Session 7
Exodus 20:1-17
Memory Verse: Exodus 20:2-3
God’s commands are the standard for our lives. They also point broken people to the God who will redeem and restore them by His grace. That’s why Psalm 19 promises that His statutes are not a burden, but “sweeter than honey” (Ps. 19:7-11). The Ten Commandments distill all of God’s statutes into our responsibilities toward God (commands 1-4) and toward others (commands 5-10). So, the very character of God is expressed in the Torah’s demand to love God and love others (see Matt. 22:37-40).
For many adults in your Bible study (and maybe even yourself), the Ten Commandments are familiar territory. That presents a special challenge for leaders. As you dig into these commands, ask God to help you get beyond what you think you know and to hear His voice anew. At the same time, seek creative and meaningful ways to help adults discover how this important passage applies to their lives here in the 21st century.
Do you ever wonder about the bizarre warnings that come with some products? Reading those, do you think, What caused someone to think this warning was necessary? Like the instructions on a lawnmower: Do Not Use for Trimming Hedge. Or an iron: Do Not Iron Clothing Items While Wearing Them. Companies include these types of warnings so they won’t be sued. But you must wonder if someone tried these things first and the companies added the warning to prevent somebody else from doing the same thing. (PSG, p. 64)
Rephidim had been a trial of Moses’s and Israel’s faith in the Lord’s presence and provision. The Lord miraculously and graciously supplied them with water (Ex. 17:1-7), then He empowered Joshua and his regiment to defeat the Amalekites (17:8-16). The first explicit mention of Moses writing the Pentateuch is found in 17:14, and he built his first altar, named Yahweh-nissi, “The Lord is My Banner,” in verse 15.
No more than a day’s journey from Rephidim was the Sinai Wilderness, where Mount Sinai/Horeb stood. If the people had any idea where they were (as Moses surely did, since he had worked in the area as a shepherd), they would have wondered why their three months of traveling (19:1) had brought them no closer to Canaan. But their spiritual location was God’s first priority (19:4,17). Surrounding nations worshiped territorial gods, whose connection to the people was secondary. But the whole earth belongs to the Lord (19:5), and He put His relationship with His redeemed people and their welfare ahead of every other concern.
Because of God’s earlier promise (3:12), Moses knew where they were going and what the Lord was doing. God had made the top of Mount Sinai His throne room, and He summoned Moses, His spokesman, for initial instructions on how to prepare Israel for their audience with the Almighty One (19:3,10-13). God was about to formally welcome Israel into His covenant with Abraham. Israel would be God’s adopted son, His treasure (the meaning of “my own possession,” segullah, in 19:5). They would be His “kingdom of priests,” and His “holy nation” (19:6). They would be the ones He would use to fulfill His mission to mediate His grace to the world.
For their part, the Israelites committed themselves to God, accepting “all that the Lord has spoken” (19:8). Their responsibility was to keep their hearts and minds open to Him as they learned how He wanted them to live as His covenant people.
They had two days to prepare for God to descend on the mountain in a thick cloud of His glory, with thunder, lightning, earthquake, and a long, loud trumpet blast. When the time came for their encounter with God (19:9-25), they would see the cloud descend, hear the Lord speaking with Moses (19:9), and move up the mountain as far as God’s boundaries permitted (19:12-13). There, they would hear Him speaking “the Ten Words” of 20:1-17 directly to them. They would get their first formal taste of the detailed ordinances or stipulations (literally “judgments”) introduced in 21:1.
As you read Exodus 20:1-17, consider what these verses reveal about God. Look also at verse 18 to see how the people responded to God. What does this say about how we should approach God? (PSG, p. 65)
EXPLORE THE TEXT
1 Then God spoke all these words: 2 I am the Lord your God, who brought you out of the land of Egypt, out of the place of slavery.
The Decalogue
Israel was given many laws, commands, and statutes to stipulate how God expected them to act as His people. But none of those terms are used here. Rather, the emphasis is on God personally communicating His will to His redeemed people. In this way, God would impress on them that they must take Him seriously, as well as the path of righteousness and peace that He was setting as they learned to enjoy their new freedom.
The Decalogue (literally, “Ten Words”) was foundational to the covenant, as indicated by (1) its being written by God himself on stone, (2) the covenant and the Decalogue being equated in Deuteronomy 4:13 (also the phrase “the tablets of the covenant” in Deut. 9:9,11), and (3) the two “tablets” being placed in the ark, which represented God’s presence (Ex. 25:16) and was kept in the most holy place (26:33).
Contrary to popular thought, the Ten Words were not spread over two tablets. As was customary with ancient treaties, the tablets were duplicates, one representing God’s guarantee of His covenant commitment to Israel, and the other Israel’s promise to be faithful to God. Each tablet was inscribed on both sides (32:15-16).
(v. 1) All these words: The contents of Exodus 20:1-17 (and Deut. 5:6-21), traditionally known as the Ten Commandments, are called in the Hebrew text “the Ten Words,” hence the Decalogue (see “Key Background” above). The number of “Words” is probably based on the number of our fingers to help us remember them. They consist of what God spoke directly (“face to face” in Deut. 5:4) to His people.
Throughout the Old Testament, prophets declared God’s words to their audiences, but here the people heard the very voice of God (Deut. 4:12; 5:22) speaking the words that He wrote with His own finger (Ex. 31:18; 32:16; Deut. 9:10).
The people responded to God’s voice with awe and trembling. They asked that in the future Moses would convey God’s words to them because they felt like another encounter with God like that would kill them (Ex. 20:19). Forty years later, in Deuteronomy 5:28, Moses wrote that God had considered these words of the people to be “right” (that is, “good”). The Ten Words achieved their purpose, at least temporarily.
(v. 2) I am the Lord your God: This exact phrase in Hebrew occurs eight times (and with a different word for “I” thirty-two more times). Three times it includes something about rescuing Israel from the land of Egypt (20:2; Deut. 5:6; Ps. 81:10). This is God’s declaration of the gospel of grace, without which the instructions that follow would be pointless. The popular concept of working or obeying our way into a favorable relationship with God is unbiblical and essentially demonic
(Rom. 3:28; 11:6; Gal. 2:16; 3:10; 2 Tim. 1:9).
Because of God’s acts of redeeming love and mercy, we can be sure that He will always do what is best for us. Psalm 81:10 reflects this truth in declaring God’s promise, “I am the Lord your God, who brought you up from the land of Egypt. Open your mouth wide, and I will fill it.”
(v. 2) Out of the place of slavery: In ancient treaties and covenants, the opening section stated how the parties came together. In this case, God took the initiative by delivering Israel out of the land of Egypt. This established God’s claim on them as His possession and obligated Israel to loyalty toward Him and no other.
EXPLORE THE TEXT
3 Do not have other gods besides me. 4 Do not make an idol for yourself, whether in the shape of anything in the heavens above or on the earth below or in the waters under the earth. 5 Do not bow in worship to them, and do not serve them; for I, the Lord your God, am a jealous God, bringing the consequences of the fathers’ iniquity on the children to the third and fourth generations of those who hate me, 6 but showing faithful love to a thousand generations of those who love me and keep my commands. 7 Do not misuse the name of the Lord your God, because the Lord will not leave anyone unpunished who misuses his name. 8 Remember the Sabbath day, to keep it holy: 9 You are to labor six days and do all your work, 10 but the seventh day is a Sabbath to the Lord your God. You must not do any work ?- ?you, your son or daughter, your male or female servant, your livestock, or the resident alien who is within your city gates. 11 For the Lord made the heavens and the earth, the sea, and everything in them in six days; then he rested on the seventh day. Therefore the Lord blessed the Sabbath day and declared it holy.
Loving God, Loving Others
The Ten “Commands” generally flow in two broad directions: vertical toward God (vv. 3-11) and horizontal to humanity (vv. 12-17). Another way of viewing the structure is with four categories:
(v. 3) Other gods besides me: The word besides can mean “upon my face.” The idea of “God’s face” is usually translated “God’s presence,” and that is probably the sense here. The practical result of paganism dividing divine authority among many gods is a chaotic conflict of authority. The only real choice is to worship the one true and all-powerful God or pick from an infinite number of lifeless and empty gods (see Josh. 24:14-15).
(v. 4) Idol: The Hebrew term (pesel) refers to a man-made image that reflects what someone ultimately values. The shape could be anything, but it represents a false god, which has no power to help or to hurt. As Moses later declared, any image that we might imagine is deceptive, because God is incomparable (Deut. 4:15-16).
(v. 5) A jealous God: In Hebrew, jealous (qanna’) can describe two concepts. One is being envious, which does not fit this context. The other is to zealously protect something of value, which aligns perfectly with what the Lord is describing here. God passionately pursues His people so they will know that He alone is God.
(v. 7) Misuse: The term rendered misuse is a difficult Hebrew expression comprising a verb plus a prepositional phrase. The verb conveys lifting or carrying (as in prayer). The prepositional phrase uses a noun that can mean “emptiness, worthlessness, futility.” The whole expression can mean speaking the Lord’s name frivolously or claiming something about Him falsely. It can also include profanity.
(v. 8) Remember the Sabbath day: The Hebrew term for Sabbath is related to the verb shabat, meaning to cease or rest. Labor or work should not only stop for the Sabbath, but it should be replaced with special devotion “to the Lord your God” (v. 10), making it a holy day.
The Hebrew for remember is not just cognitive. It also represents actions appropriate to knowledge, situations, or events (see Gen. 8:1; Ex. 2:24). The Sabbath is primarily a day to refocus on who God is and what He has done for us.
EXPLORE THE TEXT
12 Honor your father and your mother so that you may have a long life in the land that the Lord your God is giving you. 13 Do not murder. 14 Do not commit adultery. 15 Do not steal. 16 Do not give false testimony against your neighbor. 17 Do not covet your neighbor’s house. Do not covet your neighbor’s wife, his male or female servant, his ox or donkey, or anything that belongs to your neighbor.
(v. 12) Honor your father and your mother: Honor is related to the word for “glorify” and is the opposite of despising or treating dismissively as insignificant or unimportant. There is a time for children to “leave” father and mother (Gen. 2:24), but they should always demonstrate respect and compassion. An important application is providing for them when they can no longer care for themselves. The promise of a long life is part of God’s blessing for faithfulness in the land.
(v. 13) Do not murder: The last five commands are expressed negatively but should be understood to have positive force. Here, God’s people should do everything possible to respect and preserve human life. The Hebrew, ratsach, appears forty times in Scripture and relates to unauthorized killing. This verse prohibits murder, in contrast to taking life in war or by accident.
(v. 14) Do not commit adultery: The positive sense here is that spouses should be devoted to one another. Since marriage involves a covenantal commitment, adultery amounts to marital treachery (Jer. 9:2; Mal. 2:10,14-16) in a relationship that pledges loyalty, kindness, and service. Adultery was one of sixteen capital crimes in Israel.
Contrary to many who claim that biblical adultery could only be committed by a married woman, marital fidelity is as much an obligation of the husband as the wife (Mal 2:14-15). Infidelity, regardless of which spouse is guilty, stands as a sin, regardless of whether the term “adultery” (Hebrew na’ap) is used of it.
(v. 15) Do not steal: Psalm 24:1 declares the earth and everything in it belongs to God alone. Still, we are stewards of His possessions. The Lord blesses us with the right of possession and safeguards that right. The Hebrew verb here (ganab) usually refers to taking by deception or stealth, as opposed to the force or violence of robbery (Hebrew gazal, also used of exploiting the poor).
The distinction does not create a loophole, however. Rather, the command places on each person the responsibility to respect and guard another person’s right to their possessions. The term is also used of kidnapping (Ex. 21:16).
(v. 16) Do not give false testimony: The term for false refers to a “lie,” so the positive sense of this command is, “Always tell the truth.” In its context, the directive focuses especially on lies about another person that could cause them harm. The term might be drawn from legal language, but it is not exclusive to that setting. This likely also condemns gossip, in which one repeats information knowing that it might be false and harmful. Examples of false testimony are the lies told to condemn Naboth (1 Kings 21:10) and Jesus (Matt. 26:59-61).
Do not covet
This prohibition is unique among the Ten in that it is committed in one’s heart and, therefore, could not be subject to human legislation (but see 1 Sam. 16:7). Such a law was also not found in the ancient world. It deals with the motive of desire, which is the basic meaning of the Hebrew verb (chamad).
This underscores the truth that the Ten Words are not so much laws as principles that defined the covenant community. The laws would be derived from these principles. They more specifically described how Israel was to respond to God’s redemptive grace. The command against coveting indicates that their response had to begin in the heart with a spirit of contentment for God’s gifts.
Review these points from Apply the Text on page 72 of the Personal Study Guide:
Direct attention back to Pack Item 4 (Poster: The Ten Commandments) and instruct the group to read through each command aloud. Note again the key information for each one. Challenge adults to spend time in the coming week asking God how they can grow by learning to love Him and love others more.
Guide the group to discuss the questions on page 72 of the PSG. Talk about ways to balance the commands with grace.
Remind adults of this session’s memory verses, Exodus 20:2-3. Note that loving God with a whole heart is the key first step toward keeping all the commandments. Encourage adults to pray in pairs that they will root every area of their lives in their relationship to Christ.
Reinforce the session this week by emailing or texting the group with messages that acknowledge temptations related to the Ten Commandments. Provide encouragement to stand strong in the Lord and to trust Him. Urge them to continue reflecting on this week’s memory verses (Ex. 20:2-3) and to continue nurturing their relationship with God so they can nurture relationships with others.
God
To God we owe the highest love, reverence, and obedience. (See Luke 4:8; John 14:15.)
Memorize important concepts from Scripture.
Summarize each of the Ten Commandments in a word or two. Use those summaries as a way to memorize the list in order.