IT has been noticed above in the exposition of St. Matt. v. 21‒48 that different moral principles are brought out by our Lord in His treatment of the different commandments. Thus in His treatment of Commandment VI (vv. 21‒24) the moral requirement is deepened in its application below the act to the words of the lips and the thoughts of the heart. In the treatment of Commandment VII, not only is the outward scope of the sin of adultery enlarged by a stricter law of marriage (vv. 31‒32), but also the deliberate intention of sin is shown to be, without proceeding further, the moral equivalent of the outward act of sin[90] (vv. 27‒28); from the recognition of which principle there follows the need of an augmented moral discipline (vv. 29‒30). In the treatment of Commandment III, starting from the prohibition to violate any oath made in the name of Jehovah (v. 33), our Lord augments the prohibition by forbidding oaths generally (vv. 34‒36), and turns the requirement from the negative to the positive and from the occasional to the universal (v. 37), by simply enjoining truthfulness or sincerity in all utterances. In His treatment of the prohibition of unrestricted revenge (vv. 38‒42), and the principle of limited love (vv. 43‒48), the same two principles emerge――the transition from negation or prohibition of evil to injunction of positive good, and from the partial or limited duty to the universal and perfect. These principles admit of general application to each of the commandments. Thus―― I. _Thou shalt have none other gods before_ [or _beside_] _me_. Whatever be the original limitation of this precept, it becomes, and indeed in the teaching of psalmist and prophet which prepared for the Christ had already become, a universal injunction upon men to recognize the one true God in every faculty of their being, in every act and moment of their lives. “Thou shalt love the Lord thy God with all thy heart (or will), with all thy soul (i.e. with thy whole sum of faculties), with all thy mind (or intelligence), and with all thy strength (i.e. with a vigorous and active service).” This includes (1) the recognition of God’s supremacy and fatherhood; the putting Him first in all things; the acknowledgement that our life with all its faculties is a trust to be made the best of, for His honour: (2) humility, considered as the recognition that we are utterly dependent upon God; that our only wisdom and happiness lie in correspondence with Him; that any claim of independence of God, or vanity on account of His gifts entrusted to us, is not only wickedness but folly:[91] (3) the glad acceptance of His disclosure of Himself as Father, Son, and Spirit; the acknowledgement and public confession of His name both in speech, conduct and worship.