Its usage in the Old Testament consistently refers to this specific act, highlighting its unique gravity within the Israelite legal and moral code. The absolute negative "Thou shalt not" (לֹא תִנְאָף, lo' tin'af) emphasizes the categorical and unconditional nature of the prohibition. Figuratively, the term can also describe apostasy or spiritual unfaithfulness to God, equating idolatry with a betrayal of the divine covenant, much like marital infidelity betrays a human covenant.
Verse Breakdown
"Thou shalt not"
This opening phrase, common to several of the Ten Commandments, conveys an absolute and unconditional prohibition. It is not a suggestion or a piece of advice, but a divine command, establishing a clear boundary for behavior. The negative imperative indicates that this action is fundamentally contrary to God's will and the well-being of His covenant people. This strong declarative statement leaves no room for negotiation or situational ethics; it is a timeless and universal moral law.
"commit adultery"
This refers to the act of nâʼaph, as detailed above, specifically the breaking of the marital covenant through sexual infidelity. The command protects the exclusivity and integrity of the marriage bond, which is designed by God to be a lifelong, monogamous union between one man and one woman. It safeguards the trust, intimacy, and legitimate lineage within the family, recognizing that infidelity inflicts deep wounds on individuals, destabilizes the foundational unit of society, and ultimately dishonors God's design for human relationships.
Literary Devices
The commandment "Thou shalt not commit adultery" employs Conciseness and Direct Command as primary literary devices. Its brevity and directness leave no room for ambiguity, immediately conveying the seriousness and universality of the prohibition. The use of the absolute negative "Thou shalt not" creates a sense of Divine Authority and Legal Force, underscoring that this is a non-negotiable moral imperative handed down by the Creator. Furthermore, within the broader context of the Decalogue, this command functions as a Synecdoche for sexual purity and fidelity in general, representing the broader principle of honoring the sacredness of human relationships and the covenant of marriage. It also serves as a Foundation for later, more detailed laws concerning sexual ethics in the Pentateuch, establishing a core principle upon which further legislation is built.
Theological and Thematic Connections
The prohibition against adultery is deeply theological, reflecting God's own character of faithfulness and His design for human relationships. It upholds the sanctity of marriage as a divine institution, established by God in creation as a unique and exclusive covenant between a man and a woman (Genesis 2:24). This command underscores that marriage is not merely a social contract but a sacred bond that mirrors God's covenant loyalty to His people. Infidelity, therefore, is not only a sin against one's spouse but ultimately a sin against God, who instituted and sanctifies marriage. The command calls believers to embody purity, integrity, and unwavering loyalty in their most intimate earthly relationships, reflecting the faithfulness of God Himself, who is utterly faithful to His promises and His people.
Reflection and Application
The timeless command "Thou shalt not commit adultery" extends far beyond its literal interpretation, inviting a profound reflection on the nature of fidelity, purity, and covenant in all aspects of life. It challenges us to cultivate not merely outward conformity but an inward purity of heart and mind, recognizing that true faithfulness begins in our thoughts and desires. This commandment calls us to honor the sacredness of every relationship, especially the marital bond, as a reflection of God's own unwavering commitment. In a world often characterized by fleeting commitments and blurred moral lines, this command serves as a powerful reminder of the enduring value of loyalty, trust, and the profound blessing of a faithful, exclusive union. It encourages us to build relationships on a foundation of integrity, fostering environments where trust can flourish and where the sanctity of marriage is upheld as a cornerstone of healthy communities, ultimately contributing to human flourishing and God's glory.
Questions for Reflection
FAQ
What is the primary purpose of the commandment "Thou shalt not commit adultery"?
The primary purpose of this commandment is to protect the sanctity and integrity of the marriage covenant, which God established as the foundational unit of human society. It safeguards the exclusive sexual bond between a husband and wife, ensuring legitimate lineage, preserving family honor, and promoting social stability. Beyond the physical act, it calls for a broader commitment to fidelity, trust, and purity within relationships, reflecting God's own faithfulness and design for human flourishing.
How did Jesus interpret or expand upon this commandment?
Jesus significantly deepened the understanding of this commandment in His Sermon on the Mount. In Matthew 5:27-28, He taught, "You have heard that it was said, ‘You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart." This expansion moves the prohibition beyond mere external action to include the inner thoughts and intentions, emphasizing the importance of a pure heart and mind as the source of righteous living, and revealing the true breadth of God's moral standard.
Is adultery only a sin against a spouse, or does it have broader implications?
While primarily a sin against one's spouse and the marital covenant, adultery has far-reaching implications. It is also a profound sin against God, who instituted marriage and commands fidelity (Hebrews 13:4). It harms the family unit, potentially impacting children, and undermines trust within the broader community. Furthermore, in prophetic literature, spiritual adultery (idolatry and unfaithfulness to God) is often paralleled with physical adultery, highlighting its profound theological implications as a betrayal of covenant (Jeremiah 3:8).
Christ-Centered Fulfillment
While "Thou shalt not commit adultery" is a command from the Old Covenant, its ultimate fulfillment and deeper meaning are revealed in Christ. Jesus, in His Sermon on the Mount, elevated the standard of this law beyond mere external action to the realm of the heart, declaring that lustful thoughts themselves constitute adultery (Matthew 5:27-28). This highlights that true obedience is not just about avoiding forbidden acts, but about cultivating a pure and righteous inner life, something impossible in our own strength. Christ's perfect obedience to the Law, including its deepest spiritual implications, fulfills its demands on our behalf, living the life we could not. Moreover, the New Testament portrays the church as the Bride of Christ, emphasizing a profound spiritual covenant of faithfulness. Just as the Old Testament used marital infidelity as a metaphor for Israel's unfaithfulness to God, so too does the New Covenant call believers to absolute devotion and purity, reflecting the spotless bride Christ is preparing for Himself. Through the indwelling Holy Spirit, believers are empowered to pursue genuine purity and fidelity, not merely as a legalistic obligation but as a joyful response to the grace of God and a reflection of the faithful Bridegroom who gave His life for His bride. This transformation is part of the new creation in Christ, where believers are called to flee sexual immorality and honor God with their bodies, which are now temples of the Holy Spirit (1 Corinthians 6:19-20), living out the purity that Christ has secured for them.