Tyndale Open Study NotesExodus 20

This is a short summary of the terms of the covenant (see also Deuteronomy 5:6–21).

The Sinai covenant follows closely the pattern of treaties made in the ancient Near East. In those treaties, a great king made an agreement with smaller nations. The great king was called a suzerain (a powerful ruler). The smaller nations were called vassals (people or nations under his rule).

These treaties usually followed a clear structure:

1. The treaty began with an introduction. This section named the great king who was offering the covenant (20:1).

2. Next came a historical preamble (an introduction that explains past events). This section described what had already happened between the king and the people (20:2).

   In Exodus, God reminds Israel that he brought them out of slavery in Egypt. This shows why he has the right to make a covenant with them.

3. Then the treaty listed the stipulations (the required terms of the agreement). These explained what each side promised to do. In ancient treaties, the king promised protection from enemies and help in times of danger. The people promised loyalty and obedience.

   In Exodus, the basic terms of the covenant appear in 20:3–17. These verses include the Ten Commandments. The laws are explained further in chapters 21–23.

4. The treaty also explained where the written copy should be kept and when it should be read publicly (24:7; 25:16). This ensured that future generations would remember the covenant.

5. Ancient treaties called on the gods to witness the agreement. In Exodus, instead of calling on pagan gods, historical events and written records serve as witnesses (24:4). This shows that Israel’s covenant was different from pagan treaties.

6. Finally, treaties listed blessings and curses. Blessings would follow obedience. Curses would follow disobedience (23:20–33). This made it clear that the covenant had real consequences.

God used the familiar political treaty form of the ancient world. However, he removed pagan religious elements that were common at that time.

Through this covenant, God invited Israel into a formal relationship with himself as their king.

The Sermon on the Mount in the New Testament parallels this section of Exodus (Matthew 5:1–7:29). The Beatitudes (Matthew 5:3–12) correspond in some ways to the Ten Commandments.

Both passages describe how God’s people should live under his rule.

• This corresponds to the introductory statement in the ancient covenant format.

• all these words: When mentioned elsewhere, the words are referred to as the Ten Words (34:28; Deuteronomy 4:13; 10:4). These are not random commandments. They are an explanation of God’s basic instructions for human living given by the Creator of human life.

This sentence is part of the introduction in the ancient covenant format. It provides the historical context that makes the agreement between two groups possible and reasonable.

We are told that the LORD your God offered the covenant. He was not an unknown god who offered this special relationship. He was the God of Israel’s ancestors who showed his power and care directly to them. This revelation was a gracious act of rescue, proving he is the only God.

The first four commandments focus on a person’s relationship with God. These commandments teach people how to honor and worship him in the right way.

If the Israelites obeyed these commandments, they would understand who God truly is. This would help them reject false ideas about God.

In Egypt, they had seen people worship many idols (images used as gods). Later, in Canaan, they would see similar idol worship again. The first four commandments helped them stay faithful to the one true God instead of following those false beliefs.

The terms of the covenant (promises between God and his people) describe how the people were expected to behave if they were to be in a covenant with God. The first four instructions relate directly to God (20:2–11). The last six are about relationships between people (20:12–17).

A covenant with God explains how we should treat one another. God is deeply concerned with what is right and wrong. He expects his people to show his character in all their relationships.

Other law codes in the ancient Near East did not include such strong and absolute commands. This may be because polytheism (belief in many gods) does not support one clear and final standard for everyone.

In contrast, covenants made with a human king often included absolute commands. A single king could demand complete obedience from his subjects.

In Israel’s covenant, the one King is the Creator of the universe. He alone has the full authority to declare what is right and wrong. Because of who he is, he can give absolute principles, commands, and prohibitions.

Not recognizing any other god is the first step toward learning the truth that there are no other gods besides the Lord (see Deuteronomy 4:35; 6:4; Isaiah 43:10–11; 45:21–22).

Refusing to make an image of God is the first step in recognizing that he is transcendent. This means God is the Creator of the universe and is completely distinct from it. God is not part of creation.

If people represent God as something in creation, they will eventually worship that created thing. Instead of worshiping the Creator, they begin to worship what God made.

This exchange leads to moral corruption and spiritual harm (Romans 1:18–25).

• jealous God: When Scripture calls God a jealous God, it means he strongly opposes his people turning to false gods. He does not want them to give their loyalty to other gods (see Joshua 24:19–20). God’s jealousy is not selfish. It shows his deep love and his desire for his people to remain faithful to him.

• to the third and fourth generations … a thousand generations: We must understand both parts of this statement together. God does not punish children for the sins of their parents. Instead, God teaches that sin has effects that can harm future generations.

  Even so, God limits the natural effects of sin to three or four generations. In contrast, he extends the effects of obedience to a thousand generations. This shows that God’s mercy is much greater than his judgment (see also 34:6–7; Deuteronomy 7:9).

• hate: The Hebrew words translated “love” (Exodus 20:6) and “hate” are broader than English words. They describe not only feelings but also choices.

  In the Bible, to love means "to choose someone or something and to act faithfully toward that choice." To hate means "to reject someone or something and to act in ways that show that rejection."

  Emotions and choices are connected. What we feel influences our choices, and our choices reveal what we truly feel.

In Hebrew thought, a person’s name is often closely connected to that person’s nature and character (see study note on 3:13–22). To misuse God's name means to make God seem unimportant or worthless. One way to do this is by swearing an oath using God's name without intending to keep it. But there are other, more serious ways to dishonor God's name (see Numbers 20:12; Amos 2:7; compare Matthew 6:9).

The Sabbath day is holy when dedicated to the Lord (20:10). What belongs only to God shares his character. This does not mean the other six days are unholy. They are for regular work (20:9). On this special day, we remember that our work does not meet our needs. God provides for us through his grace (20:6).

To be in covenant with God is to do what God does. Since God rested from his work, we must also rest (Genesis 2:1–3).

The last six instructions focus on relationships between people. Many parts of God’s covenant teach how people should treat one another.

In Israel, right behavior toward others was closely connected to worship. Obeying God meant treating other people in ways that reflect his character.

This connection between ethics (moral behavior) and religious duty was unusual in the ancient world. Several law codes existed in the ancient Near East, and some were written before Moses. However, those laws came from human kings and were not closely connected to worship.

In contrast, the false gods of other nations were described as immoral and untrustworthy. The God of Israel is different. His people honor him by treating others as he treats them. See also Matthew 19:17–19.

honor your father and mother: This means acknowledging that you rely on others. This is an important step toward humility. Arrogance might make you famous, but humility and gratitude lead to a long, fulfilling life.

Both Jesus and the apostle Paul refer to this command (see Matthew 15:4; Mark 7:10; Ephesians 6:1–3).

murder: This does not refer to every act of killing. The Hebrew language has another word that can mean killing in a more general sense.

The command does not forbid all taking of human life in every situation. Instead, it forbids the intentional killing of another person for personal reasons.

This command shows that God values each person’s physical life. Jesus later expanded this teaching in Matthew 5:21–26.

adultery: This includes all sexual sins. Adultery clearly shows what it means to break trust or be unfaithful.

When a person commits adultery, that person seeks sexual pleasure outside of marriage and breaks trust with a spouse.

This command teaches faithfulness in marriage and purity in sexual behavior. Jesus later expanded this teaching in Matthew 5:27–30.

Stealing shows an attitude that says, “I have the right to take what I want.” It ignores whether something belongs to someone else or whether it was earned honestly.

This command teaches the opposite attitude. It teaches respect for other people and for what belongs to them.

From God’s point of view, this command shows that he values each person. God cares not only about our lives but also about the things that belong to us.

Choosing not to tell a lie can sometimes be a private act. A person might even feel proud about being honest.

However, this command is more specific. It forbids giving false testimony against your neighbor. This refers especially to lying in court or in a public setting where someone’s reputation or life may be at risk.

Refusing to testify falsely is an unselfish act. It shows that you care more about your neighbor’s reputation and well-being than about protecting yourself or gaining an advantage.

covet: This final principle connects back to the first, as “greed, which is idolatry” (Colossians 3:5). Coveting is like worshiping the world, believing that possessions, especially those owned by others, will bring lasting happiness. Believing this betrays one's promise of complete loyalty to God, who alone meets our needs. See also Romans 7:7.

The people were very conscious of their sinfulness before a holy God and begged Moses to stand between them and God. Moses pointed out that God’s goal was neither to overawe them nor to destroy them. Rather, he wanted their awe of him to keep them from sinning (Exodus 20:20). Jesus is the ultimate mediator between God and people (1 Timothy 2:5).

This section discusses how the people were to meet with God. The first part explains why people need a mediator with God (20:18–21). In 20:22–26, it describes the right way to build an altar. This is before God shares his plans for a permanent sanctuary (see 25:1–30:28).

• The Lord is beyond human understanding, as shown by his speaking to the people with a voice from heaven (20:22).

  This had two effects on their practices:

  • They could not use silver or gold to make human-shaped gods (20:23).

  • They could not carve stones for an altar (20:25). This might be to prevent them from carving stone gods. They must make the altar from earth and uncut stones (20:24, 25).

• The rule against revealing nakedness might have been to distinguish Israelite religious practices from the nature worship around them (20:26). Sexual activity was a key part of many Canaanite ceremonies.