Tyndale Open Study NotesExodus 22

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.

The statements in this section follow the usual case-law pattern used in ancient Near Eastern law codes (legal collections from the lands around Israel). This pattern begins with a possible situation introduced by the word “if.” The next part explains what should happen and begins with the word “then.”

In these chapters, some laws are grouped together. However, the text does not clearly separate personal, civil, and ceremonial laws. These types of laws appear side by side.

This shows that, for God, life is not divided into separate parts. All of life is lived in relationship with him. Every action shows whether a person is living in loving obedience to God or in resistance against him.

In cases involving loss of property, the responsible person had to pay compensation equal to the value of what was lost. If the person had actually stolen the property, the compensation was multiplied (22:1, 4, 7). Where there was a question of responsibility, the parties were to appear before God for adjudication (22:8). The means by which the judgment was reached is not reported.

These laws deal with different situations about social responsibility. They are not arranged in clear groups or categories.

These laws show that every part of life relates to obedience to God. Obedience to God is not limited to worship. It includes daily actions and relationships (see study note on 21:1–23:19).

The practices of a sorceress (a woman who uses magic or calls on spirits) reflected the pagan worldview (a way of understanding life that does not follow the true God). God was rescuing his people from this way of thinking and living.

This worldview was completely different from the biblical one. The Lord had already commanded his people not to worship other gods (see 20:3; 23:13).

he must be set apart for destruction: See the “Complete Dedication” Theme Note.

The Hebrews were to treat foreigners kindly because they, too, had once been foreigners (see also 23:9; Deuteronomy 10:18–19). For more on this principle, see Luke 6:31.

The widow, the orphan, and the foreigner were in a helpless and economically disadvantaged position. God, by his protective stance toward these persons, demonstrated that he does not value people on the basis of their power or wealth, the standards accepted by most humans. Instead, God values people because they share his (Genesis 1:27).

Although interest could not be charged on a loan to another Israelite, collateral (or security) could be required. However, even the security had to be handled in a humane way. The requirements of the covenant reflected the character of God.

God is considerate even of animals (see Jonah 4:11).

In the Bible, blood has symbolic meaning because it represents life. For this reason, God forbade people to eat meat that still had blood in it (see Leviticus 17:10–16).