Exo 20:1-3 | TNotes | STEP | Summary for Exod 20:1-23:33: 20:1–23:33 The Sinai covenant follows very closely the form of the covenants, or suzerain-vassal treaties, that great kings (the suzerains ) in the ancient Near East offered to subject peoples (the vassals ) as follows: (1) An introduction named the great king who was offering the covenant (20:1 ). (2) A historical preamble set out the circumstances that had led to the offer of a treaty (20:2 ). (3) Stipulations, the terms upon which the two parties were to agree, typically included the king’s offer of protection from enemies and care during emergency, while the people would agree to behave in conformity to the preferences of that king. Exodus includes a brief setting forth of the terms of the covenant (20:3-17 ) followed by expanded terms (chs 21–23 ). (4) Another statement indicated where a written copy of the covenant should be kept and when it should be read (24:7 ; 25:16 ). (5) The gods were called upon to witness the agreement (in Exodus, historical markers are substituted for the gods, 24:4 ). (6) The blessings and curses were stated that would follow upon obedience or disobedience to the covenant (23:20-33 ). Utilizing the political form of the covenant, God invited his people into a formal relationship with himself as king while avoiding the pagan overtones that contaminated religious forms of the time. Jesus’ Sermon on the Mount (Matt 5:1–7:29 ) is a New Testament parallel to this section of Exodus, with the Beatitudes (Matt 5:3-12 ) paralleling the Ten Commandments. Summary for Exod 20:1-17: 20:1-17 The brief statement of the terms of the covenant (see also Deut 5:6-21 ). 20:1 This corresponds to the introductory statement in the ancient covenant format. • all these instructions (literally all these words ): When these statements are referred to elsewhere (34:28 ; Deut 4:13 ; 10:4 ), the Hebrew text refers to them as the “Ten Words.” These are not arbitrary commandments, but an explanation of God’s basic instructions for human living given by the Creator of human life.

Summary for Exod 20:1-23:33: 20:1–23:33 ^a The Sinai covenant follows very closely the form of the covenants, or suzerain-vassal treaties, that great kings (the suzerains) in the ancient Near East offered to subject peoples (the vassals) as follows: (1) An introduction named the great king who was offering the covenant (20:1 ^b). (2) A historical preamble set out the circumstances that had led to the offer of a treaty (20:2 ^c). (3) Stipulations, the terms upon which the two parties were to agree, typically included the king’s offer of protection from enemies and care during emergency, while the people would agree to behave in conformity to the preferences of that king. Exodus includes a brief setting forth of the terms of the covenant (20:3-17 ^d) followed by expanded terms (chs 21–23 ^e). (4) Another statement indicated where a written copy of the covenant should be kept and when it should be read (24:7 ^f; 25:16 ^g). (5) The gods were called upon to witness the agreement (in Exodus, historical markers are substituted for the gods, 24:4 ^h). (6) The blessings and curses were stated that would follow upon obedience or disobedience to the covenant (23:20-33 ⁱ). Utilizing the political form of the covenant, God invited his people into a formal relationship with himself as king while avoiding the pagan overtones that contaminated religious forms of the time. Jesus’ Sermon on the Mount (Matt 5:1–7:29 ^j) is a New Testament parallel to this section of Exodus, with the Beatitudes (Matt 5:3-12 ^k) paralleling the Ten Commandments.
Summary for Exod 20:1-17: 20:1-17 ^l The brief statement of the terms of the covenant (see also Deut 5:6-21 ^m). 20:1 ⁿ This corresponds to the introductory statement in the ancient covenant format.

• all these instructions (literally all these words): When these statements are referred to elsewhere (34:28 ^o; Deut 4:13 ^p; 10:4 ^q), the Hebrew text refers to them as the “Ten Words.” These are not arbitrary commandments, but an explanation of God’s basic instructions for human living given by the Creator of human life.
20:2 ^r This sentence corresponds to the preamble in the ancient covenant format. It gives the historical setting that makes such an agreement between two parties both possible and reasonable. We are told that the Lord your God was offering the covenant. It was not some unknown deity that offered this special relationship, but the God of Israel’s ancestors who had revealed his power and his care directly to them. Furthermore, that revelation was an act of gracious rescue on their behalf, demonstrating that he is the only God.
Summary for Exod 20:3-17: 20:3-17 ^s The terms of the covenant specify the behavior the people were expected to manifest if they were to be in a covenant with God. Only the first four instructions (20:2-11 ^t) relate directly to God, while the remaining six (20:12-17 ^u) have to do with human-to-human relationships. A covenant with God stipulates how we are to treat each other because God is profoundly ethical, and he expects us to manifest his character in all our relationships. Other law codes in the ancient Near East did not incorporate such absolute prohibitions, probably because polytheism mitigated against absolute principles. In contrast, covenants with a king did include absolute prohibitions because a single king could demand whatever he wished of his subjects. Here the single king is the sole Creator of the universe, who truly has authority to state absolute principles, demands, and prohibitions.
Summary for Exod 20:3-11: 20:3-11 ^v The first four commandments relate to one’s relationship with God. Observing them would foster a correct understanding of God in contrast to the idolatrous notions of deity that the Israelites had encountered in Egypt and would yet encounter in Canaan. 20:3 ^w Not recognizing any other god is the first step toward learning the truth that there are no other gods besides the Lord (see Deut 4:35 ^x; 6:4 ^y; Isa 43:10-11 ^z; 45:21-22 ^aa).