Exodus 20

Exodus 20:1-26

Exodus 20:1-262. The Greater Law-The Ten Commandments (Exodus 20:1-26) The Greater Law is also called the Moral Law, the Ten Commandments, and the Decalogue. By the expression “ God spake all these words” we are to understand that the Moral Law is a divine revelation and not a copy of ancient laws such as the code of Hammurabi, nor a summarization of previously existing laws. “ God spake all these words” -this sounds like verbal inspiration. (a) The Nature of the Moral Law We are to understand the Decalogue or Ten Commandments as being an expression of the divine nature and the demands which a righteous God makes upon His creatures. Inasmuch as the nature of God is unchangeable these laws are as much the expression of His nature and demands now as then. These commandments were primarily given to and for the children of Israel (cf. Exodus 22:31; Exodus 13:17; Deuteronomy 5:15). This fact is apparent when we remember that probably certain parts of the Commandments were applicable only to Israel in her own land, such as the Sabbath, for example. There is a sense, therefore, in which they are not for the Church. All Scripture is written for but not to us. Hence arises the necessity of rightly dividing the Word of Truth; in other words, the value of recognizing the dispensational aspect of the Word of God (cf. 2 Timothy 2:15; 1 Corinthians 10:32; Hebrews 1:1; Ephesians 3:2-7). We are not to look upon the Moral Law as a plan of salvation, for it is clear from the teaching of the New Testament that no man is saved by legal obedience (Galatians 2:16-21; Romans 3:19-20). It is important to note that Exodus 20:1-26 (the giving of the Law) follows Exodus 12:1-51 (the redemption of Israel). Thus even the obedience here required is based on the redemption of God’ s people (Exodus 20:2). The oft recurrence of the phrase “ shalt not” suggests to us the purpose of the Law, namely, its revealing character. The Law was given to show the exceeding sinfulness of sin (Romans 7:7-25). The Law is still in effect so far as the unregenerate are concerned as a means of revealing to them the measure of their own responsibility and the exceeding sinfulness of sin (cf. Romans 7:7-25; Galatians 3:10; James 2:10; Matthew 22:37-38). While the Law is not binding on the believer in Christ either as a way or a rule of life, its principles, revealing as they do the nature and will of God, have still an abiding purpose and power. The Christian’ s relation to the Law is clearly set forth in Romans 7:7-25; Colossians 2:14-15; Romans 10:4. That the Law is in no sense a means of salvation is clearly apparent by the entire argument of the letter to the Galatians. (b) The Divisions of the Moral Law There is a great difference of opinion in this matter. All are agreed that they were written on two tables, one representing duties to God; the other, duties to man (cf. Matthew 22:37-38). There is a difference of opinion, however, as to how many commandments were on each table. Some say five and five; others, four and six; others again, three and seven. Certain it is that duties to God come first, for the man who has no respect for God will surely have no respect for man, and there is no true morality that is not based on religion. All polytheistic and pantheistic religions are immoral (cf. Romans 1:1-32). No man can be depended on to consider the rights of his fellowmen if there is no fear of God before his eyes. The first table-accepting for our present purpose the divisions of three and seven-arranges its teaching with reference to duties to God in the order of thought, word, and deed; whereas the second table, dealing with duties to man, follows the order of deed (fifth, sixth, and seventh), word (eighth), and thought (ninth and tenth). The First Table-Our Duties to God (Exodus 20:1-11) The first commandment asserts the unity, spirituality, and righteousness of God, and is a warning against polytheism and idolatry. There was great need of such an injunction, for Israel had just left Egypt which contained a pantheon of gods, and the later experience of the chosen people showed that they were not yet delivered from polytheistic conceptions. What great truths are taught in this commandment! Right at the very heart of things, there is not an idol of wood or stone which can neither speak nor walk, but a living, personal, active God. It is only as this conception is clearly apprehended that we can understand the doctrine of monotheism and the personality of God, for the divine claim for the supreme affection of mankind-that God should be loved with all the heart, soul, mind, and body-is based on the great truth of the unity of God (cf. Deuteronomy 6:4; Matthew 22:37-38). This commandment deals with thought. The second commandment, of course, forbids swearing, but also any flippant use of the divine name as well as vain repetition in prayer. How often the very prayer-our Lord’ s Prayer so-called, but which in reality is the disciple’ s prayer-which was given by our Lord to counteract vain repetition, is used as a vain repetition. Reverence should characterize our use of the divine name. This commandment refers to words, as the first referred to thoughts. The third commandment deals with the Sabbath which we are to constantly “ remember,” either by calling to mind what it stood for in the past, or by honoring it as it recurs weekly. The Sabbath is to be remembered as a memorial of God’ s goodness as seen in providing so wonderful a dwelling place as that recorded in Genesis 1:1-31; Genesis 2:1-25 and that which He is now preparing (John 14:1-3) for man. The Sabbath is not to be looked upon as a rest day for God as though He were tired after six days of creative labor; nor is it primarily for man a day of physical rest. It is a memorial day and is to be recognized as such. On this day we would remember all that God has done for us and all that He is doing for us. The expression “ Six days shalt thou labor” is not so much a command to labor on those six days as a command regarding cessation of such labor on the seventh day.

We are to do all necessary labor in the six days, leaving the seventh free for the worship and service of God. This commandment has to do with our deeds, as the first with thoughts and the second with words. The Second Table-Our Duties to Man (Exodus 20:12-17) The fourth commandment-“ Honor thy father and thy mother.” Our parents are next to God in place of importance. Hence crimes against parents are to be considered capital crimes. We are to note also that this commandment has attached to it the promise of long life. The fifth commandment deals with crimes against the life of mankind, and commands a sacredness for human life (cf. Genesis 9:5-6; Matthew 5:21-24; 1 John 3:11-18). The sixth commandment deals with crimes against marriage, and prohibits adultery, thus safeguarding the sacredness of woman’ s honor and the marriage bond (cf. Matthew 5:27-32). The seventh commandment protects the rights of property. “ Thou shalt not steal.” Man has rights of property towards his fellowmen even though he has no rights of property, but is simply a steward, towards God. The fifth, sixth, and seventh commandments have to do with our deeds. The eighth commandment calls our attention to sins of the tongue (cf. James 3:1-18), and emphasizes the sacredness of the gift of speech and the need of veracity in our conversation. No man must bear false witness against his neighbor. Emphasis is here laid upon our words. The ninth and tenth commandments deal with sins of desire-covetousness-and emphasize the sacredness of thought (cf. 2 Corinthians 10:5). In this connection emphasis is laid upon our thoughts. The relation of the Christian towards the Decalogue is well set forth in the expression: “ For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matthew 5:20). The righteousness of the Christian will be deeper and more far-reaching than any legal righteousness of the Pharisee. The believer in Christ will keep the spirit of the law as well as its letter (Matthew 5:17-20). Indeed, all that is said of the relation of the members of the kingdom to the Moral Law (cf. Matthew 5:1-48 entire) is true of the believer in Christ, only in even a deeper sense.