We shall
continue the study of Exodus, the second book of the Old Testament.
9th Commandment (v. 16)
(1) As a commandment, this is the first that mentions about “neighbor”. Of course, all sins are sins, what does the singling out of a sin or crime against a neighbor signify, especially with this new covenant community?
(2) What might be the motive behind testifying falsely against one’s neighbor?
(3) Why is the punishment for such a crime so severe? (See Deut. 19:16-21)
(4) How does this particular commandment function in upholding the integrity of the legal process or judicial system of the covenanted community?
(5) The word for “false” also can mean lying, deceiving or fraudulent and when repeated in Deut. 5:20 another word for “false” is used which can also mean, nothingness, emptiness, worthlessness or something vain (Durham, 296). As we have seen from the reflections of the previous days, the real focus of the Ten Commandments is the heart; what kind of character does this 9th Commandment demand from the people of the covenant and what is its significance?
Matthew 22:34-40
(6) Should one commandment be greater or more important than another? Why?
(7) In citing Deuteronomy 6:5 and Lev. 19:18, how does Jesus summarize the Ten Commandments?
(8) When Jesus says, “And the second is like it”, what does He mean by “like”?
(9) By saying that the “two commandments” hang all “the Law and the Prophets”, what does Jesus see as the relationship between the two, even though He refers to one as the greatest and the other one as the second?
(10) What then is the use of the Ten Commandments to Christians today?
(11) What have you learned today and how may you apply it in your life?
“You shall not give false testimony against your neighbor.” (Exod. 20:16)
Many commentators insightfully remind us that as we seek to interpret the Ten Commandments and apply them to our present time, it is important to understand that these Commandments are given primarily to the new covenant community of Israelites not only to reveal to them the character and demands of God, giving them a set of code of law for their civil, religious and social conduct of life, but also to distinguish them as a community belonging to the Lord, as distinct from all the other nations. This is a huge privilege that carries with it a huge responsibility—a responsibility of maintaining their faithfulness not only to their One and Only God, but also to one another within this covenant community. Therefore the breaking of any of these commands does not only breach their covenantal relationship with God, but also with one another.
A clear case in point is the sin of Achan in the time of Joshua (Jos. 7), as the sin of one person against the Lord brought the whole community into trouble. Unfaithfulness to the Lord is unfaithfulness to their community within which everyone is a neighbor to one another, irrespective if they happen to dwell close to each other.
The significance of the 9th Commandment closely followed by the 10th Commandment, repeating the same theme throughout the commandment, lies exactly in who the people are to one another. While falsehood or lies are being singled out, the key message is their covenantal relationship with one another. It is far more than patriotism, but a spiritual truth that is based on the promise or covenant that God has made with Abraham.
(1) Why did the Lord choose to reveal Himself in such a horrific way? What specific purpose(s) did He wish to achieve? (v.20)
(2) Did He achieve His purpose(s)? Did you get a sense that it might have backfired somewhat? Why?
(3) We like to associate darkness with evil or sin; however, v. 21 gives us another dimension when it is associated with God. What is it and why?
The Book of Covenant (See Meditative Reflection for today)
The first set of application in vv. 22-26 deal with their relationship with God as commanded especially in the 1st and 2nd Commandments—Law of Worship
(4) How does God reinforce the 1st and 2nd Commandments in vv. 22-23?
(5) What is His worry?
(6) How valid is it, then and now?
(7) V. 24 points out that their worship through sacrifice is not just a ritual, but something that brings blessings. How then should you understand your worship today?
(8) Why does God prohibit the use of dressed stones (which were common to Canaanite altars, according to Childs, 466)? What is the spiritual principle behind this prohibition?
(9) Why does God prohibit altars with steps? What is the spiritual principle behind this prohibition?
(10) What have you learned today and how may you apply it in your life?
“Then he took the Book of Covenant and read it to the people. They responded, ‘We will do everything the Lord has said, we will obey.’” (Exod. 24:7)
As we read these instructions given after the Ten Commandments, it is perhaps helpful for me to point out the following:
I. After the giving of the Ten Commandments, it appears that Moses would have to spend more time with God on Mount Sinai, and there was an immediate need to give instructions to the elders on the applications of the Commandments (see 24:14). Many commentators believe that these immediate applications formed the Book of Covenant which is referred to in 24:7. I would entitle these immediate applications as the Book of Covenant for our study of Exodus 20:22–23:33. As Moses returned to the mountains, God would give him more instructions.
II. As we study these commandments also from a New Testament’s perspective, it is helpful to remember that the OT Laws are best understood as falling into one of the three categories, namely ceremonial (pertaining to worship), civil (pertaining to the legal process), and moral (which reflects the character of God). While the last category is unchangeable, the first two might be as Christ has fulfilled the shadows represented by the first category (see Heb. 10), and the 2nd category does change over time (like the penalties expressed in terms of currencies of the time).
III. In the study of the 2nd category, we have to remember that Moses is addressing the current, established customs and cultures of the Ancient Near East of which the Israelites were a part. As a result, we may find that these laws, instead of wiping out some of the customs like slavery, are aimed to provide protection and guard against abuse instead. It does not mean that the Laws condoned such customs, just as Jesus points out the permission of the granting of a certificate of divorce does not mean that God condones divorce at all (Mk. 10:2-12).
As explained in yesterday’s Meditative Reflection, these instructions on slavery do not mean God condones slavery.
(1) What do you think is the likely reason why a person would become a slave?
(2) How would you describe the plight of a slave?
(3) What kind of protection and safeguard do vv. 2-3 aim to provide?
(4) Do you have any problem with the instruction of v. 4? What options are open to the slave in such an instance?
(5) What does the legal proceeding specified in vv. 5-6 seek to guard against?
(6) Concerning female slaves, what kind of protection is there for her?
a. What should be done if the relationship between her and the master is poor?
b. What is the implication of selling her to a foreign master?
c. What should be done if she is taken in marriage by the master’s son?
(7) As much as God has not done away with the slavery system right away, what do these instructions aim to achieve (and teach), and how different are they from slavery in pagan nations at the time?
(8) What have you learned today and how may you apply it in your life?
“If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free, without paying anything.” (Exod. 21:2)
As I explained earlier, that part of the Law of Moses established a legal system for the maintenance of a stable society for God’s people after the character of God, but given the Ancient Near East customs and cultures (of which the Israelites were a part), for whatever reason, the Lord did not, at that time, choose to totally wipe out customs that were against His character. Perhaps Jonathan Hill is right when referring to the tolerance of slavery in the Scriptures: “given that the ancient world operated on the basis of slavery… (it) could hardly have survived its eradication.”
However, in God’s own time, given the conversion of many into Christianity, slavery virtually disappeared after the fall of the Roman Empire, only to resurface with renewed vigor in the 17th/18th century. But God raised up many warriors in this respect both in England and in the New World (the United States), and eventually brought about the abolition of slavery. But it was a long and hard-fought battle. Allow me simply to share with you the following excerpts from John Wesley’s "His Thoughts upon Slavery", printed likely in 1773 (written in the old English):
“May I speak plainly to you? I must. Love constrains me: Love to you, as well as to those you are concerned with. Is there a GOD? You know there is. Is He a just GOD? Then there must be a state of retribution: A state wherein the just GOD will reward every man according to his works. Then what reward will he render to you? O think betimes! Before you drop into eternity! Think now, He shall have judgment without mercy, that shewed no mercy.
"Are you a man? Then you should have an human heart. But have you indeed? What is your heart made of? Is there no such principle as compassion there? Do you never feel another's pain? Have you no sympathy? No sense of human woe? No pity for the miserable? When you saw the flowing eyes, the heaving breasts, the bleeding sides and tortured limbs of your fellow-creatures, was you a stone, or a brute? Did you look upon them with the eyes of a tiger? When you squeezed the agonizing creatures down in the ship, or when you threw their poor mangled remains into the sea, had you no relenting? Did not one tear drop from your eye, one sigh escape from your breast? Do you feel no relenting now? If you do not, you must go on, till the measure of your iniquities is full. Then will the great GOD deal with you, as you have dealt with them, and require all their blood at your hands. And at that day it shall be more tolerable for Sodom and Gomorrah than for you! But if your heart does relent, though in a small degree, know it is a call from the GOD of love. And to day, if you hear his voice, harden not your heart.--To day resolve, GOD being your helper, to escape for your life.--Regard not money! All that a man hath will he give for his life? Whatever you lose, lose not your soul: nothing can countervail that loss. Immediately quit the horrid trade: At all events, be an honest man…
"O thou GOD of love, thou who art loving to every man, and whose mercy is over all thy works: Thou who art the father of the spirits of all flesh, and who art rich in mercy unto all: Thou who hast mingled of one blood, all the nations upon earth: Have compassion upon these outcasts of men, who are trodden down as dung upon the earth! Arise and help these that have no helper, whose blood is spilt upon the ground like water! Are not these also the work of thine own hands, the purchase of thy Son's blood? Stir them up to cry unto thee in the land of their captivity; and let their complaint come up before thee; let it enter into thy ears! Make even those that lead them away captive to pity them, and turn their captivity as the rivers in the south. O burst thou all their chains in sunder; more especially the chains of their sins: Thou, Saviour of all, make them free, that they may be free indeed!”
This section begins with the pronouncement of the serious penalty to murder, then it deals with more specific cases of intentional killing; attack on parents; kidnapping; non-fatal injuries in general, on slaves, and by negligence.
(1) On murder (vv. 12, 14): We have previously considered the death penalty already:
a. What is meant by “to be taken from my altar”? (See 1 Ki. 2:28-35; 1 Ki. 1:50-53)
(2) On manslaughter (v. 13):
a. Why does it say “but God lets it happen”?
b. What in fact is the punishment for manslaughter? (See Num. 35:25)
c. Why should a distinction be made between manslaughter and murder? Isn’t a life still being taken?
(3) On parents (v. 15, 17)
a. Even without taking the life of the parent, why is attacking or cursing of a parent treated with such severity?
(4) On kidnapping (v. 16)
a. Why does God treat kidnapping also with such severity or, how heinous a crime is kidnapping?
(5) On non-fatal injuries (vv. 18-27)
a. What are the punishments in general according to vv. 18-19?
b. What do these provisions aim at?
c. Why should a separate category be created for slaves in vv. 20-22 and vv. 26-27?
d. Do you see it as a provision of protection or discrimination? Why?
e. What is the provision regarding injuries to pregnant women?
f. What do you think of the principle for punishment explained in vv. 23-25, noting that this is a principle for use by the judges or elders, and not for private vengeance?
(6) How would you summarize the above provisions under this section in terms of the spirit of the law?
(7) What does Jesus explain as the spirit of this set of laws in Matthew 5:21-26?
(8) What have you learned today and how may you apply it in your life?
“But if there is serious injuries, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wood for wound, bruise for bruise.’” (Exod. 21:23-25)
In reading the Law of Moses, many have come away with the feeling that our God is purely a God of vengeance, and those who believe in the Bible are war-mongers and people of hatred. To people like this, I would have to use what Jesus says in Matthew concerning the ignorance of the true intent of the Law of Moses (and thus the intent of God as well) by pointing out that what they think is purely “hearsay”, and not the Law itself.
Take for example the captioned command above. The instruction here is given to the elders or judges so that they may judge the people fairly (Exod. 24:14) and prevent any private execution or vengeance. The emphasis here is to make sure the judges would administer punishment commensurate with the severity of the crime, and not beyond, meaning the intent of this provision is to limit the penalty and not to exact penalty as a revenge. As Augustine puts it, “Moderation is signified by these words, so that the penalty may not be greater than the injury.” (On the Lord’s Sermon on the Mount, 1.19.56)
Indeed, this intent is being elaborated upon by Jesus in Matthew 5:38ff when He further explains how God has intended us to love our neighbors: instead of abiding with the limitation of revenge, we should expand our limitation of tolerance, willing to be hurt doubly (turning the other cheek), willing to be wronged doubly (parting with the coat on top of the tunic), and willing to be taken advantage of doubly (walking an extra mile). This is what John Cassian (circa AD 360-435) refers to as the “redoubling of the mistreatment”.
If you care to consider these expansions of our limits of tolerance, you would understand that Jesus’ demands are not unreasonable or unbearable. He is not asking us to let others cut both our limbs, seize our children, or to walk ten extra miles. We are willing to expand our limit of tolerance so that we may mimic the love of our God in an effort to win over our neighbors. This is the true spirit of the Law.
On Acts of Negligence causing death or injury
(1) Death caused by a bull (vv. 28-32)
a. What is the significance attached to the death of the offending bull with the provision that its meat must not be eaten (i.e. what does it signify)?
b. Under what condition can the owner be held responsible? Why?
c. Why can the owner’s life be redeemed by money if so demanded?
d. According to Keil and Delitzsch, “There are other ancient nations in whose law books we find laws relating to the punishment of animals for killing or wounding a man, but not one of them had a law which made the owner of the animal responsible as well…” (Pentateuch, 410) What does this say about our God and His Law?
(2) Death to animals (vv. 33-36)
a. Apart from setting a fair compensation, what warning does this provision seek to give?
b. How may you apply it today to your own life?
(3) These provisions certainly show how detailed God has meant His commandments to be in providing a full set of civil code. How would you summarize the above provisions in terms of the spirit of the law?
(4) How does this spirit reflect what is made plain in Leviticus 19:18?
(5) What is the main message for you today and how may you apply it in your life?
“However, if it was known that the bull had the habit of goring, yet the owner did not keep it penned up...” (Exod. 21:36)
In reading this section of the Book of Covenant (i.e. the portion of the law given immediately after the Ten Commandments) that pertains to one’s social responsibilities, it is interesting to note that the Lord does not only emphasize on how one should treat one’s neighbor, but also on how one should exercise care so that one’s neighbor will not be harmed. That is to say, no matter what one does, he has to have his neighbor in mind all the time. This reminds me of Amy Carmichael in that she calls this the “Way of Love” — being mindful always of not hurting people around us. Allow me to share with you some of her quotes in this respect:
If I am inconsiderate about the comfort of others, or their feelings, or even of their little weaknesses; if I am careless about their little hurts and miss opportunities to smooth their way; if I make the sweet running of household wheels more difficult to accomplish, then I know nothing of Calvary love.
If my interest in the work of others is cool; if I think in terms of my own special work; if the burdens of others are not my burdens too, and their joys mine, then I know nothing of Calvary love.
If I do not give a friend “The benefit of the doubt,” but put the worst construction instead of the best on what is said or done, then I know nothing of Calvary love.
If I take offence easily; if I am content to continue in cold unfriendliness, though friendship be possible, then I know nothing of Calvary love.
If I belittle those whom I am called to serve, talk of their weak points in contrast perhaps with what I think of as my strong points; if I adopt a superior attitude, forgetting “Who made thee to differ? and what hast thou that thou hast not received?” then I know nothing of Calvary love.
If I can easily discuss the shortcomings and the sins of any; if I can speak in a casual way even of a child's misdoings, then I know nothing of Calvary love.
If I can enjoy a joke at the expense of another; if I can in any way slight another in conversation, or even in thought, then I know nothing of Calvary love.
If in fellowship of service I seek to attach a friend to myself, so that others are caused to feel unwanted; if my friendships do not draw others deeper in, but are ungenerous (i.e., to myself, for myself), then I know nothing of Calvary love.
(1) A reinforcement and expansion of 8th Commandment (vv. 1-4 on theft)
a. In what way does the 6th Commandment appear to trump the 8th Commandment in v. 2? Why?
b. About restitution: Why is there a different provision for stolen animals that are still in possession and are alive?
(2) On negligence causing property’s loss (vv. 5-6)
a. What is the difference in intent between v.5 and v.6?
b. Why does the basis of compensation remain the same?
(3) On loss due to safekeeping (vv. 7-13)
a. What is the provision concerning loss of property due to theft when the thief is not caught?
b. What is the provision concerning loss of animals when the safekeeping neighbor is not at fault?
c. Would these provisions encourage or discourage safekeeping for neighbors then? Why?
(4) On borrowing (vv. 14-15)
a. This provision deals with common real-life situation. What does this provision teach us in terms of our relationship with our neighbors regarding the use of one another’s tools or property?
b. While this provides a basis for fair settlement, what really should it be if we are to practice love for our neighbors?
(5) What is the main message for you today and how may you apply it in your life?
“If a thief is caught breaking in at night and is struck a fatal blow, the defender is not guilty of bloodshed, but if it happens after sunrise, the defender is guilty of bloodshed.” (Exod. 22:2-3)
For the longest time, I held the opinion that to kill an intruder in the course of defending ourselves and our property was rightfully justified, that is, it was my thinking until I came across the provision in Exodus 22:3. As Brevard Childs notes, “to my knowledge no other law code seems to have a similar concern for the life of the thief.” (Childs, 474)
Chrysostom of the 4th century AD has this to say about this provision:
“Therefore the thief being taken pays fourfold, but he that spoils by violence is worse than if he steals. And if this last ought to give fourfold what he stole, the extortioner should give tenfold and much mod [sic*]. Even so he can make atonement for his justice. For of almsgiving not even then will he receive the reward. Therefore says Zacchaeus, ‘I will restore what I have taken by false accusation fourfold, and the half of my goods I will give to the poor.’ And if under the law one ought to give fourfold, much more under grace. And if this is so for one who steals, much more it is so for one who spoils by violence.”
(Homilies on the Gospel of Matthew 52.6)
[*more]
This section is kind of an eclectic collection of serious commands:
Vv.16-17, 19 are a reinforcement and extension of the 7th Commandment.
Vv. 18 and 20 are an extension of the 1st and 2nd Commandments.
Vv. 21-24 deal with the three most commonly marginalized groups of people.
Vv. 25-27 deal with lending.
(1) The 7th Commandment: You shall not commit adultery (vv. 16-17, 19)
a. This is perhaps a clarification of the 7th Commandment in that if the woman in question is engaged, this would have been considered adultery, the penalty of which is death (Deut. 22:23, 24). This, however, deals with pre-marital sex due to seduction (or persuasion, Keil, 413). How does God view such an act of sexual intercourse, even if it is so-called a “one-night stand”?
b. Why is sex with an animal such a perversion that deserves a death penalty?
(2) The 1st and 2nd Commandments (v. 18 and v.20)
a. Within the covenant community, how serious is the sin of a sorceress?
b. Within the covenant community, what does the sacrifice to any god other than the Lord signify and what serious consequences might it lead to?
(3) The Marginalized Foreigners (v. 21)
a. What is the basis for this commandment?
b. Why are foreigners particularly vulnerable? (If you or your parents are immigrants, write down the plight or disadvantages of being a foreigner?)
c. The Old Testament has admonished the people not to oppress the foreigners but to treat them equally at least 33 times. What does this tell you?
d. How is such a concern for aliens reflected in the “incarnation” of the Son of God, especially during His flight to Egypt?
(4) The Marginalized widows and fatherless (vv. 22-24)
a. How vulnerable are the widows and the fatherless?
b. Likewise, the Old Testament commands the people not to oppress but to take care of the widows and the fatherless at least 24 times. When God declares, “A father to the fatherless, a defender of widows, is God in His holy dwelling” (Ps. 68:5), how does it speak to you?
(5) How should these commands affect your attitude towards immigrants, the fatherless and the widows in your midst?
(6) Lending (vv. 25-27)
a. Why shouldn’t we charge interest to one of God’s people?
b. Have you ever charged interest as you lent money to God’s people or your “neighbor”? If you have, what should you do?
(7) What is the main message for you today and how may you apply it in your life?
“If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price and she shall be his wife.” (Exod. 22:16)
In these days of permissive sex, it is alarming to know that the statistics on premarital sex of Christian teenagers in America is the same as those non-Christians. But the sacredness of sexual intercourse within marriage is not diminished by our action. Even in this early stage of the formation of the new nation of Israel, the Lord has made this very clear: Any consensual sexual act of intercourse even before marriage has bound the two as one. The provision in Exodus 22:16 does not make exceptions as to whether the two parties had long-term commitment in mind. Once it happens, the two are to be united in marriage.
Of course, this provision does not mean that God condones pre-marital sex and the provision in v.17 does not diminish this fact of union either. The assumption in v.17 is, if for whatever reason, the father of the girl does not consider it wise for his daughter to be married to that man, he is prepared to look after her for the rest of her life, hence the need for the offending man to pay bride-price as she remains possibly unmarried for the rest of her life (see Deut.22 on the emphasis on the virginity of a wife before marriage).