No Other Gods.

Jesus said… If you love me, keep my commandments.

John 14:21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Exo 20:3  Thou shalt have no other gods before me. 

Not a SINGLE other god before God!

Did you know some people make their bellies God?

Php 3:18  (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 

Php 3:19  Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 

Many walk …whose God is their belly.

We don't have to use our imaginations too much here to comprehend what is being said.  Let's look at a few more verses and we will know full well that man will make many things their gods in place of the true God.

Isa 56:10  His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. 

Isa 56:11  Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. 

Isa 56:12  Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. 

Luk 12:19  And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. 

Luk 12:20  But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? 

Rom 16:17  Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 

Rom 16:18  For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 

1Ti 6:3  If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 

1Ti 6:4  He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 

1Ti 6:5  Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 

1Ti 6:6  But godliness with contentment is great gain. 

1Ti 6:7  For we brought nothing into this world, and it is certain we can carry nothing out. 

1Ti 6:8  And having food and raiment let us be therewith content. 

1Ti 6:9  But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 

1Ti 6:10  For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 

2Ti 3:2  For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 

2Ti 3:3  Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 

2Ti 3:4  Traitors, heady, highminded, lovers of pleasures more than lovers of God; 

2Ti 3:5  Having a form of godliness, but denying the power thereof: from such turn away. 

2Pe 2:9  The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 

2Pe 2:10  But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 

2Pe 2:11  Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 

2Pe 2:12  But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 

2Pe 2:13  And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 

2Pe 2:14  Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 

2Pe 2:15  Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 

2Pe 2:16  But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. 

2Pe 2:17  These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 

2Pe 2:18  For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 

2Pe 2:19  While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 

2Pe 2:20  For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 

2Pe 2:21  For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 

2Pe 2:22  But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 

Jud 1:3  Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 

Jud 1:4  For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 

Jud 1:5  I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 

Jud 1:6  And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 

Jud 1:7  Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 

Jud 1:8  Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 

Jud 1:9  Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 

Jud 1:10  But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 

Jud 1:11  Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 

Jud 1:12  These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 

Jud 1:13  Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. 

Jud 1:14  And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 

Jud 1:15  To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 

Jud 1:16  These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. 

We are to have NO OTHER gods before GOD.

When we are consumed with ungodliness we are choosing gods other than GOD.

Is God FIRST in your thoughts?

Is God FIRST in your mind in any circumstance?

Is God a TRUE part of your life, a living, breathing, active part of your life?

Where is God in your life?

God needs to permeate every single aspect of our lives. There should be no part of our life that God can't be in, not a single part!

God knows how truly awful we are, God knows us at our worst, God knows and He wants to be a part of our lives. We do NOT change to go to God, not ever! We go to God and He will do all the changing if we are clinging to Him and recognize our hopelessness without Him.

The following is a rather LONG excerpt from the book - Pursuit of God by A.W. Tozer.  I don't agree with every single thing in the book but it has a lot of spiritual truth.

'The Sacrament of Living

Whether therefore ye eat, or drink, or whatsoever ye do, do all to  the glory of God.--I Cor. 10:31

One of the greatest hindrances to internal peace which the Christian encounters is the common habit of dividing our lives into two areas, the sacred and the secular. As these areas are conceived to exist apart from each other and to be morally and spiritually incompatible, and as we are compelled by the necessities of living to be always crossing back and forth from the one to the other, our inner lives tend to break up so that we live a divided instead of a unified life.

Our trouble springs from the fact that we who follow Christ inhabit at once two worlds, the spiritual and the natural. As children of Adam we live our lives on earth subject to the limitations of the flesh and the weaknesses and ills to which human nature is heir. Merely to live among men requires of us years of hard toil and much care and attention to the things of this world. In sharp contrast to this is our life in the Spirit. There we enjoy another and higher kind of life; we are children of God; we possess heavenly status and enjoy intimate fellowship with Christ.

This tends to divide our total life into two departments. We come unconsciously to recognize two sets of actions. The first are performed with a feeling of satisfaction and a firm assurance that they are pleasing to God. These are the sacred acts and they are usually thought to be prayer, Bible reading, hymn singing, church attendance and such other acts as spring directly from faith. They may be known by the fact that they have no direct relation to this world, and would have no meaning whatever except as faith shows us another world, "an house not made with hands, eternal in the heavens."

Over against these sacred acts are the secular ones. They include all of the ordinary activities of life which we share with the sons and daughters of Adam: eating, sleeping, working, looking after the needs of the body and performing our dull and prosaic duties here on earth. These we often do reluctantly and with many misgivings, often apologizing to God for what we consider a waste of time and strength. The upshot of this is that we are uneasy most of the time. We go about our common tasks with a feeling of deep frustration, telling ourselves pensively that there's a better day coming when we shall slough off this earthly shell and be bothered no more with the affairs of this world.

This is the old sacred-secular antithesis. Most Christians are caught in its trap. They cannot get a satisfactory adjustment between the claims of the two worlds. They try to walk the tight rope between two kingdoms and they find no peace in either. Their strength is reduced, their outlook confused and their joy taken from them. I believe this state of affairs to be wholly unnecessary. We have gotten ourselves on the horns of a dilemma, true enough, but the dilemma is not real. It is a creature of misunderstanding. The sacred-secular antithesis has no foundation in the New Testament. Without doubt a more perfect understanding of Christian truth will deliver us from it. The Lord Jesus Christ Himself is our perfect example, and He knew no divided life. In the Presence of His Father He lived on earth without strain from babyhood to His death on the cross. God accepted the offering of His total life, and made no distinction between act and act.

"I do always the things that please him," was His brief summary of His own life as it related to the Father. As He moved among men He was poised and restful. What pressure and suffering He endured grew out of His position as the world's sin bearer; they were never the result of moral uncertainty or spiritual maladjustment. Paul's exhortation to "do all to the glory of God" is more than pious idealism. It is an integral part of the sacred revelation and is to be accepted as the very Word of Truth. It opens before us the possibility of making every act of our lives contribute to the glory of God. Lest we should be too timid to include everything, Paul mentions specifically eating and drinking. This humble privilege we share with the beasts that perish. If these lowly animal acts can be so performed as to honor God, then it becomes difficult to conceive of one that cannot. That monkish hatred of the body which figures so prominently in the works of certain early devotional writers is wholly without support in the Word of God. Common modesty is found in the Sacred Scriptures, it is true, but never prudery or a false sense of shame. The New Testament accepts as a matter of course that in His incarnation our Lord took upon Him a real human body, and no effort is made to steer around the downright implications of such a fact. He lived in that body here among men and never once performed a non-sacred act. His presence in human flesh sweeps away forever the evil notion that there is about the human body something innately offensive to the Deity. God created our bodies, and we do not offend Him by placing the responsibility where it belongs. He is not ashamed of the work of His own hands. Perversion, misuse and abuse of our human powers should give us cause enough to be ashamed. Bodily acts done in sin and contrary to nature can never honor God. Wherever the human will introduces moral evil we have no longer our innocent and harmless powers as God made them; we have instead an abused and twisted thing which can never bring glory to its Creator.

Let us, however, assume that perversion and abuse are not present. Let us think of a Christian believer in whose life the twin wonders of repentance and the new birth have been wrought. He is now living according to the will of God as he understands it from the written Word. Of such a one it may be said that every act of his life is or can be as truly sacred as prayer or baptism or the Lord's Supper. To say this is not to bring all acts down to one dead level; it is rather to lift every act up into a living kingdom and turn the whole life into a sacrament. If a sacrament is an external expression of an inward grace than we need not hesitate to accept the above thesis. By one act of consecration of our total selves to God we can make every subsequent act express that consecration. We need no more be ashamed of our body--the fleshly servant that carries us through life--than Jesus was of the humble beast upon which He rode into Jerusalem. "The Lord hath need of him" may well apply to our mortal bodies. If Christ dwells in us we may bear about the Lord of glory as the little beast did of old and give occasion to the multitudes to cry, "Hosanna in the highest."

That we _see_ this truth is not enough. If we would escape from the toils of the sacred-secular dilemma the truth must "run in our blood" and condition the complexion of our thoughts. We must practice living to the glory of God, actually and determinedly. By meditation upon this truth, by talking it over with God often in our prayers, by recalling it to our minds frequently as we move about among men, a _sense_ of its wondrous meaning will begin to take hold of us. The old painful duality will go down before a restful unity of life. The knowledge that we are all God's, that He has received all and rejected nothing, will unify our inner lives and make everything sacred to us.

This is not quite all. Long-held habits do not die easily. It will take intelligent thought and a great deal of reverent prayer to escape completely from the sacred-secular psychology. For instance it may be difficult for the average Christian to get hold of the idea that his daily labors can be performed as acts of worship acceptable to God by Jesus Christ. The old antithesis will crop up in the back of his head sometimes to disturb his peace of mind. Nor will that old serpent the devil take all this lying down. He will be there in the cab or at the desk or in the field to remind the Christian that he is giving the better part of his day to the things of this world and allotting to his religious duties only a trifling portion of his time. And unless great care is taken this will create confusion and bring discouragement and heaviness of heart.

We can meet this successfully only by the exercise of an aggressive faith. We must offer all our acts to God and believe that He accepts them. Then hold firmly to that position and keep insisting that every act of every hour of the day and night be included in the transaction. Keep reminding God in our times of private prayer that we mean every act for His glory; then supplement those times by a thousand thought-prayers as we go about the job of living. Let us practice the fine art of making every work a priestly ministration. Let us believe that God is in all our simple deeds and learn to find Him there.'