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The Positive Principle of the First Commandment Explained

The positive principle of the First Commandment, "You shall have no other gods before me" (Exodus 20:3), is understood across various traditions as an injunction to acknowledge and worship the one true God [8, 10, 12]. This commandment is not merely a prohibition against idolatry but also an active call to devotion and obedience to God alone [7].

In Jewish tradition, Maimonides states that the knowledge of God's oneness is a positive commandment, implying that recognizing God as the sole Lord is a fundamental principle of faith [10, 13]. To presume the existence of another god is to transgress a negative commandment and deny a core tenet of faith [10]. This understanding emphasizes the active recognition of God's unique sovereignty and unity [13].

Christian theology, particularly within Reformed traditions, echoes this emphasis on active worship and recognition. John Calvin, in his Institutes of the Christian Religion, explains that the principle of the First Commandment is that "God only is to be worshipped" [7]. The sum of the commandment, for Calvin, is that "true piety, in other words, the worship of the Deity, is acceptable, and impiety is an abomination" to God [7]. This means that the commandment requires not just the absence of other gods, but the presence of exclusive devotion to the one God [7]. Charles Hodge further elaborates that the First Commandment includes the injunction to recognize Jehovah as the true God, which necessitates intelligent and sincere knowledge of His attributes and His relationship to His people [8]. This recognition involves a constant reference to God's will in one's inward and outward life, acknowledging His hand in all circumstances, submitting to His chastisements, and being grateful for His mercies [9].

The positive aspect of the First Commandment is intrinsically linked to the concept of loving God with one's whole heart, soul, and mind. Jesus himself identified this as the "first and great commandment" (Matthew 22:38) [4, 11]. This love is not a passive emotion but an active principle that should produce joy, love for fellow saints, hatred of sin, and obedience to God [4]. The Heidelberg Catechism frames the First Commandment as God declaring, "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me" [12]. This highlights God's redemptive act as the basis for His exclusive claim to worship and allegiance.

The Dead Sea Scrolls, specifically the Community Rule, reflect a similar understanding, stating that members should "seek God with a whole heart and soul" and "do good and right before Him as He commanded" [6]. This involves loving "all that He has chosen and hate all that he has rejected," abstaining from evil, and holding fast to all good, practicing truth, righteousness, and justice [6]. This ancient Jewish text demonstrates that the positive implications of monotheism were understood as requiring a comprehensive commitment to God's ways and character.

The Apostle Paul, in 1 Timothy 1:5, states that "the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned" [1, 2]. This verse, according to Calvin, places "true piety" (faith unfeigned, pure heart, good conscience) at the forefront, from which charity (love) is derived [14]. This suggests that the ultimate goal of God's commandments, including the first, is to cultivate a genuine, heartfelt love for God that manifests in righteous living [14]. Torrey's Topical Textbook also identifies "love to God" as the "first great commandment" and notes that it is commanded, should be with all the heart, and is better than all sacrifices [4]. This love is produced by the Holy Spirit and God's love for humanity [4].

Glorifying God is another key positive duty derived from the First Commandment. Scripture commands glorifying God for His holiness, mercy, truth, faithfulness, and wondrous works [3]. This glorification is due to Him and is accomplished by relying on His promises, praising Him, and doing all things to His glory [3]. Christ himself is presented as an example of glorifying God (John 17:4) [3].

The positive principle of the First Commandment also implies steadfastness in one's devotion to God. Torrey's Topical Textbook notes that steadfastness is commanded and should be manifested in cleaving to God, working for the Lord, and continuing in apostolic doctrine [5]. This steadfastness is secured by God's power, His presence, trust in Him, and Christ's intercession [5].

Sources

  1. King James Version “[KJV] 1 Timothy 1:5 — Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:”
  2. I Timothy “I Timothy 1:5 (KJV) — Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Glorifying God — Commanded -- 1Ch 16:28; Ps 22:23; Isa 42:12. Due to him -- 1Ch 16:29. For his Holiness. -- Ps 99:9; Re 15:4. Mercy and truth. -- Ps 115:1; Ro 15:9. Faithfulness and truth. -- Isa 25:1. Wondrous works. -- Mt 15:31; Ac 4:21. Judgments. -- Isa 25:3; Eze 28:22; Re 14:7. Deliverance. -- Ps 50:15. Grace to others. -- Ac 11:18; 2Co 9:13; Ga 1:24. Obligation of saints to -- 1Co 6:20. Is acceptable through Christ -- Php 1:11; 1Pe 4:11. Christ, an example of -- Joh 17:4. Accomplished by Relying on his promises. -- Ro 4:20. Praising him. -- Ps 50:23. Doing all ”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Love to God — Commanded -- De 11:1; Jos 22:5. The first great commandment -- Mt 22:38. With all the heart -- De 6:5; Mt 22:37. Better than all sacrifices -- Mr 12:33. Produced by The Holy Spirit. -- Ga 5:22; 2Th 3:5. The love of God to us. -- 1Jo 4:19. Answers to prayer. -- Ps 116:1. Exhibited by Christ -- Joh 14:31. A characteristic of saints -- Ps 5:11. Should produce Joy. -- Ps 5:11. Love to saints. -- 1Jo 5:1. Hatred of sin. -- Ps 97:10. Obedience to God. -- De 30:20; 1Jo 5:3. Perfected in obedience -- 1Jo 2:5. Perfected, gives boldness -- 1Jo 4:17,18. God, faith”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Steadfastness — Exhibited by God in all his purposes and ways -- Nu 23:19; Da 6:26; Jas 1:17. Commanded -- Php 4:1; 2Th 2:15; Jas 1:6-8. Godliness necessary to -- Job 11:13-15. Secured by The power of God. -- Ps 55:22; 62:2; 1Pe 1:5; Jude 1:24. The presence of God. -- Ps 16:8. Trust in God. -- Ps 26:1. The intercession of Christ. -- Lu 22:31,32. A characteristic of saints -- Job 17:9; Joh 8:31. Should be manifested In cleaving to God. -- De 10:20; Ac 11:23. In the work of the Lord. -- 1Co 15:58. In continuing in the Apostles' doctrine. -- Ac 2:42. In holding fast our”
  6. Dead Sea Scrolls “Community Rule (Serekh ha-Yahad) (c. 100-75 BCE), section 1: THE COMMUNITY RULE Translated by G. Vermes 1QS COL.I . . . Book of the Community Rule, that they may seek 2. God with a whole heart and soul. and do good and right before Him as 3. He commanded by the hand of Moses and all His servants the Prophets; that they may love 4. all that He has chosen and hate all that he has rejected; that they may abstain from all evil and 5. hold fast to all good; that they may practise truth, righteousness, and justice 6. upon earth and no longer stubbornly follow a sinful heart and lustful eyes committi”
  7. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: Him. The principle of the First Commandment is, that God only is to be 323 worshipped. The sum of the commandment, therefore is that true piety, in other words, the worship of the Deity, is acceptable, and impiety is an abomination, to him. So in each of the commandments we must first look to the matter of which it treats, and then consider its end, until we discover what it properly is that the Lawgiver declares to be pleasing or displeasing to him. Only, we must reason from the precept to its contrary in this way: If this pleases”
  8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 42: § 4. The First Commandment. The first commandment is, “Thou shalt have no other gods before me.” I, that is, the person whose name, and nature, and whose relation to his people are given in the preceding words, sad I only, shall be recognized by you as God. This command, therefore, includes, first, the injunction to recognize Jehovah as the true God. As this recognition must be intelligent and sincere, it includes, — 1. Knowledge. We must know who, or what Jehovah is. This 278 implies a knowledge of his attributes, of his relation to the ”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 42: a constant reference to his will in the conduct of our inward and outward life; recognizing continually his hand in everything that befalls us, submitting to all his chastisements and grateful for all his mercies. The second or negative aspect of the command is the condemnation of the failure to recognize Jehovah as the true God; failing to believe in his existence and attributes, in his government and authority; failing to confess him before men; and failing to render him the inward reverence and the outward homage which are his due, tha”
  10. Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Foundations of the Torah 1:6: The knowledge of this concept is a positive commandment, as [implied by Exodus 20:2]: "I am God, your Lord...." Anyone who presumes that there is another god transgresses a negative commandment, as [Exodus 20:3] states: "You shall have no other gods before Me" and denies a fundamental principle [of faith], because this is the great principle [of faith] upon which all depends.”
  11. Matthew (Baptist/Reformed) “John Gill on Matthew 22:35: This is the first and great commandment. Whether the object of it is considered, who is the first and chief good; or the manner in which it is to be observed, which requires and engrosses the whole heart, soul, and mind, and all the strength and power of man; or its being the principle from whence all the duties, and actions of men should flow, and the end to which all are to be referred; and is not only a compendium of the duties of the first table of the decalogue, but of all others that can be thought to, and do, belong to God. This is the first command in order ”
  12. Heidelberg Catechism (Reformed) “Heidelberg Catechism (Reformed, 1563), Q. What is God’s law?: Q. What is God’s law? A. God spoke all these words: THE FIRST COMMANDMENT “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me.” THE SECOND COMMANDMENT “You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the LORD your God am a jealous God, punishing children for the iniquity of pa”
  13. Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Foundations of the Torah 1:7: This God is one. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e., He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather, He is unified, and there exists no unity similar to His in this world. If there were many gods, they would have body and form, because like entities are separated from each other only through the circumstances a”
  14. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: faith unfeigned are placed at the head, in other words, true piety; and that from this charity is derived. It is a mistake then to suppose, that merely the rudiments and first principles of righteousness are delivered in the Law, to form, as it were, a kind of introduction to good works, and not to guide to the perfect performance of them. For complete perfection, nothing more can be required than is expressed in these passages of Moses and Paul. How far, pray, would he wish to go, who is not satisfied with the instruction which di”
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