Q. 103. Which is the first commandment?
A. The first commandment is, Thou shalt have no other gods before me.
From Calvin in his commentary on the Dt.5.2, a parallel passage. See:
http://www.ccel.org/ccel/calvin/calcom03.txt
“The Lord our God. In these words he commends the Law; because it must be accounted a peculiar blessing, and a very high honor to be taken into covenant by God. Wherefore, that they may anxiously prepare themselves to embrace the Law, he says that what was above all things to be desired had been freely offered to them, viz., that they should be united in covenant with God. In the next verse he still further magnifies this advantage by comparison; because God had given more to them than to their fathers. Thence is all excuse taken from them,
unless, for the sake of manifesting their gratitude, they give themselves up entirely to God, and in return worship with sincere affection Him whom they have experienced to be so bountiful a Father. Those who would paraphrase this sentence, "Not only with our fathers, but also with us," pervert its proper meaning; the grounds of their mistake being, that God had formerly made a covenant with Abraham, Isaac, and Jacob. But this may be easily refuted; because the name of "fathers" does not refer to these, but he means by it such as had died in Egypt during the last 200 years; to whose case he justly prefers that of the surviving people, with whom the ancient covenant had been renewed. Now, this reference to time was in no slight degree calculated to stimulate and arouse them to obedience; for it would have been disgraceful in them not to acknowledge that they were honored more than their fathers by this especial privilege, in order that they should excel them in their earnest zeal for God's service. Christ uses the same argument with His disciples, Blessed are the eyes which see the things that ye see: and the ears which hear the things that ye hear, etc., [223] (Matthew 13:16, and Luke 10:23,) "many Prophets and kings have desired," etc. The sum is, that the more bountifully God deals with us, the more heinous and intolerable is the crime of ingratitude, unless we willingly come to Him when He calls us, and submit ourselves to His instruction.
From other parallel passages Leviticus 19:36, 37 and Leviticus 20.8: Leviticus 19. 36, 37: I am the Lord your God, which brought you out of the land of Egypt. Therefore shall ye observe all my statutes, and all my judgments,and do them: I am the Lord.
Leviticus 20:8: And ye shall keep my statutes, and do them: I am the Lord which sanctify you. I am the Lord your God.
In these first four passages he treats of the same points which we have observed in the preface to the Law; for he reasons partly from God's authority, that the law should be reverently obeyed, because the Creator of heaven and earth justly claims supreme dominion; and, partly, he sets before them the blessing of redemption, that they may willingly submit themselves to His law,from whom they have obtained their safety. For, whenever God calls Himself Jehovah, it should suggest His majesty, before which all ought to be humbled; whilst redemption should of itself produce voluntary submission. At the beginning he repeats the same words which he had lately used; and thence exhorts them to observe His statutes and judgments, i.e., treasure them diligently in their minds. Afterwards he reminds them wherefore they ought attentively to observe the Law, viz, that they may perform the works which God therein requires. Nor is it without a reason that at the end of the second verse He declares Himself to be Jehovah, because it is not easy either to subdue rebellious minds or to retain fickle ones in the fear of God. In the next verse, the qualification "which sanctify you" is added, to arouse them earnestly to prove their gratitude to God, who has by peculiar privilege separated them from the rest of mankind.
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