Exodus 20:3

Thou shalt have no other Gods before me— After the general preface follow the commandments; which, as we read hereafter, were delivered by God to Moses in two tables; the one containing, according to that division which has since generally prevailed, the four first commandments, which comprize our duty towards God; the other, the six last, which comprize our duty towards our neighbour: and hence that grand division made by our Saviour, of the love of GOD, and the love of our neighbour. See Matthew 22:37; Matthew 22:46. Let it be observed, once for all, that these precepts, though delivered in negative terms, imply positive duties: for though to abstain from evil is a great and essential point of duty; yet the Almighty requires, that we should be as careful, on the other hand, to perform what is right. Further, also, it may be necessary to remark, in how authoritative a manner these laws are delivered; a manner, which clearly bespeaks the superlative rule and power of the Divine Lawgiver. In this first commandment, Jehovah, who had declared himself the covenant-GOD of the Jews, here forbids rebellion against himself; by strictly enjoining, that there should be to them no other god, אלהים, that they should hold or confess no other Deliverer or Saviour than Him: Thou shalt know no God but me; for there is no Saviour beside me, says he, in Hosea 13:4. As the whole Mosaic institution was calculated to preserve the knowledge of the true God the only Redeemer of mankind, and to preserve the people from the contagion of prevailing idolatry; so this commandment is immediately levelled at those false deities and imaginary saviours, whom the Egyptians, Canaanites, and other idolaters worshipped. The phrase, before me, פני על ol peni, is variously interpreted. The LXX render it πλην εμου, beside me; which Houbigant approves. The Hebrew is, literally, before faces, or my faces; and, therefore, before me, is preferred by Le Clerc and others; who think, that the phrase refers to the continued presence and inspection of Jehovah over Israel. Ainsworth thinks, that it may also signify, 1st, As long as I am, or for ever. And 2nd, In all places; for the face of God is everywhere. As God was now leading the Israelites, going before their face, as their Ruler and Guide; and as he always continued in a peculiar sense, during the theocracy, in this relation, as the God before whom they were to walk, may not the meaning of the commandment be, there shall not be to thee any strange gods before thy face? I render the word אחרים acherim, strange, as does Houbigant, following the Vulgate (alienos); referring to those strange gods of the heathens; against whom, we have observed, this commandment seems especially directed.