THE DECALOGUE (DE DECALOGO)
INTRODUCTION TO DE DECALOGO
The first part of this treatise deals with some questions raised by the law-giving on Sinai. First, why was it given in the desert? Four reasons are suggested: (a) because of the vanity and idolatry rampant in cities (2–9), (b) because solitude promotes repentance (10–13), (c) because it was well that laws needed for civic life should begin before the era of that life began (14), (d) that the divine origin of the laws should be attested by the miraculous supply of food in the barren wilderness (15–17). Secondly, observing that the Commandments given by God Himself were ten, we ask why that number, and the answer is given by a disquisition on its perfection as a number (18–31). Thirdly, what was the nature of the voice which announced the commandments?—not God’s, for He is not a man, but an invisible kind of speech created for the occasion (32–35). Fourthly, why was the singular number “thou” used? (a) Because it emphasizes the value of the individual soul (36–38), (b) the personal appeal better secures obedience (39), (c) it is a lesson to the great not to despise the humblest (40–44). This part concludes with some words on the grandeur of the scene, particularly the fire from which the voice issued (45–49).
Coming to the Commandments themselves, after noting that they divide into two sets of five (50–51), we pass to the First. Polytheism is denounced, particularly as taking the form of worship given to the elements or heavenly bodies (52–65). Worse than this is the worship of lifeless images forbidden by the Second Commandment. Its absurdity is exposed (66–76) and with it the worse absurdity of Egyptian animal-worship (77–81). The Third Commandment is taken as forbidding principally perjury (82–91), but also reckless swearing (92–95). The Fourth teaches us to set apart a time for philosophy as opposed to practical life (96–101), and reasons are given for the sanctity of seven and the seventh day in particular (102–105). The Fifth stands on the border-line, because parenthood assimilates man to God and to dishonour parents is to dishonour God (106–111). Children owe all to their parents, and in the duty of repaying kindness they may take a lesson from the lower animals (112–120).
The second set of five opens with the prohibition of Adultery (121). Adultery is denounced as (a) voluptuous (122), (b) involving the sin of another (123–124), (c) destructive of family ties (125–127), (d) cruel to the children (128–131). The second of the set forbids murder as both unnatural and sacrilegious, since man is the most sacred of God’s possessions (132–134). Stealing is forbidden by the third, because theft on the smallest scale may develop into wholesale robbery and usurpation (135–137). The fourth forbids false witness, as opposed in itself to truth and justice, and also in law-courts causing judges to give wrong verdicts and thus break their own oaths (138–141). The last Commandment against “desire” gives Philo an opportunity of discoursing in Stoical terms on the four passions, pleasure, grief, fear, desire, of which the last is the deadliest (142–153).
Sections 154–175 are really a rough synopsis of Books II., III., and IV. 1–131, shewing the nature of the particular laws which will be placed under each commandment. And the concluding sections 176–178 justify the absence of any penalties attached to the commandments on the grounds that God who is the cause of good leaves the punishment for transgression to his subordinates.