Sinai
It’s two months after the Israelites have left Egypt when the arrive at Sinai. The people camp around the mountain and Moses climbs up to appear before YHWH (Exodus 19:1-3a). God speaks to Moses and gives instructions to the people. The context is that they have seen what God did to the Egyptians, punishing and defeating them as well as what God did for them, rescuing them. The image of being lifted and carried by God as though carried by an eagle is a strong motif in the Old Testament (v3b-4). In the light of this. God calls them to obey him and to keep his covenant, they are shortly to be told what this entails (v5a). God’s promise is that if they do this, they will be his treasured possession, set apart and special to him as royal priests (v6).
Moses reports this to the elders of the people who indicate their willingness to agree. Note the indication is that it is all the people who agree whether this is because the message is passed on or because the elders are seen as representative (v7-8). God is going to come to Moses in a manifest, visible and audible manner. He will come in a thick cloud and speak in an audible voice to enable the people to trust Moses’ claims. (v9).
After Moses had reported back to the Lord, He gives further instructions. The people are to purify themselves, washing their clothes, this is consecrated space. They are to put boundaries around the mountain which no one was allowed to go beyond on pain of death. In fact, they are not even to risk crossing the boundary by touching it or pursuing after animals that cross it. These rules were to be in force until they heard the ram’s horn sound. Notice that the big moment when Moses would meet with God would be on the third day. They were also to abstain from sexual intercourse (v10-15).
On the third day, there is darkness, thunder and lightening. Moses leads the people out to assemble and witness the moment They are afraid and tremble. The mountain is covered in smoke and shakes. Moses ascends the hill as the noise of the ram’s horn grows louder. The Lord calls Moses to the top.
However, before giving the Law, YHWH sends Moses back down to repeat the warning about breaking through the boundaries. Moses protests the need for this insisting that the boundaries have clearly been set with warnings. He cannot see how the people might break the command (v18-25).
Ten Words
YHWH sets the commands he gives the people in the context of what he has already done for them. He is the God who has delivered them from Egypt, described as the House of Salvery. By implication, these are laws for freedom. He also is answering the question posed in 17:7 “Is the Lord among us?” The people asked where God was and his answer is that he has been right there, delivering them and providing for them (Exodus 20:-2)).
The people are not to have other gods before, or instead of YHWH. He is the one true God alone. They are not to put forward alternatives to rival or supplement who he is (v3). This includes attempting to make images or idols to worship whether of YHWH himself or of rival gods. The Lord states that he is jealous, he has concern to guard his own glory. Therefore sin in this area will lead to judgement and the consequences will not be confined to this generation but will be felt by future generations. However, this is not to encourage us to put the emphasise on judgement or see him as vindictive because his compassion and love immeasurably outweigh his wrath (v4-6). They are not to take God’s name in vain. The Hebrew word here has the idea of being destructive, idolatrous, false. In other words, they are not to misuse the name by swearing by it without attention to what it represents, by calling on God’s name with no intent of truly changing or claiming to act in God’s name but doing what goes against his word (v7).
They are to rest on the seventh or sabbath day from all work. This means that positively, hard work is expected for the other 6 days. The law applies to all within a household including servants and even working animals. YHWH links this back to creation. God rested on the seventh day and so too should the people (v8-11).
Parents are to be honoured. Paul in Ephesians 6 identifies this as the first command with a promise attached. The promise may be for individual long life if you listen to parental wisdom but also may be corporate. Parents were given the duty of passing on God’s instructions from generation to generation and so if Israel were to experience covenant blessings in the land for many generations and not experience the curse of exile then the people would need to both listen to and follow the teaching of their elders (v12).
There follow four quick commands that are not seen as needing expansion, perhaps these should be obvious, you are not to murder, steal, commit adultery or slander their neighbour. False witness here points to a court setting, you are not to attempt to bend justice to your needs through lying. The four seem to be linked closely together (v13-16).
Finally, they are forbidden from “coveting”, from desiring and lusting after the possessions of their neighbours. Whilst the previous commands point to external words and actions, this final command focuses on the heart. Coveting may also be seen as the cause of murder, theft, adultery and slander (v17).
Fear
A bit of extra context is added at the end. The people have remained at a distance, fearful whilst Moses drew near. They were too scared to hear directly from God (v18-19). Moses calls on the people not to fear. God is testing them to see if they will be faithful (v20). And so, Moses had gone up to the mountain alone. This leaves a question open. Would boundaries have been set still or would God have met directly with the people if they had allowed him to (v21)?
Altars
Some of the commandments are now expanded upon. The Laws about worshipping God alone and keeping away from idolatry are developed. There are implications for how the people are to worship. If they are not to make graven images, then they are also not to put great effort into their altars. Simple altars of earth or rough-hewn stone will suffice. Any thing more would place the emphasis on human effort. They were also to be alert to modesty and decency so high altars on platforms were ruled out due to the risk of exposure to those below (Exodus 20:22-26).
Slaves
Servants and slaves are included in the Sabbath law provision. However, this is also further extended so that they benefit themselves from the principle. Hebrews sold as slaves, perhaps to pay off debt were to serve for seven years. In the seventh, a form of sabbath takes place and they may go free. They do not have to pay anything to redeem their freedom (Exodus 21:1-2). They are to go out as they come in, single or married. This means if they have been given a wife during the time and had children, those remain with the master. The implication being that he has acted as a form of surrogate, an extension of the master and so the family is an extension of his owner’s (v3-4). However, the slave may choose to remain in service to his master and part of his household. This may well be because he wishes to stay with his family. This is symbolised by his ear being pierced (v5-6).
Female slaves also experience protections. They are not to be treated like the male slaves and put to hard manual labour. The implication is that a master may well take her as his wife or give her as a wife to a son. If he takes a disliking to her, the master cannot sell her on, he must allow her family to redeem her back. If she is given to his son, then he must treat her like a daughter. This means for example that incest laws apply, she is off limits sexually to him (v7-9). If he marries someone else, he is still to provide well for her and not deprive her. If he fails in this, then she is free to go (v10-11).
Murder
The penalty for murder is death. However, if it was not premeditated then God makes provision for mercy, the killer may flee to a place of safety or sanctuary, specifically they can flee to the Lord’s altar (Exodus 21:12-14). Murder of parents is taken seriously and carries the death penalty. There do not seem to be exceptions here (v15). To steal or kidnap and enslave another person is treated on a par with murder as is the purchase of kidnapped people as slaves (v16). Cursing your parents is also treated the same as killing them (v17).
If someone is injured in a fight then they are to be compensated (v18-19). Meanwhile, if someone kills their slave, including through manslaughter, the death is to be avenged. However, if the slave survives for a few days, then the master is not to be avenged. The statement that the slave is the master’s money or currency cannot in this context be considered to be implying they are mere property without rights. Rather, I think the point is that the master has already suffered loss, the death is in that sense already avenged through the loss of their labour and the care the master has put in to trying to preserve their life. This will also encourage the master not to just let the slave die or finish them off but to attempt to care for them (v20-21).
If a man assaults a pregnant woman causing her to go into early labour then he is to pay a fine as set by the husband. However, “if there is harm”, which I presume means to the child, then the current penalty, including death penalty for loss of life is required (v22-25). The penalty for injuring a slave is that the master loses that slave, they are set free (v26-27).
Human life is so significant that an animal that kills forfeits its life by the same means as a murderer (stoning). However, if the animal has been in the habit of attacking and the owner despite warnings has failed to control it, they too are to be executed (v28-29). The owner may pay a ransom instead. Note that if a slave dies then a fixed ransom is set instead of the death penalty (v28-32).
Whilst animals do not have the same dignity and status, there is still responsibility to care for them, especially in respect to a neighbour’s property. If your negligence leads to the death of another’s beast of burden you are to make restitution, similarly restitution is to be made for when your animal causes the death of another’s. As with the loss of human life, the penalty is harsher if you have failed to keep your animal under control (v33-35).
Theft and property
The Law now expands on the command, “you must not kill”. A thief is to make restitution for what they have taken (Exodus 22:1). If the thief is disturbed and killed at night then there is no penalty on the homeowner. However, if it is during daylight, then he is under bloodguilt. This reflects that in daylight it is easier to assess the thief’s intent and to detain so that justice can be correctly brought. They will have to pay for their crime and if unable to restore what has been stolen they will be sold into slavery to ensure the debt is repaid (v2-3). Restitution is not simply about returning the stolen property, so for example if a stolen animal is found in their possession they are to pay back double, send back the original ox or donkey and provide another one (v4).
Neighbourliness
Compensation is to be paid if your animal strays onto someone else’s land and grazes there or if your negligence whilst burning thorn bushes causes destruction on a neighbour’s land (Exodus 22:5-6). If a thief steals what has been entrusted to a neighbour for safekeeping, then there is a double penalty, it seems to count as a more serious crime but if not caught then the one looking after the possessions is liable. They are to appear before God for judgement, suggesting that the priest becomes involved in justice (v7-8). Disputes over property are also settled before God. At the time, Moses would presumably have acted as God’s representative and later a local priest (v9). The Lord is also called upon to settle disputes where livestock is lost, injured or dies in the keeping of a neighbour. This is to prove that they have not stolen the livestock for their own benefit. Again, compensation is to be paid. If the animal has been killed by wild animals, the carcass has to be shown as proof (v10-13).
You are liable for loss or injury to an animal in your keeping unless the owner was present in which case they remain responsible for the animal. If you hired the animal then your rent is expected to cover the risk of loss or injury (v14-15).
Faithfulness
Some Bible translations head the next section as “rules about social justice”, however, it seems to be to be more to do with faithfulness and sexual immorality. Premarital sex is forbidden and so someone who seduces a young woman cannot leave her shamed but must take responsibility for her and marry her or pay significant compensation (Exodus 22:16-17). Those who engage in magical practices are to be put to death. This links into the theme both because their dependence upon pagan idols was an act of unfaithfulness to God and because sorcery may have involved sexual practices as part of pagan worship (v18). Bestiality is forbidden (v19). These laws are clearly connected to the banning of idol worship (v20).
Faithfulness to YHWH was not about ethnic purity but about loyalty to God’s ways and faithfulness to Israel’s own history. Their treatment of foreigners, or sojourners was to be governed by their own experience as foreigners in Egypt (v21).
Faithfulness was reflected in how they treated the vulnerable. Pagan idolatry would have seen the vulnerable as there to sacrifice on their altars or to abuse and mistreat, not so with Israel unless they wish to provoke God’s wrath (v23-24). In other words, faithfulness to God should be seen in faithfulness to one another, they were to love God and to love their neighbours. Usery, the charging of interest on loans was forbidden between Israelites. Additionally, you could not deprive people of the basics in order for them to secure loans (v25-27). The law against taking God’s name in vain extended to YHWH’s representatives to the people, their rulers were not to be reviled (v28).
Faithfulness would involve the prompt offering of sacrifices and dedication of the firstborns. God’s people were to keep short accounts with YHWH (v29-30). I all aspects of their lives, they were to recognise and honour the fact that they were a holy people, that they belonged exclusively to the Lord. This extended all the way to their diet (v31).
Integrity
One of the Ten Commandments says that “You shall not bear false witness.” This is now expanded on (Exodus 23:1a). This includes partnering with others seeking to slander, especially in the context of justice. Justice should not be stacked against the poor who cannot pay for it (1b-3).
Integrity means dealing honestly, even with your enemy and ensuring that lost property is returned to them. It would be easy to see your adversary’s lost animal coming into your possession as a form of vindication. Not so says the Law (v4-5).
Justice must be given to all, regardless of their wealth or lack of it. False charges should never brought. God will judge this as wickedness. Bribes have no part to play in true justice (v6-8). Once again, we are reminded that foreigners living in the land are not to be treated differently. They too are equal before the Law and their status as sojourners should mean that they are protected not oppressed through the judicial system (v9).
Sabbath rest
God will build the idea of rest into the rhythms of life. There will be a seven-year patten. You are to work your fields for six years and leave them fallow in the seventh year. Part of the reason for this is so that the poor can share in the produce of the land. They will be able to harvest anything that grows from the fields in the seventh year (perhaps where grain has been left in the ground. Animals will be able to eat as well (Exodus 23:10-11). The command to keep one day in seven as sabbath, restful enjoyment of God’s goodness and worship of him is repeated (12). Rest is linked to worship, it includes a breaking off from idolatry (v13).
As well as the weekly and seven yearly rest, the calendar year is punctuated by holidays or feast days. There were three key festivals throughout the year when the people were to gather together and enjoy God’s good provision in his presence, worshipping him and bringing their offerings. These included the Feast of Unleavened bread, linked to the Passover, celebrating the first fruits of harvest and the end of the harvest (v14-17).
Offerings were to be the best you had to bring, uncontaminated offerings, even by yeast, not the left over dried out grizzly bits the next day and not the later left overs but rather the first fruits as an expression of your trust that more was to come (v18-19a).[1] I presume that the reference to how to cook a goat links to offerings though seems to have had a more general application.
You did not cook the goat in its mother’s milk, a reminder that the mother still had to provide for her offspring. This links into the theme of rest. You were not simply to exploit and exhaust the land and its provision (v19b).
Sabbath rest is linked to entry into the land. This was the true rest for God’s people, rest in his presence under his rule and reign. It meant that God would go ahead to fight for them. He would however ensure that their defeat was not instant in order to ensure that the land was cared for as the people settled. However, the inhabitants would have no stake in the future of the land, they were not to be bargained with, appeased, allied with and nor were their gods (v20-33).
The Covenant Confirmed
Chapter 24 offers a summary of what has happened. God has called Moses and key leaders to come to him but only Moses approaches him directly (v1-2). Moses returns, builds and altar and teaches the people the covenant, The people vow to keep the covenant and this agreement is marked as Moses pours the blood from the offerings over them, a form of baptism if you like (v 3-8). Moses and the leaders are granted a spectacular vision of YHWH. They see him and are allowed to live (v9-10).
Moses is invited up the mountain to receive the stone tablets. God’s glory descends onto Mount Sinai. Moses goes up the mountain to receive the law and spends 40 days and 40 nights there, The number seems to be symbolic. The flood had lasted 40 days, the people spent 40 days in the wilderness, Jesus would also spend 40 days and nights fasting in the wilderness (v12-18).
God and the vulnerable
You will notice that two groups of people get particular attention throughout the section on the Law. First there are sojourners, no-Israelites who chose to live in the land. They don’t become part of Israel but they settle, seemingly for the long term. These people are to be included within the provisions of the Law. The Law is to care for them. They are of course in return to follow the customs of God’s people. The other category is “the poor”. They are not to be disadvantaged by their poverty. There is equity here. I say specifically equity because at times people distinguish equality as equal opportunities/an equal starting point from equal outcomes. When it comes to justice, there should be equity, we don’t just want people to start from the same point before the Law, though that helps, we want them to receive the same outcome of justice.
We should be wary of attempting to apply the Law onto modern secular states. Therefore, we shouldn’t attempt to map the comments about sojourners onto our immigration system. However, there are principles to learn from.
The application to the church as God’s people is of greater importance. James’ letter warns against discriminating between people on the basis of wealth and class when it comes to spiritual access. We may also want to think through what it means to have sojourners amongst us. This will be both through our lives in the community and through people coming along to church who don’t know Jesus yet. How do we treat them? Is there a sense of common grace, that they too receive some benefit from being amongst God’s people which will lead them to Jesus.
God’s people under God’s rule
After the people of Israel have left Egypt, we have seen their fear, their distrust, their unfaithfulness and grumbling. They want to go back to Egypt. God provides them with food, water and protection. Jethro advises Moses to set up a system of justice so that he isn’t overburdened with ruling the people and settling matters of justice.
However, what we see in Deuteronomy 19-24 is what the people truly need. They need God’s presence with them and his word. God himself instructs the people how to live in his presence. Elsewhere, the Law is summed up as “Give whole-hearted love to God and selfless love to each other.” The Ten commandments expand on this. We love god and our neighbour by refraining from idolatry, by honouring God in work and rest, by listening to our parents as the instruct us in God’s ways and by seeking the wellbeing not the harm of others, seeking their benefit not our own.
We might also sum all of this up in the words of the shorter catechism:
“What is the chief end of man?”
“To glorify God and enjoy him forever.”
Our love for him is seen in our worship as we praise him alone and as we enjoy his good provision to us. This provision is shared among us. We do not seek to deprive others so we can enjoy life and good things alone at their expense. We trust God to provide for us and do not seek to grasp what we desire for ourselves. The Ten Commandments or Ten Words are fleshed out further in the Law. Much of the detail of the Law points us towards what it means to be faithful to God In our love for him and each other.
John 1:1-2 introduces Jesus as the Word, just as we have seen that Jesus is the rock from which springs of water come and the bread from Heaven. We now have the true and better water, bread and word. We have Christ with us who writes God’s Law not on stone tablets but on our hearts. Jesus is also our sabbath rest and the one who gives life. He is the obedient and faithful son, faithful to the Father and to God’s people who he promises he will not lose one of.
[1] Though the instructions here may have specific implications for the Passover celebrations and offerings. C.f. Alexander, Exodus, 524.
Faithroots 