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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 5:6–22.
Here is the repetition of the ten commandments, in which observe, 1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Phi 3:1. 2. There is some variation here from that record (Ex. 20), as there is between the Lord's prayer as it is in Mt. 6 and as it is Lu. 11. In both it is more necessary that we tie ourselves to the things than to the words unalterably. 3. The most considerable variation is in the fourth commandment. In Ex. 20 the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, Deu 5:15. And Therefore, (1.) "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour." (2.) "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee." In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace. 4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph 6:3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Ecc 8:12. 5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, etc., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam 2:10, Jam 2:11. 6. That these commandments were given with a great deal of awful solemnity, Deu 5:22. (1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Psa 50:3, Psa 50:4. (2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect. (3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Rev 11:19.
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Summary
Deuteronomy 5:8 articulates the second of the Ten Commandments, a fundamental prohibition against idolatry. This divine decree strictly forbids the creation of any physical representation or likeness of anything in the created order for the purpose of worship, serving as an indispensable safeguard for Israel's unique covenant relationship with Yahweh. It profoundly underscores God's incomparable, transcendent, and invisible nature, asserting that He cannot be confined or depicted by human constructs and demands exclusive, spiritual devotion from His people.
Context
Literary Context
Deuteronomy 5 serves as a pivotal chapter within Moses' final addresses to the Israelites on the plains of Moab, just before they enter the Promised Land. This chapter is a powerful re-proclamation of the Ten Commandments, originally delivered at Mount Sinai in Exodus 20. Moses, speaking to a new generation who had not directly experienced Sinai, emphasizes the enduring nature of God's covenant and laws, presenting them not as mere rules, but as foundational principles for a life of blessing, devotion, and distinction among the nations. Deuteronomy 5:8 follows directly from the first commandment in Deuteronomy 5:7, which prohibits having "other gods before me." The second commandment, therefore, functions as the practical extension and logical safeguard of the first, preventing the Israelites from adopting the physical manifestations and worship practices associated with the polytheistic religions of the surrounding Canaanite peoples. It clarifies that not only are other gods forbidden, but even the true God must not be worshipped through physical images, thus preserving the purity of their relationship with the invisible Yahweh.
Historical & Cultural Context
The Israelites stood on the cusp of entering Canaan, a land saturated with polytheistic religions and pervasive idol worship. Canaanite deities like Baal (god of storms and fertility) and Asherah (goddess of fertility) were commonly represented by physical images, cultic pillars, and sacred objects housed in temples and high places. Their worship often involved elaborate rituals, sacrifices, and sometimes even cultic prostitution, all designed to manipulate or appease the gods to ensure agricultural prosperity, military success, or personal favor. This cultural milieu presented a constant and powerful temptation for Israel to assimilate these practices, blurring the lines between Yahweh worship and paganism. The commandment in Deuteronomy 5:8 directly confronts this pervasive idolatry, establishing a radical counter-cultural norm. It was a crucial preventative measure to preserve Israel's unique identity as a people set apart for Yahweh, whose worship was to be fundamentally different from that of their neighbors, free from the corrupting influences of syncretism and anthropomorphic representations of the divine.
Key Themes
The prohibition against graven images in Deuteronomy 5:8 contributes significantly to several overarching themes in Deuteronomy and the broader Old Testament. Foremost is the theme of God's Incomparability and Transcendence. Yahweh is presented as utterly unique, distinct from all other gods and from His creation. He cannot be contained, depicted, or limited by any physical form, emphasizing His spiritual nature and infinite majesty, as powerfully echoed in Isaiah 40:18. This leads to the theme of Exclusive Worship, demanding that Israel's devotion be directed solely to the invisible, living God, not through material objects or humanly conceived representations. The commandment also reinforces the theme of Spiritual Purity, serving as a bulwark against the spiritual corruption of Canaanite polytheism and its associated immoral practices. By forbidding images, God safeguards the integrity of true worship, ensuring it remains focused on Him alone, in spirit and truth, as later articulated in John 4:24.
Exposition and Analysis
Key Word Analysis
This term (פֶּסֶל) refers to a carved or hewn image, often made of wood, stone, or metal, and typically associated with idols. The word implies something that has been shaped or cut, indicating a human artifact. Its use here emphasizes that any man-made representation, regardless of material or method, is forbidden as an object of worship or a means to access the divine. It highlights the stark contrast between the created object and the uncreated Creator, asserting that the infinite God cannot be reduced to a finite, humanly crafted form.
The word (תְּמוּנָה) denotes a form, shape, similitude, or representation. While peçel refers to a physical idol, tᵉmûwnâh broadens the scope to include any visual representation or mental conception of God that attempts to capture His form. This word ensures that the prohibition is comprehensive, extending beyond merely carved statues to any attempt to visualize or define the infinite God, whether through painting, drawing, or even a mental image that limits Him. It underscores that God's essence is beyond human depiction.
These terms collectively represent the entirety of creation, from the celestial realm to the terrestrial and aquatic domains. "Heaven above" (מַעַל maʻal H4605, meaning "upward, above") specifies the atmospheric and cosmic spheres. By explicitly listing "heaven above," "earth beneath," and "waters beneath the earth," the commandment comprehensively covers all realms of existence. This ensures that no part of creation, whether celestial beings, terrestrial animals, or aquatic life, can be used as a basis for representing God or as an object of worship. It underscores God's absolute sovereignty over all creation and His distinctness from it, reinforcing that He is the Creator and not part of the created order.
Verse Breakdown
"Thou shalt not make thee [any] graven image,"
This opening clause establishes the absolute prohibition against the physical creation of idols. The Hebrew verb for "make" (עָשָׂה, ʻâsâh H6213) implies active construction or formation. It directly forbids the human act of fabricating a religious object, emphasizing that God's nature is not to be dictated or limited by human artistry or imagination. This is a direct assault on the common practices of the surrounding pagan cultures.
"[or] any likeness [of any thing]"
This expands the prohibition beyond merely "graven images" to include any "likeness" or representation. This ensures that the command is not circumvented by using different materials or methods (e.g., molten images, paintings, or even mental constructs). It broadens the scope to include any visual or conceptual attempt to portray the divine, reinforcing that God is utterly beyond all human depiction.
"that [is] in heaven above,"
This specifies the first category of forbidden likenesses, encompassing celestial beings, heavenly bodies (sun, moon, stars), or any perceived divine figures associated with the sky. This directly counters astral worship and the deification of heavenly phenomena common in ancient Near Eastern religions, asserting Yahweh's sole authority over the cosmos.
"or that [is] in the earth beneath,"
This second category prohibits making likenesses of anything found on land, including humans, animals, or geographical features. This guards against the worship of nature or the creation of zoomorphic or anthropomorphic deities, which were prevalent among Israel's neighbors and often involved immoral practices.
"or that [is] in the waters beneath the earth:"
The final category extends the prohibition to all aquatic life. This completes the comprehensive scope, ensuring that no part of the created order, from the highest heavens to the deepest waters, can serve as a basis for an idol or a representation of God. This exhaustive listing leaves no loophole for idolatrous practices.
Literary Devices
Deuteronomy 5:8 employs several potent literary devices to convey its absolute and comprehensive prohibition. The most prominent is Merism, where "heaven above," "earth beneath," and "waters beneath the earth" are listed to encompass the totality of creation. This rhetorical device emphasizes the comprehensive nature of the prohibition: no part of the created order, however grand or humble, can serve as a suitable representation of the Creator. This merism powerfully highlights God's absolute transcendence and His distinctness from His handiwork. Furthermore, the very structure of the command, as part of the Decalogue, uses Apotheosis (direct, absolute commands) to convey divine authority and immutability. The exhaustive listing of categories also creates a sense of Emphasis and Exclusivity, leaving no room for ambiguity or compromise. The inherent nature of the command, forbidding any physical representation of God, also functions as a powerful Symbolism for God's invisible, spiritual nature, asserting that true worship must be spiritual and not bound by material forms.
Theological and Thematic Connections
The prohibition against graven images is central to biblical theology, articulating God's unique nature and the proper mode of worship. It fundamentally asserts God's transcendence and incomparability; He is not merely the greatest among many gods, but utterly distinct and beyond human comprehension or depiction. Any attempt to reduce God to a physical image diminishes His infinite glory and attempts to control or manipulate Him, rather than humbly submitting to His sovereign will. This commandment also highlights God's invisibility, a crucial aspect of His spiritual being, demanding a faith that trusts in what cannot be seen. It sets the stage for a relationship based on revelation and obedience, rather than sensory experience or human imagination. The theological implication is profound: God alone is God, and He demands exclusive, unmediated worship, untainted by human constructs or the idolatrous practices of the nations.
Reflection and Application
While the literal carving of physical idols may seem distant to many in modern society, the spirit of Deuteronomy 5:8 remains profoundly relevant. This commandment calls us to a radical self-examination, prompting us to identify anything that takes God's rightful place in our hearts and lives. Modern idolatry often manifests subtly, not as a statue, but as anything we trust in more than God, anything we serve more diligently than Him, or anything that defines our worth and security apart from Him. This could be the insatiable pursuit of wealth, career success, personal comfort, social media validation, or even intellectual constructs and ideologies that shape God into our own image rather than conforming to His revealed truth. The command challenges us to cultivate a worship that is truly spiritual, directed solely to the one true God, acknowledging His transcendence and incomparability. It calls us to regularly scrutinize our affections, priorities, and ultimate allegiances, ensuring that nothing competes with our ultimate loyalty and devotion to the Creator. It compels us to worship God as He is, not as we wish Him to be, fostering authentic faith and humble submission.
Questions for Reflection
FAQ
Does this commandment mean all art or images are forbidden, including depictions of biblical figures or even Jesus?
The commandment in Deuteronomy 5:8 specifically prohibits the creation of images for the purpose of worship or as a means of representing the invisible God in a way that limits His transcendence or replaces direct spiritual worship. The core issue is idolatry – attributing divine power or veneration to a created object, or attempting to confine the infinite God to a finite form. This does not inherently forbid all forms of artistic expression or visual representation. Throughout biblical history, God Himself commanded the creation of specific images for the tabernacle and temple, such as the cherubim on the ark of the covenant (Exodus 25:18-20) or the bronze serpent (Numbers 21:8-9), none of which were intended for worship. The critical distinction lies in the intent and use. If an image becomes an object of veneration, prayer, or is seen as a conduit to God's presence in a way that diminishes His transcendence or replaces direct spiritual worship, then it falls under the prohibition. Depictions of Jesus, for example, are generally understood by most Christians as artistic representations of His human form, not as objects to be worshipped in themselves, nor as exhaustive representations of His divine nature. The key is always to ensure that worship is directed solely to God Himself, not through or to any created thing.
Christ-Centered Fulfillment
Deuteronomy 5:8, with its absolute prohibition against making any image of God, finds its profound Christ-centered fulfillment in the Incarnation. The commandment underscores God's utter transcendence and invisibility, asserting that no human construct can capture His essence or adequately represent Him. Yet, in Jesus Christ, the invisible God became truly visible. He is the "image of the invisible God" (Colossians 1:15) and the "exact imprint of his nature" (Hebrews 1:3). While the Old Testament strictly forbade making a physical image of God, the New Testament reveals that God Himself took on a physical image in the person of Jesus. This is not a violation of the commandment but its ultimate resolution and perfect fulfillment. Through Christ, humanity can truly "see" and know God without reducing Him to a created idol. Jesus declared, "Whoever has seen me has seen the Father" (John 14:9), providing the perfect, unmediated revelation of God. Thus, the second commandment, by forbidding false images, prepares the way for the true and living Image of God, in whom alone we can rightly worship the Father "in spirit and truth" (John 4:24), for "no one has ever seen God; the only God, who is at the Father's side, he has made him known" (John 1:18).