←Exodus 20→BSB

The brief statement of the terms of the covenant (see also Deut 5:6–21).

The Sinai covenant follows very closely the form of the covenants, or suzerain-vassal treaties, that great kings (the suzerains) in the ancient Near East offered to subject peoples (the vassals) as follows: (1) An introduction named the great king who was offering the covenant (20:1). (2) A historical preamble set out the circumstances that had led to the offer of a treaty (20:2). (3) Stipulations, the terms upon which the two parties were to agree, typically included the king’s offer of protection from enemies and care during emergency, while the people would agree to behave in conformity to the preferences of that king. Exodus includes a brief setting forth of the terms of the covenant (20:3–17) followed by expanded terms (chs 21–23). (4) Another statement indicated where a written copy of the covenant should be kept and when it should be read (24:7; 25:16). (5) The gods were called upon to witness the agreement (in Exodus, historical markers are substituted for the gods, 24:4). (6) The blessings and curses were stated that would follow upon obedience or disobedience to the covenant (23:20–33). Utilizing the political form of the covenant, God invited his people into a formal relationship with himself as king while avoiding the pagan overtones that contaminated religious forms of the time. Jesus’ Sermon on the Mount (Matt 5:1–7:29) is a New Testament parallel to this section of Exodus, with the Beatitudes (Matt 5:3–12) paralleling the Ten Commandments.

The first four commandments relate to one’s relationship with God. Observing them would foster a correct understanding of God in contrast to the idolatrous notions of deity that the Israelites had encountered in Egypt and would yet encounter in Canaan.

The terms of the covenant specify the behavior the people were expected to manifest if they were to be in a covenant with God. Only the first four instructions (20:2–11) relate directly to God, while the remaining six (20:12–17) have to do with human-to-human relationships. A covenant with God stipulates how we are to treat each other because God is profoundly ethical, and he expects us to manifest his character in all our relationships. Other law codes in the ancient Near East did not incorporate such absolute prohibitions, probably because polytheism mitigated against absolute principles. In contrast, covenants with a king did include absolute prohibitions because a single king could demand whatever he wished of his subjects. Here the single king is the sole Creator of the universe, who truly has authority to state absolute principles, demands, and prohibitions.

• jealous God: God is passionately opposed to our prostituting ourselves with false gods (see Josh 24:19–20).
• in the third and fourth generations . . . for a thousand generations: It is important to keep both sides of this equation together. God does not punish children for their parents’ sins. Rather, he is saying that our sins affect future generations of descendants. But he is also restricting the natural effects of those sins to three or four generations, while graciously extending the effects of obedience to a thousand generations (see also 34:6–7; Deut 7:9).
• reject (literally hate): The Hebrew words commonly translated “love” (Exod 20:6) and “hate” are difficult to translate into English because they include an act of the will as well as the emotional element we are familiar with. In biblical thinking, to “love” is to choose something and to act consistently in accord with that choice. To “hate” is to reject something and to act in ways consistent with that choice. The choice is connected to emotion: Feeling expresses itself in choices, and our choices show how we really feel.

The Sabbath day is kept holy when it is dedicated to the Lord (20:10). Whatever belongs exclusively to God shares his character. This is not to say that the other six days are unholy, but simply that they are for ordinary work (20:9). On this day set apart, we are reminded that it is not our work that supplies our needs. Our needs are supplied by God as an act of his grace (20:6).

The remaining six instructions all have to do with human relationships. Many of the stipulations of the covenant with God relate to how people treat each other. This connection of ethical behavior with religious duty is unique in the Old Testament world. There are several ethical law codes known in the ancient Near East, and several of these predate Moses, but all of them are imposed by a human king and have little to do with religion. The pagan gods, meanwhile, were patently unethical and untrustworthy, unlike the God of Israel, whose people worship him by treating others as he does. See also Matt 19:17–19.

The people were very conscious of their sinfulness before a holy God and begged Moses to stand between them and God. Moses pointed out that God’s goal was neither to overawe them nor to destroy them. Rather, he wanted their awe of him to keep them from sinning (20:20). Jesus is the ultimate mediator between God and people (1 Tim 2:5).

This interlude is about access to God. The first part (20:18–21) deals with the need for a mediator between the people and God. In 20:22–26, we find the appropriate form for an altar in the interval before God revealed his plans for a more permanent sanctuary (see 25:1–30:28).

• The Lord is transcendent, as shown by his speaking to the people in a disembodied voice from heaven (20:22). This would have two effects upon their practice: They were not to use silver or gold to make gods in human form (idols, 20:23), and they were not to carve stones for an altar (20:25). Perhaps this is because they would be tempted to carve stone gods in the process. The altar was to be made of earth (20:24) and uncut stones (20:25).
• The prohibition against revealing one’s nakedness (20:26) might have been to separate Israelite religious practice from the nature worship around them. Sexual activity was an integral part of many Canaanite rituals.