Exodus 20:1-17 the Ten Commandments

Lent 3 2012B/First Reading

Exodus 20:1-17 The Ten Commandments

(Psalm 19 [18]; 1 Corinthians 1:22-25; John 2:13-25)

Ex. 20:1Then God spoke all these words:

Ex. 20:2I am the Lordyour God, who brought you out of the land of Egypt, out of the house of slavery; 3 you shall have no other gods before me.

Ex. 20:4You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. 5 You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, 6 but showing steadfast love to the thousandth generation of those who love me and keep my commandments.

Ex. 20:7You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name.

Ex. 20:8Remember the sabbath day, and keep it holy. 9 Six days you shall labor and do all your work. 10 But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. 11 For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it.

Ex. 20:12Honour your father and your mother, so that your days may be long in the land that the Lord your God is giving you.

Ex. 20:13You shall not murder.

Ex. 20:14You shall not commit adultery.

Ex. 20:15You shall not steal.

Ex. 20:16You shall not bear false witness against your neighbour.

Ex. 20:17You shall not covet your neighbour’s house; you shall not covet your neighbour’s wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbour.

(A) Initial observations

Known in Hebrew as “The Ten Words” (whence our “Decalogue”), the Ten Commandments are presented as the Lord’s direct address to the people of Israel. Other special features: the Decalogue is offered (uniquely) twice; the Ten Commandments precede the Law; the two stone tables indicate divine authority; they are equated with the covenant between God and Israel (Ex 31:18; 34:28-29; Deut 4:13-14; 8:11, 15). The rest of the Law is a development of the foundational guidelines found in the Decalogue. It is suspected by scholars that the Exodus version is earlier than the version in Deuteronomy. Jews, Catholics and Protestants number the commandments differently.

(B) Where does the reading come from?

The book of Exodus may be outlined as follows:

1. Israel in Egypt (1:1–12:36)

2. Exodus Events (12:37–15:21)

3. Wilderness Wanderings (15:22–18:27)

4. Sinai Experiences (19:1–40:30)

In turn, the Sinai experiences show this pattern:

a. Preparations for the Theophany (19:1–25).

b. Theophany (20:1–21 [18]). God promulgates the Decalogue. The people are seized with awe and ask Moses to mediate the revelation.

c. Laws Regulating Forms of Worship (20:22[19]–26[23]).

d. Book of the Covenant (21:1–23:33).

e. Ratification of the Covenant (24:1–18).

f. Instructions for the Tabernacle (25:1–31:18).

g. Golden Calf (32:1–34:35).

h. Erection of the Tabernacle (35:1–40:34).

i. Epilogue (40:36–38).

(C) What kind of writing is this?

The text is technically a theophany. Behind the text is a covenant or treaty structure. Typically, such documents show the following features: (1) Identification of the covenant giver; (2) Historical prologue; (3) Stipulations; (4) Provision for deposit and public reading; (5) Witnesses; (6) Blessing and curses; (7) Ratification ceremony. Our text reflects steps 1, 2 and 3 above.

(D) Is there an OT background to the imagery?

Deut 5:6-21 is the other version of the Commandments. In addition, the commandments are referred to in the New Testament: Mt 5:21-37; 19:16-22; Mark 10:17-22; Luke 18:18-25; Rom 2:21-22; 13:8-10; James 2:11.

(E) How does the Responsorial Psalm relate to this reading?

The Psalm, in praise of the Law, really takes up the move to the interior found in the last commandment. Notice the emphasis on reviving the soul and gladdening the heart.

(F) How does the first reading prepare for the Gospel?

The Temple, with its elaborate rituals and external appearance, was the centre of worship for Jews, just as the Commandments were at the centre of life. In a radical move towards the interior, in the the Fourth Gospel, the place of the Temple is taken by Jesus himself. In him, we find our motive and our life-spring to live the gospel vision.

(G) A brief commentary on the text

1The theophany opens with God speaking directly to the people.

2The covenant giver identifies himself by means of the historical prologue.

In Hebrew “before me” has several simultaneous meanings: in front of me; in addition to me; in place of me; over against me. All possible relations to other “gods” are comprehensively ruled out.

4Vv. 4-6 elaborate on vv. 2-3. Israelite faith is to be aniconic, that is, no images, because of the risk that images will be mistaken for the reality. Celestial bodies were regarded as gods (Deut 4:19; 30:17; Josh 23:16). It is probably implied that images of YHWH are also excluded on the basis of Deut 4 (Be very careful, then, because you saw no form at the time the Lordspoke to you at Horeb from the middle of the fire. I say this so you will not corrupt yourselves by making an image in the form of any kind of figure. This includes the likeness of a human male or female, any kind of land animal, any bird that flies in the sky, anything that crawls on the ground, or any fish in the deep waters of the earth. (Deuteronomy 4:15–18)

7The word “wrongful” (traditionally translated as “in vain”) means emptily, to no good purpose. There is linked with the prohibition against lying in v.16.

8The weekly Sabbath is unknown in Israel before the great Exile in Babylon (there was a monthly one in the eighth century). In Deuteronomy, the Sabbath is God’s command (Deut 5:12, 15) and in Exodus his gift (Ex 20:11).The motivation in Deuteronomy is given as the memorial of the Exodus, a reminder of slavery and the treatment of slaves. In Exodus, the motivation is rooted in the creation story. Ancient cultures did not take a day off and the observance of a seventh day of rest is a gift to humanity from the Jewish tradition. Positive formulation (“remember”) is expanded by negative stipulation (“you shall not”).

12Honouring parents is analogous to honouring God (the same language is used). Surprisingly, this is really to do with how grown up children care for their older parents (cf. Deut 21:18-21). Cf. the extraordinary: If you come on a bird’s nest, in any tree or on the ground, with fledglings or eggs, with the mother sitting on the fledglings or on the eggs, you shall not take the mother with the young. Let the mother go, taking only the young for yourself, in order that it may go well with you and you may live long. (Deuteronomy 22:6–7)The New Testament makes this commandment reciprocal—Eph 6:1-4, Col 3:20-21.

13This is wider than a plain case of murder: you shall not take your neighbour’s life.

14This is also against harming your neighbour, in the first instance. If people don’t “poach” then marriage is protected by society.

15This may originally have meant “steal your neighbour” (cf. Gen 37:26-28) but as it stands it means not harming your neighbour by taking what is his/hers.

16Justice in court depended directly on people telling the truth. Otherwise, justice itself is in jeopardy and the fabric of a just society unravelled. In particular, the poor were vulnerable to this treatment (Ex 23:1-3, 6-9). More ordinary lying, such as gossip and slander, is not excluded (Lev 19:11, 16).

17Unrestrained desire is what is in view here. Cf. the taking of Naboth’s vineyard by King Ahab in 1 Kings 21. This final commandment takes us to the heart of OT ethic: the interior disposition. Cf. the penetrating Is 58:1-9.

(H) Pointers for Prayer

1Take the very words of God here: “I am the Lord your God”. The very ground of our being comes to us and offers us his covenant love. Prayer of the mystery of God.

2Read through the commandments slowly and see if there is a word of guidance you yourself need at this moment in your life. Prayer of conversion.

3Even in the Old Testament, it is the interior disposition which truly matters (cf. Is 58 and Ps 51). Jesus’ own teaching about interior disposition is perfectly in line with that, taking it more deeply into the thoughts and intentions of the heart. Read Mt 5:21-37. Prayer of the heart.

(I) Prayer

od of the covenant,

you are full of compassion and faithfulness,

slow to anger and abounding in love.

In Jesus, your word to us was always “yes”

and in him we hear the yes to all your promises.

Open our hearts that we respond to your great gifts

so that all we do and say and are

may be a yes to you from the depths of our hearts.