Deuteronomy 5:7 - The Decalogue The Basis Of The Covenant, The Essence Of The Whole Law, And The Condition Of Life And

The first commandment. God the sole object of worship.

"Thou shalt have none other gods before me." So runs the first of the Ten Commandments. (For the specific direction of each, see enumeration in Homily on Deuteronomy 5:6 ; for the completeness of the whole, see Homily on Deuteronomy 5:22-33 .) It has been well observed, in reference to the delivery of the Ten Commandments, that "this is the only authentic case in the history of the world of a newly formed nation receiving at once, and from one legislator, a complete code of laws for the direction of their whole future life." They are, in outline, the Old Testament revelation of God's will. If any one would wish a clear statement of Old Testament morality, he should be referred to these sayings, or to our Savior's brief epitome of them. We should do very wrongly if we expounded the Decalogue merely as the Hebrews might have done at the time it first was given. Comparison of corresponding or parallel passages in the New Testament will help us in the exposition and enforcement of these ten words. A reference to Matthew 5:17-20 ; Matthew 15:1-9 ; Matthew 19:16-19 ; Matthew 22:36-40 ; Luke 10:25-28 ; Luke 16:31 ; John 5:46 , John 5:47 , will help to show what regard our Lord paid to the Mosaic Law. Bearing this in mind, we will endeavor now to sketch in outline an exposition of the first commandment, using the clearer teaching of the gospel to give us any additional light and force in so doing. Thus saith the Lord, "Thou shalt have none other gods before me."

I. THIS COMMAND AT ONCE SETS ASIDE THE CLAIMS OF ANY OTHER SUPPOSED GODS . (Cf. Deuteronomy 4:19 ; Exodus 23:24 , Exodus 23:25 .) "None other gods before me," i . e . " over against me. I will suffer no rival deity; you must worship no other god," etc. Does, then, the command permit Israel to suppose that there is any other god whom they could possibly worship? Not by any means. It recognizes the fact of the existence of idolatry round about them. According to the heathen conception, there were gods many and lords many. Israel was not to regard one of all the gods adored by the heathen. This is the very gracious way in which our Father in heaven would help his children in those young days to higher thoughts about himself. Is it not always the case with young children now? They have to be told what they may or may not do, and as they get older they will discover the reason . Indoctrinate into dogma by means of precept . This was the way God taught Israel "when he was a child," by putting this precept in the front. Had Moses discoursed to the people on the philosophic excellence of monotheism, and so on, he would have been virtually speaking in an unknown tongue. They would not have caught a glimpse of his meaning; but they could understand this . And the faithful obedience to this precept would be for them the very surest way of learning the doctrine which lay beneath it. By serving only one God, they would best come to learn that there was no god but the One. But further. This commandment is much more than a mere prohibition of what we usually call idolatry. It is a declaration of the Divine intolerance of any rival in the heart. Though we acknowledge that there is but one God, yet that is practically the idol of our hearts which engrosses our dearest affections, and with a view to which we shape our lives. God wants the innermost sanctuary of our hearts to be sacredly reserved for him.

II. THE PEOPLE WERE TO DRAW OFF THEIR REGARD FROM OTHER GODS , THAT ALL THE POWERS OF THEIR SOULS MIGHT BE CONCENTRATED ON GOD . (See Deuteronomy 6:5 .) In our text, the form is negative; the intent is positive. They are to know none but God , that they may concentrate all their strength on God. In fact, the command is equivalent to this: "Let all your personal, family, social, national life be regulated completely by the commandments of your God. And let this be done from love." Is it asked, "Is this practicable? Can a man put forth all his strength for God when his energy is absorbed in trade?" We answer, "Yes; by regulating his business rightly, as God wills." "Can a mother put forth all her strength on loving God, when the care of her family is taxing and even straining all her powers?" We answer, "Yes; by training her children for God." And so on in each one of life's tasks.

III. THIS IS SET ON GROUNDS OF TENDER APPEAL . (See the preceding Homily.) God does not say, "When you love me supremely I will redeem you from Egypt;" but "I have redeemed you, therefore yield me your all." The religions of man go out to an unrevealed Being, if perchance he may be propitiated. Scriptural religion is the response of the heart of man to the revealed love of the Infinite One. Hence the gospel claim is, in substance, like the Mosaic, although its form is new, and the view we get of Divine love is larger (see Romans 12:1 ). In both, duty is the same: the whole heart of man is demanded for God. But note the advance in light, tenderness, and strength in

Here is the difference in the method of the gospel.

IV. THIS PRECEPT IS HERE SET IN THE FOREFRONT OF ISRAEL 'S NATIONAL LAW ? It was the law for each one's life. It was the rule for all. In their legislation, the supreme feature was to be the national recognition of God. And even now, yea, ever, so far as the legislation of any people is based on righteousness, so tar as that legislation recognizes the rights of the Great Supreme, so far as a people are loyal to God, to that extent will there be the surest guarantee for individual, family, social, and national prosperity. If ever a nation as such should "break his bands asunder," and inaugurate an age of reason versus faith, instead of a reasonable faith, the reign of terror would not be far off. And it is owing to the supreme importance of thus launching into the world a nation with God for its Lord, and righteousness for its law, that the open transgression of this first commandment was so severely punished, as being a crime against the State as well as a sin against God ( Deuteronomy 13:7-12 , Deuteronomy 13:13-18 ; Deuteronomy 17:2-7 ). (The frequent phrase "cut off" does not refer to punishment in another life, but to a man's being "cut off" from the congregation.) And even now fidelity to God is the supreme condition of a nation's well-being; and that man is playing foully with the highest interests of a people, who is seeking to undermine its allegiance to heaven.

V. IS THIS THE LAW ? THEN LET US MAKE THREE USES OF IT .

1. As a touchstone . It reveals guilt. The need of any such command is a very humiliating fact. "The law is not made for a righteous man." "By law is the knowledge of sin." This precept

2. As a judge . This being the Law, we see how it is that as by law we stand convicted, so by it we stand condemned, "subject to the sentence of God," for failures innumerable; and our guilt is the greater, since he who asks our heart reveals his own love that he may call forth ours. This Law is a perpetual, silent accuser (see John 5:45 ).

3. As a child-guide to Christ (see Galatians 3:24 , Greek). God only is greater than law. And he alone can restore those who, having broken law, must needs, in the ordinary course of things, be regarded and dealt with as law breakers. For restoration, three things are required:

Bare Law does not provide for either of these, but God in his Law has witnessed concerning this great restorative scheme. So says Paul in Romans 3:21 , "But now there has been manifested a righteousness of God apart from law, being witnessed by the Law and the prophets," etc. So in Romans 1:16 , Romans 1:17 , "I am not ashamed of the gospel of Christ for therein there is revealed a righteousness of God by faith, with a view to [the production of] faith." By believing in Christ, forgiveness is sure to the penitent, and grace re-creates the man, writing the Law on the heart, so that we obey and love God, not because God says we must, but because we are remade so that we can do nothing else. And what we need is to have our whole nature so reset by Divine grace, that we shall instinctively see God's will and do it, without needing any precept at all. As by the regenerative efficacy of the Holy Ghost we attain to this, shall we understand what it is to do the will of God on earth, "even as it is done in heaven."