Text -- Exodus 20:21 (NET)

20:21 The people kept their distance, but Moses drew near the thick darkness where God was.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 20:21

Afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses of himself durst not have ventured into the thick darkness if God had not called him, and encouraged him, and, as some of the Rabbins suppose, sent an angel to take him by the hand, and lead him up.

JFB: Exo 20:18-21

They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity Himself.

TSK: Exo 20:21

the people : Exo 19:16, Exo 19:17; Deu 5:5

thick : 1Ki 8:12; 2Ch 6:1; Psa 18:9, Psa 18:12, Psa 97:2, Psa 104:2; 1Ti 6:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 20:18-21

Compare Deu 5:22-31. Aaron Exo 19:24 on this occasion accompanied Moses in drawing near to the thick darkness.

Exo 20:22 to Exo 23:33 is a series of laws which we may identify with what was written by Moses in the book called the book of the covenant, and read by him in the audience of the people Exo 24:7.

The document cannot be regarded as a strictly systematic whole. Portions of it were probably traditional rules handed down from the patriarchs, and retained by the Israelites in Egypt.

Gill: Exo 20:21

And the people stood afar off,.... Still kept their distance in their camp and tents; or the heads and elders of the people having had this conversation with Moses, returned to their tents as they were bid, Deu 5:30 and to the people in the camp, and there they continued while Moses went up to God with their request:

and Moses drew near to the thick darkness where God was; the thick cloud, Exo 19:9 as Jarchi interprets it, and who observes from their doctors that there were three enclosures about the divine Majesty, darkness, a cloud, and thick darkness; and so Moses passed through the darkness, and the cloud, to the thick darkness where Jehovah was, and where he is said to dwell when the temple was built, 1Ki 8:8 and they have an observation that the word rendered "drew near" is transitive, and should be translated, "he was brought near" or, "made to draw nigh"; Michael and Gabriel being sent to him, took hold of his hands and brought him against his will unto the thick darkness ^r; but if the word will admit of such a version, the sense is either that he was caused to draw near through the importunity of the people; or rather through the call of God to him, or an impulse of his upon his mind, which obliged him to it.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 20:21

¹ tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.

² sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].

³ sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 20:1-26

1 The ten commandments are spoken by Jehovah.

18 The people are afraid, but Moses comforts them.

21 Idolatry is forbidden.

23 Of what sort the altar should be.

Maclaren: Exo 20:12-21

Exodus 20:12-21

I. The Broad Distinction Between The Two Halves Of The Decalogue,

Is that the former deals with man's relations to God, and the latter with His relations to men. This double division is recognized in the New Testament summary of all the law,' as found in two commandments, and is probably implied in the two tables on which it was inscribed. Commentators have been much exercised, however, about how to divide the commandments between these two parts. The fifth, which is the first in this division, belongs in substance to the second half, but its form connects it with the first table. It is like the preceding ones in having a reason appended, and in naming the Lord thy God'; while the following are all bare, curt prohibitions. The fact seems to be that it is a transition commandment, and meant to cast special sacredness round the parental relationship, by paralleling it, in some sense, with that to God, of which it is a reflection. Other duties to other men stand on a different level from duties to parents. Honor,' which is to be theirs, is not remote from the reverence due to God. They are, as it were, His shadows to the child. The fatherhood of God is dimly revealed in that parting off the commandment from the second table, and assimilating it in form to the laws of the first.

II. The Connection Of The Two Halves Of The Decalogue Teaches Some Important Truth.

Josephus said a wise thing when he remarked that,' whereas other legislators had made religion a department of virtue, Moses made virtue a department of religion.' No theory of morals is built upon the deepest foundation which does not recognize the final ground of the obligation of duty in the voice of God. Duty is debitum--debt. Who is the creditor? Myself? An impersonal law? Society? No, God. The practice of morality depends, like its theory, on religion. In the long-run, and on the wide scale, nations and periods which have lost the latter will not long keep the former in any vigor or purity. He who begins by erasing the first commandment will sooner or later make a clean sweep of all the ten. And, on the other hand, wherever there is true worship of the one God, there all fair charities between man and man will flourish and fruit. The two tables are one law. Duties to God come first, and those to man, who is made in the image of God, flow from these.

III. The Order Of These Human Duties Is Significant.

We have, next after the law of parental reverence, three commandments, which, in a descending series of importance, forbid crimes against life, marriage, and property. Then the law passes from deeds to the more subtle, and, as men think, less grave, offences of the tongue. Next it crosses the boundary which divides human from divine law, and crimes from sins, to take cognizance of unspoken and unacted desires. So the order of progress in the first table is exactly the reverse of that in the second. There we begin with inward devotion, and travel outwards by deed and word to the sabbatical institution; here we begin with overt acts, and travel inwards, through words, to the hidden desire. The end touches the beginning. For that which we covet' is our God; and the first commandment is only obeyed when our hearts hunger after Him, and not after earth. The sequence here corresponds to the order of progress in our knowledge and practice of our human duties. The first thing that the rudest state of society has to do is to establish some kind of security for life and property and woman's honor. The worst men know that much as their duty, however foul may be their lips, and hot their passions. Then the recognition of the sanctity of the great gift of speech, and the supreme obligations of veracity, grow upon men as they get above the earlier stage. Most children pass through a phase when they tell lies as pastime, and most rude societies and half-moralized men have a similar epoch. Last of all, when actions have been bridled and the tongue taught the law of truth, comes the full recognition that the work is not done till the silent longing of a hungry heart is stilled, and that unselfish love of our neighbor is only perfect when we can rejoice in his good and wish none of it for ourselves. The second table is a chart of moral progress.

IV. The Scope Of These Laws Has Often Been Violently Stretched So As To Include All Human Duty;

But without tugging at them so as to make them cover everything, we may note briefly how far they extend. We are scarcely warranted in taking any of them but the last, as going deeper than overt acts, for, though our Lord has taught in the Sermon on the Mount that hatred is murder, and impure desire adultery, that is His deepening of the commandment. But it is quite fair to bring out the positive precept which, in each case, underlies the stern, short prohibition.

The fifth commandment shares with the fourth the distinction of being a positive command. It enjoins honor,' not love, partly because, in olden times, the father was a prince in his house in a sense that has long since ceased to be true, partly because there was less need to enjoin the affection which is in some degree instinctive, than the submission and respect which the children are tempted to withhold, partly in order to suggest the analogy with reverence to God. A strange change has passed over the relations of parents and children, even within a generation. There is more, perhaps, of frank familiar intercourse, which, no doubt, is an improvement on the old style. But there is a great deal less of what the commandment enjoins. City life, education, the general impairing of the idea of authority, which we see everywhere, have told upon many families; and many a father who, by indulgence or by too much engrossment in business, lets the children twitch the reins out of his hands, might lament, as his grown-up children spurn control, If then I be a father, where is mine honor?' There is no one of the commandments which it is more needful to preach in England than this.

The promise attached to it has another side of threatening. It is a plain fact that when the paternal relation is corrupted, a powerful solvent has been introduced which rapidly tends to disintegrate society. The most ancient empire in the world to-day, China, has, amid many vices and follies, been preserved mainly by the profound reverence to ancestors which is largely its real working religion. The most vigorous power in the old world, Rome, owed its iron might not only to its early simplicity of life and its iron tenacity, but to the strength of paternal authority and the willingness of filial obedience. No more serious damage can be inflicted on society or on individuals than the weakening of the honor paid to fathers and mothers.

Thou shalt not kill' forbids not only the act of murder, but all that endangers life. It enjoins all care, diligence, and effort to preserve it. A man who looks on while another drowns, or who sends a ship out half manned and overloaded, breaks it as really as a red-handed murderer. But the commandment was not intended to touch the questions of capital punishment or of war. These were allowed under the Jewish code, and cannot therefore be supposed to be prohibited here. How far either is consistent with the deepest meaning of the law, as expanded and reconsecrated in Christianity, is another question. Their defenders have to execute some startling feats of gymnastics to harmonize either with the New Testament.

Gurus kind o' Christian dooty,This ere cuttin' folks's throats.'

The ground of the commandment is not given, seeing that conscience is expected to admit its force as soon as stated. But its place at the head of the second table brings it into connection with the first commandment, and suggests that man's life is sacred because he is the image of God. As Christians, we are bound to interpret it on the lines which Christ has laid down; according to which, hatred is murder, and love is the fulfilling of this as of all other laws. So Luther's comprehensive summing up of the duties enjoined may be accepted: Patience, gentleness, kindliness, peaceableness, pity, and, of all things, a sweet, friendly heart, without any hate, anger, bitterness, toward any, even enemies.'

In like manner, the seventh commandment sanctifies wedded life, and is the first step in that true reverence of woman which marked the Jewish people through all their history, and was in such contrast to her position in all other ancient societies. Purity in all the relations of the sexes, the control of passion, the reverence for marriage, are subjects difficult to speak of in public. But modern society sorely needs some plain speaking on these subjects--abundance of bread and idleness, facilities for divorce, the filth which newspapers lay down on every breakfast-table, the insidious sensuality of much fiction and art, the license of the stage. The opportunities for secret profligacy in great cities conspire to loosen the bonds of morality. I would venture to ask public teachers seriously to consider their duty in this matter, and to seek for opportunities wisely to warn budding youth of the pitfalls in its path.

What is stealing'? As Luther says, It is the smallest part of the thieves that are hung. If we are to hang them all, where shall we get rope enough? We must make all our belts and straps into halters.' Theft is the taking or keeping what is not mine.' But what do we mean by mine ? Communists tell us that property is theft.' But that is the exaggeration of the scriptural teaching that all property is trust property, that possessions are mine' on conditions and for purposes, that I cannot' do what I will with mine own,' but am a steward, set to dispense it to those who want. The Christian doctrine of stewardship extends this commandment over much ground which we seldom think of as affected by it. All sharp practice in business, the shopkeeper's false weights and the merchant's equivalents of these, adulterations, pirating trademarks, imitating a rival's goods, infringing patents, and the like, however disguised by fine names, are neither more nor less than stealing. Many a prosperous gentleman says solemnly every Sunday of his life, Incline our hearts to keep this law,' who would have to live in a much more modest fashion if his prayer were, by any unfortunate accident, answered.

False witness is not only given in court. The sins of the tongue against the law of love are more subtle and common than those of act. Come, let us enjoy ourselves, and abuse our neighbors,' is the real meaning of many an invitation to social intercourse. If some fairy could treat our newspapers as the Russian censors do, and erase all the lies about the opposite side, which they report and coin, how many blank columns there would be? If all the words of ill-natured calumny, of uncharitable construction of their friends, which people speak, could be made inaudible, what stretches of silence would open out in much animated talk I A man that beareth false witness against his neighbor is a maul, and a sword, and a sharp arrow.'

But deed and word will not be right unless the heart be right; and the heart will be wrong unless it be purged of the bitter black drop of covetousness. The desire to make my neighbor's goods mine is the parent of all breaches of neighborly duty, even as its converse love' is the fulfilling of it all; for such desire implies that I am ruled by selfishness, and that I would willingly deprive another of goods, for my own gratification. Such a temper, like a wild boar among vineyards, will trample down all the rich clusters in order to slake its own thirst. Find a man who yields to his desires after his neighbor's goods, and you find a man who will break all commandments like a hornet in a spider's web. Be he a Napoleon, and glorified as a conqueror and hero, or be he some poor thief in a jail, he has let his covetousness get the upper hand, and so all wrong-doing is possible. Nor is it only the second table which covetousness dashes to fragments. It serves the first in the same fashion; for, as St. Paul puts it, the covetous man is an idolater,' and is as incapable of loving God as of loving his neighbor. This final commandment, overleaping the boundary between conduct and character, and carrying the light of duty into the dark places of the heart, where deeds are fashioned, sets the whole flock of bats and twilight-loving creatures in agitation. It does what is the main work of the law, in compelling us to search our hearts, and in convincing of sin. It is the converse of the thought that all the law is contained in love; for it closes the list of sins with one which begets them all, and points us away from actions and words which are its children to selfish desire as in itself the transgression of all the law, whether it be that which prescribes our relations to God or that which enjoins our duties to man.

MHCC: Exo 20:18-21

This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of God, as it is for the present conduct of man. If tried by this rule, we shall find our lives have been passed in transgressions. And with this holy law and an awful judgment before us, who can despise the gospel of Christ? And the knowledge of the law shows our need of repentance. In every believer's heart sin is dethroned and crucified, the law of God is written, and the image of God renewed. The Holy Spirit enables him to hate sin and flee from it, to love and keep this law in sincerity and truth; nor will he cease to repent.

Matthew Henry: Exo 20:18-21

I. The extraordinary terror with which the law was given. Never was any thing delivered with such awful pomp; every word was accented, and every sentence paused, with thunder and lightning, much louder and brighter, no doubt, than ordinary. And why was the law given in this dreadful manner, and with all this tremendous ceremony? 1. It was designed (once for all) to give a sensible discovery of the glorious majesty of God, for the assistance of our faith concerning it, that, knowing the terror of the Lord, we may be persuaded to live in his fear. 2. It was a specimen of the terrors of the general judgment, in which sinners will be called to an account for the breach of this law: the archangel's trumpet will then sound an alarm, to give notice of the Judge's coming, and a fire shall devour before him. 3. It was an indication of the terror of those convictions which the law brings into conscience, to prepare the soul for the comforts of the gospel. Thus was the law given by Moses in such a way as might startle, affright, and humble men, that the grace and truth which came by Jesus Christ might be the more welcome. The apostle largely describes this instance of the terror of that dispensation, as a foil to set off our privileges, as Christians, in the light, liberty, and joy, of the New Testament dispensation, Heb 12:18, etc.

II. The impression which this made, for the present, upon the people; they must have had stupid hearts indeed, if this had not affected them. 1. They removed, and stood afar off, Exo 20:18. Before God began to speak, they were thrusting forward to gaze (Exo 19:21); but now they were effectually cured of their presumption, and taught to keep their distance. 2. They entreated that the word should not be so spoken to them any more (Heb 12:19), but begged that God would speak to them by Moses, Exo 20:19. Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger; hereby also they teach us to acquiesce in that method which Infinite Wisdom takes, of speaking to us by men like ourselves, whose terror shall not make us afraid, nor their hand be heavy upon us. Once God tried the expedient of speaking to the children of men immediately, but it was found that they could not bear it; it rather drove men from God than brought them to him, and, as it proved in the issue, though it terrified them, it did not deter them from idolatry, for soon after this they worshipped the golden calf. Let us therefore rest satisfied with the instructions given us by the scriptures and the ministry; for, if we believe not them, neither should we be persuaded though God should speak to us in thunder and lightning, as he did from Mount Sinai: here that matter was determined.

III. The encouragement Moses gave them, by explaining the design of God in his terror (Exo 20:20): Fear not, that is, "Think not that the thunder and fire are designed to consume you,"which was the thing they feared (Exo 20:19, lest we die ); thunder and lightning constituted one of the plagues of Egypt, but Moses would not have them think they were sent to them on the same errand on which they were sent to the Egyptians: no, they were intended, 1. To prove them, to try how they would like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them, in putting Moses into that office. Ever since Adam fled, upon hearing God's voice in the garden, sinful man could not bear either to speak to God or hear from him immediately. 2. To keep them to their duty, and prevent their sinning against God. He encourages them, saying, Fear not, and yet tells them that God thus spoke to them, that his fear might be before their face. We must not fear with amazement - with that fear which has torment, which only works upon the fancy for the present, sets us a trembling, genders to bondage, betrays us to Satan, and alienates us from God; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority over us: this fear will quicken us to our duty and make us circumspect in our walking. Thus stand in awe, and sin not, Psa 4:4.

IV. The progress of their communion with God by the mediation of Moses, Exo 20:21. While the people continued to stand afar off, conscious of guilt and afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses, of himself, durst not have ventured into the thick darkness, if God had not called him, and encouraged him, and, as some of the rabbies suppose, sent an angel to take him by the hand, and lead him up. Thus it is said of the great Mediator, I will cause him to draw near (Jer 30:21), and by him it is that we also are introduced, Eph 3:12.

Keil-Delitzsch: Exo 20:21

" So the people stood afar off "(as in Exo 20:18), not "went far away,"although, according to Deu 5:30, Moses was directed by God to tell the people to return to their tents. This is passed over here, and it is merely observed, for the purpose of closing the first act in the giving the law, and preparing the way for the second, that the people remained afar off, whereas Moses (and Aaron, cf. Exo 19:24) drew near to the darkness where God was, to receive the further commands of the Lord.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 19:1--24:12

B. The establishment of the Mosaic Covenant 19:1-24:11

The Lord had liberated Israel from bondage in Egypt, but now He adopted the nation into a special relationship with Himself.

"Now begins the most sublime section in the whole Book. The theme of this section is supremely significant, playing a role of decisive importance in the history of Israel and of humanity as a whole."³⁰⁶

At Sinai, Israel received the law and the tabernacle. The law expressed the obedience of God's redeemed people, and the tabernacle expressed their worship. Thus the law and the tabernacle deal with the two major expressions of the faith of the people redeemed by the grace and power of God.

The Mosaic Covenant is an outgrowth of the Abrahamic Covenant in the sense that it was a significant intimate agreement between God and Abraham's descendants. By observing it they could achieve their purpose as a nation. This purpose was to experience God's blessing and to be a blessing to all nations of the earth (Gen. 12:2). In contrast to the Abrahamic Covenant Israel had responsibilities to fulfill to obtain God's promised blessings (v. 5). It was, therefore, a conditional covenant. The Abrahamic Covenant--as well as the Davidic and New Covenants that contain expansions of the promises in the Abrahamic Covenant--was unconditional.

A further contrast is this.

"Whereas the Sinaitic covenant was based on an already accomplished act of grace and issued in stringent stipulations, the patriarchal covenant rested only on the divine promise and demanded of the worshipper only his trust (e.g., ch. 15:6)."³⁰⁷

"The covenant with Israel at Sinai is to bring Israel into a position of mediatorial service."³⁰⁸

"The major difference between the Mosaic covenant and the Abrahamic covenant is that the former was conditional and also was ad interim, that is, it was a covenant for a limited period, beginning with Moses and ending with Christ. . . .

"In contrast to the other covenants, the Mosaic covenant, though it had provisions for grace and forgiveness, nevertheless builds on the idea that obedience to God is necessary for blessing. While this to some extent is true in every dispensation, the Mosaic covenant was basically a works covenant rather than a grace covenant. The works principle, however, was limited to the matter of blessing in this life and was not related at all to the question of salvation for eternity."³⁰⁹

The Mosaic Covenant is the heart of the Pentateuch.

"First, it should be pointed out that the most prominent event and the most far-reaching theme in the Pentateuch, viewed entirely on its own, is the covenant between Yahweh and Israel established at Mount Sinai. . . .

"1) The author of the Pentateuch wants to draw a connecting link between God's original plan of blessing for mankind and his establishment of the covenant with Israel at Sinai. Put simply, the author sees the covenant at Sinai as God's plan to restore his blessing to mankind through the descendants of Abraham (Gen 12:1-3; Exod 2:24).

"2) The author of the Pentateuch wants to show that the Covenant at Sinai failed to restore God's blessing to mankind because Israel failed to trust God and obey his will.

"3) The author of the Pentateuch wants to show that God's promise to restore the blessing would ultimately succeed because God himself would one day give to Israel a heart to trust and obey God (Deut 30:1-10)."³¹⁰

The writer interrupted the narrative with blocks of other explanatory, qualifying, and cultic material in the chapters that follow.³¹¹

Narrative19:1-3a

Other19:3b-9

Narrative19:10-19a

Other19:19b-25

Narrative20:1-21

Other20:22-23:33

Narrative24:1-18

Other25-31

Narrative32-34

Constable: Exo 20:18-21

3. The response of the Israelites 20:18-21

The rest of this section contains the record of the Israelites' reaction to the giving of the Law and God's reason for giving it as He did. He wanted the people to reverence Him and therefore not to sin (v. 20).³⁴³

"It can be argued that in the present shape of the Pentateuch, the Decalogue (Ex 20:1-17) is intended to be read as the content of what Moses spoke to the people upon his return from the mountain in 19:25. After the Decalogue, the narrative in 20:18-21 looks back once again to the people's fear in 19:16-24. In retelling this incident, the second narrative fills the important gaps' in our understanding of the first."³⁴⁴

"The Book of the Covenant begins technically with Exodus 20:22, having been separated from the Decalogue by a brief narrative (vv. 18-21) describing the people's response to the phenomena accompanying Moses' encounter with Yahweh on Sinai (cf. 19:16-25). The technical term ordinances' (mispatim), which describes the specific stipulations of the covenant, does not occur until 21:1, so 20:22-26 serves as an introduction to the stipulation section. This introduction underlines Yahweh's exclusivity, His self-revelation to His people, and His demand to be worshiped wherever He localizes His name and in association with appropriate altars."³⁴⁵

God evidently spoke the Ten Commandments in the hearing of all the Israelites (19:9; 20:19, 22) to cause them to fear Him (v. 20). The people were so awestruck by this revelation that they asked Moses to relay God's words to them from then on (v. 20), which he did (v. 21).

"This verse [v. 20] contrasts two types of fear': tormenting fear (which comes from conscious guilt or unwarranted alarm and leads to bondage) or salutary fear (which promotes and demonstrates the presence of an attitude of complete trust and belief in God; cf. the fear of the LORD God' beginning in Gen 22:12). This second type of fear will keep us from sinning and is at the heart of the OT's wisdom books (cf. Prov 1:7; Eccl 12:13 et al.)."³⁴⁶

"Whereas 19:16-24 looks at the people's fear from a divine perspective, 20:18-21 approaches it from the viewpoint of the people themselves. What we learn from both narratives, therefore, is that there was a growing need for a mediator and a priesthood in the Sinai covenant. Because of the people's fear of God's presence, they are now standing afar off' (20:21). Already, then, we can see the basis being laid within the narrative for the need of the tabernacle (Ex 25-31). The people who are afar off' must be brought near to God. This is the purpose of the instructions for the tabernacle which follow this narrative."³⁴⁷

Guzik: Exo 20:1-26

Exodus 20 - The Ten Commandments

A. Four commandments regarding our conduct before God.

1. (1-3) The first commandment: no other gods before Me.

And God spoke all these words, saying: "I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me.

a. I am the LORD your God: Before God commanded anything of man, He declared who He is and what He did for Israel (who brought you out of the land of Egypt, out of the house of bondage). The foundation is clear: because of who God is, and what He has done for us, He has the right to tell us what to do - and we have the obligation to obey Him.

b. God spoke all these words: The following laws were not "invented" here at Mount Sinai. A few aspects of the Mosaic Law brought forth new revelation, but for the most part this simply clearly and definitely lays out God's law as it was written in the heart of man since the time of Adam.

i. In his book The Abolition of Man, C.S. Lewis explains how there certainly is a universal morality among men. He gives concrete examples of how all cultures in the past were able to agree on the basics of morality because these principles are implanted in the heart of man.

ii. All cultures have said murder is wrong, and kindness is good. All agree that we have particular obligations to our family. All say that honesty is good and that a man cannot have any woman he wants. They agree that stealing is wrong and that justice is good. There are no cultures where cowardice is good and bravery is bad.

iii. Yet in our modern world there has been a massive shift, to the point where 63% of Americans reject the concept of moral absolutes, saying that it all depends on the situation. People think that if there is one case where a lie is justified (say to save the life of someone else), then it is wrong to say that it is wrong to lie.

iv. This thinking goes to absurd lengths. In 1990, media mogul Ted Turner distributed copies of his "10 Voluntary Initiatives," hoping to replace the Ten Commandments.

c. You shall have no other gods before Me: The first commandment logically flows from understanding who God is and what He has done for us. Nothing is to come before God and He is the only God we worship and serve.

i. In the days of ancient Israel, there was great temptation to worship the gods of materialism (Baal, the god of weather and financial success) and sex (Ashtoreth, the goddess of sex, romance, and reproduction), or any number of other local deities. We are tempted to worship the same gods, but without the old-fashioned names and images.

d. No other gods before Me: This does not imply that it is permissible to have other gods, as long as they line up behind the true God. Instead the idea is that there are to be no other gods before the sight of the true God in our life. Before Me is literally, "to My face".

i. This means God demands to be more than "added" to our lives. We don't just add Jesus to the life we already have. We must give Him all our lives.

ii. Failure to obey this commandment is called idolatry. We are to flee idolatry (1 Corinthians 10:14). Those lives marked by habitual idolatry will not inherit the kingdom of God (1 Corinthians 6:9-10, Ephesians 5:5, Revelation 21:8, 22:15). Idolatry is a work of the flesh (Galatians 5:19-20), which marks our old life instead of the new (1 Peter 4:3), and we are not to associate with those who call themselves Christians who are idolaters (1 Corinthians 5:11).

2. (4-6) The second commandment: You shall not make for yourself any carved image . . . you shall not bow down to them.

"You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments.

a. You shall not make for yourself a carved image: The second commandment prohibits not only idolatry regarding false gods, it also deals with making an image of any created thing which we might worship.

b. Or any likeness of anything that is in heaven above, or that is in the earth beneath: In that day as well as in our own, worship was tied closely with images - idealized images, or even images in the mind of man. God will not allow us to depict Him with any such image, nor replace Him with another image.

i. The second commandment doesn't forbid making an image of something for artistic purposes; God Himself commanded Israel make images of cherubim (Exodus 25:18, 26:31). It forbids the making of images as an "aid" to worship.

ii. "To countenance its image worship, the Roman Catholic Church has left the whole of this second commandment out of the decalogue, and thus lost one whole commandment out of the ten; but to keep up the number they have divided the tenth into two." (Clarke)

iii. John 4:24 explains the rationale behind the second commandment: God is Spirit, and those who worship Him must worship in spirit and truth. The use of images and other material things as a focus or "help" to worship denies who God is (Spirit) and how we must worship Him (in spirit and truth).

iv. Paul reminds us of the futility of trying to make God into our own image: Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man; and birds and four-footed animals and creeping things. (Romans 1:22-23)

c. For I, the LORD your God, am a jealous God: How can it be said that God is a jealous God? "God's jealousy is love in action. He refuses to share the human heart with any rival, not because He is selfish and wants us all for Himself, but because He knows that upon that loyalty to Him depends our very moral life . . . God is not jealous of us: He is jealous for us." (Redpath)

d. Visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me: This does not mean God punishes us directly for the sins of our ancestors. The important words are of those who hate Me - if the descendants love God, they will not have the iniquity of the fathers visited on them.

i. "'This necessarily implies - IF the children walk in the steps of their fathers; for no man can be condemned by Divine justice for a crime of which he was never guilty." (Clarke)

ii. Yet, the focus here is on idolatry, and this refers to judgment on a national scale - nations that forsake the LORD will be judged, and that judgment will have effects throughout generations.

3. (7) The third commandment: You shall not take the name of the LORD your God in vain.

"You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain.

a. You shall not take the name of the LORD your God in vain: We can break the third commandment through profanity (using the name of God in blasphemy and cursing), frivolity (using the name of God in a superficial, stupid way), and hypocrisy (claiming the name of God but acting in a way that disgraces Him).

i. . Jesus communicated the idea of this command in the disciple's prayer, when He taught us to have a regard for the holiness of God's name (Hallowed be Your name, Matthew 6:9).

b. For the LORD will not hold him guiltless who takes His name in vain: The strength of this command has led to strange traditions among the Jewish people. Some go to extreme lengths in attempting to fulfill this command, refusing to even write out the name of God, in the fear that the paper might be destroyed and the name of God be written in vain.

4. (8-11) The fourth commandment: Remember the Sabbath day.

Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.

a. Remember the Sabbath day, to keep it holy: The seventh day (Saturday) was commanded to be respected as a day of rest. This rest was for all of Israel - servants and slaves as well as visitors.

i. This is an important principle that might be too easily passed over. Here God declared the essential humanity and dignity of women, slaves, and strangers, and said they had the same right to a day of rest as the free Israeli man. This was certainly a radical concept in the ancient world.

b. To keep it holy: In their traditions, the Jewish people came to carefully quantify what they thought could and could not be done on the Sabbath day, in order to keep it holy.

i. For example, in Luke 6:1-2, in the mind of the Jewish leaders, the disciples were guilty of four violations of the Sabbath every time they took a bite of grain out in the field, because they reaped, threshed, winnowed, and prepared food.

ii. Ancient Rabbis taught that on the Sabbath, a man could not carry something in his right hand or in his left hand, across his chest or on his shoulder. But he could carry something with the back of his hand, his foot, his elbow, or in his ear, his hair, or in the hem of his shirt, or in his shoe or sandal. Or, on the Sabbath, you Israelites were forbidden to tie a knot - except, a woman could tie a knot in her girdle. So, if a bucket of water had to be raised from a well, an Israelite could not tie a rope to the bucket, but a woman could tie her girdle to the bucket and pull it up from the well.

iii. In observant Jewish homes today, one cannot turn on a light, a stove, or a switch on the Sabbath. It is forbidden to drive a certain distance or to make a telephone call - all carefully regulated by traditions seeking to spell out the law exactly.

c. For in six days the LORD made the heavens and the earth: God established the pattern for the Sabbath at the time of creation. When He rested from His works on the seventh day, God made the seventh day a day of rest from all our works (Genesis 2:3). But the most important purpose of the Sabbath was to serve as a shadow of the rest we have in Jesus.

i. Some claim that Christians are required to keep the Sabbath today. But the New Testament makes it clear that Christians are not under obligation to observe a Sabbath day (Colossians 2:16-17 and Galatians 4:9-11), because Jesus fulfilled the purpose and plan of the Sabbath for us and in us (Hebrews 4:9-11).

ii. Galatians 4:10 tells us that Christians are not bound to observe days and months and seasons and years. The rest we enter into as Christians is something to experience every day, not just one day a week - the rest of knowing we don't have to work to save ourselves, but our salvation is accomplished in Jesus (Hebrews 4:9-10).

iii. The Sabbath commanded here and observed by Israel was a shadow of things to come, but the substance is of Christ (Colossians 2:16-17). We have a rest in Jesus that is ours to live in every day. Therefore, since the shadow of the Sabbath is fulfilled in Jesus, we are free to keep any day - or no day - as a Sabbath after the custom of ancient Israel.

iv. However, though we are free from the legal obligation of the Sabbath, we dare not ignore the importance of a day of rest - God has built us so that we need one. Like a car that needs regular maintenance, we need regular rest - or we will not "wear" well. Some people are like high mileage cars that haven't been maintained well, and it shows.

v. Some Christians are also dogmatic about observing Saturday as the Sabbath as opposed to Sunday. But because we are free to regard all days as given to God, it makes no difference. But in some ways, Sunday is more appropriate; being the day Jesus rose from the dead (Mark 16:9), and first met with His disciples (John 20:19), and a day when Christians gathered for fellowship (Acts 20:7 and 1 Corinthians 16:2). Under Law, men worked towards God's rest; but after Jesus' finished work on the cross, the believer enters into rest and goes from that rest out to work.

vi. But we are also commanded to work six days. "He who idles his time away in the six days is equally culpable in the sight of God as he who works on the seventh." (Clarke) Many Christians should give more "leisure time" to the work of the LORD. Every Christian should have a deliberate was to serve God and advance the Kingdom of Jesus Christ.

B. Six commandments regarding our conduct before God and man.

1. (12) The fifth commandment: Honor your father and your mother.

"Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.

a. Honor your father and your mother: Honor for fathers and mothers is an essential building block for the stability and health of all society. If the younger generations are constantly at war with older generations, the foundations of society will be destroyed.

i. Jesus used the way the Pharisees interpreted this commandment as an example of how one might keep the law with a limited interpretation, yet violate the spirit of the commandment (Matthew 15:3-6).

b. That your days may be long: In Ephesians 6:2 Paul repeated this command, emphasizing the promise stated here: that your days may be long upon the land. Rebellion is costly, and many have paid a high price personally for their rebellion against their parents.

2. (13) The sixth commandment: You shall not murder.

"You shall not murder.

a. You shall not murder: Some wonder how God can approve both capital punishment (Exodus 19:12) and this prohibition of murder. The simple answer is that in Hebrew as well as English, there is a distinction between to kill and to murder. As opposed to killing, murder is the taking of life without legal justification (execution after due process) or moral justification (killing in defense).

b. You shall not murder: Jesus carefully explained the heart of this commandment. He showed that it also prohibits us from hating someone else (Matthew 5:21-26), because we can wish someone dead in our hearts, yet never have the "courage" to commit the deed. Someone may not kill from a lack of courage or initiative, though his or her heart is filled with hatred.

3. (14) The seventh commandment: You shall not commit adultery.

"You shall not commit adultery.

a. You shall not commit adultery: Recognize that the act itself is condemned. God allows no justification for the ways that many people often seek to justify extra-marital sex, such as saying "my partner doesn't understand me" or "we are in love" or "God led us to be with each other" or any other excuse.

i. Michael English, who lost his recording contract and marriage over adultery with another Christian music singer, says of his adultery and its aftermath: "Maybe God allowed this to happen to make me see I needed some freedom." No!

b. You shall not commit adultery: The New Testament clearly condemns adultery: Now the works of the flesh are evident, which are: adultery, fornication uncleanness, licentiousness . . . (Galatians 5:19). But more than the act itself, Jesus carefully explained the heart of this commandment. It prohibits us from looking at a woman to lust for her, where we commit adultery in our heart or mind, yet may not have the courage or opportunity to do the act (Matthew 5:27-30). We aren't innocent just because we didn't have the opportunity to sin the way we really wanted to.

4. (15) The eighth commandment: You shall not steal.

"You shall not steal.

a. Not steal: This command is another important foundation for human society, establishing the right to personal property. God has clearly entrusted certain possessions to certain individuals, and other people or states are not permitted to take that property without due process of law.

b. Not steal: We can also steal from God. Of course, this demands we honor God with our financial resources, so we are not guilty of robbing Him (Malachi 3:8-10). But we can also rob God by refusing to give Him ourselves for obedience and His service, because He bought us and owns us: knowing that you were not redeemed with corruptible things, like silver or gold . . . but with the precious blood of Christ (1 Peter 1:18-19); For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's (1 Corinthians 6:20).

c. Not steal: Ephesians 4:28 gives the solution to stealing. Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.

5. (16) The ninth commandment: You shall not bear false witness.

"You shall not bear false witness against your neighbor.

a. You shall not bear false witness against your neighbor: We can break the ninth commandment through slander, talebearing, creating false impressions, by silence, by questioning the motives behind someone's actions, or even by flattery.

i. "Slander . . . is a lie invented and spread with intent to do harm. That is the worst form of injury a person can do to another. Compared to one who does this, a gangster is a gentleman, and a murderer is kind, because he ends life in a moment with a stroke and with little pain. But the man guilty of slander ruins a reputation which may never be regained, and causes lifelong suffering." (Redpath)

ii. "Talebearing . . . is repeating a report about a person without careful investigation. Many, many times I have known what it is to suffer with that. To repeat a story which brings discredit and dishonor to another person without making sure of the facts, is breaking this commandment . . . How many people, especially Christian people, revel in this, and delight in working havoc by telling tales about others. To excuse the action by saying they believed the report to be true, or that there was no intention to malign, is no justification." (Redpath)

iii. What about inappropriate silence? "When someone utters a falsity about another and a third person is present who knows that statement to be untrue but, for reasons of fear or being disliked, remains quiet, that third person is as guilty of breaking this law as if he had told a lie." (Redpath)

b. You shall not bear false witness against your neighbor: The New Testament puts it simply. Do not lie to one another, since you have put off the old man with his deeds (Colossians 3:9) "How very strange that we have ever come to think that Christian maturity is shown by the ability to speak our minds, whereas it is really expressed in controlling our tongues." (Redpath)

i. "What a startling revelation it would be if a tape recording could be played of all that every church member has said about his fellow members in one week!" (Redpath)

ii. Satan is always there to encourage a lie (John 8:44; Acts 5:3); and Jesus Himself was the victim of false witness (Mark 14:57); in some ways, we might say this was the sin that sent Jesus to the cross.

6. (17) The tenth commandment: You shall not covet.

"You shall not covet your neighbor's house; you shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor's."

a. You shall not covet: All the first nine commands focus more on things we do; the tenth deals straight with the heart and its desires.

i. Literally, the word for "covet" here means "to pant after." Covetousness works like this: the eyes look upon an object, the mind admires it, the will goes over to it, and the body moves in to possess it. Just because you have not taken the final step does not mean you are not in the process of coveting right now.

b. Your neighbor's house . . . wife . . . ox . . . donkey: Covetousness can be expressed towards all sorts of things; it is the itch to have and to possess what someone else has. It speaks of a dissatisfaction with what we have, and a jealously towards those who have something "better."

i. Hebrews 13:5 puts it well: Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you."

ii. This last commandment is closely connected with the first commandment against idolatry: For this you know, that no . . . covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God (Ephesians 5:5).

iii. Jesus gave a special warning about covetousness, which explained the core philosophy of the covetous heart: And He said to them, "Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses." (Luke 12:15)

C. Thoughts on the Ten Commandments and the system of law in general.

1. The purpose of the law was not to give us a standard we could achieve, and then be counted righteous before God. The purpose of the law was first to show us God's perfect standard, and second, to show how it is impossible for any of us to obey that standard.

a. The law is a schoolmaster to us (Galatians 3:22-25). Before God's plan of salvation in Jesus Christ was fully evident, we were kept under guard by the law - both in the sense of being bound by the law, but also held in protective custody.

b. The law, through its revelation of God's character and its exposure of our sin, prepares us to come to Jesus - but after we have come, we no longer have to live under our tutor (though we remember the behavior he has taught us).

c. If someone doesn't present the law in a manner that brings people to faith in Jesus, they aren't presenting the law properly - the way Jesus Himself presented it (Matthew 5:17-48).

2. Are the Ten Commandments valid for today? Certainly, each of the ten are, because they reflect the unchanging nature of God.

a. Each of the Ten Commandments is referred to in the New Testament, including the Sabbath - which is not disregarded, but understood to have been fulfilled in Jesus Christ.

b. Jesus fulfilled the law for us, so we could obey it in Him: That the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. (Romans 8:4)

i. "The great message of the Christian faith is, therefore, that we are free from the Law's condemnation in order that we may be able to fulfill its obligation by the power of [Jesus] within us." (Redpath)

ii. "My obedience therefore is not legal, but inspired by love and empowered by God's Holy Spirit. Does New Testament grace allow a lower standard than Old Testament law? The standard under grace is higher." (Redpath)

3. The Ten Commandments can be condensed, and were by Jesus.

a. In Matthew 22:36-40, Jesus explained that all the law - including the Ten Commandments - can be fulfilled by loving God with every thing we are and loving our neighbors as ourselves.

i. The key to obedience is therefore the love of God in our lives - something the law itself could not give, but Jesus Christ does.

ii. Knowing the law, how we cannot obey it perfectly, and how we need the love of God to do so should drive us to the love of God: Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith. (1 Timothy 1:5)

b. All six commandments relating to our conduct towards other people can be summed up in love; love fulfills the law and the commandments. (Romans 13:8-10)

4. There is also a sense in which the law "excites" sin within us. I didn't know how to "really" rebel against God until He told me His standard (Romans 7:8-9). This doesn't mean the law is bad, but it does mean that it, in itself, cannot save me from sin.

a. This doesn't make the law evil; it simply shows how evil I am - capable of taking something as good and holy as God's law and using it as a prompting to evil.

5. When Jesus taught on the law and its true meaning (Matthew 5:17-48), He made several things clear:

a. Jesus did not come to destroy the law, but to fulfill it (Matthew 5:17).

b. Doing and teaching the law is important until the end of time (Matthew 5:19).

c. To be saved, we must have a righteousness that exceeds the scrupulous law-keeping of the scribes and Pharisees (Matthew 5:20).

d. The law must be kept in its full spirit and intent, not in its letter only (Matthew 5:21-47).

e. The law presents us God's perfect standard, and it requires this perfection from us (Matthew 5:48).

i. If a man could live the way Jesus has told us to in this chapter, he would truly be perfect. He would never hate, slander or speak evil of another person. He would never lust in his heart or mind, and not covet anything. He would never make a false oath, and always be completely truthful. He would let God defend his personal rights, and not take it upon himself to defend those rights. He would always love his neighbors, and even his enemies!

ii. Such a man would truly have a righteousness greater than the scribe and the Pharisees (Matthew 5:20), the very thing we must have to enter into God's Kingdom.

iii. But there is only one man who has lived like this: Jesus Christ. What about the rest of us? Are we left out of the Kingdom of God?

iv. Jesus has demonstrated we need a righteousness apart from the law: But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. (Romans 3:21-22)

D. The nation's great fear of the presence of God.

1. (18) The people stand afar off.

Now all the people witnessed the thunderings, the lightning flashes, the sound of the trumpet, and the mountain smoking; and when the people saw it, they trembled and stood afar off.

a. All the people witnessed the thunderings, the lightning: Awesome sights and sounds coming from Mount Sinai accompanied the delivery of the law. This impressive delivery did nothing to draw the people closer to God; it only made them stand afar off.

2. (19) The request of the people.

Then they said to Moses, "You speak with us, and we will hear; but let not God speak with us, lest we die."

a. You speak with us, and we will hear; but let not God speak with us: Thus far, the giving of the law had one of its intended effects - showing us just how far man falls short of God's glory. The people of Israel, from both the content of the law and the display of God's glory, knew that God was perfect and holy and they were not.

i. Sadly, at a later time, Israel interpreted the law to make it "keepable," and removed the heart and intent of the law (Matthew 5:17-48). This progressed to the point where Saul of Tarsus said of himself, concerning the righteousness which is in the law, [I was counted] blameless (Philippians 3:6).

b. Lest we die: Coming close to God made them afraid of His holy power; they feared they would die if it continued.

i. This is a typical reaction of those who came into the presence of God, such as Isaiah, who felt undone before God (Isaiah 6:1-5) and John, who fell as a dead man before the Lord (Revelation 1:17).

c. Let not God speak with us: They didn't want God to speak directly to them anymore, as He spoke the Ten Commandments from Mount Sinai. Instead, they wanted Moses to mediate between them and God.

i. Man's desire for a mediator - someone to act as a go-between with us a God - is only good if it is fulfilled in Jesus Christ, for there is one God and one Mediator between God and men, the Man Christ Jesus (1 Timothy 2:5).

3. (20) The purpose for this fear.

And Moses said to the people, "Do not fear; for God has come to test you, and that His fear may be before you, so that you may not sin."

a. Do not fear; for God has come to test you: Fear can keep us from sin for a while, but will usually fade in its power over time. The fear Israel experienced here at Mount Sinai faded enough over 40 days so that they danced around a golden calf, proclaiming it as the God that brought them out of Egypt.

b. That His fear may be before you, so that you may not sin: Though it is better to obey God out of fear than to disobey Him, God's ultimate motivation for obedience is love. This is clear from 1 John 4:18-19: There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. We love Him because He first loved us.

4. (21) Moses draws near.

So the people stood afar off, but Moses drew near the thick darkness where God was.

a. So the people stood afar off, but Moses drew near: Moses had a relationship with God the common man in Israel did not have. Through the circumstances of his life and the direct revelation of God, Moses was aware of both God's holy power and also of God's glorious grace.

b. Moses drew near the thick darkness where God was: Moses knew what it was to be guilty and forgiven by God, and he knew what it was to be used because of grace. Moses remembered that if God was interested in killing him, He could have done it a long time before this.

E. Laws concerning worship and altars.

1. (22-23) The purity of worship.

Then the LORD said to Moses, "Thus you shall say to the children of Israel: 'You have seen that I have talked with you from heaven. You shall not make anything to be with Me; gods of silver or gods of gold you shall not make for yourselves.

a. You have seen that I have talked with you from heaven: The laws to follow are much more than God's "house rules." They are founded on who He is and how He reveals Himself to His people.

b. You shall not make anything to be with Me; gods of silver or gods of gold: The giving of the law begins with keeping the heart pure in worship. If our worship can be corrupted, it eventually touches every other area of our lives for evil.

2. (24-26) Instructions for altars and sacrifice.

'An altar of earth you shall make for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I record My name I will come to you, and I will bless you. And if you make Me an altar of stone, you shall not build it of hewn stone; for if you use your tool on it, you have profaned it. Nor shall you go up by steps to My altar, that your nakedness may not be exposed on it.'

a. An altar of earth you shall make for Me: God did not need an ornate or elaborate altar; an altar of earth was sufficient.

i. Of course, with God's ultimate altar, a few wooden beams were sufficient.

b. You shall sacrifice on it your burnt offerings and your peace offerings: The distinction between burnt offerings and peace offerings will be given in greater detail later. Yet the mere mention of them at the outset of the giving of the law indicates that man cannot keep the law, and must have sacrifice to deal with this inability.

c. I will bless you: This is a promise first mentioned in connection with atoning sacrifice. Though there is blessing in keeping the law, we ultimately are only blessed by the law if we keep the entire law - therefore we seek and find blessing from God on the basis of His atoning sacrifice.

d. You shall not build it of hewn stone: If an altar were made of stone, God did not want the glory of the stone carver to be the center of attention at His altar. God, at His altar, wanted to share glory with no man - the beauty and attractiveness would be found only in the provision of God, not in any fleshly display.

e. Nor shall you go up by steps: God wanted no display of human flesh at His place of covering sacrifice. Steps might allow the leg of the priest to be seen. God doesn't want to see our flesh in worship.

i. What God does want from us in worship is seen by Jesus' statement in John 4:24: God is Spirit, and those who worship Him must worship in spirit and truth. God wants worship that is characterized by Spirit (as opposed to flesh) and truth (as opposed to deception or mere feeling).

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 20 (Chapter Introduction)

Overview

Exo 20:1, The ten commandments are spoken by Jehovah; Exo 20:18, The people are afraid, but Moses comforts them; Exo 20:21, Idolatry is forbidden; Exo 20:23, Of what sort the altar should be.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 20 (Chapter Introduction)

CHAPTER 20

The object of man’ s worship, Exo 20:1,2 . The decalogue, Exo 20:3-17 . The people fear, Exo 20:18 . They desire Moses to speak to them, and not God, Exo 20:19 . Moses encourages them, Exo 20:20 . Moses drawing near the darkness, God speaks to him, Exo 20:21,22 . God’ s charge about making no other gods, Exo 20:23 . God’ s command to build an altar, and of what they should make it, Exo 20:24,25 ; and in what manner they should approach unto it, Exo 20:26 .

Or, Then , to wit, when Moses was returned into the mount.

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 20 (Chapter Introduction)

(Exo 20:1, Exo 20:2) The preface to the ten commandments.

(Exo 20:3-11) The commandments of the first table.

(Exo 20:12-17) Of the second table.

(Exo 20:18-21) The fear of the people.

(Exo 20:22-26) Idolatry again forbidden.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 20 (Chapter Introduction)

All things being prepared for the solemn promulgation of the divine law, we have, in this chapter, I. The ten commandments, as God himself spoke them upon mount Sinai (v. 1-17), as remarkable a portion of scripture as any in the Old Testament. II. The impressions made upon the people thereby (Exo 20:18-21). III. Some particular instructions which God gave privately to Moses, to be by him communicated to the people, relating to his worship (Exo 20:22, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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_____ "On the Meaning of Uba'esim Uba'abanim in Exodus VII 19." Vetus Testamentum 36:3 (1986):347-52.

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 20 (Chapter Introduction)

INTRODUCTION TO EXODUS 20

In this chapter we have an account of the giving of the law on Mount Sinai; the preface to it, Exo 20:1, the ten commandments it consists of, Exo 20:8, the circumstances attending it, which caused the people to remove at some distance, Exo 20:18, when they desired of Moses, that he would speak to them and not God, who bid them not fear, since this was for the trial of them; but still they kept at a distance, while Moses drew nigh to God, Exo 20:19 who ordered him to caution the children of Israel against idolatry, and directed what sort of an altar he would have made whereon to offer their sacrifices, promising that where his name was recorded he would grant his presence and blessing, Exo 20:22.