BIBLE STUDY – THE TEN COMMANDMENTS

PART 1

OVERVIEW

The Ten Commandments were rules for how the Hebrews as a nation should live. These rules came directly from YHVH to Moses and were written on two stone tablets {see Exodus 20}. They were given to Moses when he met with YHVH on Mount Sinai during the Israelites' wilderness wanderings. These Commandments were a Covenant between YHVH and His people. They signified the relationship and YHVH's promise of love and guidance. The Commands were meant to help the Israelites get along together and to maintain their worship of the One True YHVH. YHVH actually provided the Commandments for the Israelites twice. Moses broke the first tablets in a fit of anger when he came upon the Israelites worshiping an idol, a golden calf. YHVH then gave the Commandments again to Moses {see Exodus 32:1 and Exodus 34:1}. In the New Testament, Yeshua states that He came to fulfil the Commandments. The Covenant between YHVH and His people is no longer based on obedience to Commandments but on relationship to the Moshiach.

BIBLICAL BACKGROUND OF THE COMMANDMENTS

The Ten Commandments are stated twice in the Old Testament: first in the book of Exodus {Exodus 20:2-17}, in a passage describing YHVH's gift of the Commandments to Israel, and second in Deuteronomy {Deuteronomy 5:6-21}, in the context of a Covenant renewal ceremony. Moses reminds his people of the substance and meaning of the Commandments, as they renew their Covenant allegiance to YHVH. In the original language, the Commandments are called the "Ten Words" {from which comes the name Decalogue}. According to the biblical text, they are "Words," or Laws, spoken by YHVH, not the result of a human legislative process. The Commandments are said to have been written on two tablets. This does not mean that five Commandments were written on each tablet. Instead, all ten were written on each tablet, the first tablet belonging to YHVH the Lawgiver, the second tablet belonging to Israel the recipient. The Commandments deal with two basic areas of human life. The first five concern relationships with YHVH, the last five concern relationships among human beings. The Commandments were given first to Israel in the making of the Covenant at Mount Sinai, shortly after the Exodus from Egypt. Though the date of the Sinai Covenant cannot be fixed with certainty, it was probably around 1290 B.C. In order to understand the Commandments, it is necessary first to understand the context in which they were given.

CONTEXT OF THE COMMANDMENTS

The Commandments are inseparable from the Covenant. YHVH made certain Commitments to Israel and in return imposed certain obligations upon Israel. Although Israel's obligations are later expressed in great detail, they are given their most precise and succinct expression in the Ten Commandments. The Commandments set down the most fundamental principles of all Hebrew Law. The detailed Laws contained later in the Torah, for the most part, apply the principles to particular situations. Thus, the role of the Ten Commandments in ancient Israel was to give direction to a relationship. They were not to be obeyed simply for the sake of obedience, to earn some kind of credit. Rather, they were to be obeyed in order to discover the fullness and richness of a relationship with YHVH. The Commandments in ancient Israel were not merely a code of ethics or moral advice. The Covenant was between YHVH and a nation; the Commandments were directed toward the life of that nation and its citizens. Consequently, the initial role of the Commandments was similar to that of Criminal Law in a modern nation. Israel was a theocracy, a nation whose King was YHVH {Deuteronomy 33:5}. The Commandments provided guidance to the citizens of that nation. So, to break a Commandment was to commit a crime against the nation and the ruler of that nation, YHVH. The penalties were severe, for the breaking of the Commandments threatened the Covenant relationship and the continued existence of the nation. This context is important for understanding the Commandments in their initial form.

MEANING OF THE COMMANDMENTS

The Commandments begin with a preface {Exodus 20:2; Deuteronomy 5:6} that identifies the Lawgiver, YHVH, who gave the Commandments to a people with whom He already had a relationship. The Lawgiver is the YHVH of the Exodus, who redeemed His people from slavery and granted them freedom. The preface is vital, for it indicates that YHVH's gift of Law was preceded by an act of Love and Grace. The Commandments were given to a people who had been redeemed; they were not given in order to achieve redemption. There are some variations in the manner of numbering the Commandments. According to some systems, the preface is identified with the first Commandments. It seems preferable however, to understand the opening words as a preface to all Ten Commandments. In the notes that follow, there is first an explanation of the original meaning, then some indication of the contemporary meaning.

FIRST COMMANDMENT: WORSHIP NO OTHER GODS --- {Exodus 20:3; Deuteronomy 5:7}

The first Commandment expressly prohibits the Israelites from engaging in the worship of foreign gods. The significance of the Commandment lies in the nature of the Covenant. The essence of the Covenant was a relationship, and the essence of relationship, from the biblical perspective, is faithfulness. YHVH's faithfulness to His people had already been demonstrated in the Exodus, as indicated in the preface to the Commandments. In turn, YHVH required of His people, more than anything else, faithfulness in their relationship with Him. Thus, though the Commandment is stated negatively, it is full of positive implications. And its position as first of the ten is significant, for this Commandment establishes a principle that is particularly prominent in the social Commandments {six through ten}. The contemporary significance of this Commandment is also faithfulness in relationship. At the heart of human life, there must be a relationship with YHVH. Anything in life that disrupts that primary relationship breaks the Commandment. Foreign "gods" are persons, or even things, that disrupt one's relationship with YHVH.

SECOND COMMANDMENT: MAKE NO IMAGES --- {Exodus 20:4-6; Deuteronomy 5:8-10}

The second Commandment prohibits the Israelites from making images of Adonai. To make an image of YHVH, in the shape or form of anything in this world, reduces the Creator to something less than His Creation and to worship the created instead of the Creator. The temptation for Israel to worship YHVH in the form of an image must have been enormous, for images and idols flourished in all the religions of the ancient Near East. But the YHVH of Israel was a Transcendent and Infinite Being Who could not be reduced to the limitations of an image or form. A "god" worshiped that way would no longer be the YHVH of the universe. In the modern world, the shape of the temptation has changed. Few in the West are tempted to take power tools and shape from wood an image of YHVH. Nevertheless, in other parts of the world statues and pictures of gods are regularly worshiped.

THIRD COMMANDMENT: PROPERLY USE YHVH'S NAME --- {Exodus 20:7; Deuteronomy 5:11}

There is a popular understanding that the third Commandment prohibits vulgar language. However, it is most concerned with the use of YHVH's Name. YHVH had granted to Israel an extraordinary privilege -- He had revealed to them His Personal Name. The Name in Hebrew, is represented by four letters, YHVH, which are rendered in English Bibles as ADONAI, or YHVH. The knowledge of the Divine Name was a privilege, for it meant that Israel did not worship an anonymous and distant deity but a YHVH with a Personal Name. Yet the privilege was accompanied by the danger that the knowledge of YHVH's Personal Name could be abused. In ancient Near Eastern religions, magic was a common practice. Magic involved the use of a god's name, which was believed to control a god's power in activities designed to harness that power for human use. Thus, what the third Commandment prohibits is attempting to control YHVH's power through His Name. YHVH may give power, but that power and privilege must not be manipulated or controlled. Within the modern faith, the Name of YHVH is equally important. Through YHVH's Name comes access to YHVH in prayer. The abuse of the privilege of prayer, involving calling upon the Name of YHVH for selfish or worthless purposes or swearing falsely by it, is tantamount to the magic of the ancient world. In both, YHVH's Name is abused and the third Commandment is broken. The third Commandment stands as a reminder of the enormous privilege of knowing YHVH's Name, a privilege not to be taken lightly or abused.

FOURTH COMMANDMENT: OBSERVE THE SHABBAT --- {Exodus 20:8-11; Deuteronomy 5:12-15}

This Commandment has no parallels in ancient Near Eastern religions; furthermore, it is the first of the Commandments to be expressed in a positive form. While most of life was characterized by work, the seventh day was to be set aside. Work was to cease and the day was to be kept holy. The holiness of the day is related to the reason for its establishment. Two reasons are given, and though at first, they appear different, there is a common theme linking them. In the first version of the Commandment {Exodus 20:11}, the Shabbat is kept in commemoration of Creation; YHVH Created in six days and rested on the seventh day. In the second version {Deuteronomy 5:15}, the Shabbat is observed in commemoration of the Exodus from Egypt. The theme linking the two versions is Creation: YHVH not only Created the world but also "Created" His people, the nation of Israel, in redeeming them from Egyptian slavery. Thus, every seventh day throughout the passage of time, the Hebrew people were to reflect upon Creation. By doing so, they were reflecting upon the meaning of their existence. For most of believer’s community, the concept of "Shabbat" has been moved from the seventh to the first day of the week, namely Sunday. The move is related to a change in Christian thought, which identifies the Resurrection of Yeshua Moshiach on a Sunday morning. The change is appropriate, for believers now reflect each Sunday, or "Shabbat," on a third act of divine creation. This is the new creation established in the Resurrection of Yeshua Moshiach from the dead.

FIFTH COMMANDMENT: HONOUR PARENTS --- {Exodus 20:12; Deuteronomy 5:16}

The fifth Commandment forms a bridge between the first four, concerned primarily with YHVH, and the last five, concerned primarily with human relationships. On first reading, it appears to be concerned with family relationships only: children are to honour their parents. Although the Commandment establishes a principle of honour or respect in family relationships, it is probably also related to the responsibility of parents to instruct their children in the faith of the Covenant {Deuteronomy 6:7}. This way, the religion could be passed on from one generation to another. But instruction in the faith required an attitude of honour and respect from those who were being instructed. Thus, the fifth Commandment is concerned not only with family harmony but also with the transmission of faith in YHVH throughout subsequent generations. With the fifth Commandment, there is little need to convert its meaning into contemporary relevance. At a time in which so much education is undertaken beyond the confines of the family unit, the Commandment serves as a solemn reminder. Not only is there a need for harmonious family life, but the responsibilities of religious education rest upon both parents and children.