Exodus 20:4Meaning & Commentary from the Church Fathers

Orthodox. To whom and when was this declaration made? This was conveyed to those who lived before grace, to those under the law and coming to monotheism, at a time when God had not yet taken on human form, shielding the ancients from idolatry. This served as a legal formula for those becoming part of the chosen people through Adam, guiding them away from polytheism. They were made aware of the one God and Father of all, ‘whom no man hath seen, neither can any man see’ (1 Tim. 6:16), as written, one who cannot be defined, depicted, outlined, constrained, or fully understood by human reason. It can be confidently asked: ‘To whom shall ye liken the Lord? And to what likeness shall ye liken him’ (Isaiah 40:18)? Moreover, it must be noted that not every restriction placed concerning God applies similarly to other matters. The very one who previously forbade Moses later instructed: ‘And thou shalt make,’ He said, ‘two cherubim of gold sculptured, ... in both countries: Let them be cherubim spreading out their upward curls, coaxing with their curls over the purificatory, and their faces towards one another.... And I will know you from there, and I will speak to you’ (Exodus 25:18-22). Also, in the book of Numbers: ‘And thou shalt make for thyself a serpent of brass, and shalt put it upon a banner: and it shall come to pass, if a serpent bite a man, every man that is bitten shall live. And Moses made a brass serpent, and put it upon the banner: and it came to pass, when the serpent of man was gnawed, and he looked upon the brass serpent, and it came to life’ (Numbers 21:8-9). These words of Scripture reveal that although angels do not possess a physical form like ours, the serpent, which served as a mysterious representation of Christ, is quite distinct in its animal nature. If, in ancient times, God permitted His representation through the image of a serpent, would it not be fitting and appropriate for Him to allow an image of a corporeal form, now that He has become man? If simply gazing upon an animal image could restore life to the wounded, how much more can the sight of a sacred representation of Christ sanctify those who behold it?

Heretic. Does this mean God contradicts Himself?

Orthodox. What folly! The prohibition specifically addresses the depiction of God on any material object resembling any creature—such as representations of the sun, moon, and stars, or anything else associated with idolatry. Conversely, the allowance focuses on guiding Israel, through images and statues, toward the worship of the one true God. Was not the design of the entire tabernacle, a shadow revealed to Moses in symbolic visions, a clear expression of spiritual service?

Through this image, elevate your thoughts toward the sacred body of the Saviour, who reigns in glory at the Father’s right hand in heaven. Likewise, make icons of the saints. Honor them, not as deities—which is inappropriate—but as symbols reflecting your love and reverence for them, uplifting your thoughts through their images. Moses, too, crafted the images of the cherubim within the Holy of Holies, which represented heavenly realities; the Holy of Holies itself portrayed divine things, and Moses designated these sacred spaces as holy, giving glory not to the creations but to God, the creator of all.

Do not bestow divine honor upon the images of Christ and the saints; instead, use them as a means to worship the Creator who made us in His likeness and who willingly took upon Himself our humanity to restore His image in us. Honor not only the icon of God but also that of His Cross, for it signifies Christ's ultimate victory over sin and the devil, causing all adversarial forces to tremble at its sight. This image has been exalted and performed many miraculous works among the prophets, even before the first depiction of it emerged. At the second coming of our crucified Lord Jesus Christ—who is returning to judge the living and the dead—this potent and intimidating symbol of His reign will also be revealed, ‘with power and with much glory’ (Matthew 24:30). Praise Him now, so you may behold Him with confidence and share in His glory. Furthermore, honor the icons of the saints, those who shared in Christ's sufferings, their faces a testament to that sacred communion. In the same spirit, venerate the sacred burial places and their incorruptible remains; for the grace of God has not abandoned them, just as the divine essence did not detach from the venerated body of Christ in His life-giving sacrifice. By doing so and honoring those who have honored God through their virtuous deeds, you too will receive glory from God alongside them, and you will join David in proclaiming: ‘Your friends have been honourable to me, O God’ (Psalm 138:17).

Just as there are cherubim in heaven, God commanded Moses to craft golden cherubim and to provide Him with two stone tablets inscribed with His holy commandments, along with the golden container for the manna and Aaron's rod to be placed inside the ark. Moreover, He commanded that cherubim be embroidered on the walls and drapery in blue and crimson.

Observe and reason thoughtfully: the tabernacle, adorned with gold and silver, scarlet and other materials, along with the stone tablets, parallels the creation of images which, when respected and venerated, reflect a noble and godly intent. It is essential, however, not to worship these images or attribute divinity to them, but rather to honor them as representations of the visible incarnation of God or as depictions of His faithful servants, like Elijah, or the pure Mother of God. If you foolishly assert that the sacred items commanded by God through Moses—such as the tabernacle, cherubim, and other holy artifacts—should not be honored, I counter that the great prophet and lawgiver Moses himself, along with David, Jonah, Daniel, and Ezra, offered worship to these created items.

In the book of Exodus, it states, "When Moses entered the tabernacle, the pillar of cloud descended, and the Lord appeared in that cloud" (Exodus 33:8-10). When the people observed this cloud, they worshiped from the entryway of their tents. They worshiped the pillar of cloud and the tabernacle because God, who is invisibly essence, veiled His majesty in this cloud for our frailty and was manifest in the light of the tabernacle. The cloud served as a covering for them, while in place of the heavenly abode, the Lord dwelt within the tabernacle, which today refers to the church. Could God not communicate with humanity without the physical tabernacle? He intended, from the beginning, to illustrate the honor and glory of His church. Again in Exodus, the Scriptures affirm that once Moses completed the construction of the sanctuary and brought in the tabernacle, the cloud enveloped the temple, filling it with the glory of the Lord, and the Lord summoned Moses from within it (Ex. 40:33-38). To Solomon, the Lord declared, "Sanctify this temple that you have built, so that My name may be there forever; My eyes and My heart will be there perpetually" (3 Kings 9:3). If the Lord asserts that His name, eyes, and heart reside within the church eternally, it is evident that the Lord Himself dwells there.

Let us contemplate this matter: where the church exists to glorify God, so too is God’s presence, and where God is present, who would not worship? If the church is worthy of reverence, how can we not honor the likeness of our Lord Jesus Christ, His saints, and other sacred items through which the church becomes holy? O misguided souls! Why equate God’s sacred artifacts with idols? Understand that you resemble idols, having eyes yet remaining blind to the truth. While the righteous bow before the corporeal image of God made manifest among men, you mock this humility. Your derision will turn to sorrow because, having ears, you are deaf to the righteous teachings of Holy Scripture due to the hardness of your hearts. But instead of the old tabernacle, we now have the church, created for God's glory; instead of stone tablets, we have the New Testament Scriptures; instead of embroidered cherubim, we honor images of Christ and His saints; instead of the manna container, we partake of the holy bread and wine that become the Body and Blood of Christ; and in place of Aaron's rod, we venerate the Life-giving Cross.

When we gaze upon the visible representation of Christ, we are filled with spiritual joy, recognizing Him in the human form He chose to inhabit, leading us to revere Him and recall the miracles He performed while on earth. The depictions of holy apostles and teachers rekindle their wisdom within our hearts. We honor the holy angels, seeking their aid as they guard and protect us, serving as our guides and sources of strength; thus, we exalt them with hymns and praise. We revere the true prophets who faithfully heralded Christ; we exalt the apostles for revealing the Light of Truth—Christ, our eternal God. We celebrate the holy saints who zealously upheld the apostolic faith, dispelling heresy. We honor the holy martyrs who, through their unyielding sacrifice, secured heaven with their blood and steadfastly stood for Christ. We marvel at the venerated fathers who, through their toil, fasting, and tears, exhausted themselves to the point of spiritual death yet found true life in their mortality.

Heretics claim God commanded, "You shall not make gods of silver or gold." We respond that this command was directed to the Israelites who in the wilderness, forged a calf and proclaimed, "These are your gods, O Israel." They later reverenced Baal and other false deities, as the prophet observed, "When their sons were consumed by demons—abandoning the true God—they created idols for worthless men and mute creatures, calling them gods." We do not fabricate idols or calves; rather, we serve the living God and His saints, for one who loves the King honors His banner. If icons resemble idols in your perspective, then by your reasoning, the tabernacle constructed by Moses and the temple established by Solomon would be akin to idol temples, with their sacrifices equated to the pagan rites offered to idols. The ark containing the covenant tablets and other sacred items would merely be a storage box in your view, similar to your household chest, while Aaron's rod would correspond to a common staff, and the golden candlestick with seven lamps would not differ from yours at home.

If these sacred vessels share such supposed similarity, then icons too would be indistinguishable from idols. Just as God could have saved Noah without the ark—demonstrating His omnipotence—He chose a crafted vessel for his salvation. Likewise, God could have saved the Israelites from the serpent's bite without the brazen serpent but, according to His inscrutable purposes, He used the serpent to bring them healing. Today, our Lord invisibly orchestrates our salvation through visible holy icons and divine relics, as decreed by Him, who has left His likeness on cloth, which was later brought to Tsargrad. Furthermore, the holy apostles directed Evangelist Luke to replicate His pure image in icons, venerating His divine humanity reflected therein. Luke also created an image of the pure Mother of God, truly the Mother of God.

But should you, lacking sound judgment, question how miracles can be performed through inanimate, crafted objects, remember that with God, nothing is impossible. Just as Moses performed wonders not by his own power but through the rod bestowed with divine authority, so too was Elisha graced to perform astounding miracles. The Jews honored the resting places of prophets and patriarchs, even carrying Joseph’s bones from Egypt. Listen as Paul speaks of the various gifts of grace, as the Holy Scripture states, "As I directed the churches of Galatia, so you should do" (1 Corinthians 16:1). Yet, with haughty hearts, you engage in wrongdoing, weaving unrighteousness; in ignorance of the truth, you stray from wisdom, uttering falsehoods.

You plunge into the tumult of this world, attempting to mend the souls of others, yet afflicted yourselves, unable to see your condition, seeking honor at the expense of others. Guided solely by carnal reasoning, your bodies may thrive, but your souls remain in want, for you disregard God's commandments. A spiritually ill eye cannot behold the brilliance of the sun, just as a fool misinterprets Holy Scripture, perceiving only shadows of the truth due to their wickedness. Just as the absence of health invites sickness, so when the soul forsakes the parent of virtues—holy faith—an enemy blinds the heart and spirit.

Like a deaf serpent that, when drawn to sound, puts one ear to the ground and blocks the other with its tail, these disobedient souls, driven by laziness and jealousy, refuse wise admonition, clinging instead to their harmful and misguided beliefs. O foolish beings! Progeny of sin and possessions of darkness, you celebrate immorality without reverence, choosing to blaspheme rather than exalt God’s name. Is this your light to the world? Nay, it is darkness. Truly, such individuals are foolish and unwise; their wickedness obscures their vision, rendering them unable to see or hear. Their hearts harbor vanity, preventing them from comprehending divine mysteries. Your guile may offer the appearance of strength, yet it is actually feeble; though your exterior may seem robust, filled with vitality, your hearts are void of spirit, your eyes unwell, your feet unable to walk, your hands lacking vitality, and your tongues rapidly engaged in strife but silent when needed.

The Scripture teaches: If anyone opposes the commands of God or the teachings of His holy apostles and the words of our Orthodox Scriptures, do not welcome him into your home, nor greet him with joy; for greeting him only acknowledges his evil deeds (2 John 1:10-11).

As stated by the Psalmist, "Idols are the tongue of silver and gold, the works of men's hands: they have lips, and shall not speak: they have eyes, and shall not see: they have ears, and shall not hear: but there is a spirit in their mouths. Let those who do me and you who hope in me be like them" (Psalm 134:15-18). Additionally, individuals who are consumed by greed sin against this commandment; Holy Scripture states: "Mortify your members, which are upon the earth: fornication, uncleanness, passion, evil lust, and covetousness, which is idolatry" (Colossians 3:5). Those who engage in gluttony are also found in transgression, as noted in Scripture: "Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things" (Philippians 3:19). Others who practice sorcery, believe in unalterable “luck” or “fate,” observe the flight of birds for divine insight, consult the dead, or perform acts of magic likewise violate this commandment. They may carry charms, pendants, or other talismans, erroneously believing that these can protect them from harm or assure safety.

What should one think about the icons that are revered by the Orthodox Church? It is essential to recognize a significant difference between idols and icons. Idols are fabricated by humans, as the Apostle clarifies: "we understand that an idol is nothing in the world" (1 Corinthians 8:4). Conversely, an icon serves as an image representing a genuine reality, such as the icon of our Savior, Jesus Christ, the Holy Virgin Mary, and all the Saints. Pagan worship involved offering sacrifices to idols made of gold and silver, akin to what Nebuchadnezzar demanded. In contrast, when we honor icons, we are not worshiping mere materials like paint or wood; rather, we honor the Saints depicted within them, visualizing their presence as if they stood before us. For instance, while venerating the Crucified Christ, we mentally recall Him on the Cross for our salvation and bow in gratitude. Similarly, when we honor an icon of the Virgin Mary, we lift our hearts to her, bowing in reverence and proclaiming her blessed, alongside the Archangel Gabriel. Therefore, the reverence given to holy icons by the Orthodox Church does not breach this commandment, as it is not equated with the worship reserved for God. Moreover, Orthodox practice does not focus on the material aspects of iconography but on the holy figures represented within them. Just as the Cherubim overshadowing the Tabernacle symbolized the true Cherubim before God, and the Israelites honored them without transgressing God's commandment, so too did their devotion to the Tabernacle itself (2 Samuel 6) honor God, rather than contravene His laws. Likewise, when we venerate holy icons, we do not infringe upon this commandment but instead glorify God, who is glorious in His Saints (Psalm 67:36). It is necessary that every icon should be inscribed to identify the depicted Saint so that the prayers offered may be more fulfilling. To fortify the respect for holy icons, the Church, at the Seventh Ecumenical Council, condemned all iconoclasts and affirmed the lasting veneration of sacred icons, as indicated by the ninth rule of that Council.

We also honor with worship the tree of the precious and life-giving Cross, upon which our Saviour endured suffering for the redemption of humanity, as well as the image of this Cross, the manger of Bethlehem, which grants us liberation from silence, the site of Golgotha, the life-giving Tomb, and other sacred locations. We hold the Holy Gospel and the sacred vessels used in the Divine Liturgy in high regard, honoring and glorifying the Saints through annual commemorations, national feasts, the construction of holy edifices, and sacred offerings. We pay respect to the icons of our Lord Jesus Christ, the Most Holy Theotokos, and all Saints, valuing these icons along with images of the Holy Angels as they appeared to various Patriarchs and Prophets, and we depict the Holy Spirit as He manifested in the form of a dove. If some accuse us of idolatry for venerating holy icons, we view such accusations as unfounded and nonsensical, for we serve only the Triune God. Our reverence for the Saints has two aspects. First, we honor the Saints for God's sake; second, we honor the Saints themselves as living reflections of God. In honoring the Saints as servants of God, we also regard icons in relation to the original images. Thus, to honor an icon is to honor the original depicted within it; therefore, the act of honoring the icon cannot be separated from honoring what it represents. This relationship is akin to the honor given to a royal envoy, which cannot be dissociated from the honor accorded to the King Himself. The scriptural passages that opponents cite do not support their position as they presume; rather, they are consistently aligned with our understanding. For when we explore the Holy Scriptures, we are guided by time, context, examples, and sound reasoning. Therefore, we interpret the command "Thou shalt not make for thyself an idol, nor any likeness, lest thou worship or serve them" to mean, in essence, "Thou shalt not worship foreign gods, nor elevate them to the status of divinity." Thus, both the practice of venerating holy icons upheld by the Church since Apostolic times and the singular worship owed to God will remain intact, as God's words do not contradict one another. Moreover, references to the holy Fathers, who appear to advise against the worship of icons, serve to reinforce our position; they are more protective of us in their rebukes against those who ascribe divine worship to icons or who introduce images of deceased relatives into temples. Such worshipers they condemn, yet they do not denounce the rightful veneration of holy icons, the honorable Cross, and the aforementioned. The use of holy icons in temples since Apostolic times, along with the faithful's veneration of them, is attested to by many, including the Holy Ecumenical Council VII, which rebukes heretical impiety. This Council explicitly elucidates how holy icons should be honored, pronouncing anathema and excommunication upon those who attribute divine worship to icons or label Orthodox icon veneration as idolatry. Along with this Council, we also pronounce anathema upon those who honor icons, the Cross, or holy relics with the reverence due only to God in the Trinity, as well as those who deny the worship of icons and thereby neglect the honor of the Cross and the Saints as mandated by the Church. We worship the Holy icons in the manner described and adorn our temples with them, transforming them into visual aids for the uneducated, inspiring them to emulate the virtues of the Saints, to remember them, to nurture love, and to continually call upon the Lord as Master and Father, and upon the Saints as His servants, helpers, and mediators.

What precisely is an icon? The term 'icon' in Greek refers to an image. In Orthodox practice, it denotes sacred representations of God incarnate in the flesh, specifically the Lord Jesus Christ, His Blessed Mother, and the saints. Does the use of icons conflict with the second commandment? The use of holy icons would only contradict the second commandment if they were to be worshipped. However, venerating icons as sacred images and utilizing them for respectful remembrance of God's works and those of His saints does not violate this commandment. In such instances, icons serve as visual aids, akin to books that display faces and objects rather than letters. How should icons be honored? When viewing icons, one should consciously perceive God and the saints portrayed within them.

Firstly, what types of idols are referred to in this commandment? This encompasses any representation of a creature, whether celestial or terrestrial, or residing in the waters, that receives worship and reverence in place of the true God. Secondly, do people indeed worship such representations? Yes, they do; for instance, pagans are those who do not recognize the one true God. In contrast, we as Christians honor and serve our God—the Father, the Son, and the Holy Spirit—while others may revere lifeless idols. Such practices are meaningless, deceptive, and sinful, for these idols are not God; they are not real or divine and may be considered non-existent. Therefore, they are incapable of offering anything to humanity, irrespective of the level of reverence shown towards them. Idols are nothing; thus, why should they be worshiped or honored? We are called to worship the one true God and seek the living Lord.

Thirdly, how do we treat sacred images and icons? We show veneration towards holy icons—they may be kissed, and we may bow our heads and knees before them, light candles, and offer incense. This practice is fitting because these icons represent the true God who took on flesh, His holy Mother, and the saints. While we honor holy icons, we do not worship them; to do otherwise would be to transgress the second commandment, akin to idolaters, since the icons themselves do not possess divine power nor can they save us. Rather, icons serve as reminders of God, His actions, and His beloved ones. When we view an icon with our physical eyes, we are meant to mentally focus on the person it depicts. By honoring the sacred image of the Mother of God, we give reverence to Her, the Queen of Heaven. Without the icons of the saints, we would be nearly as deprived as without the Scriptures. Through icons, as through sacred texts, we can see, learn, and remember what is essential for our salvation. Thus, by praying before these icons and reverencing them, we direct our hearts and minds to God and the saints they portray—worshiping, honoring, and revering both.

Moreover, what else can be classified as idols, which the commandments forbid? Idols can include anything we love excessively, to the extent that we neglect God, disregard His commandments, and fail to love or trust in Him. For example, if one becomes excessively devoted to gratifying physical appetites, indulging in eating and drinking, and prioritizing sensual pleasures, then the appetite itself becomes an idol, leading to a sin against the second commandment, akin to idol worship. Similarly, an excessive love of wealth—focusing solely on acquiring more and disregarding the poor or neglecting worship—elevates riches to the status of an idol. If one places personal pride above all, considering oneself superior and being vain, then one has made oneself an idol. In general, anything that is loved excessively or prioritized before God can become an idol. Hence, let us strive not to become attached to the transient, earthly, or sensual things that hold no lasting value. Such attachments can lead us to forget God and forsake His commandments, as these ephemeral and worldly matters are not worthy of our devotion.

Finally, let us ensure that we make no one and nothing an idol in our lives. All is fleeting, devoid of substance, save for God and the Divine.