The Gospel Project for Students 101

SESSION 9

DO NOT STEAL

IN THE EIGHTH COMMANDMENT, God forbids stealing—taking something that does not belong to us. This Command covers a wide range of dishonest practices birthed in a heart gripped by possessions instead of the One from whom all good things come. Because of Christ, we are set free from our slavery to things and are given new, generous hearts that aid us in our mission.

STEPS TO PREPARE1. Read and reflect on the passages we will study this week, recording questions

and insights that come to you as you read: ▷ Deuteronomy 5:19 ▷ Deuteronomy 25:13-16 ▷ Luke 19:1-10

2. Review the Teaching Plan (pgs.102-105). ▷ Refine the lesson plan based on your group’s particular needs. ▷ Adjust the plan if necessary.

3. Study the Expanded Lesson Content beginning on page 106. ▷ Don’t feel pressured to teach all of the content in a single meeting. ▷ Determine what elements of this lesson are most applicable to your particular group.

▷ Consider ways to personalize the lesson content for you and your class.4. Pray for the Lord’s guidance as you lead your group through this material.

LESSON OUTLINETHE EIGHTH COMMANDMENT SHOWS THAT…1. God forbids stealing (Deut. 5:19).2. Stealing includes dishonesty (Deut. 25:13-16).3. We should give and not take (Luke 19:1-10).

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DO NOT STEALCONNECT

OPTION 1Begin by using the rise of Napster to illustrate the issue of stealing and the rationalizations people can make for stealing (p.106).

Can you recall a time when you stole something from someone? Have you ever been stolen from? What was the situation and what did you learn?

Summarize this lesson on the Eighth Commandment, and then transition to the first point (p.106).

How early in life do children demonstrate coveting and stealing? Is such behavior taught or does it come naturally? Is this evidence that we are all born sinners? Explain.

OPTION 2For this option, ask students if stealing would ever be justified. Under what circumstances? If the discussion isn’t taking off, propose some situations to them. Following the discussion, transition to the main points of the session.

Would it be okay to steal from someone who would never notice whatever you took was missing? Would it be okay to steal to feed your starving children? Would it be okay to steal from a bad person? Would it be okay to steal an item from a thief?

TRANSITIONIn the Eighth Commandment, God forbids stealing—taking something that does not belong to us. In this session, we will see that this Command covers a wide range of dishonest practices birthed in a heart gripped by possessions instead of the One from whom all good things come. Because of Christ, we are set free from our slavery to things and are given new, generous hearts that aid us in our mission.

TEACHING PLAN

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CONVEY

THE EIGHTH COMMANDMENT SHOWS THAT…

1. GOD FORBIDS STEALING (DEUT. 5:19). Remind students about the context of the giving of the Ten Commandments, and then read the Commandment from Deuteronomy 5:19. Explain how stealing begins in the heart as coveting.

Why does God condemn both stealing and coveting? What is the connection between the two?

Have you ever had something stolen from you? If so, how did that make you feel? Why is stealing someone else’s belongings considered an offense against God?

Show that stealing, at its core, is idolatry. It is when we set ourselves and our desires above God and His Commands. It also denies the truth that God owns everything. We are merely managers of what God gives us.

At this point, consider using the story “Who’s the Good Guy Here?” in the PSG (p.79) as a way to illustrate this point. A brief synopsis has been provided for you in the sidebar.

Explain how idolatry is at work in the heart of the person who steals.

2. STEALING INCLUDES DISHONESTY (DEUT. 25:13-16).As you read Deuteronomy 25:13-16, point out the importance of honest dealings with others. Connect the sin of stealing to the sin of lying, emphasizing that outright theft is not the only way to steal.

What are some examples of stealing non-monetary items? What kinds of stealing do people in society overlook or accept? Explain your answer.

Discuss some other forms of stealing through dishonest dealings:

• Clocked out while clocked in• Plagiarism

At this point, consider using the story “The Surprise Connection” in the PSG (p.80) as a way to illustrate this point. A brief synopsis has been provided for you in the sidebar.

Would you consider copying someone else’s school work to be stealing? How about laziness at school or at home? Why or why not?

WHO’S THE GOOD GUY HERE?

The legend of Robin Hood has numerous thieves: Prince John tries to steal the crown, the Sheriff of Nottingham steals through heavy taxes, and Robin Hood steals from the rich to feed the poor. Even though they’re all thieves, we traditionally think of Robin Hood as a hero. Why? His thievery is not based on covetousness, but on concern for others. The heart, not the hand, is the real thief when we steal.

▸ Should Christians view Robin Hood as a hero? Why or why not?

THE SURPRISE CONNECTION

You may not put them together at first, but Ebenezer Scrooge, Homer Simpson, Al Capone, and TS Eliot have something in common: they’re all known for stealing. Scrooge steals fair wages from his employee Bob Cratchit, Homer Simpson’s laziness steals from his employer, Al Capone was jailed for not paying income tax, and TS Eliot is often accused of “heavily borrowing” from other writers. They took different actions, but they all stole.

▸ Given the different understandings of theft shown by these figures, in what area do you need to repent from stealing?

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How can theft of music or homework hurt one’s Christian witness to those around him or her?

3. WE SHOULD GIVE AND NOT TAKE (LUKE 19:1-10).Explain that punishments may deter theft but can’t change the heart—only Jesus can do that. Read the story of Zacchaeus in Luke 19:1-10 as an illustration of a changed heart with changed desires as a result of an encounter with the Savior.

Note Zacchaeus’ changed desires: extortion to restitution; taking to giving. Contrast Zacchaeus’ response to meeting Jesus with the rich, young ruler (Luke 18:18-23). Explain that the gospel has the effect of creating a desire for generosity because through it, people experience the generosity of God.

How does our generosity reflect the gospel? Why should our giving reflect the giving of our Savior.

Point out that God’s grace toward us is an outflow of His generosity and His great love for us. In response, we are not stingy but generous as well, demonstrating the love that we have experienced from God in Christ.

At this point, consider using the story “More Blessed to Give” in the PSG (p.83) as a way to illustrate this point. A brief synopsis has been provided for you in the sidebar.

Do you agree with Jesus’ words that it is more blessed to give than to receive? Why or why not? How can your life display this truth?

When was a time in your life that you found great joy in giving, whether an object, time, money, or work? Would you still have gotten great joy if the recipient hadn’t gotten joy from your gift? Why or why not?

MORE BLESSED TO GIVE

Which of the following is more loving?

A) Tommy shares a cookie with his friend, James. He hands it to him and says, “Here. Guess I have to share with you.”

B) Tommy smiles and hands James the cookie, saying, “It’d make me happy to see you enjoy this.”

The second, of course, is more loving. It comes from the new heart. Its joy is in the joy of other people.

▸ When was there a time in your life when you found great joy in giving, whether it was time, money, or ability?

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COLLIDE

As mentioned throughout the lesson, there are a number of areas within student culture at large where stealing seems commonplace. Between music and movies, papers and homework assignments, stealing in various forms is a constant temptation for young people today.

What are some additional examples of stealing? What are some examples of stealing that people try to pass off as non-stealing (homework assignments, for instance)?

One of the great points mentioned throughout this session is the fact that stealing is ultimately an issue concerning the heart. When coveting takes place, and there isn’t another means of acquiring something, the heart will result to stealing in order to get what it wants.

Not only that, but stealing, as well as coveting, reveal a deeper issue of idolatry within one’s heart. In other words, if a student illegally downloaded some music, knowing that it was stealing, not only would that act display covetousness within the heart, but it would also highlight the fact that at this particular time, the student idolized music over obedience toward God. The thing or person that was sitting on the throne of the heart will win every time—and in this case, an idol of acquiring something without pay took precedent over God’s rightful reign over the heart.

Explain the connection between stealing and idolatry of the heart. Why is it important to not overlook this connection?

Obviously all of these things apply toward students and help them discern what’s taking place behind the scenes of the heart when it comes to stealing. Additionally, it is also a great reminder that it is better to give than to receive. By reflecting on God’s gift of His Son, the temptation to idolize, covet, and eventually steal is greatly diminished.

In what ways does generosity aid us in our mission? How is generosity the opposite of stealing? How can generosity counteract the sin of stealing? (See Eph. 4:28.)

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SESSION 9

DO NOT STEALTHE EIGHTH COMMANDMENT SHOWS THAT GOD FORBIDS STEALING, STEALING INCLUDES DISHONESTY, AND WE SHOULD GIVE AND NOT TAKE.

OPENING ILLUSTRATION AND DISCUSSION STARTER

At the turn of the millennium, a debate about technology and ethics began over something many would consider a minor offense. Shawn Fanning, John Fanning, and Sean Parker formed a program enabling computers to share files. They called it Napster. The program allowed users to share media across the Internet through a peer-to-peer network, thus giving birth to the phenomena of illegally downloading music and movies.

Within months, teenagers who had computers and high-speed connections could bypass music stores and download songs from one another and save them to recordable

compact discs. Many of you who are reading this session probably used similar file-sharing services at some point in the past.

Eventually, pop musicians and rock stars filed lawsuits against Napster for their involvement in the illegal spread of music throughout the world. The people who created Napster and the people who used it suddenly found themselves in trouble as the government began investigating and fining file sharers.

The arrival of the digital age raised a moral dilemma about the definition of stealing. Many rationalized the sharing of music by claiming that because they had no intention of purchasing an entire album, they should be free to simply download the individual songs they want. What began as “sharing music” morphed into the acquiring of a song without purchasing it.

The rise and fall of Napster raises the question of stealing. What does it mean to commit theft? Why does God condemn stealing? Should we only be worried about stealing that has legal consequences? Does the enforcing of the law matter? Questions like this take us back to the Scriptures, where God commanded His people to not steal.

SESSION 9 by Rey De Armas

EXPANDED LESSON CONTENT

VOICES FROM THE CHURCHThe Eighth Commandment isn’t just about stealing; it’s also about stewardship.1

—Philip Ryken

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IN THE EIGHTH COMMANDMENT, WE SEE THAT...1. GOD FORBIDS STEALING (DEUT. 5:19).

As we’ve seen in previous sessions, the Ten Commandments come within a story—the history of God’s redemption of His people. Within the context of His saving acts, God issued a Command intended to help His people live in community. He forbid people from taking something that did not belong to them:

Do not steal (Deut. 5:19).

Why was this Commandment necessary? Why do we have to be taught not to steal?

Stealing comes from a covetous heart. Whenever we desire to have something that belongs to someone else, we are coveting. (There’s a Commandment against coveting too, and we’ll cover it in an upcoming session.)

The word covet is not common in our everyday vocabulary, but it means to desire something that does not belong to us. In a world loaded with advertising at every turn, it is easy to focus on the items we do not have or cannot afford. Commercials for cars, fashion, and electronics tell us that we can have a better life by owning new products. The items themselves may not be evil; how we feel about what we do not yet have is where the struggle lies.

Stealing brings our covetous nature to the surface. It begins as a desire in our mind, and then it results in the action of taking something that doesn’t belong to us. James 1 breaks down the process of temptation and sin, telling us that each man is drawn by his own desire. It is the sinful desire within us that leads us to covet and eventually steal.

At its core, stealing is idolatrous. It disregards the law of God for our own personal gain. It’s a sign that we are placing our desires above His Commands. In this way, we have become our own god.

Breaking this Command demonstrates what we truly value. Our desire for money or possessions exceeds our desire for God when we choose to violate His law in order to get what we want. When we take something that is not ours, we demonstrate our failure to love God with all of our heart, soul, mind, and strength. Stealing says, “The object of my desire will satisfy my needs more than God.”

Another reason God forbids stealing is that this sin strikes at the heart of an important truth: God owns everything. We are merely managers of what God has given us. What we have comes from Him and still ultimately belongs to Him. Stealing is not just taking something that does not belong to us, but it is robbing God of the glory that is His.

This is why Jesus told His disciples not to worry about where their food, shelter, or clothing would come from (Matt. 6). If God cares for the birds and flowers, how much more will He care for His people! Theft begins

FURTHER COMMENTARYThe act of stealing is the secret taking of another’s property without the owner’s knowledge or permission. When stealing takes place, it is often accompanied by other duplicities, including deception, trickery, and oppression (see Ps. 35:10; 50:18; 62:10[11]; Jer. 7:9; Ezek. 18:7,12,16,18; Hos. 4:2; Micah 2:1-2). Examples of this deception include the secret moving of boundary markers (Deut. 19:14; 27:17; Job 24:2; cf. Prov. 22:28; 23:10; Hos. 5:10), the use of false measures and balances (Deut. 25:13-16; Prov. 11:1), the selling of goods of inferior quality (Amos 8:4-6), and the charging of interest (Ex. 22:25[24]).2

—Mark Rooker

FURTHER COMMENTARYPunishment for theft in the Old Testament demanded that the thief return double the amount he had stolen (Ex. 22:7[6]). In effect, the criminal loses the sum he had hoped to gain. Theft of property in Israel was considered a tort; that is, the injured party was restored so far as possible to the pretheft position. As an apparent deterrent, overcompensation was called for in certain cases (Ex. 22:1[21:37], 7[6], 9[8]). This Command is extended to include any form of dishonesty in Deut. 25:16.3

—Mark Rooker

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in the covetous heart that desires something more than God, or it is the manifestation of a faithless heart that fails to see all good things as coming from God.

2. STEALING INCLUDES DISHONESTY (DEUT. 25:13-16).

Stealing is not just robbing a bank or shoplifting in a store. There are many forms of theft, and all of them are a sin before God. Here’s an example we find later in Deuteronomy:

You must not have two different weights in your bag, one heavy and one light. You must not have two differing dry measures in your house, a larger and a smaller. You must have a full and honest weight, a full and honest dry measure, so that you may live long in the land the Lord your God is giving you. For everyone who does such things and acts unfairly is detestable to the Lord your God (Deut. 25:13-16).

In this passage, we see that dishonest scales (measuring things heavier when you sell or lighter when you buy) are condemned. The fairness of the economic system depends on trust in people who are honest. In that sense, stealing is not only connected to coveting (the Tenth Commandment), but also to lying (the Ninth Commandment).

This passage lets us know that “do not steal” applies to more than outright theft of someone’s belongings. Stealing is also a matter of trust. Here are more examples of stealing (as dishonest dealings).

CLOCKED OUT WHILE CLOCKED INWhen it comes to having a job, time is money in the workplace. Whether you are cutting grass in the summer or life guarding at the local pool, whenever you get your first job, it is important that you give full attention and effort to it. Anything less can result in the stealing of company time, and therefore, of money. Thus, not matter how small or how insignificant you think your work is, you can be sure that God desires for you to give your all in your work.

Colossians 3:23-24 tells us, “Whatever you do, do it enthusiastically, as something done for the Lord and not for men, knowing that you will receive the reward of an inheritance from the Lord. You serve the Lord Christ.” When the apostle Paul wrote these words, He was speaking to masters and slaves. Even within a culture of slavery (which the Scriptures do not support), Paul challenged the servant to do all their work as unto the Lord.

Giving our all at work applies to us today. We should make sure that in all things we are acting enthusiastically as if we are working for the Lord and not for men. Ultimately we are accountable to God for our work, so it is important that we put our maximum effort into everything that we are doing. We must refuse the urge to cheat our bosses or companies by being “clocked out” mentally while “clocked in” physically.

VOICES FROM CHURCH HISTORYThe beginning of anxiety is the end of faith, and the beginning of true faith is the end of anxiety.4

—George Muller

FURTHER COMMENTARYThe law of God protected commercial transactions from dishonest dealing by prohibiting the use of two different weights (heavy for buying and light for selling), and the use of two different measures (for dry and liquid commodities). The presence of these items in one’s bag or in one’s house would carry with it the temptation to trade dishonestly. Instead, the Israelite must have accurate and honest weights and measures, to keep from violating the Tenth Commandment and to insure long life in the land that God was granting.5 —Doug McIntosh

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PLAGIARISMSince it does not carry the same label as stealing, nor the same authoritative discipline, many believers don’t think of plagiarism as stealing. As mentioned at the beginning of the lesson, stealing music over the Internet has led to the global sharing of information. There is frightening evidence that Christian high school and college students regularly succumb to the temptation of buying or downloading term papers for the sake of a good grade.

Plagiarism is not just stealing, but also lying (which is forbidden in the Ninth Commandment). This activity gives a false perception that you created something when in fact someone else did. If you are guilty of plagiarism you are stealing credit for someone else’s work. This would include hiring someone else to write a paper or buying a paper written by someone else.

Plagiarism shows up in different forms and it can create ethical dilemmas for followers of Christ. Understanding what the Bible teaches about dishonesty and its relationship to theft, we should be a people who conform our lives to what the Bible teaches.

JESUS ON HOW WE SHOULD VIEW OUR MONEYJesus spoke directly to the issue of taxation and the responsibility of His followers to pay. Mark 12:13-17 says: Then they sent some of the Pharisees and the Herodians to Him to trap Him by what He said. When they came, they said to Him, “Teacher, we know You are truthful and defer to no one, for You don’t show partiality but teach truthfully the way of God. Is it lawful to pay taxes to Caesar or not? Should we pay, or should we not pay?” But knowing their hypocrisy, He said to them, “Why are you testing Me? Bring Me a denarius to look at.” So they brought one. “Whose image and inscription is this?” He asked them. “Caesar’s,” they said. Then Jesus told them, “Give back to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they were amazed at Him.

Notice that the Pharisees and Herodians began the conversation by labeling Jesus as someone who is truthful and defers to no one. But the question was intended to trick Him. First, if Jesus did not pay His taxes, He could be labeled as a fraud who chooses to steal from the authorities. Secondly, they recognized His authority by claiming He did not defer to anyone. If Jesus chose to relent from paying taxes, then He would be placing Himself above the Romans, an offense for which He could have been punished. By placing Himself under the authority of Roman rule by paying taxes, He would be implying that He too is under human authority, making the messianic claims of others seem hyperbolic.

On top of all this, the questioners falsely flattered Jesus by saying that He would never show partiality but teach the way of God in a truthful manner. This was a trap of the worst kind. Jesus could have asserted Himself as the King from whom all blessings flow. He could have claimed that because He created everything, that everything belonged to Him. He could have also ignored the question.

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Instead, Jesus took a different route. He addressed the situation head on without fear by speaking into the heart and material issue. First, Jesus asked them why they were testing Him. He addressed their desire to attempt to exalt themselves by putting Him down. What was at the heart of their need to ask questions like this? Was it because they simply did not want to pay taxes to a government they did not believe in or was there something greater at stake? The money belonged to someone, either the person who earned it or the government who collected the tax to fund the infrastructure on which society stood.

Jesus examined the issue by asking whose image was on the coin. The image that was on the coin dictated whom it belonged to. In this case, the image on the coin was Caesar’s therefore the coin belonged to him. The greater significance is what Jesus then said and did. He told them to give Caesar the things that are Caesar’s, and give God the things that are God’s. The interesting thing about this statement is that whatever truly belongs to God is that which bears His image, meaning us. We bear the image of God, as shown in creation. We bear His image, and therefore, we belong to Him.

The people stood amazed. Jesus did not avoid the question; instead He gave the greatest answer possible. We belong to God. The money we carry and hold dear will not determine our eternal standing. The gospel gives us a proper perspective on what is truly of value. While men placed value on the act of paying taxes, Christ looked at the heart.

This is a pattern that Christ set out that remains true for us as well. The things that belong should still belong to him, but that which belongs to the government should be given them as well. The money we have and the things that we buy with it will not last. Christ centers on the fact that the things that belong to God will last forever.

3. WE SHOULD GIVE AND NOT TAKE (LUKE 19:1-10).

In ancient times, the punishment for stealing could be quite harsh. Many a man lost an arm or had a hand chopped off for taking something forbidden. Horrible punishments may be one way to deter thievery, but they can’t change the heart. Only Jesus can deliver us from even the desire to take, and He does it by giving us the desire to give.

When we follow Jesus, we are gradually transformed from selfish to generous. We become less concerned with material wealth, and more concerned with treasures in heaven. Our mindset on wealth changes from hoarding possessions for our own desires to using possessions as a tool to advance the kingdom of God. Whether we are giving to our local church, supporting righteous causes, or helping the poor, our money can serve as a great example of how the gospel has changed us.

The Gospel of Luke gives us insight into how Christ can change our selfishness to generosity. As Jesus was journeying from Jerusalem to Jericho, He stopped to acknowledge a man named Zaccheus:

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He entered Jericho and was passing through. There was a man named Zacchaeus who was a chief tax collector, and he was rich. He was trying to see who Jesus was, but he was not able because of the crowd, since he was a short man. So running ahead, he climbed up a sycamore tree to see Jesus, since He was about to pass that way. When Jesus came to the place, He looked up and said to him, “Zacchaeus, hurry and come down because today I must stay at your house.” So he quickly came down and welcomed Him joyfully. All who saw it began to complain, “He’s gone to lodge with a sinful man!” But Zacchaeus stood there and said to the Lord, “Look, I’ ll give half of my possessions to the poor, Lord! And if I have extorted anything from anyone, I’ ll pay back four times as much!” “Today salvation has come to this house,” Jesus told him, “because he too is a son of Abraham. For the Son of Man has come to seek and to save the lost” (Luke 19:1-10).

Here is what we know about Zacchaeus at the beginning of this encounter: he was a chief tax collector, he was rich, and he was short. Tax collectors at this time were viewed as thieves, often taking more than what was owed. Zacchaeus must have done well for himself considering the author mentioned that he was rich. After meeting Jesus in a very humiliating way, he was quick to respond with joy. He offered to give half of his possessions to the poor and pay back those whom he took advantage of at an exorbitant interest rate. His change of heart was immediately evident.

Repentance for Zacchaeus was demonstrated by a heart that was changed from seeking his own wealth to investing in others. He stands in stark contrast to the rich young ruler that Jesus met in Luke 18:18-23. The man sought eternal life, and he walked away when Jesus told Him to sell His possessions and give the money to the poor. Zacchaeus chose to be generous without the prompting of Jesus. His change of heart led to a change in action.

This is what the gospel does. Because we have been shown generosity by Christ, we understand what it means to have someone be spiritually generous to us in our state of poverty. Zacchaeus was relationally and spiritually poor. Jesus was generous to Him; and because of His generosity, Zacchaeus was no longer lost but found.

Using Zacchaeus as an example, we can see how stinginess is a sign that we do not know the grace of God. Grace is not fairness. Grace is not a karmic state that allows us to repay God for the wonderful acts that He has done for us. Grace is receiving something that we could never deserve. We are saved by grace through faith, because we could not accomplish it on our own.

This is what Ephesians 2:8-9 tells us, “For you are saved by grace through faith, and this is not from yourselves; it is God’s gift—not of works, so that no one can boast.” Grace prohibits us from boasting because we could not accomplish our own salvation. If we could save ourselves, then it would never have been grace.

Grace is what we experience on our end of salvation, but generosity is what God demonstrates on His. Because our sin was a debt that was so great, it took a God who was rich in mercy to pay for our deficit. The payment

VOICES FROM CHURCH HISTORYThere is no crime in possessions, but there is crime in those who do not know how to use possessions. For the foolish, wealth is a temptation to vice, but for the wise, it is a help to virtue.8

—Maximus of Turin

VOICES FROM THE CHURCHThe world’s ethic is marked by taking, not giving. But the church can step in here and become an alternative society. We can be a lifesaver for a culture drowning in thievery…6

—Tullian Tchividjian

VOICES FROM THE CHURCHWhen someone steals, we all pay for it.7

—J. Ellsworth Kalas

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would be the life of His Son, so that we could experience life for eternity. This is the highest payment that anyone could give.

Ephesians 2:4 tells us that He did so because of His great love for us. Generosity is rooted in a selfless love for others. We demonstrate love by being generous, but we cannot be truly generous without love. Jesus once told His disciples, “No one has greater love than this, that someone would lay down his life for his friends” (John 15:13). In laying down His life, Jesus demonstrated the ultimate form of generosity that was rooted in love.

CONCLUSION

Ephesians 4:28 gives us a glimpse into what repentance looked like for Zacchaeus and anyone else who steals. It says, “The thief must no longer steal. Instead, he must do honest work with his own hands, so that he has something to share with anyone in need.” The heart that was once focused on self is now focused on others.

In the same way, each one of us is to make sure that our focus is not on ourselves, but on God and others. We should resemble Christ, who did not steal, but gave all generously out of love and obedience to God. Followers of Christ should model generosity, and in doing so, show the world that our great God loved us so much that he would not even withhold his own Son.

VOICES FROM CHURCH HISTORYWe are sinners and thieves, and therefore we are worthy of death and eternal damnation. But Christ took all our sins upon Himself, and for them He died on the cross. Therefore it was appropriate for Him to become a thief and, as Isaiah says (53:12), to be “numbered among the thieves.”9

—Martin Luther

REFERENCES

1. Philip Graham Ryken, Written in Stone (Wheaton: Crossway, 2003), 174.2. Mark F. Rooker, The Ten Commandments, vol. 7 in NAC Studies in Bible & Theology (Nashville: B&H, 2010), 148.3. Ibid.4. George Müller, quoted in George Müller of Bristol, by A. T. Pierson (Waymark Books, 2010), 226.5. Doug McIntosh, Deuteronomy, vol. 3 in Holman Old Testament Commentary, ed. Max Anders (Nashville: B&H, 2002), 293-94.6. Tullian Tchividjian, Unfashionable (New York: Multnomah, 2012), 129.7. J. Ellsworth Kalas, The Ten Commandments from the Back Side (Nashville: Abingdon Press, 1998), 83.8. Maximus of Turin, Sermons of St. Maximus of Turin, trans. Boniface Ramsey in Ancient Christian Writers Series, Book 50, eds. Walter Burghardt and Thomas Lawler (New York: Newman Press, 1989), 219.9. Martin Luther, Luther’s Works: Lectures on Galatians, 1535, Chapters 1-4, ed. Jaroslav Pelikan (Saint Louis: Concordia, 1963), 26:277.

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