Into what two groups do the ten words in Exodus 20 fall? And what is the theme of each? Is there a real difference between the command of Exodus 34, "Thou shalt worship no other gods" and that of Exodus 20, "Thou shall have no other gods before me"? Did the Hebrews as a matter of fact tolerate the worship of other gods in their midst centuries after the days of Moses? May the Hebrews have originally interpreted the command of Exodus 20 as a demand that Jehovah be given the first place in the worship and faith of Israel? How did later prophets like Elijah and Isaiah interpret it? (See I Kings 18:21 and Is. 6:1-8; 8:13.) The older command in Exodus 34, "Thou shall make thee no molten gods," was probably intended to guard the Israelites from imitating the religious customs of their heathen neighbors, such as the Egyptians and the Moabites. The command to make no graven image was, it seems, directed not against the public idols but against the private images. These were usually made of wood and were cherished in many a Hebrew family, as for example, that of Jacob (cf. the story of his flight from Laban, Gen. 31) or of David (I Sam. 19). The spirit of the law is truly interpreted by the later priestly commentator who places completely under the ban all attempts visibly to represent the Deity. Is the spirit of this command disregarded by the modern Greek church? In certain parts of the Roman Catholic world? In any phases of Protestant worship? How is the third command interpreted to-day? The exact meaning of the original Hebrew is not entirely clear. It may be interpreted literally: "Thou shall not invoke the name of Jehovah, thy God, in vain." The interpretation turns on the meaning of the phrase, in vain. This admits of four different translations: (1) Purposelessly, and therefore needlessly or irreverently; (2) for destruction, as when a man calls down a curse upon another; (3) for nothing, that is in swearing to what is not true; and (4) in the practice of sorcery or witchcraft, for this word was frequently used by the Hebrews as a scornful designation of heathen abominations. Is it possible that the original command was intended to guard against each of these evils? If so, it broadens and deepens its modern application. Its fundamental idea is evidently reverence and sincerity.