Bible in 365 Days

Exodus 19-21

Exodus 19

Here we begin the third great movement in the Book of Exodus. We have seen the people in bondage and have observed them being delivered from that bondage and guided by Jehovah. However, they were still a confused multitude rather than an organized nation. From this point to the end of the Book we have the account of the giving of the constitution and the great work of organization.

The first event was the calling of Moses and the announcement to him of the divine purpose. Jehovah first stated a simple condition to the people, "If ye will obey My voice indeed, and keep My covenant." The promise was most remarkable. The people were to be His "peculiar treasure . . . a kingdom of priests . . . a holy nation." This was a covenant of grace. It declared a great divine intention, but the unpreparedness of the people was shown in their easy declaration that they would keep all the words of Jehovah.

Immediately on this declaration the tone of Jehovah changed. Moses was sent back to them and the word that followed emphasized the majesty of their King. This they must ever bear in mind and maintain toward Him an attitude of such reverence as must be the outcome of an abiding sense of His power and His purity.

While in our day these ancient methods and manifestations may have ceased, the truths they were intended to indicate abide.

Exodus 20

Here we have the Ten Words of the moral Law. They are introduced by a proclamation of God concerning Himself: first as to His name, "I am Jehovah"; second, as to His relation to them, "thy God"; and, third, the basis of relationship, His deliverance of them from bondage.

The Ten Words fall into two sections: the first, of four commandments dealing with the relationship between God and man; the second, of six commandments conditioning human interrelationships. The Ten Words constitute a philosophy of life as well as a law. Man's first business is with God. His every other relationship depends on that and, indeed, is created by it.

The effect produced on the people by these words was a sense of fear. They were made conscious of the holiness of God. Because they were sinners, the fear was both natural and necessary. Nevertheless Moses at once on divine authority said to them, "Fear not," which meant that they might "fear" and "sin not." The apparent paradox teaches that when man has the fear of God he need have no other fear.

Finally, the way of God's approach to them was provided. It was the way of the altar and sacrifice. The instructions concerning the altar are revealing. It must be of simple and unmade things, devoid of human workmanship, in which the heart of man might make its boast.

Exodus 21

At this point we have certain laws which apply the principles of the Decalogue to life. The first movement has to do with the laws of the person. This begins with the relation of slaves to their masters. By these laws slavery was changed into covenant relationship. Henceforward the condition of slaves among the Hebrew people would be in marked distinction to slavery as existing among other peoples. It was the beginning of a great moral movement. The right of a master to service by a definite bond was recognized, but the right of the servant to freedom on fulfilment of the bond was also recognized.

Then followed laws dealing with possible injury of man by man. Life was to be held so sacred that he who took it must forfeit his own. If a killing were premeditated there must be no escape. If the act were unpremeditated, provision was made for a place of refuge. Every detail emphasized the sanctity of human life.

Finally, this sanctity is still in mind in the laws dealing with injury and death wrought by cattle.

It is impossible to read these laws carefully without being impressed with their absolute equity and righteousness and at the same time with their thoroughness. Here, as in other cases, carelessness was never to be an excuse.