Exodus 18, 19, 20 Commentary by Mark Dunagan

The Book Of Exodus Chapters 18-20 The events recorded in chapter 18 make it clear that this book isn’t Jewish history which has been laundered by human writers. The great leader Moses is given advice, and that, by a Gentile! “The honestly with which the selection of officials is attributed to the advice of a Gentile is remarkable, and indicates that this narrative reflects the facts….The Holy Spirit also wants to show us that the Lord did not elect Israel from among all other nations because of its moral superiority….It does not make sense to assume that someone would simply have made up this scene that presents the great Moses as dependent on his (otherwise not very prominent) father-in-law, a Kenite (Midianite), for the regulation of the administration of justice” (Gispen p. 172).

I. Chapter 18: 18:1 Jethro, who is also known as Reuel (2:18), is described as priest of Midian, and yet He is or will be a believer in the True God (18:11). This expression might mean the “chief priest of Midian”. “Heard all that God had done”-“Every nomad in the peninsula would have heard by now of the Israelite breakaway from Egypt and her clash with Amalek” (Cole p. 137). “It is notable that Jethro had heard that the Lord (Jehovah) had brought Israel out. Even the word-ofmouth reports about Israel gave credit to Jehovah and not to Moses only.

Apparently even Jehovah’s name had become known” (Fields p. 378).

18:2 This verse is inserted to explain how it was that Jethro was able to bring Moses’ family with him on this occasion when, in Exodus 4:20, we read that Moses had already taken them back with him to Egypt. We aren’t told the precise reason why, but Moses had sent his wife and sons back to Midian at some point before or during the ten plagues. The fact that Moses had sent her away, argues against the view that Zipporah voluntarily left in anger to return to her father after the circumcision of her son. From this verse we learn that in addition to all that had happened in Egypt and the wilderness, Moses was without his own wife and children. “No hint is given in the biblical text of personal discomfort or dissatisfaction with this situation. He apparently had placed his wife and children in the hands of the Lord and concluded that in God’s time they would be reunited” (Davis p. 197). “We admire Moses’ self-

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restraint and faith in getting along without dissatisfaction on his part because of his separation from them” (Fields p. 379). Moses may have been separated from his family for 6 months up to a year.

18:3-4 The names which Moses had given to his two sons reflects something of his spiritual experiences while in Midian. Gershom (GUR shom) means “banishment”, this name may reflect something of the disappointment that Moses experienced in his separation from his people in the land of Egypt. Eliezer (el ih EE zur), literally means “God is my help”. The name appears to reflect Moses’ gratitude for God’s protection as he fled Egypt, and God’s kindness in providing for him while in Midian. These sons of Moses are also named in 1 Chron.

23:15-17; 26:24-25.

18:5 Evidently Rephidim (17:1), was near Mount Sinai. In addition, Moses’ personal camp might have been at the very front of the Israelite pack.

18:6-7 After the battle with the Amalekites, Jethro may have thought that this was a good and safe time to bring his daughter and grandchildren back to Moses. The events at Rephidim, the water from the rock, the war with Amalek, and Jethro’s visit all happened within a time period of 15 days (Exodus 16:1;19:1). Arabs still make a big ceremony out of greetings. “No business can be discussed until all the personal news has been inquired into (We rather like this. People are more important than business anytime)” (Fields p. 380).

18:8 Note how Moses gave all the credit to Jehovah.

18:9-11 Jethro could rejoice with those who rejoice. On his part there is no cynicism, skepticism, unbelief or jealousy (why hasn’t God done such for my people?). “The interest and concern that Jethro had for Israel is indicated by the fact that their first conversation centered about the might deeds that God had done on behalf of His people” (Davis p. 198). The word “know” does not necessarily mean “come to realization” (i.e. know in contrast to total ignorance), but rather, can also mean, to “know by personal experience”.

18:12 I believe Davis has some good observations here: “Moses evidently recognized Jethro as a priest of the true God and therefore permitted the offering of a sacrifice. Perhaps in this respect Jethro was like Melchizedek (Genesis 14:18)….Jethro must be considered unique, for it is clear from Scripture that the Midianites generally were idolaters (cf. Numbers 25:17-18; 31:16)” (p. 198). “The fact that Aaron and the elders came stresses the validity of Jethro’s priesthood” (Fields p. 382). This must have been a very refreshing day to Moses. He had had nothing but trouble and contention with Israel from the outset of their trip. There had been hunger, thirst, quarreling, and an attack

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by vicious enemies. Jethro’s friendly visit must have been a great encouragement.

The Appointment Of Judges 18:13 Moses was not only charged with the responsibility of caring for the spiritual and military needs of the nation, but for their civil problems as well. In addition, on this occasion, the division of the spoil from the recent victory over Amalek, probably had created among these complainers, numerous disagreements.

18:14-18 “Like many a Christian leader, Moses was wearing himself out by unnecessarily trying to do everything single-handedly. This is not always the sign of overambition. Sometimes it is the mark of the overconscientous” (Fields p. 385). The people seemed to accept Moses’ judgments, at least when they were well fed.

18:19 “God be with you”-this may be another way of saying, “if God so commands you” (18:23).

Points To Note: 1. Jethro isn’t being presumptuous, he realizes that such a plan must meet with God’s approval. In other words, he understood authority, and that we need to have God’s approval before we act. 2. Deut. 1:9-15 indicates that Moses did not actually arrange for the selection of these judges until after the Law was given at Sinai. “Perhaps Moses wanted to wait for divine approval of this plan before proceeding” (Davis p. 199). Hence, in this chapter, verses 24-27 are letting the reader know at this point, that Moses did in fact implement this plan, for it did have God’s approval. Verse 20 also seems to agree with this, before Moses could instruct the people, the Law had to first be given.

18:21 The qualifications for these judges are given. Once again we see Jethro’s faith, for he says that such men must “fear God”. Compare these qualifications with Deut. 1:16-17 and 2 Chron. 19:5-7. Note that the qualifications are more moral than intellectual. Unfortunately, our society seems to be more impressed with the intellectual qualifications of a judge, rather than what he believes. Jethro realized that without faith in God, the decisions from such judges could become easily perverted. In working with the number of Israelites, one writer estimates that 78,600 judges were eventually appointed.

18:24 Let us be impressed that Moses was a humble man, willing to listen to a good idea. He was very receptive to truth (James 1:21).

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18:27 We suppose that Zipporah and her two sons stayed with Moses, though we read nothing more about their being with Moses. When Moses left Mount Sinai, he requested that Hobab, apparently his brother-in-law, would travel with him (Numbers 10:29-32). This family grew into the Kenite tribe that dwelled among the Israelites (Judges 1:16; 4:11, 17; 1 Samuel 15:6). According to some manuscripts, a descendant of Moses’ son Gershom, will become an idolatrous priest during the time of the Judges. See Judges 18:30 and note the side reference.

II. Chapter 19: 19:1 “The third month”-that is, our late May or early June. “on that very day”-the Hebrew literally reads, “the same day”. Two views exist concerning this expression, one is that the Israelites arrived at Sinai on the 1 st day of the third month. The other is that they arrived on the 15 th day of the third month, corresponding with the 15th day of the 1st month when they had left Egypt.

(12:6,51). The Hebrew word “gone out” was translated by the Greek word “exodus”, in the Greek version of the O.T. From other passages we learn that Moses had kept a log book of their travels (Numbers 33:2) “Wilderness of Sinai”-Remember, wilderness doesn’t always mean a dry, barren wasteland. But sometimes uninhabited grazing country. Two very popular choices are given for the exact location of Mount Sinai. One is Jebel Musa, which is 7647 feet high. There is a small plain at the south side of this mount. Then there is Ras Safsafeh, which is 6540 feet high. This peak is found on the same ridge as the previous peak. To the north of Ras Safsafeh, a broad plain comes to the very foot of the range. There are four streams of running water and several springs in this area, in addition to a rather large plain, two miles long and one and a half wide. Fields notes that “the slopes of the enclosing mountains afford further space and seating for an almost unlimited multitude” (p. 394). The broad plain surrounded by granite mountains provided not only a natural amphitheater, but also an awesome background for the events that will shortly take place.

Point To Note: “The Israelites arrived at Mount Sinai where they remained throughout the rest of the events recorded in Exodus 19:1-Numbers 10:10. They were at Sinai 11 months. From the third month of the first year (19:1), to the 20 th day of the second month of the second year (Numbers 10:11).

19:2-3 The trip to Sinai was for Moses a return to familiar surroundings (3:1ff).

When he arrived, Moses naturally went up to receive instructions from the Lord.

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19:4 When young eagles are learning to fly, the mother eagle flies under them with her wings spread out to catch them, or keep them from hurting themselves.

“When Israel left Egypt it was merely an eaglet, nationally speaking. Its vulnerability and its defenselessness were perfectly obvious. Without the intervention of God they would have been easily crushed and defeated” (Davis p. 204). The expression suggests strong and loving care (Deut. 32:11).

The Covenant Many writers note that in the Near East, two popular covenant forms are found.

The Parity Treaty, is a treaty or agreement between two kings of more or less equal importance, which bind each to equal or identical obligations. This isn’t the type of covenant that God will give. Rather, the Suzerainity Treaty, was imposed by a strong king upon his subjects or subject nations. In Suzerainity Treaties the following six elements were typically found, a preamble, historical introduction, general principles for future conduct, specific stipulations, divine witness and curses and blessings. Such similarities demonstrate that God often chooses to use terms which are familiar to men, and that this covenant is to be viewed as reasonable, lawful, logical and binding. In view of such matters, let us remember that while those in the covenant had a relationship with God, the term covenant can never be lowered to mean a relationship apart from rules or laws.

Fields notes, “God’s covenants are more like the second type of covenants.

God as a ruler makes certain promises and then demands particular acts of obedience. The covenant is imposed by the superior upon the inferiors. Such covenants may be basically offers of grace to an undeserving people” (p. 396).

19:5 As always, God’s promises are conditioned upon obedience. This is even true in the New Covenant (Matthew 7:21; John 14:15). Israel is described as being God’s “own possession”. The word means “special treasure” which would privately belong to a king. “The Lord wanted obedience, but not out of fear alone. He expected their obedience to be an expression of their love for Him” (Davis p. 204). Israel was very precious to God. And yet, God hadn’t chosen them because they were morally superior to the surrounding nations (Deut. 7:68).

19:6 “a kingdom of priests”-each member of the nation was expected to know God, and each did have access to God through prayer. In addition, in reference to the other nations, Israel was expected to be a go-between between God and the other nations. “They were to be living examples of what God would do with and for obedient mankind, and were to teach the ways of God to men, and otherwise help men come to God” (Fields p. 399). “Holy nation”-stresses the moral purity that God expected of them, in contrast to the other nations.

Holiness and moral purity have always been a fundamental demand for fellowship with God (1 Peter 1:14-16).

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Points To Note: 1.

The very fact that the church in the New Covenant is described in the exact same terms (1 Peter 2:5,9), proves that Christians are the people or nation of God from the cross of Christ to the end of time. We are the Israel of God (Galatians 6:16), and the true sons of Abraham (Galatians 3:26-28). 2. The Israelites in the wilderness, and often in the Old Testament failed miserably in living up to such promises. How have we faired? Is your life morally pure?

Are you bringing people to God, or hindering people from coming to God? Is your life dedicated to God’s service?

19:7-8 “Israel’s religion was openly presented by God. There were no secret doctrines to a favored class, no books of mysteries, but a divine offer to rich and poor, young and old, learned and unlearned” (Fields p. 400). With God, everything is up front and out in the open. The free will of Israel is respected, God wants people to follow Him because they want to.

Preparation 19:9 God would meet with the people, but He must veil Himself in a thick cloud, for no man can look upon God and live (Exodus 33:20). This was done so that the people could believe in Moses as God’s spokesman as well as God Himself.

One major purpose of the miraculous display of cloud, smoke, etc…, was to certify that Moses was the mediator between the people and God. 19:10-11 The people need to be prepared. Sometimes we forget to prepare ourselves before we worship (Ecc. 5:1; 1 Cor. 11:28). “Unlike pagan deities whose supposedly dwelt in the mountains, the God of Israel descended from heaven to the mountains” (Bible Knowledge Comm. p. 138). One day God Himself in a body of flesh would meet with mankind in Jesus Christ (Phil. 2:6ff).

19:12-13 Evidently some form of barrier or fence was constructed around the base of the mountain. Fields notes, “It was possible to set a boundary about the north end of Mt. Sinai because the rock mass of the mountain rises rather abruptly from the plain beside it” (p. 402). “No hand shall touch him”-“Lest the very executioner should be caught in the same net, he must kill by stone or dart (arrow), without touching the doomed body himself” (Cole p. 147). Since the mountain was holy when God descended upon it, that meant that whatever touched the mountain became holy, i.e. devoted to God. For any living creature that meant sacrifice, which meant death. Only when a long blast from the ram’s horn was sounded would it be safe for the people to come near (19:16-17).

Clearly all of this was quite terrifying to the people, see Hebrews 12:20 19:15 Sexual relations between husband and wife are pure, nonetheless, “as we sometimes fast from eating lawful food as a means of devoting our total

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energies and mind to God, so on some occasions sex relations are to be left off.

See 1 Cor. 7:5” (Fields p. 401).

19:16-19 “This was no ordinary thunderstorm on Sinai. Thunderstorms are not uncommon there in winter; but the Israelites arrived in early June, when the season for these was past” (Fields p. 404). This was surely an awesome sight (Heb. 12:18-19), and is viewed by New Testament writers as being an actual historical event. The whole scene resembled a smelting furnace with dark billowing smoke. Some have argued that Mt.Sinai was erupting, that the scene being described contains no supernatural elements, but is simply a natural volcanic eruption. Davis notes, “Such an interpretation, however, must be rejected for there is no real evidence that volcanic eruption is involved here.

Would Moses under the leadership of God have brought a people to an area that would have threatened their lives by violent volcanic eruptions?” (p. 206).

19:20-25 In 19:23 Moses seems to think that the previous warning had been sufficient, but God knows better: This command was repeated because unfortunately many people often disregard plain and simple instructions. “some Israelites on this occasion were thinking about taking a little peek beyond the fence” (Fields p. 405). “crowd control is no new problem. Sheer idle curiosity would have been the motive, not any deep desire to be close to God” (Cole p.

148). The world is filled with many people who believe that either many rules are unnecessary, for that the rules apply to everyone else, but them.

Point To Note: Seeing that the sons of Aaron have yet to be consecrated as priests (28:1), these priests were either young men (24:5), heads of various households who in the past had being performing such priestly functions, or the sons of Aaron, in anticipation to their formal and official appointment. Note that these priests were not exempt from the commands of God, nor were they too holy to yield to the temptations that attracted other people.

III. Chapter 20: The Bible indicates that the Law of Moses was given to accomplish the following purposes: 1. Clearly defined what was sin (Romans 7:7,13). 2. Gave Israel a godly standard, so that they might continue to inhabit Canaan (Deut. 5:29ff). 3.

Prepared Israel for the coming Messiah (Galatians 3:24). 4. Marked Israel as the chosen people (Eph. 2:11). 5. It revealed the holiness of God. The Ten Commandments are also called, “the words of the covenant” (34:28); “the tables of the covenant” (Deut. 9:9); “The covenant” (Deut. 4:13); “the two tables” (Deut.

9:10-17); “the testimony” (Exodus 25:16); “the tablets of the testimony” (Ex. 31:18). The first 4 deal with Israel’s relationship with God and the other six deal with social relationships. “The Ten Commandments are an excellent summary of 10 divine rules for human conduct. They might be called rules of (1) 7

religion, (2) worship, (3) reverence, (4) time, (5) authority, (6) life, (7) purity, (8) property, (9) tongue, and (10) contentment” (Bible Knowledge Comm. p. 139).

The Ten Commandments are also called the “Decalogue” by various writers, “Deka” meaning ten, and logos, meaning word.

20:1-2 Before the Ten Commandments are given, God reminded Israel of the unique relationship that existed between them and Him. He briefly summarized what He had done for them. Centuries before, God had led Abraham out of Ur (Gen. 15:7); now He led Abraham’s descendants out of Egypt.

#1 The Protection Of True Theology (20:2-3) The land which they have been delivered from was a land characterized by a tremendous amount of idolatry, and so was Canaan, the land to which they would evidently come. “The Lord had drawn them apart not only to be a distinctive people, but to worship the one and only true God” (Davis p. 210).

Cole notes, “Israel lived in the midst of a polytheistic world….These commandments were after all addressed to the ordinary Israelite, not the religious elite of the day: they are expressed in strong simple terms, understandable to all, and deal with the temptations of the common man” (p.

153). “before Me”-“literally, ‘to my face’. This slightly unusual phrase seems also to be used of taking a second wife while the first is still alive. Such a use, of breach of an exclusive personal relationship” (Cole p. 153). Seeing that God’s face or presence is everywhere, to have no other gods ‘before me’ actually means to recognize no other gods at all. “Most religions of that day had a pantheon, a divine assembly that ruled the realm of the gods, the supernatural, and, ultimately, the human world. There would typically be a deity who was designated head of the pantheon, and he, like the other gods, would have at least one consort (female partner). This commandment forbids Israel to think in these terms. Yahweh is not the head of a pantheon, and he does not have a consort—there are no gods in his presence…This commandment also then effectively bans much mythology that deals with the interactions of the gods with one another” (Walton & Matthews p. 107).

The liberal view of this verse is that the command does not state that only one God exists, but rather that the Lord was supreme among the gods of the ancient near East. That’s the problem with liberalism, it glories human wisdom, rather than what God actually has said (Isaiah 45:5; 46:1).

#2 The Protection Of True Worship (20:4-6)

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“Idol” is from the Hebrew pesel, “carved wood or stone”, hence a “graven image”.

1. Since God is a Spirit (John 4:23-24), no material representation can possibly resemble Him. 2. There were certain representations commanded by God (golden cherubim upon the mercy seat) (Exodus 38:23); (1 Kings 6:32; 7:29).

Moses even made a brass serpent at the command of God (Num. 21:8-9). So this isn’t a command forbidding all artwork or sculpture. Rather, it forbids the creation of objects that will be used as objects of worship. Even the brass serpent was destroyed when it became an object of worship (2 Kings 18:4).

Idols were not only not to be worshipped, they weren’t even to be made. The “water under the earth” simply refers to the water below the surface of seas, rivers, etc…(Deut. 4:18). It is under or below the earth, because it is lower than the ground level. “Occasionally we read the view that the “waters under the earth” refer to one of the “three stories”, which ancient people thought the universe consisted of, namely of heaven above, the earth, and the world ‘beneath the earth’, as if there were some great subterranean cavity under the earth full of water” (Fields p. 425). “jealous”-When applied to God, this term does not suggest the pettiness and nastiness that we often associate with human jealousy. The idea is rather that nothing can compare with God, and it would be wrong for God to share His glory and majesty with anyone else (Isaiah 48:2). God won’t tolerate any rivals (Matthew 6:24; 10:37) for our devotion. But more than that, it would be wrong for God to tolerate any rivals. His unique nature demands that only He is worthy of worship. “No husband who truly loved his wife could endure to share her with another man: no more will God share Israel with a rival” (Cole p. 156).

Compare with Isaiah 46:5; 44:9-17; 42:8; Deut. 6:15; Josh. 24:15. In view of passages such as Matthew 10:37, let us be impressed that God will not tolerate a divided loyalty among us either. “visiting the iniquity”-i.e. punishing, visiting in judgment. “the iniquity of the fathers on the children, on the third and fourth generations of those who hate me” Point To Note: From Ezekiel 18:4, 20ff we know that God doesn’t hold a child morally responsible for the sins of their parents. See also Deut. 24:16 1. But children often do suffer the physical consequences of their parents sins, i.e. the children of the drunkard will experience poverty, etc… 2. Note the expression, “of those who hate me”. Often when God brings judgment upon a nation, the judgment is for the sins of the past generations and the sins of the present generation (Matthew 23:32). The third or fourth generation is punished, for they also hate God. 3. Note that loving God is equivalent with keeping His commandments.

Fields notes, “The histories of the Biblical kings illustrate Exodus 20:5-6. King Manasseh was a very evil king, whose evils brought the sentence of destruction upon the kingdom (2 Kings 21:10-15). However, Manasseh’s good grandson, Josiah, who kept God’s covenant, was not punished (2 Kings 22:16-20).

Nonetheless, Josiah’s goodness did not turn away the wrath upon Manasseh’s 9

sins (2 Kings 23:26-27); and the penalty for the wrongdoings of all the kings fell in the time of Josiah’s son Zedekiah….who ‘did that which was evil’ (2 Kings 24:19)” (p. 426).

Point To Note: Roman Catholic and Lutheran theologians treat Exodus 20:3-6 as the first commandment and 20:7 as the second. In addition, they divide 20:17 into two commandments. Most non-Catholics suspect that this method of dividing the commandments was made to de-emphasize the commandment against imagemaking.

#3 Protection Of The Name of God (20:7) “In vain”-The Israelites were not to use the name of God for any idle, frivolous, or insincere purpose. Such as attaching His name to an oath, which they have no intention of keeping (Lev. 19:12). All irreverent uses of the name of God are here condemned. God’s name is to be held in the utmost respect (Psalm 111:9 “Holy and reverend is His name”; Matthew 6:9 “Hallowed be Thy name”. Using the terms “God” or “Jesus” in a flippant manner is to treat God with disrespect, how much more is a person treating God with disrespect when they actually attach His name to some profane statement or cuss word.

#4 Protection Of The Sabbath (20:8-10) 1.

These verses suggest that the original creation-week was what we would call a normal week. Each day was the equivalent of an actual solar day. 2.

The Sabbath was not only designed as a special day set aside for the worship of God, but it had a practical side in that it provided a needed rest for those who worked (Deut. 5:13-15). 3. Jesus made it clear that the Sabbath was a day on which good works had always been lawful (Matthew 12:12). 4. Violation of the Sabbath meant death (31:15; Numbers 15:32-36). 5. In the New Testament, the day of worship is Sunday (Acts 20:7; 1 Cor. 16:2), and yet Sunday is never viewed as a mandatory day of rest at the same time. Like the rest of the Law, the Sabbath was only a shadow of the good things to come (Colossians 2:1617). Gispen notes, “It should be noted that Israel was the only nation in antiquity that had a such a day of rest that was considered an obligation as well as a blessing” (pp. 195-196).

#5 Protection Of The Family (20:12) To honor one’s parents includes the ideas of obedience, respect, sincere devotion, financial assistance if necessary (Mark 7:10-12), and caring for them in 10

their advanced years (1 Tim. 5:4,8). Reverence and respect for parental authority is not considered in Scripture to be something that is optional (Eph. 6:1-2; Romans 1:30). Davis notes, “Many parents have abrogated this principle in favor of better ‘communication’. It is assumed by many modern psychologists that children and parents ought to arrange an equitable situation by which all have equal authority” (p. 216). The promise attached to this command is a long life in the promised land. This not only applied to the individual (Deut. 6:2; 22:7), but also to the nation as a whole. If Israelite children obeyed Godly parents, their nation…would survive longer. If they disobeyed, their nation would go into captivity. This is such an important principle, for if children grow up and are allowed to rebel against their parents, typically they will resent all other forms of authority, including Divine authority. Note how this command follows the command to keep the Sabbath holy. If you want your children to respect you, then you must be worthy of their respect, i.e. you must set a godly example.

#6 Protection Of Human Life (20:13) We should remind ourselves that this command doesn’t forbid the taking of animal life (Genesis 9:3-4), capital punishment (Exodus 21:12); or self-defense (22:2). Rather it is condemning what we typically call “murder”, even in our own society. Davis notes that since an object is not provided in the verse, that the verse condemns suicide, killing yourself, as well as taking the life of a fellow man. “Inasmuch as there is no specific object named after ‘Thou shalt not kill’, the verse surely forbids killing ourselves (suicide) also” (Fields p. 434). It would also include abortion. In addition, this command was never seen as forbidding the Israelites from killing an enemy in battle. Wars were frequently commanded

by God Himself (Ex. 15:1; Deut. 20:1; Ex. 17:16). The Christian knows that the apostles believed in capital punishment (Acts 25:11; Romans 13:4; 1 Peter 2:1315).

#7 Protection Of Marriage (20:14) The law was clear that both men and women could commit adultery, God didn’t have a double standard (Lev. 20:10). The sanctity of the marriage relationship was viewed as being just as important as the sanctity of human life. For the murderer and the adulterer were both to be put to death. In addition to this law, other laws were linked with it. This law would also condemn a homosexual “affair”, or one involving a prostitute, rape or incest (Ex. 22:19; Lev. 20:13-21; Deut. 22:25-29).

#8 Protection Of Property (20:15) “The right to the ownership of private property is a very important principle for the stability of any society. If this right is not respected by others, anarchy and murder are the result. This commandment forbids any act by which, directly or 11

indirectly, we dishonestly obtain the goods of another individual” (Davis p. 218).

This would include stealing by violence, cheating, embezzlement, forgery, etc….Even “sophisticated” methods such as moving over a neighbor’s boundary marker (Deut. 19:14).

Point To Note: “The moral aspect of the biblical code indicates something of the uniqueness of the God of Israel….A careful study of Ugaritic epics relating to Baal and Anath (false gods among the pagans) reveals the fact that these deities reflected all the weaknesses and sins of man himself. Of course, gods are always reflections of their creators. Murder, adultery and stealing were as common among the gods of Canaan as they were among the men who worshipped them. It should be remembered that prohibitions against murder, adultery, and stealing are not necessarily universal. In ancient Sparta, it was getting caught, not stealing, that was reprehensible” (Davis p. 219). The lesson is clear, that if one worships something or someone other than the true God, that one will automatically assume the moral code or lack of morality of what he or she worships. You cannot help but adopt the morality of the “god” you have selected to serve with all your might.

#9 Protection Of Truth (20:16) “bear false witness” generally referred to testimony in courts of law, i.e. lying in court or perjury. However, the command is broad enough to include all forms of lying (Prov. 6:16-17), because everyone is my “neighbor” (Lev. 19:34; Luke 10:29-37). This command condemns the whole spectrum of sins of the tongue, including gossip, slander, flattery, etc…Once again we are reminded that any given society could not continue to exist if the people in that society refused to tell the truth. Justice depends upon reliable and honest witnesses, lawyers, judges, etc..

#10 Protection Of The Heart (20:17) Sin begins with wrong thoughts and wrong desires. This commandment is intended to cut sin off at the root (James 4:1-2; 1:13-15). “It was important that the Law should not only deal with man’s acts but with his thoughts and feelings which were the source of such acts. True godliness always consists of bringing “every thought into captivity to Christ” (2 Cor. 10:5)” (Davis p. 220). “Ultimately to desire, to try to obtain, the property of another is to be dissatisfied with what God has given, and thus to show lack of faith in His love” (Cole p. 161).

Compare with Prov. 4:23; Matthew 15:18-20.

20:18-20 Far from rejoicing in hearing what God has said, the people wanted to hear God only through Moses, and not directly from heaven. Interestingly, what the people wanted to avoid, Moses earnestly desired (Ex. 33:18).

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But the purpose for this awesome display was to “test” the Israelites. God wanted to put the “fear of Him” into these people (Prov. 16:6). And these people needed some “testing”, especially in view of their lack of faith which had been previously manifested on numerous occasions (i.e. their grumbling and complaining). Note that having a real and true respect for God is very effective against temptation. Which means, if we are habitually sinning, or unable to break a chronic sin, then we don’t have a respect for God. 20:21 In approaching God for the people, Moses is acting as a mediator (Deut.

18:15).

20:22-23 Since Israel in the years to come would often fall into idolatry, not to mention the golden calf incident, the instruction concerning idolatry could not be stressed enough.

20:24-26 God was specific about the type of altar that the Israelites were allowed to construct: 1. The altar was to be made to stones which weren’t hewn. This was probably done in order to prevent the making of images in connection with the altar itself. Or, to prevent the altar itself from being worshipped. 2. The prohibition of steps, was designed to prevent the priests from being indecently exposed. “Altars with elaborate craftsmanship and elevated platforms with staircases were common in the worship of false deities” (Bible Knowledge Comm. p. 141). Note, every precaution is taken to assure modesty. In addition, many false religions surrounding Israel involved ritual nudity. Bad theology and bad morals typically go together (Romans 1:18ff; Exodus 32).

Closing Points Carefully note that God has always cared about how people worship Him. His worship here is simple, modest, and plain. Compared to the surrounding religions, it could have been viewed as boring or old-fashioned. When we hear people today arguing for more trendy forms and practices in worship, let us remember that we are worshipping God, not ourselves. The assumption is that the “progressive” and the “latest” are always more “spiritual”, and people who don’t want to change, are people who are spiritually dead. God doesn’t agree.

Acappella singing in worship may be viewed as plain and simple (Eph. 5:19), but so was much of the worship in the Old Testament.

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