Concerning the Ten Commandments, which are the Heads of the Law (36-40)

This, then, may be enough to say about the divine voice. But a person may very reasonably raise the question on what account it happened, when there were so vast a number of myriads of men collected into one place that Moses chose to deliver each of the ten commandments in such a form as if they had been addressed not to many persons but to one, saying:—

Thou shalt not commit adultery.

Thou shalt not steal.

Thou shalt not kill. [*] And giving the other commandments in the same form.

We must say, therefore that he is desirous here to teach that most excellent lesson to those who read the sacred scriptures, that each separate individual by himself when he is an observer of the law and obedient to God, is of equal estimation with a whole nation, be it ever so populous, or I might rather say, with all the nations upon earth. And if I were to think fit I might proceed further and say, with all the world;

because in another passage of the scriptures God, praising a certain just man, says, "I am thy God." [*] But the same being was also the God of the world; so that all those who are subject to him are arranged according to the same classification, and, if they be equally pleasing to the supreme Governor of them all, they partake of an equal acceptance and honour.

And, secondly, we must say that any one addressing himself to an assembly in common as to a multitude is not bound to speak as if he were conversing with a single individual, but sometimes he commands or forbids a thing in a particular manner in such a way that whatever he commands does at once appear requisite to be done by every one who hears him, and does also seem to be commanded to the whole collective multitude together; for the man who receives an admonition as if addressed to himself personally is more inclined to obey it; but he who hears it as if it were only directed to him in common with others is, to a certain degree, rendered deaf to it, making the multitude a kind of veil and excuse for his obstinacy. [*] [*]

A third view of the question is, that no king or tyrant may ever despise an obscure private individual, from being full of insolence and haughty pride; but that such an one, coming as a pupil to the school of the sacred laws, may relax his eyebrows, unlearning his self-opinionativeness, and yielding rather to true reason.