Text -- Exodus 20:17 (NET)

20:17 “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 belongs to your neighbor.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 20:17

The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour, this forbids all inordinate desire of having that which will be a gratification to ourselves. O that such a man's house were mine! such a man's wife mine! such a man's estate mine! This is certainly the language of discontent at our own lot, and envy at our neighbour's, and these are the sins principally forbidden here. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!

Clarke: Exo 20:17

Thou shalt not covet thy neighbor’ s house - wife, etc. - Covet signifies to desire or long after, in order to enjoy as a property the person or thing coveted. He breaks this command who by any means endeavors to deprive a man of his house or farm by taking them over his head, as it is expressed in some countries; who lusts after his neighbor’ s wife, and endeavors to ingratiate himself into her affections, and to lessen her husband in her esteem; and who endeavors to possess himself of the servants, cattle, etc., of another in any clandestine or unjustifiable manner

"This is a most excellent moral precept, the observance of which will prevent all public crimes; for he who feels the force of the law that prohibits the inordinate desire of any thing that is the property of another, can never make a breach in the peace of society by an act of wrong to any of even its feeblest members."

Calvin: Exo 20:17

Exo 20:17.Thou shalt not covet thy neighbor’s wife. There is no question but that this Commandment extends also to those that have preceded it. God had already sufficiently forbidden us to set our hearts on the property of others, to attempt the seduction of their wives, or to seek for gain at another’s loss and inconvenience. Now whilst He enumerates oxen and asses, and all other things as well as their wives and servants, it is very clear that His precept is directed to the same things, but in a different way, viz., in order to restrain all ungodly desires either of fornication or theft. The question, however, occurs, — since it has been said before that, agreeably to the nature of the Lawgiver, the inward purity of the heart is everywhere required, and therefore, that under the head of adultery, not only are all filthy acts prohibited, but secret unchastity also; and under the head of theft, all unlawful appetite for gain, — why does God now forbid in His people the lust for theft and fornication? For it seems to be a superfluous repetition which would be very absurd in ten short precepts, wherein God has embraced the whole rule of life, so that their very brevity might render it, easy, and the better attract their readers to learn them. Still, on the other hand, it must be remembered that, although it was God’s design, by the whole Law, to arouse men’s feelings to sincere obedience of it, yet such is their hypocrisy and indifference, that it was necessary to stimulate them more sharply, and to press them more closely, lest they should seek for subterfuges under pretense of the obscurity of the doctrine. For if they had only heard, Thou shalt not kill, nor commit fornication, nor steal, they might have supposed that their duty would have been fully performed by mere outward observance. It was not then in vain that God, after having treated of piety and justice, should give a separate admonition, that they were not only to abstain from evil doing, but also, that what He had previously commanded should be performed with the sincere affection of the heart. Hence Paul gathers from this Commandment, that the whole “Law is spiritual,” (Rom 7:7 and 14,) because God, by His condemnation of lust, sufficiently shewed that He not only imposed obedience on our hands and feet, but also put restraint upon our minds, lest they should desire to do what is unlawful. Paul confesses, too, that whereas he before slept in easy self-deceit, he was awakened by this single word; for since he was blameless in the eyes of men, he was persuaded that he was righteous before God: He says that he was once alive, as if the Law were absent or dead, because, being puffed up with confidence in his righteousness, he expected salvation by his works; but, when he perceived what the Commandment, Thou shalt not covet, meant, the dead Law was raised as it were to life, and he died, i e. , he was convinced he was a transgressor, and saw the sure curse overhanging him. Nor did he perceive himself to be guilty of one or two sins, but then, at length, he was shaken out of his torpor, when he recognized that all the evil desires, of which he was conscious, must be accounted for before God, whereas he had before been satisfied with the mere outward appearance of virtue. We now perceive, therefore, that there is nothing inappropriate in the general condemnation of concupiscence by a distinct commandment; for after God has broadly and popularly laid down rules for moral integrity, at length He ascends to the fountain itself, and at the same time points out with His finger, as it were, the root from which all evil and corrupt fruits spring forth. It must here be added that something more is expressed by the words coveting and wishing for, or desiring, than a desiderium formatum, as it is commonly called; for the flesh often tempts us to wish for this or that, so that the evil concupiscence betrays itself, although consent may not yet be added. Since, therefore, the sin ¹⁷¹ of the will had been already condemned, God now proceeds further, and puts a restraint upon evil desires before they prevail. ¹⁷² James points out these progressive steps, where he says that lust conceives before it begets sin; and then “sin, when it is finished, bringeth forth death,” (Jas 1:15,) for the begetting of which he speaks, is not only in the external act but in the will itself, before it has assented to the temptation. I admit, indeed, that the corrupt thoughts which arise spontaneously, and so also vanish before they affect the mind, do not come into account before God; yet, although we do not actually acquiesce in the evil desire, still, if it affects us pleasantly, it is sufficient to render us guilty. In order that this may be understood better, all temptations are, as it were, so many fans; if they hurry us on into consent, the fire is lighted; but, if they only awaken the heart to corrupt desires, concupiscence betrays itself in these sparks, although it neither acquires its full warmth nor breaks forth into a flame. Concupiscence, therefore, is never without desire ( affectu,) although the will may not altogether yield. Hence it appears what entire perfection of righteousness we must bring in order to satisfy the Law, since not only are we commanded not to will anything, except what is right and pleasing to God, but also that no impure desire should affect our hearts. Nor would Paul have laid such great stress upon this precept if the Law condemned no concupiscence except that which takes such hold on the mind of man as to exercise dominion over it; for the sin of the will must ever be condemned even by heathen philosophers, nay, and by earthly legislators also; but he says that the Law, by resisting concupiscence, makes sin to “become exceeding sinful.” (Rom 7:13.) Now, it is not credible that, at the time in which he confesses that he knew not what concupiscence was, he was so senseless and stupid as to think no harm of wishing to kill a man, or of being inclined through lust to commit adultery with his brother’s wife; but, if he was not unaware that the will to sin was vicious, it follows that the concupiscence in which he saw no harm was some more hidden disease. Hence, too, it is manifest under what delusion Satan must have held all the Popish schools ¹⁷³ through which echoes this axiom, that concupiscence is no sin in the baptized, because it is a stimulus to the exercise of virtue; as if Paul did not openly condemn c oncupiscence, which entraps us in its snares, although we do not altogether assent to it.

TSK: Exo 20:17

thy neighbour’ s house : Gen 3:6, Gen 14:23, Gen 34:23; Jos 7:21; 1Sa 15:19; Psa 10:3, Psa 119:36; Ecc 4:8, Ecc 5:10, Ecc 5:11; Isa 33:15, Isa 57:17; Jer 22:17; Eze 33:31; Amo 2:6, Amo 2:7; Mic 2:2; Hab 2:9; Luk 12:15, Luk 16:14; Act 20:33; Rom 7:7; 1Co 6:10; Phi 3:19; Col 3:5; 1Ti 6:6-10; Heb 13:5

wife : 2Sa 11:2-4; Job 31:1, Job 31:9; Pro 4:23, Pro 6:24, Pro 6:25; Jer 5:8; Mat 5:28

is thy neighbour’ s : Mat 20:15; Act 5:4

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 20:17

The coveting here forbidden is either,

1. The inward and deliberate purpose and desire of a deceitful or violent taking away of another man’ s goods; but this is forbidden in the eighth commandment. And it is hard to conceive that St. Paul should think that this command did not forbid such a practice, Rom 7:7 , which even the better sort of heathens esteemed a sin, whose words are, that they who are withheld from incest, or whoredom, or theft, only from a principle of fear, are guilty of those crimes ; especially seeing the Old Testament Scriptures, which doubtless he diligently studied, do so plainly condemn evil purposes of the heart, as Lev 19:17 Deu 9:4,5 15:7,9 , &c. Or,

2. The greedy desire of that which is another man’ s, though it be without injury to him. Thus Ahab sinned in desiring Naboth’ s vineyard, though he offered him money for it, 1Ki 21:2 . Or rather,

3. Those inward motions of the heart, which from the fountain of original corruption do spring up in the heart, and tickle it with some secret delight, though they do not obtain tie deliberate consent of the will. For seeing this law of God is spiritual and holy , Rom 7:12,14 , and reacheth the thoughts, intents, and all the actual motions of the heart, as is apparent from the nature of God, and of his law; and seeing such motions are both the fruits of a sinful nature, and the common causes of sinful actions, and are not agreeable either to man’ s first and uncorrupted nature, or to God’ s law; they must needs be a swerving from it, and therefore sin. And this is the reason why this command is added as distinct from all the rest.

Haydock: Exo 20:17

House. Septuagint places wife first, as all do, Deuteronomy v. 21. The express prohibition of lustful and unjust desires, might suffice to have obviated the mistake of Josephus, and of the Jews, in our Saviour's time, who looked upon them as indifferent, provided they were not carried into effect. They render us guilty in the sight of God, (Matthew v. 28,) whenever we give consent to them, as even Ovid and the pagan philosophers acknowledged. (Grotius) ---

At the conclusion of this 10th commandment, we find five verses in the Samaritan copy and version, as well as in the Arabic, and a sufficient vacant space is left in an ancient Syriac manuscript translated from the Hebrew, which induce Kennicott (D. 2. p. 97,) to conclude that they are genuine; particularly as they explain what law was to be engraven on the two stones set up by Josue, which the Hebrew leaves ambiguous. They are as follows, repeated, for the most part, Deuteronomy xxvii. 2. "And it shall come to pass, when the Lord thy God shall bring thee into the land of the Chanaanites, whither thou goest to possess it, then thou shalt set thee up great stones; and thou shalt plaster them with plaster, and shalt write upon the stones all the words of this law. ---

And it shall come to pass, when ye are passed over the Jordan, ye shall put these stones, which I command you this day, upon Mount Gerizim. ---

And thou shalt build there an altar to the Lord thy God, an altar of stones; thou shalt not lift up any iron tool upon them. ---

Thou shalt build the altar of the Lord thy God, and shalt sacrifice peace-offerings; and thou shalt eat there, and rejoice before the Lord thy God. ---

That mountain is on the other side Jordan, by the way where the sun goeth down, in the land of the Chanaanites, which dwell in the flat country over-against Gilgal, beside the plain of Moreh, near Sichem." This particular designation of Gerizim, makes Calmet suspect, that it is an interpolation of the Samaritans. But Kennicott hesitates not to lay the blame of omission upon the Jews; as he endeavours to shew, that they have corrupted Deuteronomy xxvii. 4, substituting Hebal, instead of Gerizim. "Certainly the Jews might omit, as easily as the Samaritans might insert. " (p. 100.) (Haydock)

Gill: Exo 20:17

Thou shall not covet thy neighbour's house,.... This is the tenth and last commandment, and is an explanation of several of the past; showing that the law of God not only forbids external acts of sin, but the inward and first motions of the mind to it, which are not known, and would not be thought to be sinful, were it not for this law; nor are they known by this law until the Spirit of God by it convinces men of them, in whose light they see them to be sinful; even not only the schemes and contrivances of sin in the mind, the imaginations of it, thoughts dwelling upon it with pleasure, but even the first risings of sin in the heart; and such motions of it which are not assented unto, and unawares spring up from the corruption of nature, and are sudden craving desires after unlawful things, even these are forbidden by this law; which shows the spirituality of the law of God, and the impossibility of its being perfectly kept by fallen men. The apostle has reference to it, Rom 7:7. Several particulars are here mentioned not to be coveted, as instances and examples instead of others. Thus, for instance, "a neighbour's house" is not to be coveted; "nor his field", as the Septuagint version here adds, agreeably to Deu 5:21, a man is not secretly to wish and desire that such a man's house or land were his, since this arises from a discontent of mind with respect to his own habitation and possessions; and a man should be content with such things as he has, and not covet another's, which is not without sin:

thou shalt not covet thy neighbour's wife: and wish she was thine, and lust after her; this is a breach of the seventh command, and serves to explain and illustrate that. This clause stands first in the Septuagint version, as it does in Deu 5:21,

nor his manservant, nor maidservant, nor his ox, nor his ass, nor any thing that is thy neighbours'; which, with the first clause, serve to explain the eighth command, showing that we are not only forbid to take away what is another man's property, any of the goods here mentioned, or any other, but we are not secretly to desire them, and wish they were in our possession; since it discovers uneasiness and dissatisfaction with our own lot and portion, and is coveting another man's property, which is coveting an evil covetousness.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 20:17

¹ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

² sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

Geneva Bible: Exo 20:17

Thou shalt not ^{( n )} covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour's.

^{( n )} You may not so much as wish his hinderance in anything.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 20:1-26

1 The ten commandments are spoken by Jehovah.

18 The people are afraid, but Moses comforts them.

21 Idolatry is forbidden.

23 Of what sort the altar should be.

Maclaren: Exo 20:12-21

Exodus 20:12-21

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

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

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

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

III. The Order Of These Human Duties Is Significant.

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

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

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

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

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

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

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

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

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

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

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

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

MHCC: Exo 20:12-17

The laws of the SECOND table, that is, the last six of the ten commandments, state our duty to ourselves and to one another, and explain the great commandment, Thou shalt love thy neighbour as thyself, Luk 10:27. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honour thy father and thy mother, includes esteem of them, shown in our conduct; obedience to their lawful commands; come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love. Also submission to their counsels and corrections. Endeavouring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Saviour makes to be particularly intended in this commandment, Mat 15:4-6. Careful observers have noted a peculiar blessing in temporal things on obedient, and the reverse on disobedient children. The sixth commandment requires that we regard the life and the safety of others as we do our own. Magistrates and their officers, and witnesses testifying the truth, do not break this command. Self-defence is lawful; but much which is not deemed murder by the laws of man, is such before God. Furious passions, stirred up by anger or by drunkenness, are no excuse: more guilty is murder in duels, which is a horrible effect of a haughty, revengeful spirit. All fighting, whether for wages, for renown, or out of anger and malice, breaks this command, and the bloodshed therein is murder. To tempt men to vice and crimes which shorten life, may be included. Misconduct, such as may break the heart, or shorten the lives of parents, wives, or other relatives, is a breach of this command. This command forbids all envy, malice, hatred, or anger, all provoking or insulting language. The destruction of our own lives is here forbidden. This commandment requires a spirit of kindness, longsuffering, and forgiveness. The seventh commandment concerns chastity. We should be as much afraid of that which defiles the body, as of that which destroys it. Whatever tends to pollute the imagination, or to raise the passions, falls under this law, as impure pictures, books, conversation, or any other like matters. The eighth commandment is the law of love as it respects the property of others. The portion of worldly things allotted us, as far as it is obtained in an honest way, is the bread which God hath given us; for that we ought to be thankful, to be contented with it, and, in the use of lawful means, to trust Providence for the future. Imposing upon the ignorance, easiness, or necessity of others, and many other things, break God's law, though scarcely blamed in society. Plunderers of kingdoms though above human justice, will be included in this sentence. Defrauding the public, contracting debts without prospect of paying them, or evading payment of just debts, extravagance, all living upon charity when not needful, all squeezing the poor in their wages; these, and such things, break this command; which requires industry, frugality, and content, and to do to others, about worldly property, as we would they should do to us. The ninth commandment concerns our own and our neighbour's good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbour. Speaking unjustly against our neighbour, to hurt his reputation. Bearing false witness against him, or in common conversation slandering, backbiting, and tale-bearing; making what is done amiss, worse than it is, and in any way endeavouring to raise our reputation upon the ruin of our neighbour's. How much this command is every day broken among persons of all ranks! The tenth commandment strikes at the root; Thou shalt not covet. The others forbid all desire of doing what will be an injury to our neighbour; this forbids all wrong desire of having what will gratify ourselves.

Matthew Henry: Exo 20:12-17

We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together.

I. The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: Honour thy father and thy mother, which includes, 1. A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. Fear them (Lev 19:3), give them reverence, Heb 12:9. The contrary to this is mocking at them and despising them, Pro 30:17. 2. Obedience to their lawful commands; so it is expounded (Eph 6:1-3): " Children, obey your parents, come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love."Though you have said, "We will not,"yet afterwards repent and obey, Mat 21:29. 3. Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God. 4. Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation. 5. Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, Mat 15:4-6. The reason annexed to this commandment is a promise: That thy days may be long in the land which the Lord thy God giveth thee. Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded (Eph 6:3), That it may be well with thee, and thou mayest live long on the earth. Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.

II. The sixth commandment concerns our own and our neighbour's life (Exo 20:13): " Thou shalt not kill; thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly."This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, Gen 9:5, Gen 9:6. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for he that hateth his brother is a murderer ), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, Mat 5:22. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth.

III. The seventh commandment concerns our own and our neighbour's chastity: Thou shalt not commit adultery, Exo 20:14. This is put before the sixth by our Saviour (Mar 10:19): Do not commit adultery, do not kill; for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, Mat 5:28.

IV. The eighth commandment concerns our own and our neighbour's wealth, estate, and goods: Thou shalt not steal, Exo 20:15. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion.

V. The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, Exo 20:16. This forbids, 1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. 2. Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both), 3. Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.

VI. The tenth commandment strikes at the root: Thou shalt not covet, Exo 20:17. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!"This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom 7:7. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!

Keil-Delitzsch: Exo 20:13-17

The other Five Words or commandments, which determine the duties to one's neighbour, are summed up in Lev 19:18 in the one word, "Love thy neighbour as thyself."The order in which they follow one another is the following: they first of all secure life, marriage, and property against active invasion or attack, and then, proceeding from deed to word and thought, they forbid false witness and coveting.

(Note: Luther has pointed out this mirum et aptum ordinem, and expounds it thus: Incipit prohibitio a majori usque ad minimum, nam maximum damnum est occisio hominis, deinde proximum violatio conjugis, tertium ablatio facultatis. Quod qui in iis nocere non possunt, saltem lingua nocent, ideo quartum est laesio famae. Quodsi in iis non praevalent omnibus, saltem corde laedunt proximum, cupiendo quae ejus sunt, in quo et invidia proprie consistit .)

If, therefore, the first three commandments in this table refer primarily to deeds; the subsequent advance to the prohibition of desire is a proof that the deed is not to be separated from the disposition, and that "the fulfilment of the law is only complete when the heart itself is sanctified"( Oehler ). Accordingly, in the command, "Thou shalt not kill,"not only is the accomplished fact of murder condemned, whether it proceed from open violence or stratagem (Exo 21:12, Exo 21:14, Exo 21:18), but every act that endangers human life, whether it arise from carelessness (Deu 22:8) or wantonness (Lev 19:14), or from hatred, anger, and revenge (Lev 19:17-18). Life is placed at the head of these commandments, not as being the highest earthly possession, but because it is the basis of human existence, and in the life the personality is attacked, and in that the image of God (Gen 9:6). The omission of the object still remains to be noticed, as showing that the prohibition includes not only the killing of a fellow-man, but the destruction of one's own life, or suicide. - The two following commandments are couched in equally general terms. Adultery , נאף , which is used in Lev 20:10 of both man and woman, signifies (as distinguished from זנה to commit fornication) the sexual intercourse of a husband with the wife of another, or of a wife with the husband of another. This prohibition is not only directed against any assault upon the husband's dearest possession, for the tenth commandment guards against that, but upholds the sacredness of marriage as the divine appointment for the propagation and multiplication of the human race; and although addressed primarily to the man, like all the commandments that were given to the whole nation, applies quite as much to the woman as to the man, just as we find in Lev 20:10 that adultery was to be punished with death in the case of both the man and the woman. - Property was to be equally inviolable. The command, "Thou shalt not steal ,"prohibited not only the secret or open removal of another person's property, but injury done to it, or fraudulent retention of it, through carelessness or indifference (Exo 21:33; Exo 22:13; Exo 23:4-5; Deu 22:1-4). - But lest these commandments should be understood as relating merely to the outward act as such, as they were by the Pharisees, in opposition to whom Christ set forth their true fulfilment (Mat 5:21.), God added the further prohibition, " Thou shalt not answer as a false witness against thy neighbour, "i.e., give false testimony against him. ענה and בּ : to answer or give evidence against a person (Gen 30:33). עד is not evidence, but a witness. Instead of שׁקר עד , a witness of a lie, who consciously gives utterance to falsehood, we find שׁוא עד in Deuteronomy, one who says what is vain, worthless, unfounded ( שׁוא שׁמע , Exo 23:1; on שׁוא see Exo 23:7). From this it is evident, that not only is lying prohibited, but false and unfounded evidence in general; and not only evidence before a judge, but false evidence of every kind, by which (according to the context) the life, married relation, or property of a neighbour might be endangered (cf. Exo 23:1; Num 35:30; Deu 17:6; Deu 19:15; Deu 22:13.). - The last or tenth commandment is directed against desiring (coveting), as the root from which every sin against a neighbour springs, whether it be in word or deed. The חמד , ἐπιθυμεῖν (lxx), coveting, proceeds from the heart (Pro 6:25), and brings forth sin, which "is finished"in the act (Jam 1:14-15). The repetition of the words, "Thou shalt not covet,"does not prove that there are two different commandments, any more than the substitution of תּתאוּה in Deu 5:18 for the second תּחמד . חמד and התאוּה are synonyms, - the only difference between them being, that "the former denotes the desire as founded upon the perception of beauty, and therefore excited from without, the latter, desire originating at the very outset in the person himself, and arising from his own want or inclination"( Schultz ). The repetition merely serves to strengthen and give the great emphasis to that which constitutes the very kernel of the command, and is just as much in harmony with the simple and appropriate language of the law, as the employment of a synonym in the place of the repetition of the same word is with the rhetorical character of Deuteronomy. Moreover, the objects of desire do not point to two different commandments. This is evident at once from the transposition of the house and wife in Deuteronomy. בּית (the house) is not merely the dwelling, but the entire household (as in Gen 15:2; Job 8:15), either including the wife, or exclusive of her. In the text before us she is included; in Deuteronomy she is not, but is placed first as the crown of the man, and a possession more costly than pearls (Pro 12:4; Pro 31:10). In this case, the idea of the "house"is restricted to the other property belonging to the domestic economy, which is classified in Deuteronomy as fields, servants, cattle, and whatever else a man may have; whereas in Exodus the "house"is divided into wife, servants, cattle, and the rest of the possessions.

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 20:17

The tenth commandment 20:17

It is specifically what belongs to one's neighbor and is not for sale, contrasted with something for sale, that is the focus of this command. A legitimate desire is not the same as coveting, which is an obsessive desire. Coveting is the root attitude from which every sin in word or deed against a neighbor springs (cf. Eph. 5:3). The five categories of the most valuable possessions the neighbor could have represent all that he has.

". . . none of the Ten Commandments reappear in the New Testament for this age of grace as Mosaic legislation. All of the moral principles of the ten laws do reappear in the New Testament in a framework of grace."³⁴¹

"The influence of the Ten Words on Western morality and law is beyond calculation. They have come to be recognized as the basis of all public morality."³⁴²

In view of this fact it is especially tragic that it is now illegal to post a copy of the Ten Commandments in any American public school classroom.

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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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.