The First Five Words - Attitude Towards God (Exodus 20:2-12).
The basic principle behind these first commandments is a simple one. It is that Yahweh is supreme, and that to try to depict Him in any heavenly or earthly form would be to debase Him and misrepresent Him, because He is over, above and beyond all such representation, indeed such misrepresentation could only be seen as blasphemy. These requirements reveal Him as the active and powerful living God Who is over all, invisible and unlimited in any way and beyond representation. This latter fact is late emphasised by the mercy seat on the Ark where Yahweh will be seen as sometimes invisibly present.
Thus we may see the covenant as demonstrating:
1). That God is the Redeemer and Deliverer from the bondage of Egypt, thereby proving His superiority to what the nations saw as the mighty gods of Egypt (Exodus 20:2).
2). That God is not of this universe. There is no representation in heaven and earth that can depict Him (Exodus 20:4).
3). That He has deep concern (jealousy) that men should recognise His uniqueness (Exodus 20:5).
4). That He is the moral Judge of the world, calling all into account (Exodus 20:5-6).
5). That His Name, revealing His nature, is to be treated with the utmost reverence because of Who He is (Exodus 20:7).
6). That He is the Creator of Heaven and earth and all that is in them (Exodus 20:11).
We will now consider the covenant in more depth.
“I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondmen.”
This is possibly to be seen as the first ‘word'. It is a typical overlord's opening to a suzerainty covenant. It reveals His might, power and total sovereignty in all situations and represents to Israel why they owe Him submission. Egypt was the powerhouse among the nations. But this reveals that Yahweh had done His will there and that none had been able to stop Him. It is a declaration of supremacy.
Here Yahweh declares His name, ‘I am Yahweh Eloheyca (your God)', followed by what He has done for His people. He has mightily delivered them from Egypt. He has set them free from slavery, and they therefore owe Him submission. It is a covenant declaration, and inherent within the covenant is that none could withstand Him and that He will continue to protect them.
“The house of bondmen.” The house of Jacob had been in bondage. They were thus a house of bondmen. So we may translate ‘from bondage.' Or it may be referring to Egypt as ‘the slave-house'.
“You shall have no other gods before me.”
This may alternatively be seen as the first ‘word' or it may possibly be seen as the initial part of the second ‘word' depending on whether we see Exodus 20:2 as the first ‘word'. (They are called ‘the words of the covenant, the ten words' - Exodus 34:28 - and there is good reason for including Exodus 20:2 among the ‘words' as it is the crux of the covenant). Total loyalty to Yahweh as their overlord is demanded. All other concepts of the divine must be excluded. Thus Yahweh is to be all, and totally exclusive. This is then expanded on in Exodus 20:4.
“Before me.” Literally ‘before my face'. They live and walk before the face of Yahweh, and their lives and worship must be totally exclusive to Him. All other thoughts of the divine must be excluded for they are His people. The whole camp and people must be exclusively Yahwist without a trace of any other ‘divinity'.
“You shall not make for yourself a graven image, nor the likeness of any form that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down yourself to them nor serve them. For I Yahweh your God am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me. And showing mercy to thousands of those who love me and keep my commandments.”
The forbidding of graven images of any kind in relation to God was unique and startling. But it established once and for all the uniqueness and otherness of God. The point was that He was not to be seen as earthly in any way, but as connected with the heaven of heavens. Nor was he limited in any way. For no form either earthly or heavenly could remotely depict Him. He was above and beyond having a ‘form' of any kind (see Deuteronomy 4:15). The nations had made their gods mere supermen or superbeasts, tied to their own spheres, some earthly some heavenly, as men were to theirs. But God was God. He was over all and beyond all. Once He was depicted in any earthly form He would be degraded, He would become available to misrepresentation and the manipulation and control of men who became His keepers. He would have to be carried around on beast of burden or a cart! (Compare Isaiah 46:1-2). And this commandment applies as much today as it ever did. No physical likenesses whatsoever are allowed, for such likenesses diminish Him and misrepresent Him.
“You shall not make for yourself --.” Anything man makes for himself cannot be anything but earthly. It is made on earth with earthly material. And he makes it for his own benefit and becomes dependent on it.
“Any form that is in heaven above.” The ‘hosts of heaven', including sun, moon and stars and sky gods are in mind here (compare Deuteronomy 4:19). God must not be linked with the skies. It was commonplace for great gods to be represented by heavenly bodies, which gave them a certain distinction. But it was not to be so with Yahweh. He was to be seen as over and above all heavenly things, which were all under His direct control (Genesis 1:14-18).
“In the earth beneath.” Any representation of man, beast or bird as representing God was forbidden. He was not to be seen as a nature God..
“In the water under the earth.” Fish gods, or water mammals, or reptiles such as the crocodile, were all seen as gods. But all were seen as inferior to Yahweh, nor could they even vaguely represent Him. ‘Under the earth' that is, below the surface.
“You shall not bow down yourself to them ----.” To bow before an earthly image is forbidden, under whatever pretext. It is to become subservient to what is creaturely and, whatever the theory, leads to debasement (compare Romans 1:18-32). We bow only to the invisible God.
“I Yahweh your God am a jealous God.” This is the application to Yahweh of human language because we have none better, but as always when human language is used of God it must be heavily qualified. The idea behind jealousy is of exclusiveness and a desire to alone be the object of desire. But God excludes others because there are no others, not because He cannot bear rivals. He is jealous for the purity of the ideas of men and will not allow anything that could jeopardise those ideas. He is ‘jealous' because He alone is of sufficient worth to be worthy of worship. And He will thus not allow any pretenders.
“Visiting the iniquities of the fathers on the children ---.” This is a fact not a threat. It is a warning that men realise that what they do, and what they believe, not only affects them but their children and their children's children. And yet because God is over all, and behind all, and beyond all, it is His doing. For nothing happens without Him being aware, even if He is not directly responsible. He is the righteous Judge of all. So the idea is not that God takes it out on the innocent, but that they are not innocent because of the influence of their ancestor. However there is a proviso - ‘of them that hate me.' If a man turn back to God He will not visit iniquity on him. He will show him mercy.
“Showing mercy to thousands of those who love me and keep my commandments.” There is not only the negative side but the positive side. God is good and delights in mercy. Those whose hearts are fixed on Him and who love Him and do what He demands will enjoy the fullness of His mercy. In a similar way overlords promised benefits for those who faithfully served them and punishment on those who did not.
Notice that love comes before obedience. God does not want a servile obedience but a loving response to His goodness which results in glad obedience.
“To thousands.” Possibly ‘to whole clans' (root - ‘eleph'). This contrasts with the family effect of the iniquities of the fathers and demonstrates that God's mercies outweigh His punishments.
That later Israel partly ignored, or more probably argued their way round these words, comes out in Judges 8:27; Judges 17:4 on; Judges 18:14 on. But it is significant that while large quantities of statues of the Canaanite mother goddess are found in later Israelite houses (which demonstrates they were syncretistic) statues of Yahweh are not found in abundance, if at all.
“You shall not take the name of Yahweh your God in vain. For Yahweh will not hold him guiltless who takes His name in vain.”
This is the third ‘word'. It is a warning that Yahweh is so holy, so ‘wholly other', that to use His name lightly is sin of the highest order, for His name represents Himself. Just as to break through the bounds onto Sinai was to court instant death because of the holiness and ‘otherness' of God, so to trespass on and misuse His name is the same. This injunction again is designed to bring out the unique holiness of God.
Whenever God's name is used it must be used with the utmost seriousness and never lightly, for to bring His name into anything is to render the situation itself holy. In the end the Jews forbade the use of the name altogether, for they rightly recognised men's propensities. But the same applies to the terms ‘God' or Heaven' or ‘The Blessed', when they have become a ‘name', as much as to ‘Yahweh'. This was what the Jews partly overlooked
To genuinely swear on oath in a serious situation is not to take His name in vain if the genuine intention is to speak as in the sight of God, for it honours God, recognising that the judge stands as God's representative. But to do it lightly, whether in public or in private situations, is to take His name in vain, especially if the aim is simply to convince a person of the truth of a statement. It is this that Jesus objected to (Matthew 5:33-37). And to call in the name of God except in the most serious situations is also to use it in vain. God is not to be called in lightly, for He is the above and beyond, the ‘wholly other'.
“Yahweh will not hold him guiltless.” A way of stressing the gravity of the offence. On this point above all others a man can be sure he will be found guilty. (The use of Yahweh without Eloheyca may indicate that this is an added comment made by Moses when recording the covenant).
“Remember the sabbath day to keep it holy. Six days you will labour and do all your work but the seventh day is a sabbath to Yahweh your God. In it you shall not do any work, neither you, nor your son, nor your daughter, your manservant nor your maidservant, nor your cattle, nor your stranger who is within your gates. For in six days Yahweh made heaven and earth, the sea and all that is in them, and did no work on the seventh day. For this reason Yahweh has blessed the seventh day and sanctified it.”
This is the fourth word. It has been suggested that Exodus 20:11 (in the third person) may be a comment later added by Moses, for different words are used in Deuteronomy 5:15. But because in such an important covenant we would expect to find reference to God as Creator of heaven and earth, as well as Deliverer, substantiating His credentials, it is far more likely that it was an essential part of the covenant. It calls on His people to ‘remember', that is, remember by observing it, the sabbath day. To keep it as a special day, a ‘holy' day, one set apart for God's purposes and on which to recognise that to do a mundane thing is to dishonour God. See especially Isaiah 58:13-14 which adequately interprets its purpose.
Primary among its principles is the principle of not working. This is to apply to all, male or female, master or servant, ass or alien. There are to be no exceptions. In a day when some were expected to work excessively the boon that the sabbath day was to them cannot be appreciated. Everyone had to have time for themselves and for God. General work in looking after flocks and herds would be permissible (not to milk them would cause great distress), but probably only so far as to ensure their welfare.
“Sabbath.” A day of ceasing from activity as Yahweh ceased from activity on the seventh day. It is a day ‘unto Yahweh your God'. On this day the curse of toil could be put aside. Thus sabbaths can be days for feasting (the preparation being done on the previous day) and worship. In this context the emphasis is on the seventh day Sabbath, but there were other ‘holy days', other ‘sabbaths' connected with feasts, not all so restrictive.
“You shall not do any work.” This includes ploughing and reaping (Exodus 34:21), pressing wine and carrying goods (Nehemiah 13:15), bearing burdens (Jeremiah 17:21); carrying on trade (Amos 8:5); holding markets (Nehemiah 13:15; collecting manna (Exodus 16:26); gathering wood (Numbers 15:32); and kindling fire for the purpose of boiling or baking (Exodus 35:3). But on the first day of unleavened bread, for example, it was permitted to buy food for the feast, and therefore to trade in such goods (John 13:29).
“Within your gates.” Reference is made in Exodus to gates of the tabernacle (Exodus 27:16 and often) and the gate of the camp (Exodus 32:26), and many gates in the camp (Exodus 32:27). Thus it basically refers to an entrance way, whether into the camp or possibly into a large multi-occupied tent, as well as to the gates of cities. We may see ‘within your gates' as meaning, ‘within your purview where you have jurisdiction'.
Notice that the cattle too had a right to rest. One noticeable thing about God's Law was the concern that it showed for animals. In Genesis 8:1 God was concerned for the cattle in the ark. In Genesis 9:9-11 God's covenant included the fowl, and the cattle, and every beast of the earth. In Jonah part of the reason why Nineveh was spared was because of its much cattle (Jonah 4:11). The ox should not be muzzled when treading the corn (Deuteronomy 25:4). Other laws were laid down protecting the rights of animals and birds (e.g. 22:30; 23:5; Deuteronomy 22:6), although it was recognised that they were to be available for food. This was unique in the ancient world where animals were little regarded except for their monetary value.
The stranger within their jurisdiction is mentioned last for he is not a member of the covenant community. But he must observe the Sabbath.
“For this reason Yahweh blessed the seventh day and sanctified it.” See Genesis 2:3. But it should be noted that there is no reference in Genesis 2:1-3 to the observance of a sabbath, or indeed to a sabbath at all, although the root of ‘sabbath' does possibly come from the same root as ‘rested'. So the principle here is that just as Yahweh in His revelation concerning creation originally blessed the seventh day after six days of work because it was the day on which He ceased creation, so this is good reason for now seeing the seventh day in a series, possibly determined from the time when the Manna was first given (Exodus 16:5), as holy and blessed, following the divine pattern. And its blessing is found in freedom from toil. It would ever in the future be a reminder that they had been freed from toil as bondmen in Egypt, and symbolic of the time in the future when the curse would be removed.
As we have seen the first known instance of observing the Sabbath is found in Exodus 16:23-30 where there is indication that it is a new observance to commemorate the first giving of the Manna, and almost certainly it could not be observed while slaves in Egypt. Here that observance is now made a part of the covenant between Yahweh and His people and linked with Genesis 2:3.
In view of the fact that Deuteronomy 5:15 adds different words from Exodus 20:11 to the commandment some have seen these words as a comment added by Moses in both cases (note the lack of Eloheyca (‘your God') after Yahweh which is the normal pattern in this covenant). It is argued that he would hardly alter the divine word given at Sinai in such a way, for the divine word was written in stone. But we must remember that his purpose in Deuteronomy was to stress the importance of concern for low level servants. On those grounds therefore he probably felt that the fact of God as Creator, something well known to all Israel, did not need to be emphasised.
We should note further that in Deuteronomy 5:15 Moses states that the reason why Yahweh commanded them to keep the Sabbath day was not because of the seventh day of creation but because of God's deliverance from Egypt. Then too there had been a cessation of work. This would tie in with its being commenced at the time of the first giving of the Manna. But for such a solemn covenant to have no reference to God as Creator would really be inconceivable.
‘Honour your father and your mother, that your days may be long on the land which Yahweh your God gives you.”
The idea of the honouring (among other things by obedience) of parents, although strong everywhere, was especially strong in patriarchal tribes. The whole basis of their society was founded on it. Without it the system would falter. To refuse to honour father and mother was to refuse to honour the tribe or to honour God. That is probably why this commandment is placed among the first group of five dealing with a man's relationship to Yahweh. The father and mother stood in the place of God. Compare here Leviticus 19:3-4 where fearing mother and father, observing the Sabbath, and not turning to idols or making molten gods are on a par with each other as things which will make them holy as Yahweh their God is holy. They were special evidence that they were unique and set apart as His.
The reward for such filial obedience would be a long life in the God-given land that was yet to be theirs, for filial obedience would result in obedience to God's commandments. Some see this as meaning that if Israel as a whole honour their parents then their occupation of the land will also be long. But it certainly includes long life for individuals (compare Deuteronomy 6:2; Deuteronomy 22:7; and 1 Kings 3:14 where we find a good old age referred to as a special blessing from God), and the one basically includes the other. Honouring of parents contributes to length of days, and length of days is a sign of God's blessing.