Deuteronomy 5:6Meaning & Commentary from the Church Fathers

The innocent blood of Abel, dear Orthodox listeners, once called out to God with a powerful cry, as the Almighty declared to Cain: "The voice of your brother's blood cries out to Me" (Gen. 4:10). Similarly, the blood of the countless martyrs who bore suffering in our Orthodox faith for the sacred icons also has a voice. It is not a different voice, but one that resounds with the words: "To Thy pure image we bow, O Blessed One, asking forgiveness for our trespasses, O Christ God." Let us, as Orthodox Christians and members of the Eastern Church, unite with this blessed voice of the holy martyrs. We, too, must be prepared to suffer and even shed our blood for the holy icons, lifting our voices to sing: "To Thy pure image we bow, O Blessed One, asking forgiveness for our trespasses, O Christ God." What can you say to this, you seven-headed serpent of the iconoclastic heresy, who denies the holy icons? I hear you, spawn of the echidna, and your words are clear. You spew venom from your god-abominable mouth, deeming us Orthodox as idolaters and branding the holy icons as mere idols. (Deceived by falsehood itself.) First, I ask you, poisonous serpent: what defines an idol, what is a holy icon, and how do they differ? Do you not understand this distinction, vile teacher in Israel? An icon is a representation and likeness of something real, whether it exists or has existed in the past, or will exist in the future. If someone portrays the Holy Trinity as three angels, such was the reality when the angels appeared to Abraham at the oak of Mamre (Gen. 18:1). If God the Father is depicted as an elderly figure, this mirrors the vision of the prophet Daniel and the prophet Isaiah who saw ‘the Ancient of Days’ ‘sitting on a throne of high exaltation, with the seraphim around Him’ (Dan. 7:9; Is. 6:1). The portrayal of God the Son, who lived among men, "suffered and was buried, and rose again on the third day according to the Scriptures, and ascended into heaven, and sat at the right hand of the Father, and is coming again with glory to judge the living and the dead," reflects the truth of His existence in history. Likewise, if the Holy Spirit is represented by a dove, this coincides with the real event of His appearance. The same applies to all other holy icons, which constantly align with their original images and depict true realities.

And what is an idol? How does it fundamentally differ from an icon? An icon reflects a true reality, while an idol embodies false beauty. Idols represent figures such as Dia, Hermes, Apollo, Artemis, and countless other demonic entities. They symbolize the sun, the moon, Kupala, Lada, and Perun. You may claim they represent gods, but here lies the question: are the deities portrayed by pagans authentic? Who among you would call Bacchus, the epitome of drunkenness, a true god? Who would regard Artemis, or Venus, the embodiment of all impurity and shame, as genuine? All the gods of the nations are demons; "But our Lord made heaven and earth" (Psalm 95:5). The Apostle Paul confirms this in his letter to the Corinthians: "If there be any gods either in heaven or earth... But to us there is one God the Father, from whom are all things, and we are with Him; and one Lord Jesus Christ, in whom are all things, and we with Him" (1 Cor. 8:5, 6), along with one Holy Spirit, in whom are all things, and we in Him. To summarize: idols that claim to depict God merely represent empty charm and deception, showcasing gods that are not divine but demonic; they reveal a created entity rather than the Creator. This is not true of our holy icons, which consistently embody truth, as I have stated before. Thus, the distinction between truth and empty delusion is substantial. Who else would dare to label holy icons as idols? Do you not hear the dreadful thunder that resounds from the seventh ecumenical council, proclaiming with authority: "To those who say that the holy icons are idols, anathema, anathema, anathema!" If holy icons are not idols, how can those who honor holy icons be labeled as idolaters? How dare you, seven-headed serpent of iconoclastic heresy, spew your venom upon holy icons and the faithful who venerate them? I will respond, speaking from the Divine Scriptures. Have you never read, you lawless iconoclasts, that the Lord commanded Moses to fashion two golden cherubim and place them on the Ark of the Covenant? Those who bowed before the Ark were not thus rendered idolaters; rather, they remained the chosen people of God. Have you not encountered the narrative of the brass serpent that Moses erected on a pole, which healed those who gazed upon it? This serpent foreshadowed our Savior, crucified on the tree, who stated of Himself: "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up" (John 3:14)? Have you not read in the traditions that our Lord, having left the imprint of His pure face on the cloth, sent it to King Abgar, who wished to see Jesus and be healed? This image is revered as the Icon of the Uncreated.

Have you not read that our Savior is referred to as the image of "the eternal Father, who is the radiance of the Father's glory and the exact representation of His being" (Hebrews 1:3)? Have you not noted that humanity is likewise described as being made in the image of God: "Let us make man in our image, after our likeness" (Genesis 1:26)? Why would you label the images of God as idols? Is man, created in God’s image, somehow an idol? I shall speak on your behalf: it is inappropriate to refer to you as images of God; rather, you are akin to idols. You are indeed idols, northern iconoclasts, for you possess sight yet fail to perceive God depicted in His holy icons, nor do you witness the miracles flowing from the sacred icons of the Theotokos, painted by Saint Luke himself and performing countless wonders. You possess hearing yet disregard the directive of Scripture: "Exalt the Lord our God and worship at His footstool; for it is holy" (Psalm 98:5). The holy fathers have interpreted the footstool as the holy cross, which you refuse to reverence. You have ears yet do not heed what St. Damascene and the holy fathers declare about icons: the honor accorded to an image is given to the one it portrays; he who honors the image honors its subject.

Thus, it was the holy martyrs and St. Stephen, who suffered for the honor of the icons, whose story is told in his hagiography. Brought before Leo the Isaurian, the chief of the iconoclasts, he was commanded to trample on the icon of the Savior. What did the saint do? He requested a tax coin and inquired whose image and inscription were upon it. When informed it was Caesar's, he cast the coin to the ground, trampling it underfoot, spitting upon Caesar’s likeness, thus dishonoring it before the emperor. Seeing this, the king and his counselors were furious, yet the holy man boldly proclaimed: "You are angered because I have trampled upon the image of your earthly king, who is but dust; how will the King of kings and Lord of lords respond, whose image you trample with your desecrating feet?" Have you not read the apostolic rule: "Do not do to others what you do not want done to yourselves"? You would not tolerate the images of yourselves to be trampled; why then do you, the descendants of the corrupt Kopronymus, tread upon the icons depicting our Savior and His saints? What will you say in response, you lawless iconoclasts? Speak, defame, roar, beasts of the oak! We shall listen and, if possible, respond.

Your blasphemous reasoning splits into two main arguments. In the first, you assert that those who honor holy icons are idolaters. To this I reply: I have already articulated the profound distinction between an icon and an idol. An icon cannot be an idol, as it is an image of a genuine reality, while an idol embodies empty allure. But see, timid Kopronymus, how vastly different we are from idolaters: they worship their gods through the images of their idols, which are indeed demons residing within those idols; however, we bow before our true God in the Savior's icon, and to the true Mother of God, the Blessed Virgin Mary, in the icon of the Theotokos.

Idolaters viewed their idols as divine, yet we do not ascribe divinity to images, nor do we seek to do so. We worship only one God, who is glorified in the Holy Trinity, and we regard icons as mere reminders of the original subjects they depict. Idolaters placed all their faith in inanimate likenesses, but we Orthodox Christians do not place our hope in icons themselves; rather, we place our trust in the One who is represented in the icon. While idolaters revered their idols—wood and gold—our reverence lies not with the materials or physical forms; instead, when we honor images, we are acknowledging not the images alone, but the original realities to which they point. We honor the icon of our Savior, holding in our hearts the reality of the Savior Himself. We honor the icon of the Mother of God, keeping the true image of the Mother of God in our thoughts. In essence, we Orthodox, in our veneration of icons, never sever the image from its original reality; we always worship both the icon and its primary image together and inseparably.

I repeat vehemently that we do not bow to the icons themselves, separate from their original images, nor do we wish to; rather, we venerate the image together with its original likeness. Is this not what St. Damascene affirms? "The honor given to the image returns to the original." In yet another misguided claim, your feeble reasoning suggests that by venerating our icons we violate God’s commandment, as it is written in the Ten Commandments: "Thou shalt not make unto thee an idol of any likeness" (Deuteronomy 5:8). We hear you, followers of copronymus; we hear you, embracing the commandments of the Lord in faith and love; yet you are misled, lacking understanding of both Scripture and the power of God. To begin with, I will clarify: we do not create idols or worship them, as I have already established—one is an image, the other an idol.

Moreover, I challenge you: why did Moses, after receiving the Lord’s commandments—including "Thou shalt not make for yourself an idol of any likeness"—yet make images of two cherubim on the Ark of the Covenant, and construct a brass serpent to elevate upon a pole to represent the crucified Jesus? Did Moses act rightly, or did he act wickedly? If he acted unjustly, testify against his actions; yet if he did well, why do you reproach us for doing likewise? I further assert that the Lord’s command of "Thou shalt not make for yourself an idol of any likeness" pertains not to icons but to idols. Almighty God, well aware of the Jews' susceptibility to idolatry through their mingling with neighboring nations, initiated this law, recognizing their past transgressions, including the creation of a calf at Horeb and exchanging God’s glory for the likeness of an idol.

When God witnessed this propensity toward idolatry among them, He communicated through Moses the commandments, beginning with: "I am the Lord your God who brought you out of the land of Egypt; you shall have no other gods before Me. You shall not make for yourself a graven image, nor any likeness to worship" (Deuteronomy 5:6-8). I call upon you as witnesses, though wicked in your ways: do we not fulfill this commandment? Do we not serve the one true God, the God who liberated the Israelites from bondage in Egypt, and us from the tyranny of the devil? Do we create idols to whom we bestow the same honor as our Creator when we keep and regard those icons, which, as I mentioned, are not idols, do not serve as deities, and are not worshipped apart from their original images?

The first commandment urges us to have faith in God, to honor Him, to love Him, and to place our trust in Him. This compels us to introspectively assess ourselves with these questions: Do we genuinely believe in God? Do we commit to this belief wholeheartedly and without reservation? Any doubts we harbor regarding our faith, God’s existence, the immortality of the soul, or the realities of heaven and hell constitute sin. Other forms of sin include indifference toward faith, irreverence, taking God's grace and mercy for granted, misusing sacred elements, and showing disdain for the holy things of God. This encompasses disregarding Scripture, mocking the sacred, blaspheming, or ridiculing faith and the Church.

Bible verses regarding the first commandment include: I am the Lord your God; remember the events of old, from the creation of the world; for I am God, and there is none other, nor is there anyone like Me. I announce from the beginning what will occur at the end, and from ancient times things not yet realized, stating, My counsel shall stand, and all that I desire I will achieve (Isaiah 46:9-10). Thus declares the Lord, the King of Israel, and His Redeemer, the Lord of hosts: I am the First and I am the Last; and apart from Me, there is no God (Isaiah 44:6). We have one God, the Father, from whom are all things, and we exist for Him, and one Lord Jesus Christ, through whom are all things, and we through Him (1 Corinthians 8:6). This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent (John 17:3).

‘You shall have no other gods before Me’ encompasses the seriousness of idolatry as a profound sin: you shall not create for yourself an idol or any likeness of what is above in the heavens, or on the earth below, or in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, punishing the children for the iniquity of the fathers to the third and fourth generation of those who hate Me (Exodus 20:4-5). Then Jesus said to him, Get behind Me, Satan; for it is written, You shall worship the Lord your God, and Him only shall you serve (Deuteronomy 6:13; Matthew 4:10).

We are called to revere God. (a) The essence of the fear of God: let all the earth revere the Lord; let all who dwell in the universe quake before Him. For He spoke, and it came to be; He commanded, and it stood firm (Psalm 32:8-9). You have not received the spirit of slavery, leading to fear again, but you have received the Spirit of adoption, by whom we call, Abba, Father; this Spirit Himself bears witness with our spirit that we are children of God (Romans 8:15-16). Let all the earth revere the Lord; let all who inhabit the world tremble before Him (Psalm 32:8). Let us heed the essence of all things: fear God and keep His commandments, for this is the entirety of man. For every deed God will bring into judgment, including every hidden thing, whether good or evil (Ecclesiastes 12:13-14). The Lord is good to those who revere Him, to those who trust in His lovingkindness (Psalm 146:11). (b) The beneficial outcomes of fearing God: if you do what is right, your endeavors will prosper, akin to all who act according to the truth (Tobit 4:6). Joseph said to Pentephrius' wife, “I am not in this house and he has forbidden me nothing but you, as you are his wife; despite this, I cannot commit such a grave sin against God” (Genesis 39:9). We know that God does not hear sinners; but if anyone is a worshiper of God and does His will, God hears them (John 9:31). The Lord is near to all who call upon Him in truth. He fulfills the desires of those who revere Him; He hears their cries and delivers them (Psalm 146:18-19). As a father shows compassion to his children, so the Lord shows compassion to those who revere Him (Psalm 102:13). The angel of the Lord encamps around those who revere Him and rescues them (Psalm 33:8). Observe the blameless and behold the upright; for the end of that person is peace (Psalm 36:37). Blessed are those who revere the Lord, who walk in His ways! You shall eat the fruit of your labor; blessed are you, and it will be well with you (Psalm 127:1-2).

We are called to love God. (a) The essence of our love for God: there is no fear in love; rather, perfect love casts out fear, because fear involves punishment. The one who fears has not been perfected in love (1 John 4:18). Be comforted in the Lord, and He will fulfill the desires of your heart (Psalm 36:4). My son, give your heart to Me and let your eyes observe My ways (Proverbs 23:26). Hear, O Israel; the Lord our God, the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your strength (Deuteronomy 6:4-6). (b) We are compelled to love God: let us love Him, for He first loved us (1 John 4:19). For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have everlasting life (John 3:16). God's love is revealed in that He sent His only Son into the world that we might have life through Him (1 John 4:9). Behold what love the Father has bestowed upon us, that we may be called children of God. The world does not know us because it did not know Him (1 John 3:1). (c) We demonstrate our love for God by keeping His commandments and loving our neighbor: for this is love for God, that we keep His commandments; and His commandments are not burdensome (1 John 5:3). If you love Me, keep My commandments (John 14:15). Jesus answered him, “Whoever loves Me will keep My word; and My Father will love him, and We will come to him and make Our abode with him” (John 14:23). The one who says, “I love God,” and hates his brother, is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. And this commandment we have from Him: that he who loves God must love his brother also (1 John 4:20-21). (d) The beneficial effects of loving God: we know that for those who love God, all things work together for good, for those called according to His purpose (Romans 8:28). As it is written, “Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him” (Isaiah 64:4; 1 Corinthians 2:9). I am the Lord your God; let no other gods be your gods but Me.

(b) Understanding the first commandment: fallen humanity has reached a state where it no longer recognizes its Creator and Lord! Yet, God laments through the prophet Isaiah, “Israel does not know Me; My people do not comprehend Me” (Isaiah 1:3). It was essential for God Himself to declare openly that He is the true God, saying, “I am the Lord your God.” This represents a remarkable blindness! To acknowledge the creation while neglecting the Creator. To honor everything as divine except God Himself. These are the conditions of humanity. What shall we say of ourselves? Do we pride ourselves on knowing God? Not easily, dear friends. Is it acceptable that we do not know God, our heavenly Father, and our Savior, the Lord Jesus Christ? Is it possible to be unaware of the law of God and the Christian faith? You may wonder, how shall we come to know God? There are educational institutions: let children learn God's law therein. There are books. The Christian Catechism provides a reflection of all of God's doctrine. The Gospel, indeed the entire Bible, serves as God's own word. Seek out other helpful literature, such as writings by holy fathers, church teachers, and the stories of saints, and immerse yourself in these readings; for those who cannot read should listen to others reading to gain knowledge of God. In church, pay attention to what pastors read, sing, and teach, as this is another avenue of knowing God. At home, especially during festive times, engage in discussions about God, the church, and the significance of the occasion. Through such conversations, family members will gradually grow in their understanding of God and the Christian faith. Consider the many ways available for learning about God! If we would make use of these avenues, as is necessary to do, we would come to know God deeply, fostering greater reverence and leading more righteous and virtuous lives.

(b) Honoring God: The reverence we owe to God—rightly due to Him and demanded by Him—stems from our knowledge of God. Had people known the true God, they would have honored Him. But what have they done? They have forgotten God, abandoned Him, crafted false idols, and accorded them the respect due to the one true God. Hence, God commanded the people of Israel not only to acknowledge Him alone but also to render honor exclusively to Him. Some might believe that this commandment does not concern us. As Christians, we profess to know and adore the one true God, and contend we do not subscribe to false gods as the pagans did. However, dear friends, it is possible to forsake the one true God and transfer the honor that is His to other entities. But who would entertain the idea that a Christian could deny God's existence, professing “There is no God” (Psalm 13:1)? May God spare us from such darkness! Yet, when we fail to perceive God in nature, attributing occurrences only to secondary causes, or worse yet, to chance, surrendering our hopes to our own strength and efforts: do we not then divert honor and glory from God, who governs all as the holy scriptures declare? If we resort to divination or superstitions, or if we assign meaning and power to specific times and events, do we not diminish the honor owed to God, our protector? When we love our father, mother, children, spouses, or material possessions more than God, are we not undermining God’s rightful place? If we place our trust in humans—however mighty—seeking to please them at the cost of our duty and our conscience, do we not offend God, in whom we should exclusively trust and whom we ought to serve? In lethargy or distraction, if we neglect our prayers at home and in church, are we not disrespecting God, to whom all glory, honor, and adoration belong? If someone, driven by fear of others, greed, or self-deception, were to abandon the Christian faith or the Orthodox Church and veer into heresy or schism, would they not bring offense to the one true God whom they must honor, serve, and be steadfastly loyal to, even unto death? Do you see, dear friends, that Christians also have the potential to forsake God, transferring His due honor to lesser things?

(c) How can we fulfill God’s first commandment? What actions must we take to show our honor toward God? We must place our faith in Him, believing as the Orthodox Church instructs us, refraining from being swayed by human reasoning or the teachings of those who are neither called nor sanctified; we must live before God, presenting ourselves in His presence reverently and decorously, as if in the very presence of God Himself; for God is ever with us and perceives not only our actions but also our thoughts; we should fear God, not as slaves do, but as children do, careful not to provoke Him through wrongful actions; we need to place our hope in God, who, as the all-powerful and all-good, will never leave us without His assistance; we must love God with all our being—soul and heart—as our Creator, Sustainer, and Savior; we must obey Him by adhering to His divine law, yielding to His holy will in all matters; we must call upon Him in prayer, praise, thank, and worship Him; we must serve Him as the Supreme Being and engage actively in the life of the temple, attending services, lighting candles, and offering incense before holy images of God and His saints; we must worship God solely as the Highest Being. In all situations, we must demonstrate ourselves as true and faithful Christians, even in the face of disdain or persecution for our beliefs, even in the face of suffering or death. This represents our true homage to God, deserving of glory, honor, and worship belonging to the one God glorified in the Trinity: the Father, the Son, and the Holy Spirit. The Lord commands us, Let there be no other gods before Me.

The one true God, who identifies Himself as the God of the nation of Israel, is also the God of all peoples—those who worship Him alone as well as those who have turned away and embraced various idols. The sovereign authority of the Lord God of Israel is recognized over all nations, whether they acknowledge it or not (4 Kings 19:18-19). However, it was His will to select one nation from among the many to be His unique inheritance, ensuring the preservation of true reverence for Him and guiding them toward their purpose of bringing forth the Messiah from within their ranks. Thus, as the Lord of all creation, the true God proclaims to this chosen people: I am the Lord your God.