Thou shalt not have strange gods before me.
לֹֽ֣א יִהְיֶֽה־לְךָ֛֩ אֱלֹהִ֥֨ים אֲחֵרִ֖֜ים עַל־פָּנָֽ͏ַ֗י
12 Church Fathers comment on this verse
"‘You shall have no other gods before me’ (Ex. 20:3). I am ‘in heaven above and on the earth below, and there is no other God besides me’ (Deut. 4:39). After receiving this, Israel turned away from the true God and created an idol, forgetting the Almighty and spurning their Provider, as they demanded of Aaron, ‘Make us a god’ (Ex. 32:1)."
Another conception of God is presented as contrary to our own understanding of the divine. So, who is this God we identify as ours? It is evidently the one true God. Who, then, is this “other” deity? In any case, it refers to something that does not align with the essence of the true God. Thus, if our God is indeed the true God, then according to the claims of the heretics, if the only begotten Son is not of the nature of the true God, He becomes a “stranger” and is not part of us.
What is the significance of the declaration, ‘Let no gods be your gods apart from Me’? Those who acknowledge the unified essence of the Trinity adhere to the command of this Divine proclamation, as they refuse to honor anything other than the Divine nature. In contrast, those affected by the errors of Arianism and Eunomianism openly violate the Divine law by recognizing the Son as God while labeling Him as created and separate from the Divine essence. God asserts, ‘Let no other god be your God, but Me’; yet they bring forth another deity.
The belief in one God, rather than multiple deities, is a conviction held by those who trust in the Holy Scriptures. As stated at the beginning of His commandments: ‘I am the Lord your God, who brought you out of the land of Egypt, ...that no one else but Me may be your God’ (Exodus 20:2-3). Our approach toward those who doubt the Divine Scriptures should be as follows: God is flawless and perfect in every way, encompassing goodness, wisdom, and power—eternal, infinite, pre-existing, and, in essence, perfect in all aspects. Therefore, if we accept the existence of multiple gods, we must also acknowledge that there would need to be an understanding of their distinctions. Without such distinctions, one would recognize a singular God rather than many.
Conversely, if distinctions exist among them, where is their completeness? Any deficiency in goodness, power, wisdom, time, or space negates the existence of God. Consistency across all attributes implies the existence of one God rather than many. Furthermore, if multiple gods were to exist, how could their ineffable nature be maintained? For if one god exists, then another cannot. How could the universe be governed by numerous deities without chaos or destruction arising from conflicts among them? Such disparities lead to discord. If someone argues that each god manages their specific domain, we must question what established such order and division—this, in essence, would point to the necessity of a singular God. Ultimately, there exists one God, perfect and ineffable, the Creator of everything, Sustainer, and Sovereign, transcending all concepts of perfection. We also acknowledge that it is inherently true that one serves as the foundation for the existence of two.
The first commandment of the Decalogue clearly emphasizes the worship and service of the one true God, prohibiting believers from venerating or serving any created being. It states, "I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage: thou shalt have no other gods before me." If one considers that these words are spoken simultaneously by both the Father and the Son, it follows that the Father and the Son are united as one Lord God. Conversely, if it is thought that either the Father, independent of the Son, or the Son, independent of the Father, declared this commandment, then one must reject the existence of either the Lord God the Father or the Son. For He proclaimed, "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage."
What is the first commandment of the first tablet? The first commandment of the first tablet is this: ‘I am the Lord thy God, who hath brought thee out of the land of Egypt, from the house of labour: that no man shall be thy father, save by me’ (Ex. 20:2-3). How should this commandment be understood? Through this initial commandment, the Lord God reveals Himself to humanity so that we may recognize Him, for this purpose God created man with the capacity for understanding, enabling him to acknowledge God as his Lord and Creator and to glorify Him.
However, God did not start with the creation of the world, declaring, ‘I am God, who made the world;’ instead, He begins with ‘I am the Lord thy God, who brought thee forth out of the land of Egypt;’ as it was far more fitting, especially for the Israelites, to commence the law with a remarkable event they had witnessed, which would allow them to better comprehend the nature of God and, consequently, to glorify and serve Him alone with greater diligence. In another instance, He declares, ‘I have created the earth and man upon it, I have established the heavens with My hand, I have commanded all the stars.’ And earlier He says: ‘I am the Lord God, and there is no God besides Me’ (Isaiah 45:12, 5). This commandment must be upheld by Christians even more than by the Jews, for Christians have received a far greater freedom from our Lord and God than the Jews, as the Apostle states: ‘He who delivered us from the power of darkness, and delivered us into the kingdom of the Son of His love; on Him we have redemption through His blood, (and) remission of sins’ (Col. 1:15-14). The second part of this commandment prohibits Israel from worshipping or serving any other deity besides this one true God. Thus, this commandment emphasizes the internal, heartfelt glorification of God, which arises from the understanding of Him within the human mind. Who transgresses this commandment, and in what ways? Sin unto death is committed against this commandment by, first, all who deny the existence of God, in line with the Psalmist, who proclaims, ‘The fool speaketh in his heart, saying, There is no God’ (Psalms 52:2). Secondly, those who create multiple gods for themselves and honor them as the true God, as the Gentiles did. Thirdly, those who surrender themselves to the devil, such as sorcerers and those who replicate their practices, including individuals who use protective charms and talismans. Fourthly, those who adhere to superstitious traditions and place their faith in them, as well as those who seek remedies through the incantations of old women and other superstitions. Fifthly, those who extract omens from various circumstances. Sixth, those who reject the Orthodox belief that God is one in essence and three in Persons. Seventh, those who depend more on their own efforts than on the grace and providence of God, relying instead on their wisdom and abilities or on the influence and popularity of their acquaintances. Eighth, those who prioritize their own interests, temporal possessions, and other matters over God. In summary, any individual who, in any manner, recognizes something besides the true God as his god and places all his hope and trust in that is committing a sin against this commandment.
Opposing this commandment are those who embrace sin—the irreligious, idolaters, and individuals who dismiss God's divine guidance, instead relying on fate; all practitioners of sorcery, divination, and superstition, along with those who seek out their counsel; heretics who stray from the orthodox belief in the Triune God. In essence, it also includes anyone who places greater trust in humanity or themselves, as well as in worldly possessions rather than in God.
Moreover, those who consciously nurture doubts about any matter of faith or vocalize such disbelief are misled. This applies to anyone who has harbored animosity towards God, denied His existence, or tempted Him by demanding miracles when they were unnecessary. Individuals who have stolen sacred or ecclesiastical properties, sold or bought divine grace for monetary gain, or neglected to study the sacraments of faith and Christian teachings also fall under this condemnation. Those who read literature contrary to faith and moral integrity, who have failed to show proper reverence for holy objects, and who did not confess their sins with a sincere examination of conscience and a firm resolve to avoid further sinning are included as well. Additionally, those who have received the Most Blessed Sacrament while in a state of mortal sin, have mishandled church property, or have lost hope in God’s mercy are also guilty. This includes those who intend to sin for a time with the plan to later repent, and finally, anyone who has advised or aided in these sins, or who, despite having the means to impede them, failed to do so through either words or actions.
The first commandment instructs us to recognize wholeheartedly and proclaim with our voices that there is but one God, cultivating an understanding of God’s divine qualities as revealed through Scripture.
What do the words "You shall have no other gods before Me" require from us? This commandment instructs us to turn toward and seek the one true God, or, in other terms, to honor Him with reverence. Why is the act of pleasing or honoring humans opposed to the first commandment? Such actions conflict with the commandment, as when we seek the approval of others and forget God, those individuals effectively become another god to us instead of the true God. The Scriptures address the issue of pleasing others with the phrase: "If I were still pleasing men, I would not be a servant of Christ" (Galatians 1:10).
The Bible also speaks of reliance on humanity, stating: "Thus says the Lord: Cursed is the man who trusts in man and makes flesh his strength, whose heart departs from the Lord" (Jeremiah 17:5).
I am the Lord your God; let no other deities take My place: do you perceive in these words, alongside the command to have faith and love, a command of jealousy? Pay attention. When the divine Lawgiver declares Himself as Lord and God, He asserts His authority and requires our submission; He exhibits His grandeur and instills reverence in us. When He is unashamed, as the Apostle notes (Hebrews 11:16), to be identified as our Lord and our God, what does He reveal in Himself but love, and what does He inspire within us towards Himself but affection? For what can be more profound in love from Him who speaks or more loving for the one who hears than to convey, as it is received, "I am yours"? Thus, this embodies the commandment of love. But what follows? "Let there be no other gods besides Me." This signifies that God, having established a loving relationship with humanity, desires to nurture and elevate this bond to a level of purity that excludes any other attachments not aligned with it, revealing His jealousy and calling us to share in that zeal. This is thus the commandment of jealousy. This interpretation is not merely conjecture but is articulated by the Law's Creator in the subsequent words of the tenth commandment: "I am the Lord your God, a jealous God" (Ex. 20:5). From this, it is apparent that the obligation to be zealous for God and our faith in Him lie upon every individual and extend across all times and situations, as the command of zeal is intrinsically linked by the highest Lawgiver to the command of love for God, which is without exception.
I am the Lord your God .... (Exodus 20:2, 3) In the midst of thunder and lightning, the voice of the Lord God resounds from Mount Sinai. He announces His commandments to His chosen people, Israel. In the first commandment, He reveals His nature, declaring Himself as the one true God, saying, I am the Lord your God: you shall have no other gods besides Me! I alone am the Lord, the genuine God, and there is no other. I am the only one you shall know, now and forever. I am your Lord and the eternal God, the Creator of all things, who brings all things into existence, and who is capable of doing all that I will: I am Almighty God. I am the Lord your God, who has eternally graced and provided for all, who has served, is serving, and will always serve what is necessary, beneficial, and good for every person: I am the God of all goodness. I am the Lord your God, who has seen all, and always sees and knows everything everywhere: I am the God who is omniscient and omnipresent. I am the Lord your God, in whose sight every evil and injustice is detestable, while every goodness and truth is pleasing; I judge all thoughts, words, and actions of humanity in accordance with truth: I am the all-righteous, true God. I am the Lord your God, who is always present, constantly working and ruling over all: I am God, infinite and unchanging, eternally satisfied and blessed. I am the Lord your God, the incorporeal and infinite Spirit, pure and holy. Acknowledge Me alone as God. This is the essence of our Lord God. There has never been, nor will there ever be, anything or anyone greater, more powerful, beautiful, perfect, or holy than our true God. While many things in creation may be beautiful, none can compare to God's beauty. The might of the entire world pales in comparison to God's power. Our God is the eternal truth, the supreme goodness, the incomprehensible beauty that cannot be expressed or described. He is the one true God: I am, He says, I am the Lord your God: you shall have no other gods but Me. You must have no other gods but Me, the one true God. Never suppose or believe that there has been any other god or gods other than the true God. This is God's own command, reinforced by the teachings of the Holy Orthodox Church that instructs you day and night with its Creed: I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
To illustrate, consider your earthly father, let us say his name is Paul. You affirm that your father is Paul, and not Peter or Basil; you know he is truly your father, and apart from him, there is no other father. In the same way, consider God. When you hear His holy commandment, I am the Lord your God, think and believe that there is no other beside the one true God, worshipped in the Holy Trinity, who has never existed, does not exist, and will never exist. This is the meaning of the first commandment. The Lord God commands that we prioritize knowing and honoring Him above all else. To know anything, you must first learn. You know how to work, read, and write because you have been taught these skills. So how can you know God without learning about Him? Start by knowing Him through His Holy Word—read or listen to the Holy Scriptures, the writings of the Holy Fathers, and other spiritual texts that promote piety. Attend church often and listen respectfully to the readings and hymns, and be diligent in understanding the Church's teachings about God and His works. Pay attention to discussions about God and the holy faith wherever you encounter them, and frequently reflect on the marvelous acts of God. Observe the beauty of God's creation: how wisely the Creator has arranged all things and how His goodness, love, omnipotence, and omnipresence are evident in everything! The more you come to know Him, the more reverence and honor you will show Him, which will strengthen your faith, hope, and love for Him.
What does it mean to believe in God? It means accepting wholeheartedly as true, not only what you can comprehend about God, but also what is beyond your understanding, as He reveals Himself and as the Holy Orthodox Church teaches us, as conveyed by the holy Fathers in their writings and as explained by the pastors and teachers appointed by God. Acknowledge and consider this as the undeniable truth, the knowledge of God, even if it remains beyond your comprehension. Only then will you be an orthodox Christian, believing in God correctly and truthfully.
For instance, you may struggle to grasp how God is omnipresent, meaning He exists everywhere simultaneously—totally present in Heaven, on earth, in the temple, in your home, with every individual, all at once. Unlike you, who cannot be in two places at once, God assures you through His Word and the teachings of the Church that He is omnipresent just as you are present in one location. Thus, you believe and accept that our God is omnipresent. You can reason similarly about His omniscience—He sees all, hears all, knows all, and achieves all.
Always depend on God in everything and anticipate His assistance in all good endeavors; realize: I am a frail human being alone, unable to achieve anything without God's help. For example, if you are sowing a field, do not simply boast of your hard work and proper timing; without placing your hope in God, no harvest shall come. Are you embarking on a journey? Remember there may be challenges or setbacks ahead, but God is your helper and protector; even amid darkness, you shall fear no evil. If you or your family, including your livestock, falls ill, do not despair like someone ignorant of God, but instead lift your sorrow to Him and say, Your will be done, O Lord. In all situations, remind yourself: The Lord is with me; He beholds and knows everything, and whatever He wills shall come to pass. May His holy will be accomplished in all things! This is what it means to hope in God.
Regarding love, our Lord and Savior demonstrates the necessity when He instructs: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind (Matthew 22:37). You must love God above all others and above everything in the world. Engage your whole being in loving God: love Him with your heart, soul, mind, words, and actions; love Him endlessly, in every aspect of your life.
Do you believe that God is the best, the strongest, and closest to you? Then it follows that He should be the most beloved in your life, worthy of your first and foremost love. You might ask how to love God above all else. Consider whom you love in the world—your parents, spouse, children, relatives, and friends. It is proper to love them all. Reflect on who granted you these relationships: God, of course. Therefore, you should love Him even more than your father and mother, more than anything precious to you. If you fail to love God, He may take away what you cherish more than Him. If your father is good, if your mother is good, if your spouse and children are good; love them, but always remember: Lord, how gracious and merciful You are to me, granting me, a sinner, all good things. I love them for Your sake, and I love You more because You gave them to me.
What if you are alone, without parents, or without family, impoverished and orphaned in the world? Then it becomes easier to love God above everything else. As a prophet remarked: My father and my mother have abandoned me, but the Lord has taken me in and become my Father. I will love You, O Lord, my fortress! If you are poor, lonely, or homeless, remember that God is always with you: in need, in solitude, in orphanhood, and in helplessness—He is with us and for us. How can we not love Him above all else? Love the Lord your God with all your heart, with all your soul, and with all your mind. Amen.
By the first commandment, God unequivocally instructs that no one else should be honored or called upon for assistance but Him alone. I am the Lord your God; let no one else be your father or your helper, but the Lord your God. One might think that these words of God oppose invoking His holy saints, who dwell in heaven alongside Christ. However, the calling upon saints is supported by numerous passages of Holy Scripture, such as in the book of Job (Job 5:1): Call if there be any that will hear you, or if any holy angel will see you. Additionally, the prophet Jeremiah indicates (Jeremiah 15:1): The word of the Lord was unto me, If Moses and Samuel should stand before Me, My soul would not be with these men. How can these references align with the commandment that states, I am the Lord your God; let no man be your father except through Me?
Explanation: If we carefully consider the significance and intent of this commandment, we can see that relying solely on God for assistance does not contradict the devout calling upon the saints. It is important to understand the following:
1. The essence of this commandment is to restore and uphold the knowledge of the true God. It ensures that everyone honors, fears, and loves Him alone, as the Creator of all the good gifts we enjoy and expect in the age to come. Therefore, we comprehend what God forbids; He forbids placing our hopes for salvation and welfare in anyone else or seeking other sources of hope, trust, or fearing any other being’s power. He prohibits reliance on oneself or expecting success solely from one’s own efforts, dissuading us from depending on friends, wealth, or abundance, for none can aid us without God's benevolent blessing. Thus, through the declaration, I am the Lord your God, God impresses upon each one that He is the Lord of all beings. This commandment also cautions us against complaining against God’s wise design for ourselves and for others.
2. With this understanding of God’s commandment, we recognize its directives. It encourages a life lived in consistent alignment with God's will, seeking His blessing in all endeavors, thanking Him for all His blessings, and performing all these actions genuinely from the heart, not merely through spoken words, for whether expressed verbally or held in the heart, God, as the Omniscient Being, is aware of all.
3. From these considerations, we can correctly conclude that when we invoke God’s holy hosts, we do not address them with the reverence due to God alone. In calling upon the saints, we do not regard them as deities, responsible for everything good or as the ultimate sources of life’s gifts; rather, we appeal to them as intercessors for our needs. Thus, it is clear that we seek our needs from God alone, acknowledging Him as the supreme sovereign and provider of all life’s necessities, from whom all blessings flow, as noted in Acts 17:28, for in Him we live, move, and exist, according to the words of the Holy Spirit. Meanwhile, we utilize the saints for support as advocates, prayers, and guides toward our salvation.
4. Numerous passages in Holy Scripture demonstrate that the virtuous acts and good deeds performed by God’s chosen servants—who served their Creator well and have joined the triumphant Church—benefit those living on earth. Thus, the people in the Old Testament invoked God by recalling the piety and good works of the ancients that they might receive divine grace in response to their prayers. Moses interceded for his people, saying, Be merciful, O Lord, for the evil of your people, remembering Abraham, Isaac, and Jacob, your servants (Ex. 32:13). Similarly, the three young men in Babylon referred to the faith of Abraham, Isaac, and Israel during their prayers in the furnace (Dan. 3). In such a manner, Solomon prayed in Psalm 131:1: O Lord, remember David and all his meekness, do not disregard your anointed one.
The principal commandment of God's law. Ed. 2nd. (What do the words 'Let not your bozos be to them, except to Mene' signify?) (Regarding the reverence for God). I. Last time, we discussed the significance of the phrase, I am the Lord thy God. We noted that this teaches us to recognize God. Now, let us delve into the phrase, Let no other gods be thy gods but Mene, and what it conveys. This instructs us to honor God above all else, beyond all saints, and even above angels. I. There must be no gods for you, except Mene, (that is, besides Me). The Lord declares that there are to be no other gods for you or with you but Me alone. You are to revere nothing as God other than Me, the one true God.
Do not conceive or suggest that there exists any other deity, that is, any God anywhere or at any time, apart from the God whom the Lord God Himself and the holy Orthodox Church instruct you to acknowledge and revere. Acknowledge the true God; honor the true God - this is the obligation that the Lord God Himself places upon you through His first commandment. What actions must we take to honor God appropriately? This entails: a) Believing in God. To believe means to accept as truth not only what you can comprehend about God but also that which is beyond your understanding; and to accept what God declares about Himself, as well as what the holy Church professes about Him - to regard all of this as absolute truth, embracing God's words and the Church's teachings, even in areas of uncertainty. For instance, you may struggle to grasp how God is omnipresent, that is, present everywhere simultaneously. Since you can only occupy one location at a time, when you are in the temple, you are not at home. However, if God asserts His omnipresence: if the holy Church teaches that He is everywhere - in all places, then you are to believe in His omnipresence. In summary, you are to believe in everything, irrespective of whether it aligns with your perception. Is it not vital to have faith in what may not resonate with your heart? b) Walking before God means consistently remembering that He is always and everywhere with you, witnessing all that you do, feel, and desire, thereby instilling a fear of sin, striving to act as you would in the presence of God - with sincerity, goodwill, and diligence. By maintaining an awareness of God, you will discover the many sins and negative habits you can eradicate. c) Fearing God involves regarding the anger of the Father in heaven as the gravest misfortune and taking care to avoid offending Him. Thus, one who fears God approaches their actions with an understanding of whether it pleases God, initiating those that comply with God’s law and refraining from those that do not. Indeed, a person who does not fear God may be considered utterly lost. Oh, if we genuinely feared God, we would never dare provoke Him with our sins! d) Trusting in God means relying on Him in every circumstance, expecting assistance from Him alone. In all situations, whatever you are doing or whatever occurs, always affirm: The Lord is with me; He sees all, knows all, and He will act according to His will. e) Loving God encompasses loving Him above all else. Given that God is our Creator, Sustainer, and Redeemer, how could we not love Him most dearly? - But do we truly harbored love for God? Alas, brethren, how can there be love for God in those who do not know how to love themselves or others? f) Obeying God means always being prepared to carry out His commands, diligently fulfilling all His commandments, and refraining from complaint when His will does not align with your desires. g) Worshiping God entails glorifying Him, thanking Him, and invoking Him as our ever-helpful Ally in every situation. We constantly have reasons to extol God for His marvelous divine attributes or to express gratitude for the blessings He grants or to solicit His grace and assistance in our endeavors. h) Additionally, we are called to confess God. To confess God is to declare His greatness and holiness to those seeking knowledge about Him, to acknowledge Him as our God publicly and at all times, without renouncing Him, even at the cost of our lives. In the early days of Christianity, when pagans sought to eradicate our faith, there were many such confessors. Countless Christians sacrificed their lives for the confession of the one true God, thus attaining sainthood and inheriting the Kingdom of Heaven. i) Furthermore, our duty includes glorifying God in all righteous endeavors and participating in communal worship. III. Now, you understand what is required to honor God worthily. Keep this in mind, brethren, and act accordingly. Amen.
‘Before My face’ signifies that Israel is called to honor Jehovah exclusively, without associating any other form of worship with this devotion. It is important to note that the first commandment prohibits polytheism and pantheism, while the second commandment addresses idolatry as a distinct issue. Thus, any veneration of natural forces, material objects, celestial events, or elemental aspects, even if no physical representation is involved, constitutes a breach of the first commandment and an affront to Jehovah, the Creator of the universe.
Passages read together with this verse.
THEOSIS