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Exodus 19-21    Listen Podcast

 

Hey! Wait a minute! Doesn't this place look familiar? (Exodus 19:1-9)

1 In the third month after the children of Israel had gone out of the land of Egypt, on the same day, they came to the Wilderness of Sinai.
2 For they had departed from Rephidim, had come to the Wilderness of Sinai, and camped in the wilderness. So Israel camped there before the mountain.
3 ¶ And Moses went up to God, and the LORD called to him from the mountain, saying, “Thus you shall say to the house of Jacob, and tell the children of Israel:
4 “You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself.
5 Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine.
6 And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.”
7 ¶ So Moses came and called for the elders of the people, and laid before them all these words which the LORD commanded him.
8 Then all the people answered together and said, “All that the LORD has spoken we will do.” So Moses brought back the words of the people to the LORD.
9 And the LORD said to Moses, “Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever.” ¶ So Moses told the words of the people to the LORD.

In our third month out of Egypt, where exactly are we? Are we lost? Well, no we aren't lost. We're camped at the foot of Mount Horeb (Horeb=Sinai), and Moses seems very familiar with his surroundings. He should be; this is the place where Moses brought his sheep when he lived with his father-in-law in Midian. As a matter of fact, look at the call of Moses in Exodus 3:12 (see notes), "...When you have brought the people out of Egypt, you shall serve God on this mountain." This is the place where God told Moses to bring the Hebrews when he received his call while tending sheep. Moses knows this mountain very well; he probably even knows the exact location of the burning bush. Call the Hebrews whatever you want, but don't call them lost!

Incidentally, the Hebrew phrasing of the first verse translated "in the third month" leaves a great deal of uncertainty with regard to exact timing. Scholars disagree. Some assert that it refers to lapsed time since leaving Egypt, while others maintain that it refers to some day within the third Hebrew calendar month. Therefore, the lapsed time out of Egypt could have been as few as six weeks by some accounting to as much as 10 weeks by the accounting of others.

In these verses Moses gets the big-picture plan from God and presents it to the Hebrews. Here's the deal. Do these Hebrews want to be the covenanted people of God or don't they? God tells Moses to go ask them. Look at Exodus 19:8, "Then all the people answered together and said, “All that the LORD has spoken we will do.” So Moses brought back the words of the people to the LORD." After all of those years in Egypt, the people seem excited about their future prospects as God's people - so far, so good!

We see a little bit of strategy here in verses 8-9 with regard to God's installation of Moses as the undisputed leader of these Hebrews. Notice that God arranges for the people to hear God talking to Moses "that the people may hear when I speak with you, and believe you forever." God knew that these Hebrews were a tough bunch when it came to submission to authority.

It is worth noting that Peter borrows from verses 5-6 here in I Peter 2:9-10 (see notes) when he says, "But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy." Let's not jump to any false conclusions because of Peter's usage of these words. Peter in no way is suggesting that the church is Israel's replacement. However, that special place, nationally, that Israel had with God is spiritually duplicated on an individual Believer basis by faith.

Israel prepares for the big sanctification ceremony (Exodus 19:10-25)

10 ¶ Then the LORD said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their clothes.
11 And let them be ready for the third day. For on the third day the LORD will come down upon Mount Sinai in the sight of all the people.
12 You shall set bounds for the people all around, saying, “Take heed to yourselves that you do not go up to the mountain or touch its base. Whoever touches the mountain shall surely be put to death.
13 Not a hand shall touch him, but he shall surely be stoned or shot with an arrow; whether man or beast, he shall not live.’ When the trumpet sounds long, they shall come near the mountain.”
14 ¶ So Moses went down from the mountain to the people and sanctified the people, and they washed their clothes.
15 And he said to the people, “Be ready for the third day; do not come near your wives.”
16 ¶ Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled.
17 And Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain.
18 Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.
19 And when the blast of the trumpet sounded long and became louder and louder, Moses spoke, and God answered him by voice.
20 Then the LORD came down upon Mount Sinai, on the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.
21 ¶ And the LORD said to Moses, “Go down and warn the people, lest they break through to gaze at the LORD, and many of them perish.
22 Also let the priests who come near the LORD consecrate themselves, lest the LORD break out against them.”
23 ¶ But Moses said to the LORD, “The people cannot come up to Mount Sinai; for You warned us, saying, ‘Set bounds around the mountain and consecrate it.’ ”
24 ¶ Then the LORD said to him, “Away! Get down and then come up, you and Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest He break out against them.”
25 So Moses went down to the people and spoke to them.

You will notice that the Hebrews spend three days cleaning up for this big sanctification ceremony. So, how special was this God-speaking-with-Moses event to be? Pretty special I'd say; notice that the people are to bathe, wash their clothing and abstain from sexual relations for three days prior to the big event (verses 14-15). God wanted to leave an impression upon these Hebrews regarding this special meeting. And by the way, NO TOUCHING THE MOUNTAIN! As a matter of fact, this mountain is placed off limits; violators will be executed. Only Moses and Aaron are to have any contact with the mountain itself. What a sight! Look at Exodus 19:16, "Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled." It's obvious to the people that today we're meeting God. Moses ascends up into the smoke and fire of the mountain; when he returns, God speaks to the Hebrews from the mountain and gives them the Ten Commandments. These commands are not actually placed on stone until Moses ascends the mountain again and returns in Exodus 32 (see notes).

Notice the reference to "priests" in verses 22 and 24. Obviously this was not the Aaronic priesthood; it had not been established yet. This must be a reference to the firstborn of every family who had been dedicated and consecrated to God according to Numbers 3:45 (see notes). Notice how absolutely adamant God is here about making certain that NO ONE except Moses and Aaron make contact with the mountain in verses 21-25. Afterward, verse 25 says that Moses and Aaron went down from the mountain and spoke to the people.

The Ten Commandments (Exodus 20)

1 And God spoke all these words, saying:
2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage.
3 “You shall have no other gods before Me.
4 “You shall not make for yourself a carved image—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;
5 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 upon the children to the third and fourth generations of those who hate Me,
6 but showing mercy to thousands, to those who love Me and keep My commandments.
7 “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.
8 “Remember the Sabbath day, to keep it holy.
9 Six days you shall labor and do all your work,
10 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.
11 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.
12 “Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.
13 “You shall not murder.
14 “You shall not commit adultery.
15 “You shall not steal.
16 “You shall not bear false witness against your neighbor.
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 is your neighbor’s.”
18 ¶ 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.
19 Then they said to Moses, “You speak with us, and we will hear; but let not God speak with us, lest we die.”
20 ¶ 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.”
21 So the people stood afar off, but Moses drew near the thick darkness where God was.
22 ¶ 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.
23 You shall not make anything to be with Me—gods of silver or gods of gold you shall not make for yourselves.
24 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.
25 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.
26 Nor shall you go up by steps to My altar, that your nakedness may not be exposed on it.’

Here we are a few weeks out of Egypt and God is giving the Hebrews his divine law; we're right on schedule. God spoke directly to the people here - verified later in Exodus 34 (see notes) where they are written down a second time; these tablets are subsequently delivered to the people.

The Ten Commandments are repeated again just prior to their entry into Canaan in Deuteronomy 5 (see notes). Below is a comparison between the verses containing these Ten Commandments in Exodus 20 and Deuteronomy 5.

If you would like to read the following comparison in a separate window, click here.

Incidentally, the Catholic version of the Ten Commandment varies from that of the Jews in that they eliminate #2 (verse 4) and divide verse 17 into two separate commandments, giving them two distinct thou-shalt-not-covet commandments. The Jewish rendering of the ten is the one to which non-Catholics subscribe.

Almost everyone is familiar with this passage, but let me draw your attention to the fourth commandment found in verses 8-11. That's a lot of text for one commandment! Let's see what these verses say about the observance of the Sabbath day. By the way, the Sabbath day was, and always will be, the seventh day, Saturday; it was clearly established and sanctified as such in Genesis 2:2-3 (see notes) at creation. Pay close attention to verse 10, "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." Let me ask you this question. For those Christian Believers today who believe that they are bound by the provisions of the Ten Commandments as New Testament Believers, how do they get around the fact that they don't observe the clearly-stated provisions of the fourth commandment?

So, to an observant Jew, what is work? The Jewish Rabbis defined more precisely what kinds of work fell under this prohibition. They identified 39 , like weaving, hammering, writing, etc., based upon the specification in Exodus 31:13 (see notes) that the Sabbath was to be kept. The fact that this Sabbath-keeping provision is specifically mentioned as the specifications for the tabernacle are being given, it is believed that these particular activities, the activities associated with building a tabernacle, are specifically forbidden on the Sabbath because they would be classified as work.

Here's the reality: As Believers, our righteousness has no relationship to the Ten Commandments whatsoever - before or after salvation. For those who are confused on this issue, believing they are responsible for keeping the Ten Commandments, simply ask them why they are such big-time violators of commandment #4. Just look at Colossians 2:14 (see notes) says it was "nailed to the cross." Many Believers have trouble reconciling the provisions of these commandments with their grace relationship with Jesus Christ. They continually try to juggle grace and law at the same time. That can be very frustrating. I have provided an article to the right of this window entitled, "The Sabbath Day, Why don't Believers today observe it?" You may click here to have this article displayed in a window by itself. Many Christians are simply adamant that Believers must observe the law, yet they make NO attempt to keep Commandment #4. Ironically, they see no lifestyle contradiction there. This article attempts to clearly show the contrast between the Jewish commandments as compared to life in Christ.

With regard to Gentile Believers, the Council at Jerusalem in Ephesians 5:1-21 (see notes) should set your mind at ease. There you will see the provisions God has made in the New Testament regarding the Christian's walk with the Lord.

Another observation is in order for verse 5, "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 upon the children to the third and fourth generations of those who hate Me." Does that mean that, no matter what the children down to the fourth generation do, they are marked outside the favor of God? No! Ezekiel 18 (see notes) makes it clear that this is a logical consequence of sin, but children can break the yoke of parents' disobedience.

Let's give some special attention here to verses 22-23:

22 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.
23 You shall not make anything to be with Me—gods of silver or gods of gold you shall not make for yourselves.

The Hebrews had been in Egypt where idols to their gods abounded. These Hebrews have just witnessed the giving of the Law by God himself. There was never a demonstration like that in Egypt with any of their gods. This clear demonstration that God cannot be found in man-made idols is accompanied by God's warning in verse 23 that no attempt ever be made to capture the glory of God in an idol.

Here's the irony of this passage. It is clearly stated in verses 3-5 and 22-23 that, most importantly, Israel should absolutely, positively forsake the worship of other gods and the likenesses thereof. Yet, that turns out to be their biggest infraction against God from the time it is mentioned here until their complete destruction in 586 B.C. They just couldn't seem to lay off those "other gods."

Those opposed to capital punishment often like to quote the fifth commandment here found in verse 13, "Thou shalt not kill." In reality, the Hebrew word for "kill" there is "raw-tsakh´" and holds the connotation of murder - not capital punishment. Of course, capital punishment is found throughout the Mosaic Law for various capital crimes.

We see a dividing point here beginning with Exodus 20:18. The giving of the Ten Commandments has been completed; then, in verse 21, "Moses drew near the thick darkness where God was." Here's where God continues with the giving of the Law verbally to Moses. You will notice what the people saw and heard while God was speaking to Moses in verse 18, "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." Not only did they back off, but look at what they requested of Moses in verse 19, "Then they said to Moses, 'You speak with us, and we will hear; but let not God speak with us, lest we die.'" They were certainly impressed with this meeting between God and Moses in their presence. It's just too bad they have such short memories.

At this point, we see in verse 21 that Moses moves in closer to God and the people back off. The giving of the Law continues. God specifies that an altar for sacrifice should be erected. Incidentally, notice that this altar was to have no steps leading up to it for fear that he who ascends the steps might have his private parts exposed in the process of making sacrifice. Later, undergarments were designed for the priests. Isn't it ironic that modesty was so important here, but when the Israelites danced around that golden calf in Exodus 32 (see notes), they stripped their clothes off. Now...what's wrong with that picture?!!!

But wait! There's more! (Exodus 21)

1 “Now these are the judgments which you shall set before them:

Were you under the impression that God's complete law is contained within those ten commandments? Oh no! That's just the beginning - the top ten (so to speak). God delivered a big ol' list of commandments for Israel. As a matter of fact, it would appear that the Ten Commandments of Exodus 20 (see above) are broad categories with the specifics covered throughout the remainder of the Torah (first five books of the Old Testament). And here they begin in chapter 21. It is true that we do see the basis of many of the laws in our society regarding the treatment of our fellow man. It is fair to say that the law given to Moses has provided a foundation for free societies upon which they have based their laws. However, our laws can be considered significantly kinder and gentler by comparison. For instance, look at Exodus 21:17, "And he who curses his father or his mother shall surely be put to death." Many teenagers would never make it to adulthood with a strict application of these laws. This chapter even deals with civil issues of the law, not just criminal. God's law was comprehensive for the times as it was given for the purpose of governing the nation of Israel. Understand this: God's law was given to Israel as the basis for their government. It was not given as a means for obtaining righteousness before God as some have construed it to be.

So, how do observant Jews regard these specifications of Law? Here's an excerpt from the Jewish Study Bible:

These laws may reflect a settled society of farmers and herders in premonarchic times (since the highest official of whom they are aware is the chieftain, not the king; 22:27 n.). Like the laws of the Torah as a whole, they are not a complete, systematic code. Practical details of how to apply the law are rarely spelled out, and areas such as commerce, real estate, marriage, inheritance, and government are mentioned barely or not at all. Apparently only part of the existing laws have been selected, perhaps to illustrate certain ideal principles of justice and religion. Other areas and details of enforcement must have been governed by the oral law, courts, and administrative agencies. These details became the subject of the Oral Torah in rabbinic times, embodied in the Mishnah, Talmud, and halakhic midrashim.

From this, we are able to understand more fully how the Law of Moses in Jesus' day, 15 centuries later, had become quite complex in the practice of the Pharisees with the addition of oral tradition added to it.

Laws regarding Hebrew slaves (Exodus 21:2-11)

2 If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing.
3 If he comes in by himself, he shall go out by himself; if he comes in married, then his wife shall go out with him.
4 If his master has given him a wife, and she has borne him sons or daughters, the wife and her children shall be her master’s, and he shall go out by himself.
5 But if the servant plainly says, “I love my master, my wife, and my children; I will not go out free,’
6 then his master shall bring him to the judges. He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl; and he shall serve him forever.
7 ¶ “And if a man sells his daughter to be a female slave, she shall not go out as the male slaves do.
8 If she does not please her master, who has betrothed her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has dealt deceitfully with her.
9 And if he has betrothed her to his son, he shall deal with her according to the custom of daughters.
10 If he takes another wife, he shall not diminish her food, her clothing, and her marriage rights.
11 And if he does not do these three for her, then she shall go out free, without paying money.

These laws specifically regulate Hebrew slaves. There is a clear distinction in Old Testament Mosaic Law between Hebrew and non-Hebrew slaves. Only Hebrew slaves earned their freedom in the seventh year as specified here. More instructions concerning Hebrew and non-Hebrew slaves can be found in Leviticus 25:39-55 (see notes).

One popular misuse of terminology is that of "bondservant" or "bondman." The Hebrew slave who chooses to remain after his six years of servitude does go through the procedure with the aul through the ear in verse 6 (OUCH!), but he is not then referred to as a bondservant. That term is used to describe a non-Hebrew slaves or Hebrew slaves who were enslaved by non-Hebrews. The Hebrew man who chooses to leave servitude after his commitment may leave with what he brought into servitude, but not with the wife and children who may have been awarded to him during the six years by his master. That is when he may choose to stay himself past his specified commitment.

Verses 7 through 11 would appear to specifically deal with Hebrew daughters who were sold for the purpose of becoming wives. Her rights as a Hebrew wife were protected in these verses, and she may never be sold - only "redeemed" (verse 8) or released "free without money" (verse 11).

Incidentally, you may like to know more about this issue of slavery with regard to the New Testament treatment of the issue. If so, read the notes on Ephesians 6:5-9 (see notes).

Laws regarding violence (Exodus 21:12-27)

12 ¶ “He who strikes a man so that he dies shall surely be put to death.
13 However, if he did not lie in wait, but God delivered him into his hand, then I will appoint for you a place where he may flee.
14 ¶ “But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar, that he may die.
15 ¶ “And he who strikes his father or his mother shall surely be put to death.
16 ¶ “He who kidnaps a man and sells him, or if he is found in his hand, shall surely be put to death.
17 ¶ “And he who curses his father or his mother shall surely be put to death.
18 ¶ “If men contend with each other, and one strikes the other with a stone or with his fist, and he does not die but is confined to his bed,
19 if he rises again and walks about outside with his staff, then he who struck him shall be acquitted. He shall only pay for the loss of his time, and shall provide for him to be thoroughly healed.
20 ¶ “And if a man beats his male or female servant with a rod, so that he dies under his hand, he shall surely be punished.
21 Notwithstanding, if he remains alive a day or two, he shall not be punished; for he is his property.
22 ¶ “If men fight, and hurt a woman with child, so that she gives birth prematurely, yet no harm follows, he shall surely be punished accordingly as the woman’s husband imposes on him; and he shall pay as the judges determine.
23 But if any harm follows, then you shall give life for life,
24 eye for eye, tooth for tooth, hand for hand, foot for foot,
25 burn for burn, wound for wound, stripe for stripe.
26 ¶ “If a man strikes the eye of his male or female servant, and destroys it, he shall let him go free for the sake of his eye.
27 And if he knocks out the tooth of his male or female servant, he shall let him go free for the sake of his tooth.

In this passage we see the death penalty imposed for premeditated murder, striking or even cursing one's parents and kidnapping. Manslaughter (killing that is not premeditated) was handled in a special way, clarified later on in Deuteronomy 4:41-43 (see notes). Cities of refuge were established throughout Israel to which he might flee where he would be protected from an avenger pending trial. Incidents involving bodily injury short of death are also dealt with in these verses.

Laws regarding animals (Exodus 21:28-36)

28 ¶ “If an ox gores a man or a woman to death, then the ox shall surely be stoned, and its flesh shall not be eaten; but the owner of the ox shall be acquitted.
29 But if the ox tended to thrust with its horn in times past, and it has been made known to his owner, and he has not kept it confined, so that it has killed a man or a woman, the ox shall be stoned and its owner also shall be put to death.
30 If there is imposed on him a sum of money, then he shall pay to redeem his life, whatever is imposed on him.
31 Whether it has gored a son or gored a daughter, according to this judgment it shall be done to him.
32 If the ox gores a male or female servant, he shall give to their master thirty shekels of silver, and the ox shall be stoned.
33 ¶ “And if a man opens a pit, or if a man digs a pit and does not cover it, and an ox or a donkey falls in it,
34 the owner of the pit shall make it good; he shall give money to their owner, but the dead animal shall be his.
35 ¶ “If one man’s ox hurts another’s, so that it dies, then they shall sell the live ox and divide the money from it; and the dead ox they shall also divide.
36 Or if it was known that the ox tended to thrust in time past, and its owner has not kept it confined, he shall surely pay ox for ox, and the dead animal shall be his own.

It is interesting to see in these verses that a man who knew he had a violent ox and did not keep him confined could find himself guilty of a capital crime. We also see payment due for damage caused by one's ox to another's ox.

This law-giving session continues into the chapters that follow. Jewish tradition through the centuries and continuing today subscribes to 613 Jewish laws found in the Torah. That's a lot more than just the top ten. Some of these laws are civil, and some are criminal.

You may find it interesting to know that the Hebrews were not the first nation to have a written code of conduct. The Code of Hammurabi predates Moses by over 200 years. Hammurabi was the ruler over Babylon from 1795 to 1750 B.C. Ancient Babylon was a polytheistic society, reflected in this detailed code of conduct which constituted their criminal and civil procedures. This document was etched in stone and remains extant (still in existence) to this day. Many of the civil and criminal provisions of the Mosaic Law are very similar to those of the Code of Hammurabi. There's a reason why I make this point. When you read through the 613 Jewish laws of the Old Testament, you might wonder, "What's up with that law?" Our 21st century society simply can't relate to some of the ancient provisions and safeguards. However, these laws were absolutely relevant to lifestyle issues that faced Hebrews during that period of time, as did the Code of Hammurabi 200 years or so earlier. You must remember: Much of the Mosaic Law was to provide direction for civil government; such is the case here in chapter 21. If you have an interest in knowing more about the Code of Hammurabi, click on this link to read a translation of this ancient document.