Michael Grisanti
Historical Context
When Moses led the Israelites out of Egypt and the people began their journey toward the land of promise, they were a people without a clear identity and purpose. They left behind an Egyptian sojourn of 430 years. At the Red Sea, theLord orchestrated one of the most stupendous miracles of the Old Testament. The Israelites’ crossing of this body of water on dry ground represented the Lord’s commitment to bring to pass what he had promised to his people, andserved as a paradigm for God’s character and activity in the rest of the Old Testament. Once the people camped at the base of Mount Sinai, the Lord then led Israel to a greater depth in their
relationship with him.
Ten Commandments: Core of the Law (the Lord’s Covenant Expectations) Moses ascended Mount Sinai as Israel’s representative to receive the law from the Lord. The Lord himself etched the words of the Ten
Commandments (or “Ten Words,” hence Decalogue) on two stone tablets (Exod. 20:1–17; Deut.5:6–21). These ten far-reaching divine requirements represented the heart of what Yahweh expected of his people. The first four commandments focus on one’s relationship with God (vertical) while the other six commandments giveattention to one’s relationship with fellow Israelites (horizontal).
It is important to notice that the Ten Commandments begin with a preface, something common in ancient Near Eastern treaties. This preface or prologue generally describes the past dealings of the parties of the treaty. In this passage,the prologue demonstrates that God did not deliver his
covenant demands to Israel in a vacuum, but in the context of an intimate
relationship, clearly evidenced by his surpassing character and abundant activity on Israel’s behalf. His gift ofthe law was preceded by an act of love and grace. He gave these covenant demands to a people with whom he had already established a relationship, not as a means to enter that relationship (which always was and is “by faith”).
It is also essential to understand these commandments as requirements anchored in a covenant relationship. The Lord began that relationship with the descendants of Abraham (Genesis 12, 15, 17), but formalizes and deepens thatrelationship with the Ten Commandments and the rest of the law of Moses. These covenant demands give concrete direction to Israel’s
relationship with God. They were to obey these stipulations, not purely for the sake of obedience, butto demonstrate the character of the Lord to the surrounding nations (Exod. 19:4–6; Deut. 26:16–19).
Detailed Legislation: Delineation of the Ten Commandments
The detailed rules and regulations that fill much of Exodus, Leviticus, and Deuteronomy are not a free-floating set of rules that have no connection with the Ten Commandments. Rather, they represent the detailed application of thecharacter of God to every area of an Israelite’s life.
Furthermore, these regulations operate in two basic spheres: vertical and horizontal (cf. Christ’s summary of the Mosaic law into two spheres—Luke 10:25–28). Some laws, primarilythose concerning the worship ritual and requirements that do not directly impact fellow Israelites (dietary
regulations, for example), focus on an Israelite’s walk with God. They can be summed up as a call to live a life of total allegiancebefore the Lord. Other laws concern the way Israelites should treat their fellow citizens. In
summary, God’s chosen people are to treat one another with love, justice, and equity.
The book of the covenant (20:22–23:33)
This unit is often called “the book of the covenant,” and it contains general principles flowing out of the Ten Commandments as well as applications of these principles. Again, keep in mind that God is explaining how his people are to live within this new covenant relationship they have with him. A variety of laws are presented in this unit, showing that God is concerned with all areas of life. For example, God wants his people to be honest and just (23:1–3, 6–8). He obligates them to be responsible for the well-being of others (23:4–5), especially foreigners, orphans, and widows (those who were socioeconomically weak in the culture; 22:21–27). Also included in this section are the guidelines for three
annual festivals (the Feast of Unleavened Bread, the Feast of Harvest, and the Feast of Ingathering; 23:14–19). These festivals were the primary times when Israel gathered to worship God and celebrate their relationship with him.
Ratification of the covenant (24:1–18)
In Exodus 24 the new covenant relationship described in Exodus 19–23 is ratified. The terms of the agreement are repeated to the people twice, and twice they agree to obey these terms (the laws in Exodus 20–23). Then Moses sprinkles blood on them to formally put the covenant into effect, declaring,
“This is the blood of the covenant” (24:8). Jesus will use similar words when he later inaugurates the new covenant (Matt. 26:28; Mark 14:24; Luke 22:20).
The elders of Israel next partake of a meal in the very Presence of God (24:11), demonstrating the close relationship they now have with him, and
foreshadowing the future “messianic banquet” described in the Prophets and alluded to frequently in the New Testament.
“I Will Dwell in Your Midst”: The Tabernacle and God’s P resence (25:1–40:38)
Instructions for building the tabernacle (25:1–31:18)
At the heart of the covenant relationship between God and his people is the three-part formula statement: I will be your God; you will be my people; I will dwell in your midst. A highly significant (and very radical) new feature of this relationship is that God is actually coming to live among them. If the holy and awesome God is coming to dwell among them, then he will need an appropriate place to live—a place where the Israelites can enjoy the blessings of knowing and worshiping him without being consumed by the power of his holy
Presence. Thus the central focus of Exodus 25–40 is the design and construction of the tabernacle, the place where God will dwell. Over one-third of the book of Exodus is dedicated to describing the tabernacle, indicating the critical
importance of this theme—the Presence of God dwelling with his people.
Exodus 25–31 describes the ark of the covenant, the table for the bread of the Presence, the lampstand, and the tabernacle itself. Priestly procedures are described, including the garments they are to wear and the utensils they are to use for the sacrifices and for burning incense.
An interruption: Rebellion and covenant renewal (32:1–34:35)
Exodus 32–34 is a dramatic and terrible interruption to the wonderful texts that describe how to build and operate the tabernacle (Exodus 25–40).
Chronologically Exodus 32 connects to the story right after 24:12–18. While Moses is up on Mount Sinai receiving the Ten Commandments written by the
very hand of God, the people become impatient and construct a golden calf idol, declaring, “These are your gods, O Israel, who brought you up out of Egypt.”
At this particular moment, nothing could have been more dishonoring or blasphemous to God. Filled with anger, the Lord tells Moses that he is going to destroy the people (32:9–10). Moses intercedes and talks God out of destroying Israel (32:11–14). But when Moses arrives back at the camp and actually sees the golden calf, he gets angry too. He shatters the tablets with the Ten
Commandments on the ground, destroys the golden calf, and calls the people to renew their commitment to God, executing three thousand people who don’t (32:19–29).
Exodus 33 focuses once again on God’s Presence. Moses knows that if they lose God’s Presence then all is lost, so he pleads with God to stay with them.
God agrees, and in Exodus 34 new stone tablets are formed and the covenant is renewed.
Completing the tabernacle (35:1–40:38)
After the shocking interruption of the golden calf episode, the story now returns to finishing the construction of the tabernacle. The willing obedience of the people is now stressed, in contrast to the disobedience of the previous episode (Exodus 32). Many of the details from Exodus 25–31 are repeated. The climax of the second half of Exodus comes in 40:34–38 as the glory of the Lord comes and fills the tabernacle. God’s Presence now dwells with his people!