Section III The Covenant at Mt. Sinai

Exodus 19:1—24:18

Israel had finally arrived at the place where God designed to make them into a religious community that would be peculiarly His. The months “at Sinai accomplished two things: (1) Israel was given the law of God and instructed in God's way; and (2) the multitude that had escaped from Egypt was unified into the beginnings of a nation.”1 This period is of great importance for understanding God's will as it was revealed in the heart of the law.

The critical theories of the nineteenth century, which denied the existence of the Tabernacle and made most of these laws merely a reflection of the customs of later centuries, have been largely abandoned in recent years. Most scholars now admit that the core of these laws was given at Sinai by Moses. Those who hold that the law is the revelation of God accept it in its present form as substantially that which Moses received. Even when critics deny this, they cannot agree which of the laws are later ones.2

A. THE COVENANT PROPOSED BY GOD, 19:1-25

1. Introduced by God at Sinai (19:1-8)

In the third month after leaving Egypt the children of Israel reached the wilderness of Sinai (1; see map 3). Jewish tradition holds that this day was Pentecost and that the Feast of Pentecost celebrated the giving of the law. However, the Hebrew expression, the same day, is not specific enough to indicate an exact day.3

When Israel camped before the mount (2) of Sinai, they were in the wide area in front of the mountain. It has been identified as modern Jebel Musa4 by most scholars. The area before the mountain is large enough to accommodate a large number of people and was well supplied with water.5

Moses went up unto God (3), who manifested His presence on the mountain, as indicated by the fact that the cloud (cf. 13: 21) covered it. On Moses' way up, the Lord called unto him and commanded him to give a message to Israel. They have seen, God said, what I did unto the Egyptians (4), and how mercy was shown to Israel. What God had done was fully open to their view. He had borne them on eagles' wings. These eagles—the “griffin-vulture, a large majestic bird abundant in Palestine,”6—carried their young on their wings until able to fly. God had brought Israel out of Egypt with a high hand.

And God had brought them to himself. They had been in slavery in Egypt, where they had belonged to Pharaoh. Through divine power they had been snatched from the usurper and brought back to the bosom of God. They were now His in a new way.

God was ready to bring His people into a covenant (5) relationship with himself. Such a covenant had the significance of a bond or agreement. In social practice there were two kinds. One was the agreement between equals, where obligations and privileges were shared, and where each in effect lost his own right to act independently. The other was a covenant between parties not equal, as between a king and his people. In this the stronger party made a promise or gift “conditioned upon certain demands or obligations to be met by the weaker party.” The freedom of the stronger party was not destroyed by such a covenant. For Israel at Sinai the covenant was “the promise of God, backed by the gift of deliverance already given,” that Israel would be His “special possession and instrument.” The fulfillment of the promise depended on Israel's faith and obedience.7

Israel was to be God's peculiar treasure (5) above all other people, but only if Israel fulfilled the conditions of the covenant. “While claiming a peculiar right in Israel, God does not mean to separate Himself from the other nations, to cease to care for them, or give them up to their own devices.”8 Actually, Israel was to be a blessing to all other nations.

As God's people, Israel was to be unto God a kingdom of priests, and an holy nation (6). In a certain sense every individual was a priest having direct access to God. The universal priesthood of all believers is taught here (see I Pet. 2:5). The holiness of God is the “originating cause of the creation of a holy people…. Jehovah keeps Himself pure in His personality, He protects His glory by His purity, His universality by His particularity—thus is He the Holy One. And so He creates for Himself a holy people that in a peculiar sense exists for … [Him], and keeps Himself aloof from notions and forms of worship that conflict with true views of His personality.”9 To bring man back from the evil ways of sin to the life of holiness was God's purpose in redemption.

Moses … called … the elders of the people (7, leaders of tribes and families) and “set before them” (RSV) the words which God had spoken. Apparently the people were deeply moved and responded: All that the Lord hath spoken we will do (8). It is easy for people to make vows to God when moved by deep religious feeling. Often they may not realize all that is involved in the promise, but the vows can be sincere and will be a later reminder to them of their responsibility. If left to make decisions without this godly awe, men will go the way of unbelief.

Religious emotion is not coercion. These people were free to accept or reject God's proposals. He does not force men to enter into covenant with Him, but He does create the atmosphere that makes a favorable choice possible. Without God's working first, man could never act in favorable response.

2. The People Sanctified (19:9-15)

The people were now to be made ready for the greatest experience in human life—the hearing of God's voice. God told Moses three things—I come unto thee in a thick cloud; the people will hear when I speak; and they will believe thee for ever (9). Some Israelites had refused to recognize Moses as God's spokesman; often when in trouble most of Israel were doubtful about him. In spite of all that Moses had said and done, irreligious people could still claim that it was only his voice and that he could work magic. But now these people would “see” God in the thick cloud and hear God's voice directly. Thus Moses' words would be verified.

In many ways it is impossible for people really to believe that the words a man speaks are the words of God until they personally hear God speak directly to them. The Israelites apparently heard a sound, other than Moses' voice, which they recognized as God speaking to them (20:1; see Deut. 4:11-12). For most Christians the voice of God is heard through the voice of His Spirit in the heart (Rom. 8:16). When His voice is heard, then the word of God through man, audible or written, becomes a means of faith. The promise concerning the people who believe in Moses for ever remains true, since Christians and Jews alike hold Moses to be God's mouthpiece.

In order for Israel to be prepared to listen directly to God, Moses was to sanctify them to day and to morrow (10). This outward sanctification, a symbol of the inward purity which only God can give (cf. comment on 13:2), was to take two full days. The external cleansing included (1) washing of the person, (2) washing of the clothes, and (3) abstinence from sexual intercourse.10 Even after this sanctification the people were to be separated from the mountain by bounds (12), or fences, so that no man or beast would touch the mountain. If one did, he was to be put to death. If a person or beast broke through the fence, “No hand shall touch him” (13, RSV), for in so doing it would indirectly touch the mountain. Such an offender must be killed by stones or arrows.

All of these regulations were to teach the people the necessity of holiness, the awesomeness of God, and the absolute obedience God required. Carelessness was not condoned; even an innocent animal must die if its owner failed to keep it from the mountain. The people could have God come near in their sight (11), but they must not presume to be familiar with Him. The way was not yet open to come boldly into His presence (Heb. 4:16).

Though forbidden in v. 12 to come to the mountain, there was permission for some to come when the trumpet soundeth long (13). It would appear that the they of 13 refers to a special group of people—Moses, the priests, and the 70 elders (24:1-2)—who were later permitted to ascend.11 Yet even they must not come until the trumpet blew. The verse may refer to the gathering together of the people when God was ready to speak,12 though the Hebrew seems to mean more than this. The sense in 16-17 favors the view that the trumpet called Israel from the camp to the foot of the mountain. For Moses … sanctified the people (14; cf. comment on 13:2).

3. God on Mt. Sinai (19:16-25)

With all their preparations and warnings the people trembled (16) when God made His presence known. The moment had arrived for them to meet God, so “they took their stand at the foot of the mountain” (17, RSV). The whole experience was designed to create a true fear of God in the people and prepare them to respect God's law.

In addition to the thunders and lightnings (16) and the loud trumpet, the mountain was aflame; smoke … ascended from the fire as from a furnace, and the whole mount quaked greatly (18). Altogether on a smoke is better “was wrapped in smoke” (RSV). Even Moses was made to tremble with fear at the sight (Heb. 12:21). Yet for all this fear, at the longer and louder sounding of the trumpet, Moses spake, and God answered him by a voice (19). The same voice that he had heard at the burning bush now spoke from the mount in a clear and awesome sound that all could hear.

The Lord called Moses to ascend the mount (20), an act forbidden to the others, and Moses went up. Quickly, however, God sent Moses back to renew the warning to the people against trespassing on the holy mountain (21). Especially was the message directed to the priests, which come near to the Lord (22). For sanctify themselves, cf. comment on 10 and 13:2. These persons were not the Levites, who had not yet been appointed; they probably were firstborn who performed priestly functions (see 24:5).13 They might have presumed that they had as much right to ascend the mount as Moses had. God knew their intentions and so ordered Moses to return and thus avoid a catastrophe. For the Lord to break forth upon them would be in plague, or fire, or direct death, as in the case of Uzzah (II Sam. 6: 7-8).

Moses, in his ignorance of the people's possible intentions, reminded God that all precautions had been taken and none could unwittingly come up to mount Sinai (23). But God knew better; Moses must again tell the people that only he and Aaron could come up (24). Here God is making clear that He can choose whom He will, and others must abide by His will. Also it is important to discern God's voice, and follow it, even when one thinks there is no danger. God knows men's hearts when others do not. For sanctify it (23), cf. comment on 13:2. Moses obeyed (25) and thus averted a tragedy.

In c. 19 is revealed “The Holiness of God,” which: (1) Requires holiness in those who approach Him, 5-6, 10-11; (2) Sets Him apart from all His creatures, 12-13; (3) Manifests His presence in awesome grandeur, 16-20; (4) Communicates to erring men, 7-9, 21-25.

B. THE TEN COMMANDMENTS, 20:1-17

God spake (1) out of the burning mountain to the people. In Deuteronomy it is clearly stated that these commandments to the assembly were given by God “in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice” (Deut. 5:22). How God spoke in audible voice is not said, but Israel understood that the voice they heard was that of God. This was “an audible and terrible voice, the voice of Jehovah, sounding like a trumpet over the multitude (Ex. 19:16; 20:18).”14 This way of describing the event does not assume that God has vocal cords like a man, but it does declare that God created an audible sound that enunciated His words to man in intelligible form. After the people had heard, it was enough; they preferred that Moses do the speaking (19).

It is important to know that it was the Lord thy God who was speaking (2). In this modern day, when there is talk of a “new morality” and when some theologians announce that “God is dead,” one needs to know where his authority is. These words were given by God to His people as the guiding rules for all mankind. It will not do to claim that they are relevant only to the day in which they were given. “God would have the Israelites clearly understand, that He Himself gave them the commandments.”15

Furthermore the people heard all these words (1). In the Bible the Ten Commandments are called in the original “ten words” (34:28; Deut. 4:13; 10:4; hence the title Decalogue, lit., 10 words). They were not borrowed from Egypt, or other nations, as some suspect. “The noble utterances of Sinai are wholly unlike anything to be found in the entire range of Egyptian literature.”16

God gave these words, not as a means of salvation, for these people were already saved from Egypt, but as rules for guidance. Since obedience was a condition of continuing the covenant (19: 5), these words became the basis for perseverance as God's people. Paul made clear that the observance of the law is not the means of one's personal salvation, but rather, justification is by faith in Christ (Gal. 2:16). The law leads to Christ, but does not save (Gal. 3:24). “If it is not true that we can keep it and so earn heaven, it is equally false that we may break it without penalty or remorse.”17 Actually then this moral law was given as a proving ground for the faith of God's people. Those who love Him will observe His law.

The dividing of the law into moral, ceremonial, and civil is helpful in one way, but misleading in another. Certainly the moral law of the Decalogue is basic and expresses a responsibility for all men. However, the other laws given to Israel were just as binding for them. God's laws were an exhibition of His righteousness by means of symbols and they provided a discipline through which Israel might be conformed to God's holiness.18 Social and ceremonial laws may change, but the fundamental relationships between God and man, and among men, as found in the Decalogue, are eternal.

The division of the Ten Commandments has been variously understood. The Lutheran and Roman Catholic churches follow Augustine in counting vv. 2-6 the first commandment and dividing v. 17 on coveteousness into two. Modern Judaism reckons v. 2 as a command to believe in God and as the first word; it combines vv. 3-6 into the second. The earlier division, however, made verse 3 the first commandment and verses 4-6 the second. This position was “supported unanimously by the early church, and is held today by the Eastern Orthodox and most Protestant churches.”19

The first four commandments make up the first table of the Decalogue and reveal man's proper relationship to God. They are fulfilled in the first great command, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matt. 22:37). The last six deal with human relations and are fulfilled in loving one's neighbor as himself.

1. The First Commandment—No Other Gods (20:3)

Verse 2 introduces the first commandment with God identifying himself as the One bringing Israel out of Egyptian bondage. Since He did this for them and proved His supremacy, they were to make Him their God. There was no place for any competitor. All other gods were false.

Before me (3) means “side by side with me” or “in addition to me.”20 God did not expect that Israel would give Him up; He knew that their danger lay in the direction of giving equal allegiance to other gods. This command underlines the monotheism of Judaism and Christianity.

“The first commandment prohibits every species of mental idolatry, and all inordinate attachment to earthy and sensible things.”21 There is no true happiness apart from God, for He is the Fountain of all joy. Those who seek joy elsewhere break the first commandment, and end up in misery and tragedy.

2. Second Commandment—No Graven Images (20:4-6)

“As the first commandment asserts the unity of God, and is a protest against polytheism, so the second asserts his spirituality, and is a protest against idolatry and materialism.”22 Though some forms of idolatry may be nonmaterial—e.g., covetousness (Col. 3:5) or sensuality (Phil. 3:19)—yet the second command primarily condemns the making of images (4) as objects of worship. This kind of idolatry has always existed among the more simpleminded pagan peoples of the world. That this temptation was a snare to Israel is apparent in her history.

These pagan images were made in the form of things seen in the sky, on the earth, and in the waters. No such images were to be made objects of worship: Thou shalt not bow down thyself to them (5). Verses 4 and 5 must be taken together. There is no condemnation for making images so long as they are not made objects of veneration. Sculptured work was used in the Tabernacle (25:31-34) and in the first Temple (I Kings 6:18, 29). Idolatry consists in making an image an object of worship and ascribing to it the powers of the god it represents. If pictures or images of people are looked upon as possessing divine powers and are adored, they become idols.

God's reason for this prohibition was given. He is a jealous God, in the sense that He will not permit the respect and reverence due Him to be bestowed upon another. God does not, as did the Greek gods, begrudge success or happiness to others. It is for His people's sake that they are to hallow and reverence His name.23

Disobedience will be punished (5) and obedience rewarded (6). Many have questioned the judgment upon the children of offending parents, but these judgments are temporal (see Ezek. 18:14-17) and apply to the consequences such as disease that naturally follow evildoing. The fear of harming a child should exercise a wholesome check upon parents' conduct. The disadvantages given a child because of parental disobedience may lead parents to repentance. At worst, penalty is unto the third and fourth generation, while mercy will be shown to a thousand generations when love and obedience are present.

3. Third Commandment—God's Name in Vain (20:7)

To take God's name … in vain is “to call upon unreality, i.e., that which is not an expression of divine character, by means of the divine name.”24 Such unholy usage of God's name occurred in perjury, in the practice of magic, and in the invocation of the dead. The prohibition is against false swearing, and would also include flippant oaths and the profanity so common in our day. “This commandment does not preclude the use of God's name in true and solemn oaths.”25

God hates dishonesty, and for someone to use His name to cover up an evil heart, or to make himself appear better than he is, is a serious sin. People who try to cover up evil lives while professing the name of Christ break this third commandment. Such persons are guilty before God (7) and can receive no mercy until repentant. Righteous men revere God's name as holy and sacred.

4. Fourth Commandment—the Sabbath Is Holy (20:8-11)

The use of the word remember (8) implies that it is easy to neglect God's holy day. It was to be held in continual remembrance and kept holy, i.e., “withdrawn from common employment and dedicated to God” (Amp. OT). All common labor was to be done on the six days (9), while the seventh day is the sabbath of the Lord thy God (10). It was a day set apart, to be given wholly to God.

No one was to work on this seventh day. A master was not to make his servants work. Even the work animals were to rest. Specific prohibitions were given, such as the command against gathering manna (16:26), lighting a fire (35:3), gathering sticks (Num. 15:35). Though the negative is emphasized, the law allowed for necessary work, such as the work of priests and Levites in the Temple, caring for the sick, and the rescue of a beast (cf. Matt. 12:5, 11).

The reason given for observing the Sabbath is that God made the earth in six days and He rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it (11). Though the Scriptures do not list the things a person is to do on the Sabbath, the day is clearly implied to be one of rest and worship. Secular and materialistic pursuits are to be replaced with spiritual activities. Christ condemned the legalism that made the day a harsh and heartless form, yet He did not do away with the sacredness of the day. It was given for man's good (Mark 2:23-28).

The observance of the Lord's Day (Sunday) as the Christian Sabbath preserves the moral principle laid down in this command. The change from the Jewish Sabbath to the Christian Sabbath was gradually made with no necessary loss of God's purpose in this holy day.26 It may be noted that vv. 9-10 do not specify Saturday nor “the seventh day of the week” as the day of Sabbath rest. The letter of the commandment is fulfilled by observing the next day after six days of labor, as the Christian indeed does.

5. Fifth Commandment—Honoring Parents (20:12)

Honour thy father and thy mother, is the first command in relation to men and governs the earliest relationship a person has with others, that of children to parents. This commandment is so basic that it is fairly universal. Most societies recognize the importance of obedient children. The best exegesis of this verse is the exhortation of Paul in Eph. 6:1-3, where he points out the responsibilities of parents and children.

With this commandment came a promise. Long life was assured to those who honor their parents. This promise was probably intended for both the nation in her continuance in Palestine and for the individual who obeys. The promise is still true: the nation whose children are obedient continues under God's blessing, and individuals obedient to parents have promise of longer life. There will be exceptions to this rule, but its general application has been shown.27

6. Sixth Commandment—Thou Shalt Not Kill (20:13)

Life is man's most prized possession and it is wrong to deprive one of his life without just cause. It is clear from Israel's history that this command is not absolute. Later provision was made for excusable (21:13), accidental (Num. 35:23), and justifiable homicide (22:2). Also Israel was authorized to destroy her enemies. No reasonable exegesis can condemn capital punishment or war simply on the basis of this command. Jesus made its meaning clear when He quoted it, “Thou shalt do no murder” (Matt. 19:18).

There can be no justification for the instigation of riots, unnecessary rebellions, or other conditions that may lead to bloodshed. Responsibility is apparent for proper care in travel, construction projects, and sports where danger is present. Individual and community effort is needed in the preservation of human life. Yet this command does not call for nor justify the prolonging of a life by modern drugs when hope for normal life has passed.

7. Seventh Commandment—No Adultery (20:14)

Sexual purity is the underlying principle of this command. Adultery was usually defined as unlawful sex relations of a married person. It was thus sinning against the family. But this commandment is applicable to all kinds of sexual immorality. The modern idea that exceptions can be made to this rule cannot be justified. Jesus made clear that adultery is found in the heart and occurs before any outward act (Matt. 5:28). This command condemns all sexual intercourse occurring outside the marriage bond. It also implies a prohibition of acts that precede and lead to the sexual act.

8. Eighth Commandment—Thou Shalt Not Steal (20:15)

The right of personal property is allowed by this command. It is wrong to take from another what is rightfully his. It is also stealing when one takes what rightfully belongs to a business firm or an institution. There can be no justification for “appropriation” even when one feels it is his due. This commandment is broken if one intentionally reports falsely on a tax form and thus withholds taxes due his government, even though he disapproves of the government.

It is also stealing to take advantage of others in the selling of property or products, or in the conducting of any business deal. To pay lower wages than deserved is wrong. The love of money is the basic sin condemned by this command. Only with a pure heart can obedience be perfect.

9. Ninth Commandment—No Dishonesty (20:16)

While stealing robs a man of property, the bearing of a false witness may rob a person of his good reputation. Whether in court or elsewhere, one's word should always be true. A report should never be repeated until its truth is verified. The passing on of gossip is immoral; before one speaks he should make certain that what he says is correct. There may be times when even a true report should not be passed on to others—one is not commanded to bear witness to all he knows as true. But when one speaks, what he says should, to the best of his knowledge, always be true.

10. Tenth Commandment—No Coveting (20:17)

This final command underlies the four preceding ones since it strikes at the purposes of the heart. Killing, adultery, stealing, and lying result from wrong desires that inflame a person's being. It is unique that the Hebrew law included this challenge to thought and intent. “Ancient moralists did not usually recognize this,” and they did not condemn evil desires.28 But it is in the heart where all rebellion begins, and this commandment reveals the inward aspect of all the commandments of God.

Paul recognized this inward aspect of the law when he was awakened to his sinful condition (Rom. 7: 7). Many people are innocent of wrongdoing on the basis of outward acts, but are nevertheless condemned when they consider their inward thoughts. These covetous desires may be for property belonging to a neighbor (17) or for his wife. Such evil desires need to be purged by the Spirit of God; only then can one live in perfect obedience to God's holy law.

C. THE PEOPLE'S FEAR, 20:18-20

What an experience for these Israelites to stand near a burning mountain and to hear the voice of Almighty God! When the people saw these things, they backed away and stood afar off (18). Fear overcame them. They asked Moses to be an intermediary for them, and said, Let not God speak with us, lest we die (19). In these circumstances they discovered that they were not as ready to question Moses' place as the prophet of God as they had been earlier disposed to do (17:1-4).

Moses gave Israel the reassuring word that they need not fear unduly, for God is come to prove you (20)—that is, “to test whether you will respect His commandments.”29 They were not to be afraid of the lightnings, but there was to be a fear lest they sin against God. Children of God need not fear divine providences, but a godly fear that leads to reverence and obedience is essential.

D. THE LAWS OF THE COVENANT, 20:21—23:33

1. The Law of the Altar (20:21-26)

While the people stood in fear at a distance from the burning mountain, Moses drew near unto the thick darkness where God was (21). The same phenomena that repelled the people drew Moses. The real difference was in the heart. Moses' faith drew him to God.

God now gave to His servant what is called the book of the covenant (20:22—23:33). Rather than speaking directly to the people, He used Moses as a mediator, as they had requested (19). God wanted the people to know that He who spoke through Moses was the same One who talked with you from heaven (22) when He gave them the Decalogue. Whether God speaks directly or through His minister, what is conveyed is His word.

Israel was not to make representations of gods out of silver and gold. Ye shall not make with me (23) means “to rival me” (Berk.). Jehovah alone was their God, so there was to be no fashioning of images of any kind. False gods were not to share with Him His glory nor to share the worship of the people. These restrictions further implement the second commandment.

The approach to God was to be at an altar of earth (24) made by the people. The elevation symbolized the lifting up of man toward the God of heaven. The simplicity of the altar directed man's attention from himself and material things to the Exalted One. Obviously the burnt and peace offerings were commonly known to Israel at this time even though their use in Egypt may have been restricted.

“In every place where I cause my name to be remembered” (24, RSV) indicates God's purpose to meet Israel and bless them. Places where I record my name (24) probably referred to places where He made himself known to them as they journeyed. In later times, when a more permanent memorial was desired, Israel's altars were to be made of unhewn stone; using tools on the stones would pollute them (25). The use of the stone in its natural form restricted Israel from using artistic embellishments at this time, probably because of the danger of idolatry. In the later, permanent structures, more elaborate altars were allowed (27:1-8; 30:1-5). God taught His people by beginning with the simple and leading on to the more complex as their spiritual growth would justify.

The restriction in 26 was given before the instructions concerning priestly garments (28:42). The loose robes of the priestly heads of tribes were not suitable for mounting steps in the presence of people, so there were to be no steps on the altar. God always wants matters decent and in order.

2. Laws Concerning Slaves (21:1-11)

It must be remembered that these … judgments (1, detailed laws) were given to Israel for the social situation in which they lived. God applied His moral principles to their present needs. The law did not require slavery, but since it was present, these rules would guide in maintaining right relations. The ethical principles themselves were to apply in whatever social structure prevailed. The Israelites had to judge what were right actions under their system, therefore the necessity of these rules.

a. Concerning the male slave (21:2-6). Poverty was the reason a man would sell himself to another who could buy him. The time of service would be limited to six years; and in the seventh he shall go cut free (2). These rules applied only to Hebrew slaves (Lev. 25:44-46). The regulations were to protect individual rights. In the sabbatical year the slave was to go free with his wife if she had come into slavery with him (3).

However, if he married one of the slaves of his master, he could not take her when he went, nor the children (4). If his love for his family or master (5) was such that he wanted to remain a slave, he could. When he made clear a desire to remain, his master was to take him to the judges for confirmation (6). A continuing proof of his free intention was given by boring his ear through with an aul. By this token he would become a slave for ever. The ear was the organ of hearing and thus symbolized willing obedience. In this manner a man's freedom of choice was maintained, even in slavery.

b. Concerning the female slave (21:7-11). Actually the daughter sold into slavery was protected more than the man. If she remained single, she could go free as any male slave at the end of six years (Deut. 15:12, 17), though this may have been a later provision. The situation here appears to be that a father would sell his daughter (7) to become a wife, either to her master (8) or to his son (9). If the master was not pleased with her, she was to be redeemed (8), i.e., bought back, but he could not sell her to a foreigner. If she became the wife of his son, he was to treat her as a daughter (9). Even if a second wife were taken by the husband, her food, raiment, and marital rights continued in the household (10). If there were failure in these three conditions, she was to be set free (11) without charge.

Probably the purpose of this practice was for a father to better the situation for his daughter. She could become a part of the household of a better family. These rules prevented a master from taking advantage of the poor family by mistreatment of the girl. The regulations were given, not for upholding the institution of slavery, but for protecting the rights of individuals already in the system.

3. Latus Concerning Capital Crimes (21:12-17)

The sixth commandment made clear that killing was wrong. These rules clarified the law and stated the penalty, which was capital punishment, usually by stoning. Those who oppose capital punishment merely by quoting the sixth commandment do not rightly interpret scripture. The same Lawgiver who commanded not to kill instructed that the murderer be put to death (12).

God distinguished between willful, premeditated murder and killing that was unintentional on the part of the slayer. If a man did not lie … in wait (13) for another but in God's providence slew him (there are no accidents with God), then the slayer could flee to a place of refuge (Num. 35:22-28). Here the man was safe until the matter could be tried and the truth determined by a proper court. If the man were guilty of purposeful murder, he was to be taken from the altar and executed (14). It is possible that altars were commonly considered as places of refuge. Many in the ancient world had scruples against removing a criminal from an altar for punishment, but Mosaic law regarded this unqualified scruple as a superstition and refused to sanction it.30

Striking a parent was reckoned a capital crime (15). Apparently the blow was considered as serious a wrong as if it resulted in death. Certainly it was assumed to be purposeful. Children were to honor their parents, who were God's representatives to them. Parents were reckoned as equal, and the penalty was the same for striking either. It would appear also that the child held responsible in this way would be old enough to be accountable for his act.

Stealing, or kidnapping, a man and holding him as a slave or selling him into slavery was reckoned a capital crime (16). To do this was as bad as murder since it took away a person's liberty, which was treasured as life. The common practice of enslaving people by force was here condemned in the Mosaic law.

Cursing a parent (17) was an appeal by oath to God to join against His own representative on earth and was a crime punishable by death.

4. Laws Relating to Non-capital Offenses (21:18-32)

a. Quarreling men (21:18-19). Mosaic law recognized the depravity of men—they quarrel and strike (18). When one struck with a stone or fist (apparently with no intent to kill) and the victim did not die, but was able to rise and walk with a staff (19), the penalty was payment for loss … of time and for medical care. The man's responsibility to his victim did not end until he was thoroughly healed.

b. Death of a slave (21:20-21). In pagan society few, if any, rights were allowed to the slave. But God recognized the worth of such persons; He placed both the male and the female on a high level by requiring punishment for the master who killed a slave (20). Whether this penalty was death is not clear.31 However, if the slave survived a day or two (21), there was no penalty. This was probably because survival proved that the master did not desire to kill the slave but was beating him for correction. If the slave died later, the economic loss of the slave was the master's penalty.

c. A woman with child (21:22-23). Often when men strive, a wife tries to intervene and gets hurt. If the woman was pregnant, and lost her child, the man who hurt her must pay a fine to her husband as required by the judges. Since the death of the child was accidental, the death penalty was not imposed. However, if further harm resulted (23), such as the death of the woman, the death penalty was applicable, unless the slayer could prove his act was unintentional (cf. 13-14).

d. Retaliation law (21:24-25). Rawlinson believes that the “law of retaliation was much older than Moses, and accepted by him as tolerable rather than devised as rightful.”32 Similar laws were prominent in ancient society and are found in the Code of Hammurabi.33 The requirement that an offender should suffer an equivalent injury was difficult to administer, and was later commuted to a money fine except for murder.34 Jesus did not say that this law was unjust, but He asked that love and forgiveness prevail (Matt. 5:38-48). In actual practice, the “lex talionis,” as this is called, resulted in a code of justice more merciful than that prevailing in many pagan codes, where the most extreme punishment was meted out for comparatively minor offenses. Here the punishment was limited to the extent of the crime.

e. Harm to slaves (21:26-27). A modification of the law of retaliation is given immediately. If a master should destroy an eye, or even a tooth, of his own slave, he must set him free, whether male or female. The eye was reckoned a man's most valuable asset, and a tooth the least. Such a restriction on masters would serve as a restraint in their punishment of slaves, since even the accidental knocking out of a tooth could deprive him of his servant. This law reflects a recognition of a human worth found nowhere else among nations of that period.

f. Hurt by an animal (21:28-32). If an ox should gore a person to death, the animal was to be stoned and its flesh could not be eaten (28). Shall be quit means “shall be without blame.” The owner of the ox was held responsible further for the tragedy if he knew the animal to be dangerous and had done nothing to prevent the killing—it would be criminal negligence. In this case he was guilty of a crime equivalent to murder and must be put to death along with the animal (29).

However, provision was made for a ransom in such cases. Apparently the family of the slain person could ask a sum of money (30) which the owner of the ox could pay, and thus save his life. Such a ransom was also allowed if the slain person were a son or daughter (31). Likely if a family asked too high a ransom, the judges were called in for a settlement (cf. 22).

In the case of slaves killed by an ox, the master was paid the amount set by law as the price of a slave—thirty shekels of silver (32). The ox was stoned, as in the death of a free man, and thus the human dignity of the slave was recognized.

5. Laws Relating to Property Rights (21:33—22:17)

The above laws on capital and non-capital crimes implement the sixth commandment, “Thou shalt not kill.” In contrast, the following legislation concerning property is related to the eighth commandment, “Thou shalt not steal.” The right of private property was recognized by these rules, and proper reimbursement was required when these rights were trespassed.

a. An open pit (21:33-34). Pits in the ground were common in the East, used for the storage both of water and of grain. These were dangerous when left uncovered. The person responsible for the open pit must pay for any damage to an animal which fell into it (33). When he had reimbursed the owner for the value of the animal, he could claim the dead beast. Apparently there was the right of open range for the livestock.

b. Ox versus ox (21:35-36). Out on open range the animals grazed together and one ox might kill another. When this happened, the owners of the two oxen would share the value of the live ox and divide the dead animal (35). However, if it was known that the ox doing the damage was dangerous, his owner must pay the full price of the dead ox to its owner, and might then take the animal for his own (36). In disputed cases, there would normally be witnesses before a panel of judges. It is apparent that proof of serious negligence was reckoned as important in these decisions.

c. Stealing (22:1-4). Cattle and sheep were the most common animals, so these are used as examples of theft. The reason for restoring five oxen for an ox, and four sheep for a sheep (1) is not clear. Possibly the loss of oxen was more serious, since they were work animals and not, as sheep, raised chiefly for wool and meat.

Breaking up (2) was digging through a clay wall into another's property by a thief. If the intruder was caught in the act and slain, there was no guilt to the one killing him. This was justifiable homicide. However, if time had elapsed, as the words If the sun be risen upon him (3) can be taken to mean, then to slay the thief was not justifiable and such a slayer would be guilty.35 It is possible that the meaning conveyed is that killing the thief in the night brought no guilt, while in the day it did. In any case, if the thief lived, he had to make full restitution, or if unable to pay, was to be sold as a slave (3).

If the thief had not killed or sold the animal he stole, he could make restitution by restoring double (4) rather than four-or five-fold (1). In this case he would restore the stolen animal, and one other.

d. Trespassing (22:5). Though it appears that animals were free to roam together in certain places (21:33-36), there were also private fields or vineyards where trespassing was prohibited. The Hebrews allowed for private land as well as personal property. If a man purposefully grazed his lifestock in his neighbor's vineyard or field, he must pay back with the best in his own field and vineyard.

e. Fire (22:6). In the fields dead brush was piled and burned at certain seasons of the year. If by carelessness the fire spread and burned the stacked or standing grain in the fields, the one who kindled the fire was required to pay in full. Such rules taught carefulness and encouraged respect for the rights of others.

ƒ. Trust goods (22: 7-13). In primitive societies where banking was unknown, goods were often left in the hands of others for safekeeping. In such cases there was need for protective laws. If money or goods so entrusted had been stolen by a thief who was apprehended, the culprit must pay double (7). If the thief was not found, the trustee must appear before the judges for a determination of the case (8). The word here translated judges may be rendered “God,” although the context would indicate that judges were meant, acting as representatives or agents of God (see Amp. OT).

Verse 9 explains what happened when two parties each claimed the same object. The controversy, which could also arise in the circumstances described in v. 8 if the owner charged the trustee of his goods with dishonesty, was to be settled before God by the judges. The phrase another challengeth to be his means “which anyone says is his” (BB). Whatever decision was made, the condemned person must pay double to the other.

Not only were goods and money put in trust with neighbors. but also livestock (10). If while in trust an animal died or was hurt or disappeared, an “oath before the Lord” (11, Amp. OT) between the parties was required to prove the innocence of the trustee. When this was accepted by the owner, no restitution was required.

However, if the animal had been stolen while in trust, restitution must be made (12). This rule differed from the one about money or goods in v. 7. It was probably reckoned that shepherds, if responsible, could prevent theft of an animal, while money was more easily taken. If an animal was slain by another beast, the trustee was free from guilt if he could bring the slain animal as evidence (13). An alert shepherd might not be able to prevent the attack of a wild beast, but he could recover a part of the carcass as proof. In this case no restitution was necessary.

g. Borrowing (22:14-15). A person was responsible for that which he borrowed. If an animal that was borrowed was hurt or died, and the owner was not present, the borrower must make full restitution (14). However, if the owner was present when the animal was hurt or died, no restitution was necessary (15). Being present made him responsible even when another was using the animal.

If it be an hired thing, then the matter was different. “Damage to a thing hired was not to be made good by the hirer, since the risk of it might be considered to have formed a part of the calculation upon which the amount of the hire was fixed.”36 The words It came for his hire may be rendered, “The damage is included in its hire” (Amp. OT).

h. Seducing a virgin (22:16-17). The seduction of a virgin was regarded as a form of stealing. A father expected his daughter's marriage to bring him a dowry. If a man enticed her (with her consent) and had sexual intercourse, he was required to endow her to be his wife (16). Should the father refuse to allow her to be the seducer's wife, as a penalty the culprit must pay money according to the dowry of virgins (17). What this amount was is not said. It may be assumed to be larger than the dowry for a wife.37 Apparently this act was not considered an offense against the commandment on adultery, but against the commandment on stealing.

6. Other Crimes Punishable by Death (22:18-20)

A witch (18) was a woman who practiced sorcery, a form of reliance upon evil spirits.38 This rule was not an acknowledgment of any reality of genuine intercourse with evil spirits, but condemned the challenge that sorcery presented to belief in the true God. Also this practice often led to injury to the bodies and lives of others. The witch dispensed mixed herbs and thus became a mixer of poisons.39 When such a person persisted in these unholy and dangerous practices, she was not to be permitted to live.

Sexual intercourse with beasts (19) was often practiced in pagan religions. Such wickedness could not be condoned in Israel, so the offender was not permitted to live.

Any acknowledgment of false gods (20) was utterly condemned in the Mosaic code (Deut. 13:1-16). God would have no rival; all semblance of false worship was to be abandoned. Persons attempting to instigate or perpetuate relics of pagan religion in Israel were to be utterly destroyed.

7. Sundry Duties (22:21-31)

a. Against oppression (22:21-24). A stranger (21, foreigner) was not to be vexed or oppressed by God's people. Israel was to remember that she had been a stranger in the land of Egypt. Mistreatment of foreigners is ever obnoxious to the Heavenly Father.

God had special sympathy for the widow and orphan (22). His ear was tuned to their cry in oppression (23). The offender against these unfortunate persons would suffer under God's wrath (24). This wicked man would be killed and his wife and children left desolate. The history of Israel's punishment at the hands of the Babylonians reflects the fulfillment of this threat. Interestingly, these offenses of Israel were punished more directly by God through enemy nations than by officers of Israel. Likely such offenses as these were committed more often by the very men in Israel who were authorized to administer justice.

b. Lending (22:25-27). God had regard for the poor and prohibited the rich person from taking advantage of them. When a poor man had to borrow (probably taking an advance on his wage in order to obtain food), there was to be no usury (25, interest) charged. The idea of interest on commercial loans was not considered here, as this practice was a later development. Even if the creditor took a garment as a pledge, it was to be returned by nightfall (26). This garment was the outer, flowing cloak not needed during the day, but especially needed by nomadic people for sleeping during the cool nights (27). To retain such a pledge, and cause suffering to a poor man unable to pay, brings God's disfavor. He is gracious (compassionate) and expects His people to have a similar spirit.

c. Obligations to God (22:28-31). The word gods (28) in this context should be rendered either “the judges” or “God.”40 Israelites were to hold foreign gods in contempt (Isa. 41:29; 44: 9-20). No one was to revile God, or the judges duly selected, nor was he to curse the ruler of the people. The ruler was the chief person in each tribe and was reckoned as God's representative.

Apparently delay (29) in giving to God His share of the ripe fruits was a common fault. The command here required the immediate bringing to God for sacrifice that which He claimed for himself. Liquors is better translated the “outflow of your presses” (RSV).

The firstborn as belonging to the Lord are mentioned in 13:12. They were to be redeemed by the payment of a stipulated sum. However, males of the firstborn oxen and sheep were to be brought for sacrifice. The only delay allowed for these was the first seven days with the mother (30). This was an act of mercy to the animal's mother, which needed the newly born for her comfort and health for this length of time. The animal was to be brought on the eighth day.

God commanded His people, Ye shall be holy men (31). Essentially this meant to become holy in heart and spirit. But this inward holiness was foreshadowed by compliance with God's outward signs of purity. These holy men were not to eat animals torn of beasts in the field. Such animals were made ceremonially unclean by the unclean beasts which tore them to pieces, and also by the blood left in the flesh. Men holy at heart want to be like God. They therefore find it easy to follow the clearly defined laws of God.

Verses 18-31 show “The Nature of God.” (1) Severe in punishing evil, 18-20; (2) Compassionate towards the needy, 21-27; (3) Deserving of respect and obedience, 28-30; (4) Expecting holiness in His people, 31.

8. Ethical Instructions (23:1-9)

a. Bear no false report (23:1-3). One should neither raise a false report (1) nor “repeat” it (Amp. OT). God's man must never become an unrighteous witness, in court or anywhere else. A man has joined with the wicked when he breaks the ninth commandment.

Even if a multitude (2) are on the wrong side, God's man must stand alone for the right. One can often expect the crowd to do wrong, because many go the broad road (Matt. 7:13-14). The meaning of 2b is, “You must not … bear witness in court so as to side with an unjust majority” (Moffatt).

Nor should one be partial to a poor man in his cause (3). Though the law especially protected the poor, enthusiasm for the cause of the poor must not pervert justice. A judge or jury must judge according to principle, not according to popular appeal. In a day when there is a popular movement toward civil rights, criminal rights, and relief of poverty, the rights of other citizens must also be protected.

b. Help your enemy (23:4-5). “It was not generally recognized in antiquity that men's enemies had any claims upon them.”41 But the New Testament emphasis on love is anticipated in this exhortation to aid a personal enemy (4). If his animal strays, bring it back to him. If one met his enemy with an animal fallen under its burden, he was to help lift the load (5). A clearer rendering of the last part of the verse is, “You shall refrain from leaving the man to cope with it alone, you shall help him to release the animal” (Amp. OT). Working together in helping an enemy get his donkey back on its feet could soften the ill feelings between the men.

c. Do not pervert justice (23:6-8). These instructions appear to have the judges in mind. The poor (6) must be given righteous judgment even though the temptation to do otherwise was common. Whenever a false charge has been brought, the judge must not give a sentence that would slay the innocent and righteous (7). God will not justify a wicked judge under any circumstance. Nor must a judge ever accept a gift (8, bribe). The need for this rule is always present. Israel later fell far into the pernicious evil of taking bribes (I Sam. 8:3; Isa. 1:23; 5:23).

d. Remember the stranger (23:9). The admonition of 22:21 is repeated, though the idea here was concerned especially with action in legal matters. Israel knew in her heart how foreigners felt, so had good reason to be kind and righteous toward them.

9. Sabbath Observance (23:10-13)

a. The sabbatical year (23:10-11). A year of rest for the land in every seven was unknown to any other nation. For an agricultural people it may have appeared too drastic. According to one interpretation of II Chron. 36:21, it was neglected 70 times, or about half the time, between the Exodus and the Captivity. The law was given to test the obedience of the Israelites, to give the poor an advantage, since they could partake of any fruit in the seventh year (11), and to give time for special communion with God.42

b. The sabbath day (23:12-13). No new word is given here beyond the statement in the fourth commandment. The purpose of rest and refreshment to the animals, slaves, and aliens is repeated. This seventh day was God's day, and no mention of the name of other gods was to be heard (13). These Sabbaths were a constant reminder to the Jews of their obligations to the God of Israel.

10. The Great Festivals (23: 14-19)

a. The three feasts (23:14-17). Three times in the year all the males were to appear before God at a special feast (14, 17). The first one was the feast of unleavened bread (15) which was connected with the Passover (cf. 12:14; Lev. 23:5). After the Passover the feast was continued seven days (see comments on 12:15-20). This feast especially commemorated the flight from Egypt and was celebrated by bringing gifts to God. Verse 15 says, “None shall appear in My presence empty-handed” (Berk.).

The feast of harvest (16) was Pentecost (Lev. 23:15-22; Num. 28:26-31; Deut. 16:9-12), at which were exhibited the firstfruits of the field where grain had been sown.

The feast of ingathering was also called “the feast of tabernacles” (Lev. 23:34-43; Num. 29:12-40; Deut. 16:13-14). This was held in the autumn after all crops had been gathered. It was like a harvest-home celebration, and lasted for a week. It was a time of thanksgiving. Rawlinson writes: “Viewed religiously, the festivals were national thanksgivings for mercies received, both natural and miraculous—the first for the commencement of harvest and the deliverance out of Egypt; the second for the completion of the grain-harvest and the passage of the Red Sea; the third for the final gathering in of the fruits and the many mercies of the wilderness.”43

b. Offerings at the feasts (23:18-19). The offering of blood (18) was primarily at the Passover and was not to be offered with leavened bread. Nothing of the lamb, even the fat, was to remain until the morning; whatever was left was to be burned (12:10). At these feasts the firstfruits (19) were to be brought to God's house, symbolizing the consecration of the whole.

The instruction not to seethe a kid in his mother's milk seems strange, but it may indicate the wrong of letting what was ordained for life (milk) become the means of death. Some think that a kid so prepared was a delicacy too fancy for these feasts.44 But the prohibition was more likely given because of a Canaanite practice in which eating meat so cooked was supposed to promote fertility. Its connection with this pagan ceremony therefore made it unsuitable for God's people.45 God wanted Israel to copy no practice that could easily lead to idolatry.

11. God's Promise of Victory (23:20-33)

a. Victory through His Angel (23:20-22). This Angel was God's messenger, the uncreated Spirit in whom God revealed himself. “He is called in 33:15, 16 the face of Jehovah, because the essential nature of Jehovah was manifested in him.”46 The pillar of cloud and fire was an outward symbol of the Angel. He was sent before Israel to guard them and to bring them into the place that God had prepared for them (20). This Angel must be obeyed, because transgressions against his voice will not be pardoned (21). He has the authority of God in him. Obedience will mean victory, because God will fight for Israel and her enemies will be defeated (22).

b. Victory over enemies (23:23-24, 27-33). The enemies that Israel would encounter in Canaan were again named (23; cf. BBC, Vol. II, pp. 35-36). The promise was given that God's Angel would go before His people, and that He would cut … off Israel's enemies (“blot them out,” RSV) as nations. The special warning was often repeated that Israel must not bow down to nor serve the gods of these nations (24). God's people must not follow these heathen practices in their worship. In fact, Israel was required to utterly overthrow these false religions and break down their images. Conquerors usually liked to preserve objects of worship from vanquished nations as relics, but these would be only a snare (33) to God's people. It was failure at this very point that brought ultimate judgment upon Israel.

God's promise of complete victory for His people over the nations in Palestine was repeated (27). God's fear would be upon the Canaanites; He would drive them out as if hornets were after them (28). Some take the hornets to be literal, but the expression was most likely used figuratively in describing the pursuit of the enemy by Israel's armies. God did not promise instantaneous deliverance; the inhabitants of the land would be vanquished gradually as Israel was enabled to increase and inherit the land (30). Too sudden destruction would leave the land desolate and prey to wild beasts (29). Spiritually, God's deliverance from an evil heart is instantaneous, but there are many enemies to be overcome by the sanctified Christian in his daily walk. As we grow, we are enabled to overcome more of such enemies and inherit more of God's land of promise.

Israel's boundaries were to extend from the Red sea (31) on the south to the sea of the Philistines (Mediterranean) on the west. On the east was the desert and on the north the river Euphrates (see map 2). Only under Solomon did Israel reach these bounds (I Kings 4:21, 24; II Chron. 9:26). Failure to maintain possession of all this land was because of disobedience.

There was to be no covenant (agreement) with the nations of Palestine nor with their gods (32). These pagan peoples were not to dwell in the land as nations for fear of leading Israel into sin; their gods would surely be a snare to Israel (33). God wanted these peoples with their pagan worship to be destroyed as nations. Lange writes: “It appears that the destruction announced by Jehovah on the Canaanites was intended primarily for them in their collective and public capacity, not for the individuals. The individuals, in so far as they submit, Jehovah will allow, as individuals, to live.”47

c. Temporal blessings (23:25-26). If they obeyed God, the people of Israel were assured, not only of the destruction of their enemies, but also of their bread and water (25). God also promised to take … away their sickness. Abundant increase of animals and people was assured, along with long life (26). Obedience to God and righteous living assure temporal blessings as a usual result, although for Christians there will be tribulation in this world (John 16:33). Complete fulfillment of this promise will be in the age to come.

Verses 20-33 picture “The Victorious Child of God.” (1) Obedient to God's voice, 20-22; (2) Confident in His promises, 23-28; (3) Patient with His plan, 29-31; (4) Alert to His warnings, 32-33.

E. RATIFICATION OF THE COVENANT, 24:1-18

1. The Covenant Sealed by Blood (24:1-8)

Moses had been in the mountain (19:3) receiving the book of the covenant (7), which was now to be scaled. Having come down to the people (19:25), he was told to return to God's presence in the mount with Aaron and his two sons and with seventy of the elders of Israel (1). These elders were the heads of the tribes and families of Israel who had been leaders in Egypt; through them Moses had communicated to the people (3:16; 4: 29; 12:21; 17:5-6). They were to come up for worship but to remain afar off from God. Only Moses could come near the Lord (2); the others were to be farther away. The people were not allowed on the mountain at all (see 19:12-13). In the OT there was not the same open access to God that we have in Christ (cf. Heb. 10:19-22).

Before the group ascended the mount, Moses came and told the people all the words (3) the Lord had given him. These words and judgments were what was recorded as the Book of the Covenant (20:22—23:33). After the people heard, they answered with one voice, and said, All the words which the Lord hath said will we do. In the awe and inspiration of the moment, perhaps without realizing the great difficulty they would experience in their obedience, they made their vow to God.

After writing all the words of the Lord (4), Moses early in the morning built an altar with twelve pillars “at the foot of the mountain” (RSV). The altar represented God, and the twelve pillars stood for the twelve tribes. Here was being enacted an agreement between these people and the Lord.

Burnt offerings (5) were both expiatory and marks of self-dedication, while the peace offerings indicated man's thankfulness for God's mercies. These were offered by especially selected young men in behalf of Israel. The offerings showed thankfulness for being included in the covenant and marked Israel's determination to be consecrated wholly to God's service.48

Half of the blood (6) from the sacrificed victims was placed in basons to be used later; the other half Moses sprinkled on the altar. This blood on the altar denoted the consecration of the sacrifice which represented the people to God. The blood also represented God's part in the covenant.

In the presence of the sacrifice and the altar Moses read to the people what he had written in the book of the covenant (7). He had earlier reported this message to them orally (3) but they needed to know clearly the covenant into which they were entering with God. Again the people promised to be obedient. Moses took the other half of the blood reserved in basons (6) and sprinkled it on the people (8); he called it the blood of the covenant. This was the first covenant made with Israel and it was sealed with the blood of animal sacrifices. The new or second covenant as described in the NT replaced the old and was sealed with the blood of Christ (Heb. 8:6—9:28). If the old covenant required the obedience of the people to the will of God, certainly no less is expected of him who enters into the new covenant (Heb. 12: 18-29).

2. The Meeting with God (24:9-11)

The group that had been requested to ascend the mountain (v. 1) went up (9) after sealing the covenant with the blood. The priests, Aaron, Nadab, and Abihu, were the spiritual representatives of the people, while the seventy … elders were the political leaders. They were called nobles (11), indicating that they were of noble birth and highly respected by the people they represented.

It appears that in this experience of meeting with God, all partook of a sacrificial meal, for they did eat and drink (11). “A sacrifice involved a sacrificial meal, and Moses, following the command of v. 1, took the elders up to the mount, there to eat the flesh of the sacrifice and so commune with God to whom it was offered.”49

During this meal the participants had a special experience with God. It is said that they saw God (10-11). This vision of the Lord must be understood as a manifestation of God, a theophany, when the eye is able to see clearly a representation of the divine Person. “We must not go beyond the limits drawn in ch. 33:20-23 in our conception of what constituted the sight of God; at the same time we must regard it as a vision of God in some form of manifestation which rendered the divine nature discernible to the human eye.”50 In this appearance, God was revealed in His loveliness as a Guest at a meal rather than in fearsome thunderings and earthquakes, as at other times. Under his feet (10) was a sapphire stone pavement as clear as heaven. The nobles (11) were not frightened; rather they were able to eat and drink with joy in the divine presence without fear of death. Moffatt translates 11a, “The Eternal did not strike down these headmen of Israel [as they might have expected]. This gentle, lovely, attractive side of God's character was shown to them, instead of the awful and alarming one; and they were taught to look forward to a final state of bliss, in which God's covenanted servants would dwell in His presence continually.”51

This gracious experience also pointed forward to the day when under the new covenant God's children would enjoy their highest privilege, the realizing of the presence of Christ in the holy sacrament of the Lord's Supper.

“A Covenant with God” is portrayed in 3-11. (1) The terms clearly stated, 3a, 4, 7a; (2) The vows confidently made, 3b, 7b; (3) The blood freely sprinkled, 5-6, 8; (4) The Divine gloriously manifested, 9-11.

3. Moses Returns to the Mount (24:12-18)

The Decalogue and the Book of the Covenant had been given to Israel. But now, after its ratification by the nation, God had further instructions for His special people. In order to sustain their religious life they needed a form of worship defined, and regulations covering externals such as holy persons, places, rites, and ceremonies. The laws contained in the Decalogue and the Book of the Covenant were important, but the ritual and ceremonial laws which form the main subject of the rest of the Book of Exodus were also needed by Israel.

a. The call (24:12-14). Moses was commanded to ascend the mount in order to receive the tables of stone, and a law, and commandments (12), which God had written. The Ten Commandments were written on the tables (cf. 31:18 and Deut. 5: 22). In contrast, the law, and commandments, recorded elsewhere, probably included the instructions for the sanctuary and the priesthood and the ritual laws found in Leviticus and Deuteronomy.52 The purpose for recording these was so that Moses could transmit them to the people.

Moses took Joshua with him (13). It is not said whether Joshua entered the cloud (18), but the statement in v. 2 implies that only Moses came near to God. Before he left, Moses asked the elders to remain with the people and to bring any matters to Aaron and Hur (14) in his absence. Apparently he would be away for some time.

b. The approach to God (24:15-18). When Moses ascended, a cloud covered the mount (15)—identified as the glory of the Lord in 16. This cloud of glory remained on the mount six days with no voice heard. These were days of preparation for Moses before going directly into God's presence. Joshua was probably with him during these days. Israel was able to see the cloud and it appeared to them as a devouring fire on the top of the mount (17), but they knew Moses was to meet God in the cloud.

On the seventh day God called Moses and he went into … the cloud. He remained in the mount forty days and forty nights (18) without food (Deut. 9:9). Joshua must have remained at some distance (32:17). The people remained in the valley, and soon revealed their lack of faith by a terrible sin (32:1-6) while Moses was in the mount.