You shall have
This command is given directly by God to the Israelites through Moses. It is part of the Ten Commandments, which are foundational to the covenant between God and His people. The imperative "shall have" indicates a non-negotiable directive, emphasizing the seriousness and authority of God's command. This phrase establishes the expectation of exclusive loyalty and devotion to God.

no other gods
In the ancient Near Eastern context, polytheism was prevalent, with various cultures worshiping multiple deities. The Israelites, having recently left Egypt, would have been familiar with such practices. This command sets Israel apart as a monotheistic nation, devoted solely to Yahweh. The term "gods" refers to any entity or object that might be worshiped or revered in place of the one true God. This prohibition underscores the uniqueness and supremacy of Yahweh over all other so-called deities.

before Me
The phrase "before Me" can be understood as "in My presence" or "in addition to Me." It implies that God demands exclusive worship and that no other gods should be acknowledged or revered alongside Him. This reflects the intimate relationship God desires with His people, where He is the sole object of their worship and allegiance. Theologically, this command foreshadows the New Testament teaching of Jesus Christ as the only way to the Father (John 14:6), emphasizing the exclusivity of true worship directed to God alone.

1. Moses
The prophet and leader of the Israelites who received the Ten Commandments from God on Mount Sinai and delivered them to the people.

2. Israelites
The chosen people of God, who were delivered from slavery in Egypt and were on their journey to the Promised Land.

3. Mount Sinai
The mountain where God gave Moses the Ten Commandments, including the commandment in Deuteronomy 5:7.

4. God (Yahweh)
The one true God who delivered the Israelites from Egypt and established a covenant with them.

5. Covenant
The agreement between God and the Israelites, which included the Ten Commandments as a central component.Exclusive Worship
This commandment emphasizes the exclusivity of worship that is due to God alone. Believers are called to prioritize their relationship with God above all else.

Idolatry in Modern Times
While ancient idols were often physical objects, modern idolatry can take the form of anything that takes precedence over God in our lives, such as money, power, or relationships.

Covenant Faithfulness
Just as the Israelites were called to be faithful to their covenant with God, Christians are called to remain faithful to their relationship with God through Christ.

Heart Examination
Regularly examine your heart to identify any "gods" or idols that may be competing for your devotion and allegiance.

Cultural Pressures
Recognize and resist cultural pressures that encourage the worship of other "gods," such as materialism or secularism.(7) Thou shalt have none other gods before me.--Literally, upon my face, in addition to my presence; or, as Rashi says, "in any place where I am, that is, in the whole world." "Whither shall I go from Thy Spirit, or whither shall I flee from Thy face?" Idols are, at the very best, only masks which man puts upon the face of God, insulting to His dignity, and tending to conceal Him from our view.

(8,9) These two verses should be closely connected, according to the idiom of the original, "Thou shalt not make to thyself any of these things for the purpose of bowing down to them or worshipping them."

Verses 7-21. - Repetition of the Ten Commandments. On these, as the basis of the covenant, the whole legislation rests, and therefore a rehearsal of them is a fitting introduction to a repetition and enforcement of the laws of the theocracy. Some differences appear between the statement of the "ten words," as given here and as given in Exodus 20. It is chiefly in the fourth commandment that these are to be found. It begins here with "remember" for "keep;" reference is made to the command of God as sanctioning the Sabbath (ver. 12), which is omitted in Exodus; a fuller description of the animals to be exempted from work on that day is given (ver. 14); the words, "that thy manservant and thy maidservant may rest as well as thou" are added (ver. 14); and in place of a reference to the resting of God after the Creation as the ground of the Sabbath institute, as in Exodus, there is here a reference to the deliverance of the Israelites out of bondage in Egypt as a reason why the Lord commanded them to keep the Sabbath day (ver. 15). In the fifth commandment there are two additions here-the one of the words," as Jehovah thy God hath commanded thee," and the other of the words, "that it may go well with thee" (ver. 16). In the tenth commandment, the first two clauses are transposed, "desire" appears in place of "covet" in relation to "wife," and "field" is added to the specification of objects (ver. 21). These differences are of little moment. The only one demanding notice is that in the fourth commandment, where different reasons are assigned for the ordinance of the Sabbath. The two reasons assigned, however, are perfectly compatible; the one is fundamental and universally applicable, the other is subsidiary and special in its application; the one is a reason why the Sabbath was originally instituted and is for all men, the other is a reason why it was specially and formally instituted in Israel and was especially memorable to that people. In a popular address to them it seems fitting that the latter rather than the former should be the one adduced. As a memorial of their deliverance from Egypt, the Sabbath was all important to them, for by it they were constantly reminded that "they were thereby freed from the dominion of the world to be a peculiar possession of Jehovah, and so amid the toil and trouble of the world had part in the holy rest of their God" (Baumgarten). It was also fitting in a recapitulatory address that special emphasis should be laid on the fact that what the Law enunciated was what "the Lord had commanded." The addition of "field" in the tenth commandment is probably due to the fact that now, the occupation and division of the land having begun, the people were about to have, what they had not before - each his own property in land. In the tenth commandment, also, there is a difference in the two accounts worthy of notice. In Deuteronomy, "field" is added to the enumeration of objects not to be coveted, and the "wife" is put first and apart, while in Exodus the "house" precedes the "wife" and the latter ranks with the rest. In Deuteronomy also this separation of the wife is emphasized by a change of the verb: "Neither shalt thou desire (תַּחְמֹד) thy neighbor's wife, neither shalt thou covet (תִּתְאַוָּה) thy neighbor's house," etc. Verses 7-16. - FIRST TABLE OF THE LAW praecepta pietatis. Verse 7. - In this, the first commandment, the great principle and basis of all true religion is asserted - monotheism, as opposed to polytheism or pantheism There is but one God, and that God is Jehovah, the self-existent and eternal, who yet has personal relations with men.

Parallel Commentaries ...


You shall have
יִהְיֶ֥ה־ (yih·yeh-)
Verb - Qal - Imperfect - third person masculine singular
Strong's 1961: To fall out, come to pass, become, be

no
לֹ֣א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

other
אֲחֵרִ֖֜ים (’ă·ḥê·rîm)
Adjective - masculine plural
Strong's 312: Hinder, next, other

gods
אֱלֹהִ֥֨ים (’ĕ·lō·hîm)
Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

before
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

Me.
פָּנָֽ֗יַ׃ (pā·nā·ya)
Noun - masculine plural construct | first person common singular
Strong's 6440: The face


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OT Law: Deuteronomy 5:7 You shall have no other gods before (Deut. De Du)