Êxodo 20
Bob Utley · You Can Understand the Bible
Êxodo 20
The Ten Commandments The Ten Commandments The Ten Commandments The Ten Commandments The Decalogue 20:1 20:1 20:1-3 20:1-2 20:1-2 20:2 20:2-3 20:3 20:3 20:3 20:4-6 20:4-6 20:4-6 20:4-6 20:4 20:5-6 20:7 20:7 20:7 20:7 20:7 20:8-11 20:8-11 20:8-11 20:8-11 20:8-11 20:12 20:12 20:12 20:12 20:12 20:13 20:13 20:13 20:13 20:13 20:14 20:14 20:14 20:14 20:14 20:15 20:15 20:15 20:15 20:15 20:16 20:16 20:16 20:16 20:16 20:17 20:17 20:17 20:17 20:17 The People Afraid of God's Presence The Conclusion to the Theophany Scene The People's Fear 20:18-21 20:18-21 20:18-21 20:18-21 20:18-21 The Law of the Altar The Covenant Code (20:22-23:33) Laws About Altars Law Concerning the Altar 20:22-26 20:22-26 20:22-26 20:22-26 20:22-23 20:24-26 INTRODUCTION TO "THE TEN WORDS" See SPECIAL TOPIC: THE TEN COMMANDMENTS. BIBLIOGRAPHY Childs, Brevard S. The Book of Exodus, The OT Library. Philadelphia: Westminster Press, 1976. Cole, R. Alan. The Tyndale OT Commentaries, Exodus. Downers Grove, Illinois, 1973. Davidman, Joy. Smoke on the Mountain. Philadelphia, Pennsylvania: Westminster Press, 1954. Honeycutt, Roy L. These Ten Words. Nashville, Tennessee: Broadman, 1966. Huey, F. B. Jr. Exodus A Study Guide Commentary, Grand Rapids, Michigan: Zondervan, 1977. (A note to the reader. I have written previously on the Ten Words and have used that material here. The form is a little different. There are even thirteen videos/audios of this chapter online at www.freebiblecommentary.org in the first blue box, "OT Studies," audio and video.) CONTEXTUAL INSIGHTS
Êxodo 20:1
20:1 "God spoke all these words" In Hebrew "spoke" is placed first in the MT, along with Elohim, in order to emphasize the revelatory aspect of the commands. SPECIAL TOPIC: INSPIRATION
Êxodo 20:2
20:2 "I am the Lord" This is numbered as the first commandment within Judaism. It is significant that these commandments are given to a believing, responding, faith community (cf. Exod. 6:2), not just mankind in general. They are based on a covenant faith relationship. SPECIAL TOPIC: COVENANT ▣ "who brought you out of the land of Egypt" YHWH is the God of historical acts of grace (cf. Exod. 13:3). He acts as He said He would (i.e., Gen. 12:1-3; 15:1-21), redemptively for Israel. God's grace precedes the Law; see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT). This recitation of God's acts on Israel's behalf is typical of Hittite treaties of the same period. They establish the historicity of this Sinaitic event (see SPECIAL TOPIC: HITTITE (SUZERAINTY) TREATIES). It is crucial to understand God as a caring, loving, personal, and involved Deity (cf. Ps. 81:9-11). This truth sets the stage for all theology. ▣ "the house of slavery" It needs to be remembered that it was YHWH who led Jacob to Egypt. It must be emphasized that YHWH knows all future events. He is not surprised. He uses crises to accomplish His larger purpose build His people's faith and trust manifest His power and presence through answered prayer and powerful deliverance Another good example of this is "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil," Matt. 4:1 Even the cricifixion itself fits this theological understanding of human history.
Êxodo 20:3
20:3 "You shall have no other gods before Me" Notice the direct SECOND PERSON SINGULAR NEGATED IMPERFECT used in a strong IMPERATIVAL sense. God is addressing Israel collectively and individually in absolute and simple terms (apodictic law; see SPECIAL TOPIC: LAWS IN THE ANE). The term "gods" is the same PLURAL term that is used for God (Elohim of Gen. 1:1). It can be SINGULAR or PLURAL in translation. When it is used of YHWH, it always has a SINGULAR VERB. Here, it denotes the gods/idols of the nations (see SPECIAL TOPIC: NAMES FOR DEITY, C.) This is obviously an incipient expression of full philosophical monotheism (Isa. 45:5; 46:1-2). The movement from many gods to one God can also be seen in Egypt—Pharaoh Amenophis IV or Akhenaten (cf. Deut. 4:35,39; see SPECIAL TOPIC: MONOTHEISM). ▣ NASB, NKJV, NRSV, LXX "before Me" NRSV footnote, JPSOA, REB "beside Me" "but me" "to rival me" "except me" SPECIAL TOPIC: JEALOUS. . .ZEALOUS HISTORICAL AND CULTURAL INSIGHTS This list of laws is related to its own day, as the Hittite Suzerainty Treaties show (i.e., Deuteronomy and Joshua 24), but also it is unique both in its apodictic forms (SECOND PERSON, SINGULAR commands) and its anti-polytheistic assertions. This forms the heart of the Mosaic legislation. It was to be adapted, expanded, and applied throughout Israel's history as the slight variation in the Deuteronomic parallel shows (cf. Deuteronomy 5). DEUTERONOMIC PARALLEL The VERB "hear" in Deut. 5:1 is shema, which means "to hear and to do" (cf. Exod. 6:4). Covenant obedience on the part of all Israel in all aspects was expected. Deut. 5:3 is significant because it shows the dynamic ongoing nature of the covenant. Each generation had to respond to it themselves. It was more a living relationship than a dead letter of law. Deut. 5:5 emphasizes the intermediatorial work of Moses in receiving the Law, but also the true author of the legislation is seen as YHWH. Deut. 6:6-9 is also significant in that it shows the responsibility of parents to pass on their faith as well as the requirements of the Law. MODERN APPLICATION The theological points related to the Hebrew text are: These commands have the authority of YHWH (cf. Exod. 31:18). They are revelatory as to His nature and purposes for redeemed man and human society. Verse 2 shows that God called and acted in grace toward Abraham and his seed as He said He would, Genesis 12; 15; 17; and 22. Application points The Ten Words assume man's religious hunger and needs. God reveals Himself in personal, moral categories, not philosophical ones. Man will worship and serve something. Practically speaking, many modern men have gods which they do not recognize. Martin Luther said, "Whatever your heart clings to and relies upon, that is properly your gods." Many today serve and worship: individualism nationalism denominationalism materialism pleasure secularism/society science and technology intellectualism
Êxodo 20:4-6
20:4a "You shall not make for yourself an idol" The negative is emphasized. Religious humans tend to be both superstitious and manipulative of supposed spiritual forces. YHWH cannot be lowered to animism or manipulated by His human creation. He is to remain above the crude pagan representations of earthly created things! Idols usually represented one of many deities. Each deity usually represented only one aspect of nature. YHWH, the only true God, could not be represented in His fullness by one form, therefore, no idol was to be created. God is a spiritual being (cf. Deut. 4:12,15-18), not a physical one (John 4:24). SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) 20:4b "or any likeness of what is in heaven above or on the earth beneath or in the water under the earth" In light of Israel's use of cherubim, bulls, lilies, and pomegranates in the tabernacle, and Moses' creation of the bronze serpent, this probably refers to images that directly depict God. This relates to the previous command, thereby meaning no images of other gods beside, before, or connected with, the worship of YHWH. This prohibition was violated earlier by Aaron's creation of the golden calf (cf. Exodus 32). This phrasing does not teach a three-storied universe. It is simply the language of description. It is not in conflict with modern science. It simply predates it and gives to the physical order a metaphorical designation (i.e., phenomenological language). See G. B. Caird, The Language and Imagery of the Bible and Bernard Ramm, The Christian View of Science and Scripture. SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN 20:5a "You shall not worship them or serve them" This is a reference to Exod. 20:3 (i.e., "them"). The two Hebrew terms here translated "worship" (BDB 1005, KB 295, Hishtaphel IMPERFECT, lit. "bow down") and "serve" (BDB 712, KB 773, Hophal IMPERFECT) relate to religious worship practices. SPECIAL TOPIC: WORSHIP ▣ "for I, the Lord your God, am a jealous God" "Jealous" (BDB 888) is another family term used to describe to mankind the intensity of God's love. God is here depicted as a passionate lover (cf. Hosea 1-3). Several parallel passages show the term "jealous" as being connected with the worship of other gods (cf. Exod. 34:14; Deut. 6:14-15; Josh. 24:19). Deuteronomy 4:15-19 seems to explain this commandment in light of the formless revelation at Sinai. SPECIAL TOPIC: JEALOUS. . .ZEALOUS 20:5b "visiting the iniquity of the fathers on the children, on the third and fourth generations" This implies that one's children reap the consequences of family sin (particularly in multi-generational homes) and societal sin (cf. Exod. 34:7). This can easily be seen in the Kings of Israel and Judah. We pass on, not only the consequences of sin, but also a lifestyle of sin (cf. Jer. 16:10-12). This passage must be balanced with the OT emphasis on individual responsibility (cf. Deut. 24:16; 2 Kgs. 14:6; Jer. 31:29,30; Ezek. 18:1-4). It is interesting to note the black and white contrast in the closing phrase. One either knows, loves, and follows YHWH or that one is said to hate Him. There is no neutral middle ground when one is dealing with the only true, creator God! ▣ "of those who hate me" The term "hate" (BDB 971, KB 1338, Qal ACTIVE PARTICIPLE) is a Hebrew idiom of comparison (cf. Gen. 29:31-33; Deut. 21:15; Mal. 1:2-3; Luke 14:26; John 12:25). It primarily speaks of "priority." 20:6 "but showing lovingkindness to thousands, to those who love Me and keep My commandments" Compare this to the wonderful parallels of Deut. 5:10; 7:9. Not only do negative aspects of family life move through time, but praise God, so do positive, faithful aspects of family life move through time! SPECIAL TOPIC: LOVINGKINDNESS (hesed) ▣ "thousands" "Thousands" must mean generations because of Hebrew parallelism with the passage in Deut. 7:9; see SPECIAL TOPIC: THOUSAND (eleph). What a marvelous promise! This shows the true relationship between God's love and wrath. God's faithfulness is to be reciprocated. Obedience is important (cf. Luke 6:46; see SPECIAL TOPIC: KEEP). However, it is not just rule keeping, but our attitude of love that issues in obedience that is required (cf. Deut. 30:6). ▣ "commandments" See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.
Êxodo 20:7
20:7a "You shall not take the name of the Lord your God in vain" This is obviously connected to the previous two commands. Some see this as referring to oath-taking because "take" (BDB 669, KB 724; Qal IMPERFECT) means "to lift up" and would connect it to Matt. 5:33-34 (cf. Exod. 23:1; Lev. 19:12). This is the understanding of the rabbis (cf. Targum of Jonathan, Mekilta, the Peshitta, and Rashi). I think "vain" (BDB 996, see SPECIAL TOPIC: VAIN, EMPTY, NOTHINGNESS) refers to treating the Lord Himself in a frivolous, light manner during our lives, both in legal (swearing as a witness, cf. Lev. 19:12) and worship settings (calling on His name), as well as daily conversations or actions. The name YHWH (see SPECIAL TOPIC: "THE NAME" OF YHWH) had unique and holy associations to Israel because it was through His name and acts that He revealed His character and purposes. It became so holy that in later Judaism it was not even pronounced except by the High Priest on Yom Kippur (cf. Leviticus16). This special concept of the name as representing the character, purpose, and holiness of God (cf. Deut. 12:5; 14:24; Matt. 6:9) is the central thrust of this commandment. God was to be revered! The commentator, Von Rad, following Mowinchel, has asserted that there is a "magical connotation" regarding the commandment. The use of divine names to control nature and spiritual forces was common among Israel's neighbors. Exegetically this cannot be established but must be assumed to be a cultural option in applying this text to later Israeli idolatrous abuses. This would certainly be applicable to the modern use of YHWH in magic and occultic settings. Also, this commandment's position in the list connects it uniquely with Exod. 20:4-6 and, thereby reaffirms the above emphasis. For the majority of civilization today this commandment speaks to perfunctory faith—living life in God's name without knowing and revering Him! There is today a practical atheism in many western "Christian" nations. SPECIAL TOPIC: "THE NAME" OF YHWH SPECIAL TOPIC: NAMES FOR DEITY, D. 20:7b "for the Lord will not leave him unpunished" The term "unpunished" ("guiltless," BDB 667, KB 720, Piel IMPERFECT) occurs in several passages where God's forgiveness has been emphasized (cf. Exod. 34:7; Num. 14:18; Nahum 1:3). This shows that YHWH is ready and willing to forgive sin, combined with mankind's trust and commitment to Him (cf. Deut. 30:1-10), but is not willing to simply overlook it. Sin is serious; it cost God His only Son! SPECIAL TOPIC: FORGIVENESS IN THE OT SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) 20:7c "who takes His name in vain" This refers, in context, to God's covenant name! Those who know God are more responsible for the inappropriate use of His name. This also involves the lifestyle of those who claim to know Him, which can be a cheapening of His great, holy name! God's name is important because it reflects His ultimate purpose which is the redemption of all humans. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: "THE NAME" OF YHWH
Êxodo 20:8-11
20:8 "Remember the sabbath day" Both VERBS in Exod. 20:8 are INFINITIVES not IMPERATIVES, but they have the force of a strong command. The Sabbath, like "first fruits" or "firstborn," expressed the truth that all of life belongs to God (see full note at Exod. 13:1). One special worship day out of seven has the same theological thrust! The Deuteronomic parallel has some additions at this point but they do not change the main truth. Exodus 20 gives the basis as creation (Gen. 2:3), while Deuteronomy 5 gives the basis as the exodus. Jewish tradition says that the exodus was on a Sabbath. This is the first command which is in a positive form (also Exod. 20:12). It is also the longest. If one surmises that all original commands were short, then they have undergone some expansion. There are some biblical parallels for a shorter form in Exod. 23:12; 31:15; 34:21; Lev. 23:7; Jer. 17:27. Violations of the Sabbath were capital offenses (cf. Exod. 31:14; Num. 15:32-36). This is serious to God! SPECIAL TOPIC: SABBATH (OT) 20:8a "to keep it holy" We keep it holy by doing what God said to do about it. It was God's command that made it holy—set apart for His special use and purpose (see SPECIAL TOPIC: HOLY). Holiness is an attribute of God only. Persons, places, things, and times are holy only in their connection to God and His special use of them. In a real sense, all of life and creation is holy because they come from God and are caught up in His redemptive purpose. However, there is a special usage connected to the terms Kadosh and Hagios, which implies "set apart for specific divine purpose." The Sabbath, like circumcision, was a sign of the covenant (cf. Exod. 31:12-27). SPECIAL TOPIC: CIRCUMCISION 20:9 "Six days you shall labor and do all your work" Labor (BDB 712) did not come with the Fall (cf. Genesis 3). Adam was given the task of caring for the Garden of Eden (cf. Gen. 2:15). Labor is not the issue (cf. Exod. 34:21; 35:2,3) here but "when to do labor." Only for six days may humanity labor (i.e., as God did in creation) but as God rested on the seventh day, so too, His creatures created in His image. The hard labor of humans is connected to the curse of the ground because of Adam's rebellion (Gen. 3:17-19). We are periodically relieved of the curse. Notice that it is not until Lev. 23:3 that the Sabbath is specifically designated as a worship day, although the Deuteronomic parallel already points in this direction. Protestants need to be reminded that it is a festival day—not only in the OT context, but even more so in the Christian's observance of Sunday as a memorial of Resurrection Sunday! 20:10a "but the seventh day is a sabbath of the Lord your God" Humans need God more than anything else. They need God in daily fellowship. Weekly worship is a practical aid in prompting personal relationship. Notice the use of the Covenant title, YHWH, and the personal term, "your." It was this emphasis on weekly worship that helped Israel survive as a religious entity during the exile and up until today. It will do the same for the Church. ▣ "the Lord your God" In Exod. 20:1 the name Elohim (PLURAL) is used but in Exod. 20:2 "YHWH your God" uses the SINGULAR form of Elohim (as in 20:5,7,12, and here). SPECIAL TOPIC: NAMES FOR DEITY, C. and D. 20:10b-g "in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you" At first glance it is surprising, in light of ANE views of wives as chattel (i.e., personal property, cf. Deut. 5:21), that they are not mentioned in this list. It is possible, since there is a Genesis 1-2 orientation to the seventh day of rest, that the mutuality of Gen. 1:26-27 is being honored (see SPECIAL TOPIC: WOMEN IN THE BIBLE). This concept of no work (or rest) is used as a metaphor for heaven in Hebrews 3 and 4. In the New Testament context "rest" is used in several distinct ways. seven day rest of creation the Promised Land heaven It, therefore, was a constant reminder of God's forgiveness and salvation. Unique in ANE Law Codes is God's concern for the cattle. They are collectively part of a person's house (cf. Josh. 7:15,24). God often shows a love and concern for the animals (cf. Gen. 8:1; Jonah 4:11). The Deuteronomy parallel adds "ox and ass" to the phrase concerning "the cattle." The phrase "who stays with you" is literally "within your gates." The phrase was imagery for a social community, a legal system, and a religious system. 20:11a "For in six days the Lord made the heavens and the earth, the sea and all that is in them" It is obvious that this commandment is linked to Genesis 1 and 2 - God as Creator and Owner of all things. Exodus 20 used creation as the backdrop, while Deuteronomy 5 uses the exodus. Also notice that YHWH's creation of "the sea" is specifically mentioned here, though not in Genesis 1-2. 20:11b "and rested on the seventh day; therefore the Lord blessed the sabbath day and made it holy" The Lord "rested" and "blessed" (see John H. Walton, Genesis 1 As Ancient Cosmology) it for our sake, not His own. The Deuteronomic parallel adds to this phrase the emphasis on "therefore, the Lord your God commanded you to keep the Sabbath day."
Êxodo 20:12
20:12a "Honor your father and your mother" The term "honor" (BDB 457, KB 455. Piel IMPERATIVE means "give due weight to." It is directed to adult children. In Hebrew, that which is heavy is valuable and worthy of honor, like the use of the term "glory," while that which is light is dishonorable (cf. Deut. 27:16), like the term "vain." Notice that both parents are to be given respect, not just the father. This shows that even in a patriarchal system, the wife had a place of respect (cf. Proverbs 31). Covenantal parents stand in the place of God-given authority and responsibility, as Deut. 6:6-9 shows. The parents are responsible for covenant training. Therefore, to honor one's parents is, in some respects, to honor God. In Lev. 19:3 the term "reverence" is used in connection to parents, which is usually reserved for God alone. The aged are to be honored as well as parents, Lev. 19:32. Often teachers are called "parents" and students are called "sons" (cf. Gen. 1:24; Proverbs 1-9). The commandments were not for the children but the parents, parents in a social context of multiple generations living together under one roof! Honor is a lifelong task (cf. 1 Tim. 5:4,8). This does not involve total obedience but an attitude of respect and care. 20:12b "that your days may be prolonged in the land" The other uses of this phrase in Deut. 4:40 and 5:33 show that this is not a personal promise of individual longevity, but a societal promise related to family stability and societal stability. Some quote Eph. 6:2; Deut. 6:2; and the Egyptian sage, Ptahholep, who said, "the son who accepts the words of his father will grow old in consequence of so doing" and "the obedient son will be happy by reason of his obedience; he will grow old; he will come to favor," as a proof that this is referring to personal longevity. The blessing of personal longevity is the byproduct of a stable, godly society. The Israelite occupation of the Promised Land was always related to its covenant keeping! The negative parallel is found in Exod. 21:15,17 and Lev. 20:9. The consequences of disobedience are staggering to the modern mind (cf. Leviticus 26; Deut. 21:18-22). Jesus documents further abuse in His day (cf. Matt. 15:3-9). 20:12c "which the Lord your God gives" The two major aspects of the Abrahamic covenant of Genesis 12; 15; 17; and 22 were (1) the land and (2) the seed. The land is emphasized in the OT, while the seed is prioritized in the NT. Many commentators notice that the Covenant name for God is mentioned in this verse, as it is in Exod. 20:2,5,7, and 10, which all relate to our relationship with God. The name of God does not appear in the remaining commandments. Some interpret this as meaning this commandment forms a transition between our vertical relationship and our horizontal relationships. However, this verse primarily relates to one's attitude toward the Covenant God as reflected in one's treatment of His appointed representatives in one's life. It is significant to notice that faith toward God affects all of life! How we act in worship must be duplicated in daily interpersonal relationships. God wanted, and still wants, a kingdom of priests (cf. Exod. 19:6; 1 Pet. 2:5,9; Rev. 1:6) to attract, convict, and introduce a lost world to Himself. The joy and stability of believing homes is a bright beacon of hope amidst a world in turmoil. SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS
Êxodo 20:13
CONTEXTUAL INSIGHTS See SPECIAL TOPIC: MURDER.
Êxodo 20:14
CONTEXTUAL INSIGHTS See SPECIAL TOPIC: ADULTERY.
Êxodo 20:15
CONTEXTUAL INSIGHTS See SPECIAL TOPIC: STEAL.
Êxodo 20:16
20:16 "false witness" This commandment (BDB 772, KB 851, Qal IMPERFECT, like "murder," Exod. 20:13; "adultery," Exod. 20:14; "steal," Exod. 20:15; and "covet," Exod. 20:17) relates to the judicial system of Israel (cf. Exod. 23:1; Deut. 19:15-21; 1 Kgs. 21:8-14). A false testimony usually resulted in the death of the one falsely accused. Therefore, the false witness was executed (cf. Deut. 19:15-21). It was a serious violation of covenant responsibility (cf. Exod. 23:7; Ps. 101:5). Believers are to love their neighbors (i.e., covenant partners) as themselves (cf. Lev. 19:18). God does not lie; His people should not lie! In the OT it took two witnesses to convict (cf. Num. 35:30; Deut. 17:6; 19:15). "He said. . .she said" cases were not part of Israel's legal system. The "benefit of the doubt" was given unless there were two eye witnesses.
Êxodo 20:17
CONTEXTUAL INSIGHTS See SPECIAL TOPIC: COVETING. Additional Exegetical Notes From My Commentary On Deuteronomy 5:21 Deut. 5:21, "shall not covet. . .shall not desire" uses two VERBS which are synonymous: "covet" ‒ BDB 326, KB 325, Qal IMPERFECT, means "a strong desire" for material things, which can be positive or negative. In this context it is an uncontrollable, selfish desire for something which belongs to a covenant brother (cf. Matt. 22:34-40; Rom. 13:8-10). "desire" ‒ BDB 16, KB 20, Hipthpael IMPERFECT, means "desire" (cf. Deut. 14:26) or "lust" (often has a sexual context as in 5:21) for more and more for me at any cost (e.g., Num. 11:4; Ps. 106:14; Pro. 13:4; 21:26; 23:3,6; 24:1). This relates to one's inner attitudes and motives. It is capstone to all the other commandments (i.e., Paul's confession in Rom. 7:7). This is the only commandment that deals with why, not how. This one says not only "don't do" but "don't think this." Jesus taught that we should not only not kill, we should not hate, or display an attitude that might result in murder. Jesus took this last commandment and raised the rest of the commandments to the level of inner motive and attitude as over against outer action (cf. Matt. 5:21-48). There is all the difference in the world in a man who does not steal because it is not pleasing to God and the man who does not steal because he is afraid of getting caught. One is acting on Christian principles and the other is acting on self-interest.
Êxodo 20:18-21
20:18 The Israelis had encountered God (cf. Exod. 19:11) in sound ‒ thunder (cf. Exod. 19:16,19; and trumpet) in sight ‒ lightning (cf. Exod. 19:18 and fire) in smell ‒ smoke (cf. Exod. 19:18) in feeling unstable (cf. Exod. 19:16,18; Ps. 68:8) 20:18-19 The people were terrified at the display of power which descended on Mt. Sinai. They were afraid lest they see God and die (cf. Gen. 32:30; Exod. 3:6; 19:21; 33:20; Deut. 4:34; Jdgs. 6:22-23; 13:22; 1 Kgs. 19:13; Isa. 6:5). They wanted Moses to relay YHWH's word to them (cf. Deut. 5:4-5). SPECIAL TOPIC: CAN HUMANS SEE GOD AND LIVE? 20:18 "when the people saw it" This represents the mountain. The LXX changes "saw" (ראה, BDB 906, KB 1157, used twice in this verse) to "fear" (ירא, BDB 431). This emendation is included in the NRSV, NJB, and REB translations. The UBS Text Project, p. 115, gives "saw" a C rating (considerable doubt). 20:20 "Do not be afraid" This (BDB 431, KB 432) is not an IMPERATIVE, but a Qal IMPERFECT used in a JUSSIVE sense (note Exod. 20:13,14,15). The reason for the statement is twofold. YHWH is testing them (see SPECIAL TOPIC: GOD TESTS HIS PEOPLE). He wants them to remember this day and these words (cf. Deut. 4:10; 6:24) so that they will not disobey and reap His judgment (cf. Leviticus 26; Deuteronomy 27-30; Jeremiah 32:40). 20:21 Events such as these clearly showed Moses as the Divinely chosen leader and law giver.
Êxodo 20:22-26
20:22-23:33 This section of Exodus is an amplification of God's will for Israel as a covenant society. It is usually called "The Book of the Covenant." 20:22 "I have spoken to you from heaven" This refers to the top of Mt. Sinai (cf. Deut. 4:36; Neh. 9:13). See SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN. It is possible that the Decalogue (i.e., Exod. 20:1-17) was inserted here and that this verse refers to a subsequent divine revelation to Moses where "heaven" would have had its normal sense. 20:23 This further amplifies Exod. 20:3. Idolatry was always a temptation to Israel (see SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE) and it had devastating consequences (cf. Deut. 29:14-21; see SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY). 20:24-26 These are regulations that refer to places prepared for worshiping YHWH (i.e., altars for sacrifices). They should be simple, using natural items (i.e., earth and uncut stones, cf. Deut. 27:5-6). These simple altars would be very different from Canaanite fertility sites. 20:24 "in every place where I cause My name to be remembered" This is a recurrent phrase in Deuteronomy (cf. Deut. 12:5,11,14,18,21,26; 14:23-25; 15:20; 16:2,6,11,15; 17:8,10; 18:6; 26:2; 31:11). In later times it will culminate in the temple in Jerusalem on Mt. Moriah. ▣ "I will come to you and bless you" This is not meant to imply YHWH left them but is imagery for His special presence at worship sites and times. YHWH's goal was their blessing (cf. Leviticus 26; Deuteronomy 27-30). 20:26 Israel's worship, so different from the Canaanite fertility worship, was not to have a sexual aspect (cf. Exod. 28:42-43). Many/most of Israel's regulations were for the very purpose of distinguishing them from their polytheistic, fertility worshiping neighbors. From now to the end of this chapter on Exodus 20, I have chosen to include my exegetical notes from my commentary on Deut. 5:6-21.