Text -- Exodus 20:1 (NET)

The Decalogue

20:1 God spoke all these words:

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 20:1

The law of the ten commandments is a law of God's making; a law of his own speaking. God has many ways of speaking to the children of men by his spirit, conscience, providences; his voice in all which we ought carefully to attend to: but he never spake at any time upon any occasion so as he spake the ten commandments, which therefore we ought to hear with the more earnest heed. This law God had given to man before, it was written in his heart by nature; but sin had so defaced that writing, that it was necessary to revive the knowledge of it.

JFB: Exo 20:1

The Divine Being Himself was the speaker (Deu 5:12, Deu 5:32-33), in tones so loud as to be heard--so distinct as to be intelligible by the whole multitude standing in the valleys below, amid the most appalling phenomena of agitated nature. Had He been simply addressing rational and intelligent creatures, He would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of God's procedure, in order to give a suitable impression of the character and sanctions of the law revealed from heaven (Rom 11:5-9).

Clarke: Exo 20:1

All these words - Houbigant supposes, and with great plausibility of reason, that the clause את כל הדברים האלה eth col haddebarim haelleh , "all these words,"belong to the latter part of the concluding verse of Exodus 19, which he thinks should be read thus: And Moses went down unto the people, and spake unto them All These Words; i.e., delivered the solemn charge relative to their not attempting to come up to that part of the mountain on which God manifested himself in his glorious majesty, lest he should break forth upon them and consume them. For how could Divine justice and purity suffer a people so defiled to stand in his immediate presence? When Moses, therefore, had gone down and spoken all these words, and he and Aaron had re-ascended the mount, then the Divine Being, as supreme legislator, is majestically introduced thus: And God spake, saying. This gives a dignity to the commencement of this chapter of which the clause above mentioned, if not referred to the speech of Moses, deprives it. The Anglo-Saxon favors this emendation: God spoke Thus, which is the whole of the first verse as it stands in that version

Some learned men are of opinion that the Ten Commandments were delivered on May 30, being then the day of pentecost

The laws delivered on Mount Sinai have been variously named. In Deu 4:13, they are called עשרת הדברים asereth haddebarim , The Ten Words. In the preceding chapter, Exo 19:5, God calls them את בריתי eth berithi , my Covenant, i.e., the agreement he entered into with the people of Israel to take them for his peculiar people, if they took him for their God and portion. If ye will obey my voice indeed, and Keep my Covenant, Then shall ye be a peculiar treasure unto me. And the word covenant here evidently refers to the laws given in this chapter, as is evident from Deu 4:13 : And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments. They have been also termed the moral law, because they contain and lay down rules for the regulation of the manners or conduct of men. Sometimes they have been termed the Law, התורה hattorah , by way of eminence, as containing the grand system of spiritual instruction, direction, guidance, etc. See on the word Law, Exo 12:49 (note). And frequently the Decalogue, Δεκαλογος, which is a literal translation into Greek of the עשרת הדברים asereth haddebarim , or Ten Words, of Moses

Among divines they are generally divided into what they term the first and second tables. The First table containing the first, second, third, and fourth commandments, and comprehending the whole system of theology, the true notions we should form of the Divine nature, the reverence we owe and the religious service we should render to him. The Second, containing the six last commandments, and comprehending a complete system of ethics, or moral duties, which man owes to his fellows, and on the due performance of which the order, peace and happiness of society depend. By this division, the First table contains our duty to God; the Second our duty to our Neighbor. This division, which is natural enough, refers us to the grand principle, love to God and love to man, through which both tables are observed

1.    Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength

2.    Thou shalt love thy neighbor as thyself

On these two hang all the law and the prophets. See Clarke’ s note on Mat 22:37. See Clarke’ s note on Mat 22:38. See Clarke’ s note on Mat 22:39. See Clarke’ s note on Mat 22:40.

Calvin: Exo 20:1

1.And God spoke I am aware that many agree in reading this verse and the next in connection with each other, and thus making them together the first of the ten commandments. Others taking them separately, consider the affirmation to stand in the place of one entire commandment; but since God neither forbids nor commands anything here, but only comes forth before them in His dignity, to devote the people to Himself, and to claim the authority He deserves, which also He would have extended to the whole Law, I make no doubt but that it is a general preface, whereby He prepares their minds for obedience. And surely it was necessary that, first of all, the right of the legislator should be established, lest what He chose to command should be despised, or contemptuously received. In these words, then, God seeks to procure reverence to Himself, before He prescribes the rule of a holy and righteous life. Moreover, He not merely declares Himself to be Jehovah, the only God to whom men are bound by the right of creation, who has given them their existence, and who preserves their life, nay, who is Himself the life of all; but He adds, that He is the peculiar God of the Israelites; for it was expedient, not only that the people should be alarmed by the majesty of God, but also that they should be gently attracted, so that the law might be more precious than gold and silver, and at the same time “sweeter than honey,” (Psa 119:72;) for it would not be enough for men to be compelled by servile fear to bear its yoke, unless they were also attracted by its sweetness, and willingly endured it. He afterwards recounts that special blessing, wherewith He had honored the people, and by which He had testified that they were not elected by Him in vain; for their redemption was the sure pledge of their adoption. But, in order to bind them the better to Himself, He reminds them also of their former condition; for Egypt was like a house of bondage, from whence the Israelites were delivered. Wherefore, they were no more their own masters, since God had purchased them unto Himself. This does not indeed literally apply to us; but He has bound us to Himself with a holier tie, by the hand of His only-be-gotten Son; whom Paul teaches to have died, and risen again, “that He might be Lord both of the dead and the living.” (Rom 14:9.) So that He is not now the God of one people only, but of all nations, whom He has called into His Church by general adoption.

Defender: Exo 20:1

Not only did God speak these words; He also later wrote them down Himself (the only part of the inspired Scriptures which was so recorded - Exo 31:18; Exo 34:28). Thus, if any part of the Bible should be taken literally, it should be these ten commandments, including God's statement that He made all things in heaven and earth in six days (Exo 20:11). Note also that the commandments are grouped into two distinct categories. The first four commandments set forth the relationship of man to God (Exo 20:3-11); the last six commandments deal with man to man (Exo 20:6-17). Note also Jesus' statement in Mat 22:36-40, and Paul's in Rom 13:8-10."

TSK: Exo 20:1

Deu 4:33, Deu 4:36, Deu 5:4, Deu 5:22; Act 7:38, Act 7:53

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 20:1-17

The Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exo 34:28; Deu 4:13; Deu 10:4. It literally means "the Ten Words."The Ten Commandments are also called the law, even the commandment Exo 24:12, the words of the covenant Exo 34:28, the tables of the covenant Deu 9:9, the covenant Deu 4:13, the two tables Deu 9:10, Deu 9:17, and, most frequently, the testimony (e. g. Exo 16:34; Exo 25:16), or the two tables of the testimony (e. g. Exo 31:18). In the New Testament they are called simply the commandments (e. g. Mat 19:17). The name decalogue is found first in Clement of Alexandria, and was commonly used by the Fathers who followed him.

Thus we know that the tables were two, and that the commandments were ten, in number. But the Scriptures do not, by any direct statements, enable us to determine with precision how the Ten Commandments are severally to be made out, nor how they are to be allotted to the Two tables. On each of these points various opinions have been held (see Exo 20:12).

Of the Words of Yahweh engraven on the tables of Stone, we have two distinct statements, one in Exodus Exo. 20:1-17 and one in Deuteronomy Deu 5:7-21, apparently of equal authority, but differing principally from each other in the fourth, the fifth, and the tenth commandments.

It has been supposed that the original commandments were all in the same terse and simple form of expression as appears (both in Exodus and Deuteronomy) in the first, sixth, seventh, eighth, and ninth, such as would be most suitable for recollection, and that the passages in each copy in which the most important variations are found were comments added when the books were written.

The account of the delivery of them in Exo. 19 and in Exo 20:18-21 is in accordance with their importance as the recognized basis of the covenant between Yahweh and His ancient people (Exo 34:27-28; Deu 4:13; 1Ki 8:21, etc.), and as the divine testimony against the sinful tendencies in man for all ages. While it is here said that "God spake all these words,"and in Deu 5:4, that He "talked face to face,"in the New Testament the giving of the law is spoken of as having been through the ministration of Angels Act 7:53; Gal 3:19; Heb 2:2. We can reconcile these contrasts of language by keeping in mind that God is a Spirit, and that He is essentially present in the agents who are performing His will.

Exo 20:2

Which have brought thee out of the land of Egypt, out of the house of bondage - It has been asked: Why, on this occasion, was not the Lord rather proclaimed as "the Creator of Heaven and Earth"? The answer is, Because the Ten Commandments were at this time addressed by Yahweh not merely to human creatures, but to the people whom He had redeemed, to those who had been in bondage, but were now free men Exo 6:6-7; Exo 19:5. The commandments are expressed in absolute terms. They are not sanctioned by outward penalties, as if for slaves, but are addressed at once to the conscience, as for free men. The well-being of the nation called for the infliction of penalties, and therefore statutes were passed to punish offenders who blasphemed the name of Yahweh, who profaned the Sabbath, or who committed murder or adultery. (See Lev 18:24-30 note.) But these penal statutes were not to be the ground of obedience for the true Israelite according to the covenant. He was to know Yahweh as his Redeemer, and was to obey him as such (Compare Rom 13:5).

Exo 20:3

Before me - Literally, "before my face."The meaning is that no god should be worshipped in addition to Yahweh. Compare Exo 20:23. The polytheism which was the besetting sin of the Israelites did not in later times exclude Yahweh, but associated Him with false deities. (Compare the original of 1Sa 2:25.)

Exo 20:4

Graven image - Any sort of image is here intended.

As the first commandment forbids the worship of any false god, seen or unseen, it is here forbidden to worship an image of any sort, whether the figure of a false deity Jos 23:7 or one in any way symbolic of Yahweh (see Exo 32:4). The spiritual acts of worship were symbolized in the furniture and ritual of the tabernacle and the altar, and for this end the forms of living things might be employed as in the case of the Cherubim (see Exo 25:18 note): but the presence of the invisible God was to be marked by no symbol of Himself, but by His words written on stones, preserved in the ark in the holy of holies and covered by the mercy-seat. The ancient Persians and the earliest legislators of Rome also agreed in repudiating images of the Deity.

A jealous God - Deu 6:15; Jos 24:19; Isa 42:8; Isa 48:11; Nah 1:2. This reason applies to the First, as well as to the second commandment. The truth expressed in it was declared more fully to Moses when the name of Yahweh was proclaimed to him after he had interceded for Israel on account of the golden calf (Exo 34:6-7; see the note).

Visiting the iniquity of the fathers upon the children - (Compare Exo 34:7; Jer 32:18). Sons and remote descendants inherit the consequences of their fathers’ sins, in disease, poverty, captivity, with all the influences of bad example and evil communications. (See Lev 26:39; Lam 5:7 following) The "inherited curse"seems to fall often most heavily on the least guilty persons; but such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The suffering, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles well and perseveres to the end. The principle regulating the administration of justice by earthly tribunals Deu 24:16, is carried out in spiritual matters by the Supreme Judge.

Exo 20:6

Unto thousands - unto the thousandth generation. Yahweh’ s visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, forever. That this is the true rendering seems to follow from Deu 7:9; Compare 2Sa 7:15-16.

Exo 20:7

Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, "Thou shalt not swear falsely by the name of Jehovah thy God."The Hebrew word which answers to "in vain"may be rendered either way. The two abuses of the sacred name seem to be distinguished in Lev 19:12 (see Mat 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God’ s name "in vain"besets people in their common conversation with each other.

Exo 20:8

Remember the sabbath day - There is no distinct evidence that the Sabbath, as a formal ordinance, was recognized before the time of Moses (compare Neh 9:14; Eze 20:10-12; Deu 5:15). The word "remember"may either be used in the sense of "keep in mind"what is here enjoined for the first time, or it may refer back to what is related in Exo 16:22-26.

Exo 20:10

The sabbath ... - a Sabbath to Yahweh thy God. The proper meaning of "sabbath"is, "rest after labor."Compare Exo 16:26.

Thy stranger that is within thy gates - Not a "stranger,"as is an unknown person, but a "lodger,"or "sojourner."In this place it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it) is to be inferred from the term used for "gates,"signifying not the doors of a private dwelling, but the gates of a town or camp.

Exo 20:12

Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Rom 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exo 21:15, Exo 21:17; Deu 21:18-21.

That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jer 35:18-19; Mat 15:4-6; Mar 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Eph 6:2.

Exo 20:13-14

Mat 5:21-32 is the best comment on these two verses.

Exo 20:15

The right of property is sanctioned in the eighth commandment by an external rule: its deeper meaning is involved in the tenth commandment.

Exo 20:17

As the sixth, seventh, and eighth commandments forbid us to injure our neighbor in deed, the ninth forbids us to injure him in word, and the tenth, in thought. No human eye can see the coveting heart; it is witnessed only by him who possesses it and by Him to whom all things are naked and open Luk 12:15-21. But it is the root of all sins of word or deed against our neighbor Jam 1:14-15.

Poole: Exo 20:1

God spake immediately, and not by an angel. For though an ambassador or messenger may act in the name of his master, yet it is against the use of all ages and places for such to call themselves by his name. As well might an ambassador of France say, I am the king of France , which all men would account absurd, arrogant, and ridiculous, as an angel might say,

I am the Lord All these words , i.e. commands, for so the word is used, Deu 17:19 Est 1:12 .

Haydock: Exo 20:1

Earth, which may be destroyed with ease, to prevent any profanation. ---

Place. Where the tabernacle shall be fixed, you shall offer sacrifice, and I will hear you. The ark was afterwards deposited in the temple, where alone the Jews were, consequently, allowed to sacrifice. (Haydock) ---

Samuel offered victims at Mespha and Ramatha, by the dispensation of God, 1 Kings vii. 9, 17. (Menochius)

Haydock: Exo 20:1

The Lord now, by his angel, delivers in an intelligible manner the ten words, or commandments, which contain the sum of all the natural law, and may be reduced to two precepts of charity, Matthew xxii. 40; Mark xii. 31. How these commandments are to be divided into ten, the ancients are not perfectly agreed. We follow the authority of St. Augustine, (9. 71,) Clement of Alexandria, (strom. 6,) and others, in referring three of the precepts to God, and seven to our neighbour. Protestants adopt the Jewish method, of making four commandments of the first table, and six of the second; as they divide our first into two, and unite the 9th and 10th; though it surely must appear rational to admit a distinct precept, for an internal as well as for an external object; and the desires of committing adultery or theft require a distinct prohibition no less than the external actions. Whereas the forbidding to have strange gods, or to worship images, or creatures of any description, is exactly of the same tendency. For no one can worship an idol, without admitting a strange god. The latter part, therefore, of the first commandment, or the second of Protestants, is only a farther explanation of what had gone before, as Moses himself clearly insinuates, ver. 23, You shall not make gods of silver, &c.

Gill: Exo 20:1

And God spake all these words,.... Which follow, commonly called the decalogue, or ten commands; a system or body of laws, selected and adapted to the case and circumstances of the people of Israel; striking at such sins as they were most addicted to, and they were under the greatest temptation of falling into the commission of; to prevent which, the observation of these laws was enjoined them; not but that whatsoever of them is of a moral nature, as for the most part they are, are binding on all mankind, and to be observed both by Jew and Gentile; and are the best and shortest compendium of morality that ever was delivered out, except the abridgment of them by our Lord, Mat 22:36, the ancient Jews had a notion, and which Jarchi delivers as his own, that these words were spoken by God in one word; which is not to be understood grammatically; but that those laws are so closely compacted and united together as if they were but one word, and are not to be detached and separated from each other; hence, as the Apostle James says, whosoever offends in one point is guilty of all, Jam 2:10, and if this notion was as early as the first times of the Gospel, one would be tempted to think the Apostle Paul had reference to it, Rom 13:9 though indeed he seems to have respect only to the second table of the law; these words were spoke in an authoritative way as commands, requiring not only attention but obedience to them; and they were spoken by God himself in the hearing of all the people of Israel; and were not, as Aben Ezra observes, spoken by a mediator or middle person, for as yet they had not desired one; nor by an angel or angels, as the following words show, though the law is said to be spoken by angels, to be ordained by them, in the hands of a mediator, and given by the disposition of them, which perhaps was afterwards done, see Act 7:53. See Gill on Act 7:53. See Gill on Gal 3:19. See Gill on Heb 2:2.

saying; as follows.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 20:1

¹ sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.

² sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.

Geneva Bible: Exo 20:1

And God ^{( a )} spake all these words, saying,

^{( a )} When Moses and Aaron were gone up, or had passed the bounds of the people, God spoke thus out of the mount Horeb, that all the people heard.

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 20:1-11

Exodus 20:1-11

An obscure tribe of Egyptian slaves plunges into the desert to hide from pursuit, and emerges, after forty years, with a code gathered into ten words,' so brief, so complete, so intertwining morality and religion, so free from local or national peculiarities, so close fitting to fundamental duties, that it is to-day, after more than three thousand years, authoritative in the most enlightened peoples. The voice that spoke from Sinai reverberates in all lands. The Old World had other lawgivers who professed to formulate their precepts by divine inspiration: they are all fallen silent. But this voice, like the trumpet on that day, waxes louder and louder as the years roll. Whose voice was it? The only answer explaining the supreme purity of the commandments, and their immortal freshness, is found in the first sentence of this paragraph,' God spake all these words.'

I. We Have First The Revelation,

Which precedes and lays the foundation for the commandments; I am the Lord thy God, which have brought thee out of the land of Egypt.' God speaks to the nation as a whole, establishing a special relation between Himself and them, which is founded on His redeeming act, and is reciprocal, requiring that they should be His people, as He is their God. The manifestation in act of His power and of His love precedes the claim for reverence and obedience. This is a universal truth. God gives before He asks us to give. He is not a hard taskmaster, gathering where He has not strewn.' Even in that system which is eminently the law,' the foundation is a divine act of deliverance, and only when He has won the people for Himself by redeeming them from bondage does He call on them for obedience. His rule is built on benefits. He urges no mere right of the mightier, nor cares for service which is not the glad answer of gratitude. The flashing flames which ran as swift heralds before His descending chariot wheels, the quaking mountain, the long-drawn blasts of the trumpet, awed the gathered crowd. But the first articulate words made a tenderer appeal, and sought to found His right to command on His love, and their duty to obey on their gratitude. The great gospel principle, that the Redeemer is the lawgiver, and the redeemed are joyful subjects because their hearts are touched with love, underlies the apparently sterner system of the Old Testament. God opens His heart first, and then asks for men's.

This prelude certainly confines the Decalogue to the people of Israel. Their deliverance is the ground on which the law is rested, therefore, plainly, the obligation can be no wider than the benefit. But though we are not bound to obey any of the Ten Commandments, because they were given to Israel, they are all, with one exception, demonstrably, a transcript of laws written on the heart of mankind; and this fact carries with it a strong presumption that the law of the Sabbath, which is the exception referred to, should be regarded as not an exception, but as a statute of the primeval law, witnessed to by conscience, republished in wondrous precision and completeness in these venerable precepts. The Ten Commandments are binding on us; but they are not binding as part, though the fundamental part, of the Jewish law.

Two general observations may be made. One is on the negative character of the commandments as a whole. Law prohibits because men are sinful. But prohibitions pre-suppose as their foundation positive commands. We are forbidden to do something because we are inclined to do it, and because we ought to do the opposite. Every thou shalt not' implies a deeper thou shalt.' The cold negation really rests on the converse affirmative command.

The second remark on the law as a whole is as to the relation which it establishes between religion and morality, making the latter a part of the former, but regarding it as secured only by the prior discharge of the obligations of the former. Morality is the garb of religion; religion is the animating principle of morality. The attempts to build up a theory of ethics without reference to our relations to God, or to secure the practice of righteousness without such reference, or to substitute, with a late champion of unbelief, the service of man' for the worship of God, are all condemned by the deeper and simpler wisdom of this law. Christians should learn the lesson, which the most Jewish of the New Testament writers had drawn from it, that pure and undefiled service' of God is the service of man, and should beware of putting asunder what God has joined so closely.

II. The First Commandment Bears In Its Negative Form Marks,

Of the condition of the world when it was spoken, and of the strong temptation to polytheism which the Israelites were to resist. Everywhere but in that corner among the wild rocks of Sinai, men believed in gods many.' Egypt swarmed with them; ands no doubt, the purity of Abraham's faith had been sadly tarnished in his sons. We cannot understand the strange fascination of polytheism. It is a disease of humanity in an earlier stage than ours. But how strong it was and is, all history shows. All these many gods were on amicable terms with one another, and ready to welcome newcomers. But the monotheism, which was here laid at the very foundation of Israel's national life, parted it by a deep gulf from all the world, and determined its history.

The prohibition has little force for us; but the positive command which underlies it is of eternal force. We should rather think of it as a revelation and an invitation than as a mere command. For what is it but the declaration that at the center of things is throned, not a rabble of godlings, nor a stony impersonal somewhat, nor a hypothetical unknowable entity, nor a shadowy abstraction, but a living Person, who can say Me,' and whom we can call on as Thou,' and be sure that He hears? No accumulation of finite excellencies, however fair, can satisfy the imagination, which feels after one Being, the personal ideal of all perfectness. The understanding needs one ultimate Cause on which it can rest amid the dance of fleeting phenomena; the heart cannot pour out its love to be shared among many. No string of goodly pearls will ever give the merchantman assurance that his quest is complete. Only when human nature finds all in One, and that One a living Person, the Lover and Friend of all souls, does it fold its wings and rest as a bird after long flight.

The first commandment enjoins, or rather blesses us by showing us that we may cherish, supreme affection, worship, trust, self-surrender, aspiration, towards one God. After all, our God is that which we think most precious, for which we are ready to make the greatest sacrifices, which draws our warmest love; which, lost, would leave us desolate; which, possessed, makes us blessed. If we search our hearts with this candle of the Lord,' we shall find many an idol set up in their dark corners, and be startled to discover how much we need to bring ourselves to be judged and condemned by this commandment. It is the foundation of all human duty. Obedience to it is the condition of peace and blessedness, light and leading for mind, heart, will, affections, desires, hopes, fears, and all the world within, that longs for one living Person even when it least knows the meaning of its longings and the reason of its unrest.

III. The Second Commandment Forbids All Representations,

Whether of the one God or of false deities. The golden calf, which was a symbol of Jehovah, is condemned equally with the fair forms that haunted the Greek Olympus, or the half-bestial shapes of Egyptian mythology. The reasons for the prohibition may be considered as two,--the impossibility of setting forth the glory of the Infinite Spirit in any form, and the certainty that the attempt will sink the worshipper deeper in the mire of sense. An image degrades God and damages men. By it religion reverses its nature, and becomes another clog to keep the soul among the things seen, and an ally of all fleshly inclinations. We know how idolatry seemed to cast a spell over the Israelites from Egypt to Babylon, and how their first relapse into it took place almost before the voice which spake all these words' had ceased.

In its grosser form, we have no temptation to it. But there are other ways of breaking the command-merit than setting up an image. All sensuous worship in which the treacherous aid of art is called in to elevate the soul, comes perilously near to contradicting its spirit, if not its letter. The attempt to make of the senses a ladder for the soul to climb to God by, is a great deal more likely to end in the soul's going down the ladder than up it. The history of public worship in the Christian Church teaches that the less it has to do with such slippery help the better. There is a strong current running in England, at all events, in the direction of bringing in a more artistic, or, as it is called, a less bare,' form of service. We need to remember that the God who is a Spirit is worshipped in spirit,' and that outward forms may easily choke, and outward aids hinder, that worship.

The especial difficulty of obedience to this commandment is marked by the reason or sanction annexed. That opens a wide field, on which it would be folly to venture here. There is a glimpse of God's character, and a statement of a law of His working. He is a jealous' God. We need not be afraid of the word. It means nothing but what is congruous with the loftiest conception of a loving God. It means that He allows of no rival in our hearts' affection, or in our submission for love's sake to Him. A half trust in God is no trust. How can worship be shared, or love be parted out, among a pantheon? Our poor hearts ask of one another and get from one another, wherever a man and a woman truly love, just what God asks,--All in all, or not at all.' His jealousy is but infinite love seeking to be known as such, and asking for a whole heart.

The law of His providence sounds hard, but it is nothing more than stating in plain words the course of the world's history, which cannot be otherwise if there is to be any bond of human society at all. We hear a great deal in modern language about solidarity (and sometimes it is spelled with a final e,' to look more philosophical) and heredity. The teaching of this commandment is simply a statement of the same facts, with the addition that the Lawgiver is visible behind the law. .The consequences of conduct do not die with the doers. The evil that men do, lives after them.' The generations are so knit together, and the full results of deeds are often so slow-growing, that one generation sows and another reaps. Who sowed the seed that fruited in misery, and was gathered in a bitter harvest of horrors and crimes in the French Revolution? Who planted the tree under which the citizens of the United States sit? Did not the seedling go over in the Mayflower? As long as the generations of men are more closely connected than those of sheep or birds, this solemn word must be true. Let us see that we sow no tares to poison our children when we are in our graves. The saying had immediate application to the consequences of idolatry in the history of Israel, and was a forecast of their future. But it is true evermore and everywhere.

IV. The Third Commandment Must Be So Understood As To Bring It Into Line,

With the two preceding, as of equal breadth and equally fundamental. It cannot, therefore, be confined to the use of the name of God in oaths, whether false or trivial. No doubt, perjury and profane swearing are included in the sweep of the prohibition; but it reaches far beyond them. The name of God is the declaration of His being and character. We take His name in vain' when we speak of Him unworthily. Many a glib and formal prayer, many a mechanical or self-glorifying sermon, many an erudite controversy, comes under the lash of this prohibition. Professions of devotion far more fervid than real, confessions in which the conscience is not stricken, orthodox teachings with no throb of life in them, unconscious hypocrisies of worship, and much besides, are gibbeted here. The most vain of all words are those which have become traditional stock in trade for religious people, which once expressed deep convictions, and are now a world too wide for the shrunk faith which wears them. The positive side underlying the negative is the requirement that our speech of God shall fit our thought of God, and our thought of Him shall fit His Name; that our words shall mirror our affections, and our affection be a true reflection of His beauty and sweetness; that cleansed lips shall reverently utter the Name above every name, which, after all speech, must remain unspoken; and that we shall feel it to be not the least wonderful or merciful of His condescension's that He is extolled with our tongues.'

V. The Series Of Commandments Referring To Israel.

The series of commandments referring to Israel's relations with God is distinctly progressive from the first to the fourth, which deals with the Sabbath. The fact that it appears here, side by side with these absolutely universal and first principles of religion and worship, clearly shows that the giver of the code regarded it as of equal comprehensiveness. If we believe that the giver of the code was God, we seem shut up to the conclusion that, though the Sabbath is a positive institution, and in so far unlike the preceding commandments, it is to be taken as not merely a temporary or Jewish ordinance. The ground on which it is rested here points to the same conclusion. The version of the Decalogue in Deuteronomy bases it on the Egyptian deliverance, but this, on the divine rest after creation. As we have already said, we do not regard the Decalogue as binding on us because given to Israel; but we do regard it as containing laws universally binding, which are written by God's finger, not on tables of stone, but on the fleshly tables of the heart.' All the others are admittedly of this nature. Is not the Sabbath law likewise? It is not, indeed, inscribed on the conscience, but is the need for it not stamped on the physical nature? The human organism requires the seventh-day rest, whether men toil with hand or brain. Historically, it is not true that the Sabbath was founded by this legislation. The traces of its observance in Genesis are few and doubtful; but we know from the inscriptions that the seventh, fourteenth, twenty-first, and twenty-eighth days of the moon were set apart by the Assyrians, and scholars can supply other instances. The Remember' of this commandment can scarcely be urged as establishing this, for it may quite as naturally be explained to mean Remember, as each successive seventh day comes round, to consecrate it.' But apart from that, the law written on body, mind, and soul says plainly to all men,' Rest on the seventh day.' Body and mind need repose; the soul needs quiet communion with God. No vigorous physical, intellectual, or religious life will long be kept up, if that need be disregarded. The week was meant to be given to work, which is blessed and right if done after the pattern of God's. The Sabbath was meant to lift to a share in His rest, to bring eternity into time, to renew wasted strength by a wise passiveness,' and to draw hearts dissipated by contact with fleeting tasks back into the stillness where they can find themselves in fellowship with God.

We have not the Jewish Sabbath, nor is it binding on us. But as men we ought to rest, and resting, to worship, on one day in the week. The unwritten law of Christianity, molding all outward forms by its own free spirit, gradually, and without premeditation, slid from the seventh to the first day, as it had clear right to do. It was the day of Christ's resurrection, probably of His ascension, and of Pentecost. It is the Lord's Day.' In observing it, we unite both the reasons for the Sabbath given in Exodus and Deuteronomy,-- the completion of a higher creation in the resurrection rest of the Son of God, and the deliverance from a sorer bondage by a better Moses. The Christian Sunday and its religious observance are indispensable to the religious life of individuals and nations. The day of rest is indispensable to their well-being. Our hard-working millions will bitterly rue their folly, if they are tempted to cast it away on the plea of obtaining opportunities for intellectual culture and enjoyment. It is,

The couch of time, care's balm and bay,'

and we shall be wise if we hold fast by it; not because the Jews were bid to hallow the seventh day, but because we need it for repose, and we need it for religion.

MHCC: Exo 20:1-2

God speaks many ways to the children of men; by conscience, by providences, by his voice, to all which we ought carefully to attend; but he never spake at any time so as he spake the TEN COMMANDMENTS. This law God had given to man before; it was written in his heart; but sin so defaced it, that it was necessary to revive the knowledge of it. The law is spiritual, and takes knowledge of the secret thoughts, desires, and dispositions of the heart. Its grand demand is love, without which outward obedience is mere hypocrisy. It requires perfect, unfailing, constant obedience; no law in the world admits disobedience to itself. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, Jam 2:10. Whether in the heart or the conduct, in thought, word, or deed, to omit or to vary any thing, is sin, and the wages of sin is death.

Matthew Henry: Exo 20:1-11

Here is, I. The preface of the law-writer, Moses: God spoke all these words, Exo 20:1. The law of the ten commandments is, 1. A law of God's making. They are enjoined by the infinite eternal Majesty of heaven and earth. And where the word of the King of kings is surely there is power. 2. It is a law of his own speaking. God has many ways of speaking to the children of men (Job 33:14); once, yea twice - by his Spirit, by conscience, by providences, by his voice, all which we ought carefully to attend to; but he never spoke, at any time, upon any occasion, as he spoke the ten commandments, which therefore we ought to hear with the more earnest heed. They were not only spoken audibly (so he owned the Redeemer by a voice from heaven, Mat 3:17), but with a great deal of dreadful pomp. This law God had given to man before (it was written in his heart by nature); but sin had so defaced that writing that it was necessary, in this manner, to revive the knowledge of it.

II. The preface of the Law-maker: I am the Lord thy God, Exo 20:2. Herein, 1. God asserts his own authority to enact this law in general: "I am the Lord who command thee all that follows."2. He proposes himself as the sole object of that religious worship which is enjoined in the first four of the commandments. They are here bound to obedience by a threefold cord, which, one would think, could not easily be broken. (1.) Because God is the Lord - Jehovah, self-existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us. He that gives being may give law; and therefore he is able to bear us out in our obedience, to reward it, and to punish our disobedience. (2.) He was their God, a God in covenant with them, their God by their own consent; and, if they would not keep his commandments, who would? He had laid himself under obligations to them by promise, and therefore might justly lay his obligations on them by precept. Though that covenant of peculiarity is now no more, yet there is another, by virtue of which all that are baptized are taken into relation to him as their God, and are therefore unjust, unfaithful, and very ungrateful, if they obey him not. (3.) He had brought them out of the land of Egypt; therefore they were bound in gratitude to obey him, because he had done them so great a kindness, had brought them out of a grievous slavery into a glorious liberty. They themselves had been eye-witnesses of the great things God had done in order to their deliverance, and could not but have observed that every circumstance of it heightened their obligation. They were now enjoying the blessed fruits of their deliverance, and in expectation of a speedy settlement in Canaan; and could they think any thing too much to do for him that had done so much for them? Nay, by redeeming them, he acquired a further right to rule them; they owed their service to him to whom they owed their freedom, and whose they were by purchase. And thus Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him, Luk 1:74. Having loosed our bonds, he has bound us to obey him, Psa 116:16.

III. The law itself. The first four of the ten commandments, which concern our duty to God (commonly called the first table ), we have in these verses. It was fit that those should be put first, because man had a Maker to love before he had a neighbour to love; and justice and charity are acceptable acts of obedience to God only when they flow from the principles of piety. It cannot be expected that he should be true to his brother who is false to his God. Now our duty to God is, in one word, to worship him, that is, to give to him the glory due to his name, the inward worship of our affections, the outward worship of solemn address and attendance. This is spoken of as the sum and substance of the everlasting gospel. Rev 14:7, Worship God.

1. The first commandment concerns the object of our worship, Jehovah, and him only (Exo 20:3): Thou shalt have no other gods before me. The Egyptians, and other neighbouring nations, had many gods, the creatures of their own fancy, strange gods, new gods; this law was prefixed because of that transgression, and, Jehovah being the God of Israel, they must entirely cleave to him, and not be for any other, either of their own invention or borrowed from their neighbours. This was the sin they were most in danger of now that the world was so overspread with polytheism, which yet could not be rooted out effectually but by the gospel of Christ. The sin against this commandment which we are most in danger of is giving the glory and honour to any creature which are due to God only. Pride makes a god of self, covetousness makes a god of money, sensuality makes a god of the belly; whatever is esteemed or loved, feared or served, delighted in or depended on, more than God, that (whatever it is) we do in effect make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, acknowledge that he is God, accept him for ours, adore him with admiration and humble reverence, and set our affections entirely upon him. In the last words, before me, it is intimated, (1.) That we cannot have any other God but he will certainly know it. There is none besides him but what is before him. Idolaters covet secresy; but shall not God search this out? (2.) That it is very provoking to him; it is a sin that dares him to his face, which he cannot, which he will not, overlook, nor connive at. See Psa 44:20, Psa 44:21.

2. The second commandment concerns the ordinances of worship, or the way in which God will be worshipped, which it is fit that he himself should have the appointing of. Here is,

(1.) The prohibition: we are here forbidden to worship even the true God by images, Exo 20:4, Exo 20:5. [1.] The Jews (at least after the captivity) thought themselves forbidden by this commandment to make any image or picture whatsoever. Hence the very images which the Roman armies had in their ensigns are called an abomination to them (Mat 24:15), especially when they were set up in the holy place. It is certain that it forbids making any image of God (for to whom can we liken him? Isa 40:18, Isa 40:15), or the image of any creature for a religious use. It is called the changing of the truth of God into a lie (Rom 1:25), for an image is a teacher of lies; it insinuates to us that God has a body, whereas he is an infinite spirit, Hab 2:18. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. They must not make such images or pictures as the heathen worshipped, lest they also should be tempted to worship them. Those who would be kept from sin must keep themselves from the occasions of it. [2.] They must not bow down to them occasionally, that is, show any sign of respect or honour to them, much less serve them constantly, by sacrifice or incense, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them, for the directing, exciting, or assisting of their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the heathen forbade the setting up of images in their temples. This practice was forbidden in Rome by Numa, a pagan prince; yet commanded in Rome by the pope, a Christian bishop, but, in this, anti-christian. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, and so impossible to be reconciled to it, that in all their catechisms and books of devotion, which they put into the hands of the people, they leave out this commandment, joining the reason of it to the first; and so the third commandment they call the second, the fourth the third, etc.; only, to make up the number ten, they divide the tenth into two. Thus have they committed two great evils, in which they persist, and from which they hate to be reformed; they take away from God's word, and add to his worship.

(2.) The reasons to enforce this prohibition (Exo 20:5, Exo 20:6), which are, [1.] God's jealousy in the matters of his worship: " I am the Lord Jehovah, and thy God, am a jealous God, especially in things of this nature."This intimates the care he has of his own institutions, his hatred of idolatry and all false worship, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry. Jealousy is quicksighted. Idolatry being spiritual adultery, as it is very often represented in scripture, the displeasure of God against it is fitly called jealousy. If God is jealous herein, we should be so, afraid of offering any worship to God otherwise than as he has appointed in his word. [2.] The punishment of idolaters. God looks upon them as haters of him, though they perhaps pretend love to him; he will visit their iniquity, that is, he will very severely punish it, not only as a breach of his law, but as an affront to his majesty, a violation of the covenant, and a blow at the root of all religion. He will visit it upon the children, that is, this being a sin for which churches shall be unchurched and a bill of divorce given them, the children shall be cast out of covenant and communion together with the parents, as with the parents the children were at first taken in. Or he will bring such judgments upon a people as shall be the total ruin of families. If idolaters live to be old, so as to see their children of the third or fourth generation, it shall be the vexation of their eyes, and the breaking of their hearts, to see them fall by the sword, carried captive, and enslaved. Nor is it an unrighteous thing with God (if the parents died in their iniquity, and the children tread in their steps, and keep up false worships, because they received them by tradition from their fathers), when the measure is full, and God comes by his judgments to reckon with them, to bring into the account the idolatries their fathers were guilty of. Though he bear long with an idolatrous people, he will not bear always, but by the fourth generation, at furthest, he will begin to visit. Children are dear to their parents; therefore, to deter men from idolatry, and to show how much God is displeased with it, not only a brand of infamy is by it entailed upon families, but the judgments of God may for it be executed upon the poor children when the parents are dead and gone. [3.] The favour God would show to his faithful worshippers: Keeping mercy for thousands of persons, thousands of generations of those that love me, and keep my commandments. This intimates that the second commandment, though, in the letter of it, it is only a prohibition of false worships, yet includes a precept of worshipping God in all those ordinances which he has instituted. As the first commandment requires the inward worship of love, desire, joy, hope, and admiration, so the second requires the outward worship of prayer and praise, and solemn attendance on God's word. Note, First, Those that truly love God will make it their constant care and endeavour to keep his commandments, particularly those that relate to his worship. Those that love God, and keep those commandments, shall receive grace to keep his other commandments. Gospel worship will have a good influence upon all manner of gospel obedience. Secondly, God has mercy in store for such. Even they need mercy, and cannot plead merit; and mercy they shall find with God, merciful protection in their obedience and a merciful recompence of it. Thirdly, This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation. The streams of mercy run now as full, as free, and as fresh, as ever.

3. The third commandment concerns the manner of our worship, that it be done with all possible reverence and seriousness, Exo 20:7. We have here,

(1.) A strict prohibition: Thou shalt not take the name of the Lord thy God in vain. It is supposed that, having taken Jehovah for their God, they would make mention of his name (for thus all people will walk every one in the name of his god ); this command gives a needful caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain, [1.] By hypocrisy, making a profession of God's name, but not living up to that profession. Those that name the name of Christ, but do not depart from iniquity, as that name binds them to do, name it in vain; their worship is vain (Mat 15:7-9), their oblations are vain (Isa 1:11, Isa 1:13), their religion is vain, Jam 1:26. [2.] By covenant-breaking; if we make promises to God, binding our souls with those bonds to that which is good, and yet perform not to the Lord our vows, we take his name in vain (Mat 5:33), it is folly, and God has no pleasure in fools (Ecc 5:4), nor will he be mocked, Gal 6:7. [3.] By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, or due application of mind to it, but as a by-word, to no purpose at all, or to no good purpose. [4.] By false swearing, which, some think, is chiefly intended in the letter of the commandment; so it was expounded by those of old time. Thou shalt not forswear thyself, Mat 5:33. One part of the religious regard the Jews were taught to pay to their God was to swear by his name, Deu 10:20. But they affronted him, instead of doing him honour, if they called him to be witness to a lie. [5.] By using the name of God lightly and carelessly, and without any regard to its awful significancy. The profanation of the forms of devotion is forbidden, as well as the profanation of the forms of swearing; as also the profanation of any of those things whereby God makes himself known, his word, or any of his institutions; when they are either turned into charms and spells, or into jest and sport, the name of God is taken in vain.

(2.) A severe penalty: The Lord will not hold him guiltless; magistrates, who punish other offences, may not think themselves concerned to take notice of this, because it does not immediately offer injury either to private property or the public peace; but God, who is jealous for his honour, will not thus connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it, and that God will never call him to an account for it. To obviate this suggestion, the threatening is thus expressed, God will not hold him guiltless, as he hopes he will; but more is implied, namely, that God will himself be the avenger of those that take his name in vain, and they will find it a fearful thing to fall into the hands of the living God.

4. The fourth commandment concerns the time of worship. God is to be served and honoured daily, but one day in seven is to be particularly dedicated to his honour and spent in his service. Here is,

(1.) The command itself (Exo 20:8): Remember the sabbath day to keep it holy; and (Exo 20:10), In it thou shalt do no manner of work. It is taken for granted that the sabbath was instituted before; we read of God's blessing and sanctifying a seventh day from the beginning (Gen 2:3), so that this was not the enacting of a new law, but the reviving of an old law. [1.] They are told what is the day they must religiously observe - a seventh, after six days' labour; whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain: now the precise day was notified to them (Exo 16:23), and from this they were to observe the seventh. [2.] How it must be observed. First, As a day of rest; they were to do no manner of work on this day in their callings or worldly business. Secondly, As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by blessing it, had made it holy; they, by solemnly blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. [3.] Who must observe it: Thou, and thy son, and thy daughter; the wife is not mentioned, because she is supposed to be one with the husband and present with him, and, if he sanctify the sabbath, it is taken for granted that she will join with him; but the rest of the family are specified. Children and servants must keep the sabbath, according to their age and capacity: in this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him, at least that it may not be through their neglect if they do not, Jos 24:15. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious purpose, in process of time, to bring the Gentiles into the church, that they might share in the benefit of sabbaths. Compare Isa 56:6, Isa 56:7. God takes notice of what we do, particularly what we do on sabbath days, though we should be where we are strangers. [4.] A particular memorandum put upon this duty: Remember it. It is intimated that the sabbath was instituted and observed before; but in their bondage in Egypt they had lost their computation, or were restrained by their task-masters, or, through a great degeneracy and indifference in religion, they had let fall the observance of it, and therefore it was requisite they should be reminded of it. Note, Neglected duties remain duties still, notwithstanding our neglect. It also intimates that we are both apt to forget it and concerned to remember it. Some think it denotes the preparation we are to make for the sabbath; we must think of it before it comes, that, when it does come, we may keep it holy, and do the duty of it.

(2.) The reasons of this command. [1.] We have time enough for ourselves in those six days, on the seventh day let us serve God; and time enough to tire ourselves, on the seventh it will be a kindness to us to be obliged to rest. [2.] This is God's day: it is the sabbath of the Lord thy God, not only instituted by him, but consecrated to him. It is sacrilege to alienate it; the sanctification of it is a debt. [3.] It is designed for a memorial of the creation of the world, and therefore to be observed to the glory of the Creator, as an engagement upon ourselves to serve him and an encouragement to us to trust in him who made heaven and earth. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. [4.] God has given us an example of rest, after six days' work: he rested the seventh day, took a complacency in himself, and rejoiced in the work of his hand, to teach us, on that day, to take a complacency in him, and to give him the glory of his works, Psa 92:4. The sabbath began in the finishing of the work of creation, so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. [5.] He has himself blessed the sabbath day and sanctified it. He has put an honour upon it by setting it apart for himself; it is the holy of the Lord and honourable: and he has put blessings into it, which he has encouraged us to expect from him in the religious observance of that day. It is the day which the Lord hath made, let not us do what we can to unmake it. He has blessed, honoured, and sanctified it, let not us profane it, dishonour it, and level that with common time which God's blessing has thus dignified and distinguished.

Keil-Delitzsch: Exo 20:1

And God spake all these words, saying, The promulgation of the ten words of God, containing the fundamental law of the covenant, took place before Moses ascended the mountain again with Aaron (Exo 19:24). " All these words "are the words of God contained in vv. 2-17, which are repeated again in Deu 5:6-18, with slight variations that do not materially affect the sense,

(Note: The discrepancies in the two texts are the following: - In Deu 5:8 the cop. ו("or," Eng. Ver.), which stands before תּמוּנה כּל(any likeness), is omitted, to give greater clearness to the meaning; and on the other hand it is added before שׁלּשׁים עלin Deu 5:9 for rhetorical reasons. In the fourth commandment (Deu 5:12) שׁמורis chosen instead of זכורin Exo 20:8, and זכרis reserved fore the hortatory clause appended in Deu 5:15 : "and remember that thou wast a servant,"etc.; and with this is connected the still further fact, that instead of the fourth commandment being enforced on the ground of the creation of the world in six days and the resting of God on the seventh day, their deliverance from Egypt is adduced as the subjective reason for their observance of the command. In Deu 5:14, too, the clause "nor thy cattle"(Exo 20:10) is amplified rhetorically, and particularized in the words "thine ox, nor thine ass, nor any of thy cattle."So again, in Deu 5:16, the promise appended to the fifth commandment, "that thy days may be long in the land,"etc., is amplified by the interpolation of the clause "and that it may go well with thee,"and strengthened by the words "as Jehovah thy God hath commanded thee."In Deu 5:17, instead of שׁקר עד(Exo 20:16), the more comprehensive expression שׁוא עדis chosen. Again, in the tenth commandment (Deu 5:18), the "neighbour's wife"is placed first, and then, after the "house,"the field is added before the "man-servant and maid-servant,"whereas in Exodus the "neighbour's house"is mentioned first, and then the "wife"along with the "man-servant and maid-servant;"and instead of the repetition of תּחמד, the synonym תּתאוּהis employed. Lastly, in Deuteronomy all the commandments from תּרצח לאonwards are connected together by the repetition of the cop. וbefore every one, whereas in Exodus it is not introduced at all. - Now if, after what has been said, the rhetorical and hortatory intention is patent in all the variations of the text of Deuteronomy, even down to the transposition of wife and house in the last commandment, this transposition must also be attributed to the freedom with which the decalogue was reproduced, and the text of Exodus be accepted as the original, which is not to be altered in the interests of any arbitrary exposition of the commandments.)

and are called the "words of the covenant, the ten words,"in Exo 34:28, and Deu 4:13; Deu 10:4. God spake these words directly to the people, and not "through the medium of His finite spirits,"as v. Hoffmann , Kurtz , and others suppose. There is not a word in the Old Testament about any such mediation. Not only was it Elohim , according to the chapter before us, who spake these words to the people, and called Himself Jehovah, who had brought Israel out of Egypt (Exo 20:2), but according to Deu 5:4, Jehovah spake these words to Israel "face to face, in the mount, out of the midst of the fire."

Hence, according to Buxtorf ( Dissert. de Decalogo in genere, 1642), the Jewish commentators almost unanimously affirm that God Himself spake the words of the decalogue, and that words were formed in the air by the power of God, and not by the intervention and ministry of angels.

(Note: This also applies to the Targums. Onkelos and Jonathan have יי וּמללin Exo 20:1, and the Jerusalem Targum דיי מימרא מליל. But in the popular Jewish Midrash, the statement in Deu 33:2 (cf. Psa 68:17), that Jehovah came down upon Sinai "out of myriads of His holiness,"i.e., attended by myriads of holy angels, seems to have given rise to the notion that God spake through angels. Thus Josephus represents King Herod as saying to the people, "For ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law through angels "( Ant. 15, 5, 3, Whiston's translation).)

And even from the New Testament this cannot be proved to be a doctrine of the Scriptures. For when Stephen says to the Jews, in Act 7:53, "Ye have received the law" εἰς διαταγὰς ἀγγέλων (Eng. Ver. "by the disposition of angels"), and Paul speaks of the law in Gal 3:19 as διαταγεὶς δι ̓ἀγγελων ("ordained by angels"), these expressions leave it quite uncertain in what the διατάσσειν of the angels consisted, or what part they took in connection with the giving of the law.

(Note: That Stephen cannot have meant to say that God spoke through a number of finite angels, is evident from the fact, that in Act 7:38 he had spoken just before of the Angel (in the singular) who spoke to Moses upon Mount Sinai, and had described him in Act 7:35 and Act 7:30 as the Angel who appeared to Moses in the bush, i.e., as no other than the Angel of Jehovah who was identical with Jehovah. "The Angel of the Lord occupies the same place in Act 7:38 as Jehovah in Ex 19. The angels in Act 7:53 and Gal 3:19 are taken from Deut 33. And there the angels do not come in the place of the Lord, but the Lord comes attended by them"(Hengstenberg).)

So again, in Heb 2:2, where the law, "the word spoken by angels"( δι ̓ἀγγελων ), is placed in contrast with the "salvation which at the first began to be spoken by the Lord"( διὰ τοῦ Κυρίου ), the antithesis is of so indefinite a nature that it is impossible to draw the conclusion with any certainty, that the writer of this epistle supposed the speaking of God at the promulgation of the decalogue to have been effected through the medium of a number of finite spirits, especially when we consider that in the Epistle to the Hebrews speaking is the term applied to the divine revelation generally (see Exo 1:1). As his object was not to describe with precision the manner in which God spake to the Israelites from Sinai, but only to show the superiority of the Gospel, as the revelation of salvation, to the revelation of the law; he was at liberty to select the indefinite expression δι ̓ἀγγελων , and leaven it to the readers of his epistle to interpret it more fully for themselves from the Old Testament. According to the Old Testament, however, the law was given through the medium of angels, only so far as God appeared to Moses, as He had done to the patriarchs, in the form of the "Angel of the Lord,"and Jehovah came down upon Sinai, according to Deu 33:2, surrounded by myriads of holy angels as His escort.

(Note: Lud. de Dieu, in his commentary on Act 7:53, after citing the parallel passages Gal 3:19 and Heb 2:2, correctly observes, that " horum dictorum haec videtur esse ratio et veritas. S. Stephanus supra 5:39 dixit, Angelum locutum esse cum Mose in monte Sina, eundem nempe qui in rubo ipsa apparuerat, v. 35 qui quamvis in se Deus hic tamen κατ < tanquam Angelus Deit caeterorumque angelorum praefectus consideratus e medio angelorum, qui eum undique stipabant, legem i monte Mosi dedit.... Atque inde colligi potest causa, cur apostolus < Legi Evnagelium tantopere anteferat. Etsi enim utriusque auctor et promulgator fuerit idem Dei filius, quia tamen legem tulit in forma angeli e senatu angelico et velatus gloria angelorum, tandem vero caro factus et in carne manifestatus, gloriam prae se ferens non angelorum sed unigeniti filii Dei, evangelium ipsemet, humana voce, habitans inter homines praedicavit, merito lex angelorum sermo, evangelium autem solius filii Dei dicitur .")

The notion that God spake through the medium of "His finite spirits"can only be sustained in one of two ways: either by reducing the angels to personifications of natural phenomena, such as thunder, lightning, and the sound of a trumpet, a process against which the writer of the Epistle to the Hebrews enters his protest in Exo 12:19, where he expressly distinguishes the "voice of words"from these phenomena of nature; or else by affirming, with v. Hoffmann , that God, the supernatural, cannot be conceived of without a plurality of spirits collected under Him, or apart from His active operation in the world of bodies, in distinction from which these spirits are comprehended with Him and under Him, so that even the ordinary and regular phenomena of nature would have to be regarded as the workings of angels; in which case the existence of angels as created spirits would be called in question, and they would be reduced to mere personifications of divine powers.

The words of the covenant, or ten words, were written by God upon two tables of stone (Exo 31:18), and are called the law and the commandment ( והמּצוה התּורה ) in Exo 24:12, as being the kernel and essence of the law. But the Bible contains neither distinct statements, nor definite hints, with reference to the numbering and division of the commandments upon the two tables, - a clear proof that these points do not possess the importance which has frequently been attributed to them. The different views have arisen in the course of time. Some divide the ten commandments into two pentads, one upon each table. Upon the first they place the commandments concerning (1) other gods, (2) images, (3) the name of God, (4) the Sabbath, and (5) parents; on the second, those concerning (1) murder, (2) adultery, (3) stealing, (4) false witness, and (5) coveting. Others, again, reckon only three to the first table, and seven to the second. In the first they include the commandments respecting (1) other gods, (2) the name of God, (3) the Sabbath, or those which concern the duties towards God; and in the second, those respecting (1) parents, (2) murder, (3) adultery, (4) stealing, (5) false witness, (6) coveting a neighbour's house, (7) coveting a neighbour's wife, servants, cattle, and other possession, or those which concern the duties towards one's neighbour. The first view, with the division into two fives, we find in Josephus (Ant. iii. 5, 5) and Philo ( quis rer. divin. haer. §35, de Decal. §12, etc.); it is unanimously supported by the fathers of the first four centuries,

(Note: They either speak of two tables with five commandments upon each ( Iren. adv. haer. ii. 42), or mention only one commandment against coveting ( Constit. apost. i. 1, vii. 3; Theoph. ad Autol. ii. 50; Tertull, adv. Marc. ii. 17; Ephr. Syr. ad Ex. 20 ; Epiphan. haer. ii. 2, etc.), or else they expressly distinguish the commandment against images from that against other gods ( Origen , homil. 8 in Ex.; Hieron. ad Ephes. vi. 2; Greg. Naz. carm. i. 1; Sulpicius Sev. hist. sacr. i. 17, etc.).)

and has been retained to the present day by the Eastern and Reformed Churches. The later Jews agree so far with this view, that they only adopt one commandment against coveting; but they differ from it in combining the commandment against images with that against false gods, and taking the introductory words "I am the Lord thy God"to be the first commandment. This mode of numbering, of which we find the first traces in Julian Apostata (in Cyrilli Alex. c. Julian l. V. init. ), and in an allusion made by Jerome (on Hos 10:10), is at any rate of more recent origin, and probably arose simply from opposition to the Christians. It still prevails, however, among the modern Jews.

(Note: It is adopted by Gemar. Macc. f. 24 a; Targ. Jon. on Ex. and Deut.; Mechilta on Exo 20:15; Pesikta on Deu 5:6; and the rabbinical commentators of the middle ages.)

The second view was brought forward by Augustine , and no one is known to have supported it previous to him. In his Quaest . 71 on Ex., when treating of the question how the commandments are to be divided (" utrum quatuor sint usque ad praeceptum de Sabbatho, quae ad ipsum Deum pertinent, sex autem reliqua, quorum primum: Honora patrem et matrem, quae ad hominem pertinent: an potius illa tria sint et ipsa septem "), he explains the two different views, and adds, "Mihi tamen videntur congruentius accipi illa tria et ista septem, quoniam Trinitatem videntur illa, quae ad Deum pertinent, insinuare diligentius intuentibus ." He then proceeds still further to show that the commandment against images is only a fuller explanation of that against other gods, but that the commandment not to covet is divided into two commandments by the repetition of the words, " Thou shalt not covet, "although "concupiscentia uxoris alienae et concupiscentia domus alienae tantum in peccando differant."In this division Augustine generally reckons the commandment against coveting the neighbour's wife as the ninth , according to the text of Deuteronomy; although in several instances he places it after the coveting of the house, according to the text of Exodus . Through the great respect that was felt for Augustine , this division became the usual one in the Western Church; and it was adopted even by Luther and the Lutheran Church, with this difference, however, that both the Catholic and Lutheran Churches regard the commandment not to covet a neighbour's house as the ninth, whilst only a few here and there give the preference, as Augustine does, to the order adopted in Deuteronomy.

Now if we inquire, which of these divisions of the ten commandments is the correct one, there is nothing to warrant either the assumption of the Talmud and the Rabbins, that the words, "I am Jehovah thy God,"etc., form the first commandment, or the preference given by Augustine to the text of Deuteronomy. The words, "I am the Lord,"etc., contain no independent member of the decalogue, but are merely the preface to the commandments which follow. "Hic sermo nondum sermo mandati est, sed quis sit, qui mandat, ostendit"( Origen, homil. 8 in Ex.). But, as we have already shown, the text of Deuteronomy, in all its deviations from the text of Exodus, can lay no claim to originality. As to the other two views which have obtained a footing in the Church, the historical credentials of priority and majority are not sufficient of themselves to settle the question in favour of the first, which is generally called the Philonian view, from its earliest supporter. It must be decided from the text of the Bible alone. Now in both substance and form this speaks against the Augustinian, Catholic, and Lutheran view, and in favour of the Philonian, or Oriental and Reformed. In substance ; for whereas no essential difference can be pointed out in the two clauses which prohibit coveting, so that even Luther has made but one commandment of them in his smaller catechism, there was a very essential difference between the commandment against other gods and that against making an image of God, so far as the Israelites were concerned, as we may see not only from the account of the golden calf at Sinai, but also from the image worship of Gideon (Jdg 8:27), Micah (Jdg 17:1-13), and Jeroboam (1Ki 12:28.). In form ; for the last five commandments differ from the first five, not only in the fact that no reasons are assigned for the former, whereas all the latter are enforced by reasons, in which the expression "Jehovah thy God"occurs every time; but still more in the fact, that in the text of Deuteronomy all the commandments after "Thou shalt do no murder"are connected together by the copula ו , which is repeated before every sentence, and from which we may see that Moses connected the commandments which treat of duties to one's neighbour more closely together, and by thus linking them together showed that they formed the second half of the decalogue.

The weight of this testimony is not counterbalanced by the division into parashoth and the double accentuation of the Masoretic text, viz., by accents both above and below, even if we assume that this was intended in any way to indicate a logical division of the commandments. In the Hebrew MSS and editions of the Bible, the decalogue is divided into ten parashoth , with spaces between them marked either by ס ( Setuma ) or פ ( Phetucha ); and whilst the commandments against other gods and images, together with the threat and promise appended to them (Exo 20:3-6), form one parashah , the commandment against coveting (Exo 20:14) is divided by a setuma into two. But according to Kennicott (ad Exo 10:17; Deu 5:18, and diss. gener. p. 59) this setuma was wanting in 234 of the 694 MSS consulted by him, and in many exact editions of the Bible as well; so that the testimony is not unanimous here.It is no argument against this division into parashoth, that it does not agree either with the Philonian or the rabbinical division of the ten commandments, or with the Masoretic arrangement of the verses and the lower accents which correspond to this. For there can be no doubt that it is older than the Masoretic treatment of the text, though it is by no means original on that account. Even when the Targum on the Song of Sol. (Son 5:13) says that the tables of stone were written in ten שׁטּים or שׁיטים , i.e., rows or strophes, like the rows of a garden full of sweet odours, this Targum is much too recent to furnish any valid testimony to the original writing and plan of the decalogue. And the upper accentuation of the decalogue, which corresponds to the division into parashoth , has must as little claim to be received as a testimony in favour of "a division of the verses which was once evidently regarded as very significant"( Ewald ); on the contrary, it was evidently added to the lower accentuation simply in order that the decalogue might be read in the synagogues on particular days after the parashoth.

(Note: See Geiger (wissensch. Ztschr. iii. 1, 151). According to the testimony of a Rabbin who had embraced Christianity, the decalogue was read in one way, when it occurred as a Sabbath parashah, either in the middle of January or at the beginning of July, and in another way at the feast of Pentecost, as the feast of the giving of the law; the lower accentuation being followed in the former case, and the upper in the latter. We may compare with this the account given in En Israel , fol. 103, col. 3, that one form of accentuation was intended for ordinary or private reading, the other for public reading in the synagogue.)

Hence the double accentuation was only so far of importance, as showing that the Masorites regarded the parashoth as sufficiently important, to be retained for reading in the synagogue by a system of accentuation which corresponded to them. But if this division into parashoth had been regarded by the Jews from time immemorial as original, or Mosaic, in its origin; it would be impossible to understand either the rise of other divisions of the decalogue, or the difference between this division and the Masoretic accentuation and arrangement of the verses. From all this so much at any rate is clear, that form a very early period there was a disposition to unite together the two commandments against other gods and images; but assuredly on no other ground than because of the threat and promise with which they are followed, and which must refer, as was correctly assumed, to both commandments. But if these two commandments were classified as one, there was no other way of bringing out the number ten, than to divide the commandment against coveting into two. But as the transposition of the wife and the house in the two texts could not well be reconciled with this, the setuma which separated them in Exo 20:14 did not meet with universal reception.

Lastly, on the division of the ten covenant words upon the two tables of stone, the text of the Bible contains no other information, than that "the tables were written on both their sides"(Exo 32:15), from which we may infer with tolerable certainty, what would otherwise have the greatest probability as being the most natural supposition, viz., that the entire contents of the "ten words"were engraved upon the tables, and not merely the ten commandments in the stricter sense, without the accompanying reasons.

(Note: If the whole of the contents stood upon the table, the ten words cannot have been arranged either according to Philo's two pentads, or according to Augustine's division into three and seven; for in either case there would have been far more words upon the first table than upon the second, and, according to Augustine's arrangement, there would have been 131 upon one table, and only 41 upon the other. We obtain a much more suitable result, if the words of Exo 20:2-7, i.e., the first three commandments according to Philo's reckoning, were engraved upon the one table, and the other seven from the Sabbath commandment onwards upon the other; for in that case there would be 96 words upon the first table and 76 upon the second. If the reasons for the commandments were not written along with them upon the tables, the commandments respecting the name and nature of God, and the keeping of the Sabbath, together with the preamble, which could not possibly be left out, would amount to 73 words in all, the commandment to honour one's parents would contain 5 words, and the rest of the commandments 26.)

But if neither the numbering of the ten commandments nor their arrangement on the two tables was indicated in the law as drawn up for the guidance of the people of Israel, so that it was possible for even the Israelites to come to different conclusions on the subject; the Christian Church has all the more a perfect right to handle these matters with Christian liberty and prudence for the instruction of congregations in the law, from the fact that it is no longer bound to the ten commandments, as a part of the law of Moses, which has been abolished for them through the fulfilment of Christ, but has to receive them for the regulation of its own doctrine and life, simply as being the unchangeable norm of the holy will of God which was fulfilled through Christ.

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 20:1-17

2. The Ten Commandments 20:1-17

"We now reach the climax of the entire Book, the central and most exalted theme, all that came before being, as it were, a preparation for it, and all that follows, a result of, and supplement to it."³²⁷

There are two types of law in the Old Testament, and these existed commonly in the ancient Near East. Apodictic laws are commands with the force of categorical imperatives. They are positive or negative. The Ten Commandments are an example of this type of law that occurs almost exclusively in the Old Testament and rarely in other ancient Near Eastern law codes. "Thou shalt . . ." and "Thou shalt not . . ." identify this type of commend. Casuistic laws are commands that depend on qualifying circumstances. They are also positive or negative, and there are many examples in the Mosaic Law (e.g., 21:2-11, et al.) as well as in other ancient Near Eastern law codes. This type of command is identifiable by the "If . . . then . . ." construction.

Compared with other ancient Near Eastern codes (e.g., the Code of Hammurabi) the Decalogue (Ten Commandments) is positive and concise. God allowed the Israelites much freedom. There were comparatively few restrictions on their personal behavior (cf. Gen. 1:29-30; 2:16-17).

"The Ten Commandments were unique in Old Testament times because they possessed prohibitions in the second person singular and because they stressed both man's exclusive worship of one God and man's honoring the other person's body, rights, and possessions. Breaking these commandments would result in spiritual confusion and in human exploitation."³²⁸

Notice that the Ten Commandments use verbs, not nouns. Nouns leave room for debate, but verbs do not. God gave His people ten commandments, not ten suggestions.

Constable: Exo 20:1-2

Preface 20:1-2

These verses form a preamble and historical background to the Decalogue that follows. The Israelites were to obey God on the double basis of who He is and what He had done for them.

Most scholars have divided the Ten Commandments (cf. Deut. 5:6-18) into two groups in two different ways. The older Jewish method, called Philonic after the Jewish scholar Philo, was to divide them in two groups of five commandments each. The Jews believed that this is how God divided them on the two tablets of stone. The newer Christian method, called Augustinian after the church father Augustine, divided them into the first three and the last seven commandments. The basis for this division is subject matter. The first three commands deal with man's relationship with God and the last seven with his relationship with other people (cf. Matt. 22:36-40). Some scholars believe that each tablet contained all ten commandments in keeping with the ancient Near Eastern custom of making duplicate copies of covenant documents.³²⁹

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.