Introduction
THE BOOK OF THE COVENANT (Exodus 20:1 to Exodus 23:33 ).
In Exodus 24:7 we read of a ‘book of the covenant’ written by Moses (see Exodus 24:4). Logically this must include the Sinai covenant and what follows, for the Sinai covenant was not made known to the people (they heard it as though it were thunder and the sound of a trumpet) until revealed to them by Moses. Some, however, see the book of the covenant as starting at Exodus 20:22 commencing with the words, ‘and Yahweh said to Moses’, but as these are provisions extending the Sinai covenant and gain their validity through it we would argue that The Book of the Covenant commences here, although not denying that it is in two sections. This is confirmed by Exodus 24:3 where Moses speaks to the people ‘all the words of Yahweh and all the judgments’. The ‘judgments’ are in Exodus 20:21 onwards (see Exodus 21:1), ‘all the words’ must surely refer to the ten words and Exodus 20:22-26.
Note to Christians.
As we look at this chapter, we as the true Israel, the Israel of God, made up of the descendants of those Jews who first came to Jesus Christ in such abundance to form the new Israel (‘My congregations’ - Matthew 16:18), and of all who through their testimony and its after effects have come to Him and been incorporated into the new Israel, can take to ourselves the words of His covenant. We can recognise in it our calling to be a kingdom of priests (Exodus 20:6 above; 1 Peter 2:5; 1 Peter 2:9) and a holy nation (Exodus 20:6 above; 1 Peter 2:9), and rejoice in the fact that we are a people for His special possession (Exodus 20:5 above; Titus 2:14; 1 Peter 2:9). And hearing of the splendour of the revelation of God at Sinai, we can recognise afresh that we deal with a holy and powerful God, Who has not changed. What has changed is that Jesus Christ having been offered for the sins of the world, we can approach Him without fear if our hearts are right towards Him.
End of note.
Further Covenant Provisions (Exodus 21:1 to Exodus 23:33 ).
“Now these are the judgments that you will set before them.”
Having made known His covenant, and having established how they must approach Him, Yahweh now provides detailed treatment on particular cases. These are mainly in the form of case law (casuistic) based on specific examples, with an occasional reference to apodictic law (direct command from God - a rare form of law outside Israel probably mainly restricted to patriarchal societies). The first example is of Hebrew bondmen and Hebrew bondwomen. This demonstrates that a good number of such must have come out of Egypt attached to Israelite families, and it shows Yahweh’s concern for those who were now in bondage as Israel had been in Egypt. Other law codes put slaves well down in the list. They were of little account.
Law codes were fairly common in the Ancient Near East. There were the laws of Ur-nammu of Ur, Lipit Ishtar of Isin (2100 BC), the laws of Eshnunna and of Hammurapi of Babylon (1750 BC) as well as Hittite law codes and considerable written material dealing with casuistic law. They were not comprehensive and by no means dealt with all circumstances, even common ones such as arson. Perhaps some of them reflected rather changes in the law. Thus like Biblical law there were gaps which were covered by custom rather than code. Indeed the law codes were rarely quoted in court. Whether they were for the use of judges or simply a propaganda exercise is a matter of debate. Possibly a little of both. The difference in Israel is that their laws were promulgated by God, and in the end enforceable by Him.
The covenant provisions that follow are carefully gathered into groups, mainly following a chiastic format.
Regulations With Regard to Slaves and Violence To Fellowmen (Exodus 21:2-27 ).
It is always difficult to appreciate the ancient mind and its working, but there is a case here for seeing a chiastic pattern in Exodus 21:2-27, especially in the light of clearer examples elsewhere. We may analyse it as follows:
a Dealings with a Hebrew slave (Exodus 21:2-6).
b Dealings with a daughter sold with a view to marriage and childbearing, if buyer does not marry her he must compensate (Exodus 21:7-11).
c Manslayers to die but a way of escape if innocent (Exodus 21:12-13).
d If a man slays with guile he is to be put to death (Exodus 21:14).
e He who smites father and mother to be put to death (Exodus 21:15).
f Kidnappers to be put to death (Exodus 21:16).
e He who curses father and mother to be put to death (Exodus 21:17).
d If one who contends smites another and he does not die he must pay costs (Exodus 21:18-19).
c Slayers of servants by beating to be punished, but escape if there is delay in dying (Exodus 21:20-21).
b Striving which hurts a woman and affects childbearing to be punished, but if the wife dies he shall die (Exodus 21:22-25).
a Dealings in respect to injury to slaves (Exodus 21:26-27).
Thus ‘a’ and its parallel contrast dealings with slaves, ‘b’ and its parallel contrast dealings with women affected by a man’s behaviour, punishment depending on result, ‘c’ and its parallel contrast manslayers of nativeborn and slave but with a possible way of escape depending on circumstances, ‘d’ and its parallel simply contrast a manslayer with a possible manslayer, ‘e’ and its parallel contrast behaviour towards father and mother. The build up of it all around ‘f’ brings out the heinousness of kidnapping in ancient eyes.
These laws probably expand on those already established by Moses (Exodus 15:25). As time went by expansion would always be necessary.
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