2dly, It is farther enquired, whether Abraham’s offering Isaac was a breach of this Commandment? This is proposed as a difficulty by those who do not pay that deference to divine revelation, as they ought, nor consider, that God cannot command any thing which is contrary to his perfections; nor do his people sin in obeying any command that is given by him. However, that this matter may be set in a just light, let it be considered,
[1.] That God, who is the sovereign Lord of life, may take it away, when, and by whom he pleases. Therefore Isaac had no more reason to complain of any wrong or injury done him, by God, in ordering his father to sacrifice him, than any one else has, who dies by his immediate hand, in the common course of providence.
[2.] Abraham could not be said to do this with the temper and disposition of a murderer, which such have, who are guilty of the breach of this Commandment, who kill persons in a passion, or out of envy or malice, being void of all natural affection or brotherly love; but he acted plainly in obedience to God’s command. His hand was lifted up against one whom he loved equally to, or, it may be, more than his own life, and, doubtless, he would rather have been, had God so ordered it, the sacrifice, than the offerer.
[3.] This was done, as is more than probable, with Isaac’s full consent. Hence some think, that his faith was no less remarkable herein than that of Abraham. His willingness to be offered, evidently appears, in that Abraham was in his feeble and declining age, and Isaac in his full strength; for it was not a little strength which was sufficient to carry wood enough to answer this occasion, which we read he did, Gen. xxii. 6. Besides, if Isaac had resisted, none was at hand to assist Abraham against him, and, doubtless, he would have strove in this matter as one who desired to be overcome. Therefore we must suppose, that it is so far from being a breach of this Commandment, that it was one of the most remarkable instances of faith in scripture; and God’s design in ordering him to do this, was, that it might be a type whereby he would lead him into the glorious mystery of his not sparing his own Son, the Lord Jesus Christ, and of his willingness to lay down his life a ransom for his people.
3dly, Some charge Moses with being guilty of the breach of this Commandment, in killing the Egyptian, which we read of in Exod. ii. 11, 12. But, to vindicate him from this charge, let it be considered,
[1.] That the Egyptian, whom he slew, not only smote an Hebrew, as it is in this chapter, but he did it wrongfully, as it is observed in Acts vii. 24. there was no offence given, nor just reason for this injurious treatment, and to oppress or abuse one that is in a miserable condition, as the Hebrews were at that time, is an heinous crime in God’s account. Moreover, to smite, in scripture, is often taken, for to slay; so that it is not improbable, that the Egyptian slew the Hebrew; or if he did not, it might be such an injury as deserved death; which would have been inflicted in another manner, had not Israel been denied, at that time, the protection of the law.
[2.] Moses was, at this time, raised up, and called by God, to be a ruler and a judge, to defend the cause of his oppressed people; and in this action he first began to fulfil his commission; though the people refused to own him, and seemed to join with those that designed him evil for it; for which reason their deliverance was put off forty years longer, while he was an exile in the land of Midian, Acts vii. 24, 26. compared with 30. Now to slay a public enemy and oppressor, and, as it is probable, one who had forfeited his life, and that with a commission from God, to act as a ruler and a judge over his people, cannot be reckoned a breach of this Commandment. Thus concerning the violation of this Commandment, as including in it the murdering of our neighbour.
2. This Commandment is notoriously broken by those who lay violent hands on themselves, which we have no instance of any good man, in scripture, that was ever suffered to do, but only such who were, like Saul, Ahitophel, Judas, and others, of the most infamous character. This is a sin which is attended with many aggravations; For,
(1.) It is to act as though our lives were at our own disposal; which are to be considered as a talent which we are entrusted with by God, to improve for his glory; and he alone has a right to dispose thereof at his pleasure.
(2.) This argues, and arises from, the highest discontent and impatience under the hand of God, which is contrary to that temper, which we ought to exercise as Christians, who profess subjection to him.