What is the first Commandment of the first table?
This is the first Commandment of the first Table, or Codicil, “I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.” [Exod. 20:13 Brenton's LXX]
How is this Commandment to be understood?
In this first Commandment God reveals Himself unto man, that He may be known by him; for unto this End, gave He an understanding heart unto man, that he might discern and acknowledge Him for his Lord and his Creator; and praise and glorify Him. Accordingly He doth not introduce His Laws by saying I Am God, the Creator of the World; but, I Am thy God, Who brought thee out of the Land of Egypt. It being more familiar and affecting to the Jews, that He should introduce His Commandments with a reason for their obeying them, that was taken from a signal and memorable transaction, wherein they were most affectingly interested, and which, as yet, continued before their eyes; and whereby they would the more manifestly and apparently see the great bounty and goodness of God towards men, and thereby be excited to praise Him with the greater readiness, and acknowledge Him to be the one only true God. He hath elsewhere testified concerning himself, “I have made the earth, and man upon it: I with my hand have established the heaven; I have given commandment to all the stars.” [Esaias 45:12 Brenton's LXX] Also a little before, “For I am the Lord God, and there is no other God beside me.” [Esaias 45:5 Brenton's LXX] Now we Christians are bound to a more exact observance of this Precept, than the Jews were; forasmuch as our Lord God hath bestowed on us a more ample and excellent Liberty. According to the Apostle, “Who delivered us from the power of the darkness and translated us into the kingdom of the Son of His love, in Whom we have the redemption through His blood, the forgiveness of sins, ... .” [Col. 1:13-14 ONT] In the second Part of this Command, the Israelites are forbidden to adore and worship any other God but only the true God. By this Precept, then, the inward worship of God, and that which proceedeth out of the heart itself, is commanded; and that because God seethe the Heart, and searcheth out the most hidden Things of Men's Minds.
Who be they that disobey this Commandment, and wherein do they transgress it?
First, all those do mortally sin against this Commandment, who do utterly deny and disown the being of a God. As the Psalmist saith, “The fool said in his heart, ‘There is no God.’” [Psalm 52:1a OP] Secondly, those who make unto themselves many Gods, unto whom they render worship and adoration, as unto the true God; as did the Heathen. Thirdly, those who sell themselves to the devil, as conjurers; and those who practice magical arts, and use charms and spells. Fourthly, those who give themselves up to superstitions, and put their trust in them; and those who, when they have any sickness, have recourse to enchantments and incantations; and follow after such like superstitions. Fifthly, they who betake themselves to seek for omens and divinations in everything. Sixthly, those who do not, with a right faith, believe that God, though in His Nature He be only ONE, is yet in Person THREE. Seventhly, they who put more trust, and depend more in their own prudence and circumspection, that in the Grace and Providence of God; or in their own wisdom and cunning; or in their strength and bravery; or in the numbers, wealth and mightiness of their friends. Eighthly, they who love themselves, and their worldly possessions, more than God. In a word, all they sin against this Commandment, who set up any thing, of any kind whatsoever, or in any manner whatsoever, for a god; and put their trust therein, besides the true God only.
What then are we to think of the invocation of Saints? For this seems to be the most suitable place to treat concerning that matter.
We pray unto the Saints for their intercession with God, that they may sustain our cause with Him by their prayers; but we do by no means call upon them as gods, but as the Beloved of God, whom they serve, and Whom they worship and glorify with united hymns. And surely their assistance is very necessary for us; not, indeed, that of their own power can they help us, but because by their prayers, in our behalf, they may obtain the Grace and Favor of God for us. For in like manner, we are taught by the Holy Scriptures, that we should entreat the Saints, even whilst they remain in this life, to make prayers and intercessions for us unto God. As St. Paul himself did, “Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to strive together with me in your prayers to God for me, ... .” [Rom. 15:30 ONT] And elsewhere, “in Whom we have hope that He shall yet deliver, ye also helping together by entreaty [prayer] on our behalf, that for the gracious gift, by means of many persons toward us, thanks might be given by many on our behalf.” [2 Cor. 1:10b-11 ONT] In like manner, he also prayed himself unto God for others; as he testifieth, “always in every entreaty [prayer] of mine making the entreaty with joy for you all, ... .” [Phil. 1:4 ONT] Now from these testimonies of his we learn these two things, first, that the Saints, whilst they continue in this life, entreat of others to make prayers and supplications to God for them. Secondly, that they themselves, on their parts, do pray and intercede for others; not only privately, and for particulars, but openly, and for all. As the Scripture witnesseth, “Peter, therefore, on the one hand, was being guarded in the prison, but on the other hand, earnest prayer was being made by the Church to God on his behalf.” [Acts 12:5 ONT] Now the Saints, after their departure, can much more recommend us to God, forasmuch as they have nothing to hinder them in the exercise of this duty. Furthermore, if the Saints do procure the punishment of the wicked, as the Scripture beareth witness, “I saw under the altar the souls of those who were slain on account of the word of God and on account of the testimony of the Lamb which they were holding; and they cried with a loud voice, saying, ‘Until when, O Master, the Holy One and the True One, dost Thou not judge and avenge our blood from those dwelling on the earth?’” [Rev. 6:9b-10 ONT] How much more shall they intercede with God for their brethren, who are conflicting in the Christian warfare; especially for those who stand in need of their help and intercession. As the Scripture teacheth, “And the twenty-four elders, the ones before the throne of God, who sit on their thrones, fell on their faces and made obeisance to God, saying, ‘We give thanks to Thee, O Lord God the Almighty, ... .’” [Rev. 11:16,17b ONT] And again, “‘... and the time of the nations to be judged and to give the reward to Thy slaves the prophets and to the saints, to those fearing Thy name, to the small and to the great, ... .’” [Rev. 11:18b ONT] But some will say, that the Saints do not know or understand our prayers; to such we answer, that although indeed of themselves alone they may not hear nor know our prayers, yet nevertheless, by the Divine Favor and Revelation wherewith God abundantly blesseth them, they do both see and understand; and as Elissaios [Elisha] knew what his servant had done on the way [in brief: Naiman the Syrian was healed from leprosy (cf. Lk. 4:27), Elissasios refused payment—rightly as priests, having freely received, ought to freely give and not to sell (cf. Mt. 10:8)—but his servant Giezi ran after Naiman, deceitfully asked for a gift, returned, lied concerning what he had been up to, and so was cursed with the leprosy of Naiman (cf. IV Basileion 5)] in like manner, also, do the Saints know and hear the necessities of those who call upon them; even by the Divine Communications. Furthermore, also we do address ourselves unto the Angels, that they would assist us with their support and favor before God; inasmuch as it is they who present the prayers of men, and our deeds of charity, and other good works unto the Divine Majesty. Now, seeing that after death, the Saints become as the Angels, they can, therefore, undoubtedly, in like manner, both know our necessities, and hear our prayers; and also help us by their intercession. From whence it follows, that we are far from offending against this Commandment when we put up our prayers unto the Saints; who standing always like faithful servants before the Divine Majesty, can, therefore, become supplicants for our salvation unto that ONE ONLY TRUE GOD.
On the other hand, if we despise and reject the assistance and laboring for us of the Saints, we shall most grievously offend the Divine Majesty; forasmuch as we refuse to do honor unto those who have most faithfully and most holily served Him.
Having now finished the Doctrine of this Commandment, we shall conclude with laying down two things, which every Christian ought to understand aright. The first is, that we do not anyway transgress against this Commandment of the Decalogue, nor weaken its authority; neither do we in anywise act beside the intention and meaning thereof by our praying to the Saints; seeing that the honor which is done unto the Saints, is rendered through them to the Majesty of God Himself; unto Whom the Saints are become dear and acceptable, because of their faith, and the lives, adorned with all the virtues, which they lived whilst on earth. Wherefore it is right, and a duty, to reverence the Saints of God; according to the Scripture, “But to me, O Lord, Thy friends [Saints] were held in honor exceedingly; [Psalm 138:15a OP] forasmuch as through them we obtain the favor and assistance of God. As formerly the friends of Job, whom the Lord commanded that they should go unto His faithful servant Job, that he might pray for them, and that for his sake their offense might be forgiven. [“... the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job has. Now then take seven bullocks, and seven rams, and go to my servant Job, and he shall offer a burnt-offering for you. And my servant Job shall pray for you, for I will only accept him: for but his sake, I would have destroyed you, for ye have not spoken the truth against my servant Job. Job 42:7b-8 Brenton's LXX] The second necessary point is, that this Commandment forbids that we should worship any created thing whatever, with the worship called latria [an adoration and reverence directed only to the Holy Trinity], which we have before expounded. For we do by no means worship the Saints of God with that most holy worship of latria; but modestly call upon them as our brethren, and the Friends of God; praying that they would obtain the Divine Help and Assistance for us, their brethren; and be as mediators with God for us [this veneration of the Saints is referred to as dulia]. And this is in no wise repugnant to this Precept of the Decalogue; for as the people of Israel sinned not in calling upon Moses to intercede with God for them, so neither do we sin in desiring the assistance and intercession of the Saints.
Q. Pray then explain the First Precept, and tell me what God commands therein?
A. It is required thereby that we do know and own Him to be the Uncreated, Eternal, Omnipresent, All-wise, Omnipotent, most Holy and most Merciful GOD; and that we do put all our confidence in Him, expect all Good things from Him, fear and love Him with all our hearts, and perform every good work in charity and godly fear. Further, God commands us in this precept to have no other gods besides Him.
Q. What is it to have no other gods; and who are they that sin against this First Commandment?
A. To have other gods, signifies to conceive unbecoming notions of any creature, and to attribute to him any perfection that is due only to the Supreme Being, or to love him, and put the same confidence in him, as we do in God. As,
1. Idolaters, who imagined to themselves many gods, who, as so many several lords, had the immediate inspection over different things; as one was supposed to rule the heavens, another the earth, a third over the waters; some took care to furnish men with meat, and others provided them drink; some were gods of war, and others of peace; and many more such like fooleries.
2. Superstitious people among us Christians; who attribute a power of doing good or evil to persons or things, who are in truth endued with no such faculties: as an example, when one day is preferred to another, for beginning this or that work, or that one accident or adventure is happier than another. Further, when we give heed to witches, wizards, and interpreters of dreams. In a word, all old women's fables, and will-worship, which is not according to the Word of God, is superstition.
3. All those are transgressors of this Commandment, who rely too much on their own or others' power, or prosperous successes.
4. Those, who though they are not chargeable with idolatry, superstition, or presumptuous conceit of themselves, yet either disbelieve the Being of a God, as atheists, or deny His Providence, and attribute every thing to fatal necessity, or chance, and deny that there shall be any future reward or punishment, because there is no other life after this. These men are commonly called Epicureans, from one Epicurus, who formerly maintained these heresies amongst the Grecians.
Q. What mean these words, I Am the Lord thy God?
A. By these words God as it were points Himself out to man, and so commands him to know the Lord his God.
Q. What particular duties may we deduce from the Commandment to know God?
A.
1. We must seek to learn the knowledge of God, as being the most essential of all knowledge.
2. We must listen attentively to instructions on God and on His works in church, and to religious conversations on the same at home.
3. We must read or hear read books of instruction in the knowledge of God; and in the first place holy Scripture, secondly the writings of the holy Fathers.
Q. What are we taught in the words, Thou shalt have none other gods but Me?
A. We are taught to turn and cleave to the one true God, or in other words, devoutly to worship Him.
Q. What duties are there which refer to the inward worship of God?
A.
1. To believe in God.
2. To walk before God; that is, to be ever mindful of Him, and in all things to walk circumspectly, because He seeth not only our actions, but even our most secret thoughts.
3. To fear God, or stand in awe of Him; that is, to think the anger of our Heavenly Father the greatest ill that can befall us, and therefore strive not to offend Him.
4. To trust in God.
5. To love God.
6. To obey God; that is, to be ever ready to do what He commands, and not to murmur when He deals with us otherwise than we could desire.
7. To adore God, as the Supreme Being.
8. To glorify God, as being All-Perfect.
9. To give thanks to God, as our Creator, Provident Sustainer, and Saviour.
10. To call upon God, as our All-Good and Almighty Helper, in every good work which we undertake.
Q. What duties are there which refer to the outward worship of God?
A.
1. To confess God; that is, to acknowledge that He is our God, and not deny Him, although for confessing Him we may have to suffer, or even die.
2. To take part in the public Divine Service enjoined by God and appointed by the Orthodox Church.
Q. In order the more exactly to understand and keep the first Commandment, we must know further what sins there may be against it?
A.
1. Atheism; when men whom the Psalmist justly calls fools, wishing to rid themselves of the fear of God's judgment, say in their heart, “There is no God.” [Psalm 13:1b OP]
2. Polytheism; when instead of the one true God, men acknowledge a number of false deities.
3. Infidelity; when men who admit the existence of God, disbelieve His Providence and His Revelation.
4. Heresy; when people mix with the Doctrine of the Faith opinions contrary to Divine Truth.
5. Schism; that is, willful departure from the unity of Divine Worship, and from the Orthodox Catholic Church of God.
6. Apostasy; when any deny the True Faith from fear of man, or for worldly advantage.
7. Despair; when men give up all hope of obtaining from God Grace and Salvation.
8. Sorcery; when men leaving faith in the power of God, put their trust in secret and for the most part evil powers of creatures, especially of evil spirits; and seek to work by their means.
9. Superstition; when men put faith in any common thing as if it had Divine power, and trust in it instead of trusting in God, or fear it instead of fearing God; as, for instance, when they put faith in an old book, and think they can be saved by none other, and must not use a new one, though the new book contain the very same doctrine, and the very same form of Divine Service.
10. Sloth, in respect of learning religion, or in respect of prayer, and the public Service of God.
11. Love of the creature more than of God.
12. Men-pleasing; when any seek to please men, so as for this to be careless of pleasing God.
13. Trusting in man; when any one trusts in his own means and strength, or in the means and strength of others, and not in the mercy and help of God.
Q. Why must we think that men-pleasing, and trusting in man, are against the first Commandment?
A. Because the man, whom we please, or in whom we trust, so as to forget God, is in some sort to us another god, in place of the true God.
Q. How does holy Scripture speak of men-pleasing?
A. The Apostle Paul says; “For if I were yet trying to please men, I should not be a slave of Christ.” [Gal. 1:10b ONT]
Q. How does holy Scripture speak of trusting in man?
A. Thus saith the Lord, “Cursed is the man who trusts in man, and will lean his arm of flesh upon him, while his heart departs from the Lord.” [Jeremias 17:1-5 Brenton's LXX]
Q. In order to succeed the better in fulfilling his duties to God, how must a man act by himself?
A. He must deny himself. “Whosoever is willing to follow after Me, let him deny himself, ... .” [Mk. 8:34b ONT]
Q. What is it to deny oneself?
A. Basil the Great explains it thus: He denies himself, who puts off the old man with his deeds, which is corrupt, according to the deceitful lusts: who renounces also all worldly affections, which can hinder his intention of godliness. Perfect self-denial consists in this, that he cease to have any affection even for life itself, and bear the judgment of death in himself, that he may not trust in himself. Can. Long. Resp. 8.
[“Since our Lord Jesus Christ, after much demonstration, confirmed by many deeds, says to all: If anyone comes to me, let him deny himself and take up his cross and follow me (Matt. 16:24), and again, Whoever does not renounce all that he possesses, cannot be my disciple (Luke 14:33), we consider that this summons involves a necessary estrangement from many things. For indeed, before all else we renounce the devil and the cravings of the flesh—we who have rejected the hidden things of shame—and bodily relationships and human friendships and any manner of life at war with the strict way of the Gospel of salvation. And, what is still more necessary, one who has put off the old man with his works (Col. 3:9) which is being corrupted by illusory desires (Eph. 4:22), renounces his own self. And he also renounces all those cares of the world (1 Cor. 7:33) that can hinder the goal of piety. Consequently, such a one will deem as his true parents those who begot him in Christ Jesus through the Gospel (cf. 1 Cor. 4:15) and as his brothers, those who have received the same spirit of adoption (Rom. 8:15), but all possessions he will regard as foreign to him, which indeed they are. If I may put it briefly, how could one, to whom for Christ's sake, the whole world is crucified and he to the world (cf. Gal. 6:14) have part in the (thoughts and) the cares of the world (1 Cor. 7:33), when the Lord bade that for his sake, he should deny even his own life (Luke 14:26)? For our Lord Jesus Christ leads us to the uttermost in hatred of the soul and denial of one's own self when he says: If anyone would come after me, let him deny himself and take up his cross; at which point he added: And let him follow me (Matt. 16:24). Again: If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, yes, and his own life too, he cannot be my disciple (Luke 14:26). Thus perfect renunciation consists in truly achieving freedom from attachment especially as to this life, and in bearing the sentence of death (2 Cor. 1:9), so that one puts no trust in oneself. But one begins to do this first by the renunciation of external things, such as possessions and empty glory, the customary manner of life and attachment to useless things (and other similar things, so that one becomes a stranger to them from the outset). ...” Silvas, Anna M., The Asketikon of St. Basil the Great, Oxford Early Christian Studies, 2005, pp. 186-188.]
Q. What consolation is there for him, who by denying himself loses many natural gratifications.
A. The consolation of grace; a Divine consolation, which even sufferings themselves cannot impair. “For even as the sufferings of Christ abound in us, so our consolation also aboundeth through Christ.” [2 Cor. 1:5 ONT]
Q. If the first Commandment teaches us to worship religiously God alone, how does it agree with this Commandment to honor Angels and holy men?
A. To pay them due and rightful honor is altogether agreeable to this Commandment; because in them we honor the grace of God, which dwells and works in them, and through them seek help from God.