Exodus Chapter 20

What is the meaning of Exodus 20?

Introduction to Exodus 20

Exodus 20 stands as one of the most pivotal chapters in all of Scripture, containing the Ten Commandments – the divine foundation of God’s covenant with Israel. This extraordinary passage marks the moment when יהוה (Yahweh) personally spoke His eternal moral law to His newly redeemed people at Mount Sinai. The thunderous voice of the Creator of the universe revealing His perfect standards to mere mortals remains one of the most awe-inspiring scenes in biblical history.

The significance of this chapter cannot be overstated – it represents the first time in human history that God provided a comprehensive written moral code to guide His people. These commands would become the cornerstone of not just Israelite society, but would influence legal and ethical systems throughout human civilization for millennia to come.

Context of Exodus 20

The giving of the Ten Commandments occurs at a crucial juncture in Israel’s journey from slavery to nationhood. Having been dramatically delivered from Egypt through supernatural signs and wonders, the Israelites have arrived at Mount Sinai, where God will formally establish His covenant relationship with them. This follows the pattern established in Exodus 19, where the people consecrated themselves and agreed to enter into covenant with יהוה (Yahweh).

Within the broader narrative of Scripture, Exodus 20 serves as the foundation for understanding God’s holy character and His requirements for His people. The Ten Commandments would later be expanded upon in the detailed laws given throughout Exodus, Leviticus, Numbers, and Deuteronomy. These commands also foreshadow humanity’s need for the Messiah, as they reveal our inability to perfectly keep God’s law and our desperate need for redemption. The New Testament would later reveal how Yeshua perfectly fulfilled these commands (Matthew 5:17) and through His sacrifice provides the means for His people to live in accordance with God’s will through the power of the Holy Spirit.

In the larger biblical narrative, this chapter marks the transition from God dealing primarily through individual patriarchs to establishing a covenant nation that would be governed by His divine law. This legal framework would set Israel apart as a kingdom of priests and a holy nation (Exodus 19:6), pointing forward to the ultimate fulfillment in the Messiah’s kingdom.

Ancient Key Word Study

• אָנֹכִי (Anochi) – “I AM” – The first word of the Ten Commandments carries profound significance. Unlike the more common Hebrew word for “I” (ani), anochi is more emphatic and formal, emphasizing God’s supreme authority and personal nature. This same word is used in God’s self-revelation to Moses at the burning bush, connecting divine authority with divine relationship.
• עֶבֶד (‘ebed) – “servant/slave” – Used in the context of Egypt, this word carries dual meaning – physical bondage and spiritual slavery. The liberation from Egypt becomes a powerful metaphor for spiritual redemption from sin’s bondage throughout Scripture.
• חָמַד (chamad) – “covet” – This verb goes beyond mere desire to encompass an intense craving that leads to action. It’s the same word used in Genesis 3 regarding the forbidden fruit, showing how covetousness lies at the root of all sin.
• שַׁבָּת (Shabbat) – “Sabbath” – Derived from the verb “to cease,” this term represents more than just rest – it symbolizes entering into God’s perfect creation order and acknowledging His sovereignty over time itself.
• כָּבֵד (kaved) – “honor” – Used in the command to honor parents, this word literally means “to make heavy or weighty.” It implies giving proper weight or importance to something, suggesting action beyond mere feeling.
• פֶּסֶל (pesel) – “graven image” – This term specifically refers to a carved or chiseled image, emphasizing the human attempt to confine or define God through physical representation.
• שָׁוְא (shav) – “vain/empty” – Used in the command about God’s name, this word implies both emptiness and destructiveness, warning against treating God’s nature and character as common or worthless.
• נָקִי (naqi) – “innocent” – This word appears in the context of murder, emphasizing the sanctity of human life as beings created in God’s image.
• קַנָּא (qanna) – “jealous” – When applied to God, this term doesn’t imply pettiness but rather His righteous zeal for exclusive devotion from His people, like a husband’s proper jealousy for his wife’s faithfulness.

Compare & Contrast

• Verse 2: “I am יהוה (Yahweh) your God” uses the personal name of God (YHWH) rather than the more generic Elohim, emphasizing the intimate, covenant relationship being established. The phrase “brought you out” (הוֹצֵאתִיךָ) is in the perfect tense, indicating a completed action with ongoing effects.
• Verse 3: “You shall have no other gods before Me” uses the preposition “before Me” (עַל־פָּנָי) literally meaning “before My face,” suggesting not just prioritization but complete exclusion of other deities. The Hebrew could have used a simpler negation but chose this more vivid spatial metaphor.
• Verse 4: The prohibition against graven images uses three specific terms (פֶסֶל, תְּמוּנָה, and כָל) to cover every possible form of idolatrous representation, leaving no loopholes in the commandment.
• Verse 8: “Remember” (זָכוֹר) the Sabbath uses the infinitive absolute form for emphasis, suggesting not mere mental recall but active observance. This differs from Deuteronomy’s parallel “observe” (שָׁמוֹר), highlighting different aspects of Sabbath keeping.
• Verse 12: The command to honor parents uses the imperative כַּבֵּד rather than the more common אָהַב (love), emphasizing actionable respect over emotional attachment.
• Verse 13: The prohibition of murder uses רָצַח rather than the more general הָרַג, specifically targeting premeditated killing rather than all forms of taking life.
• Verse 17: The final command against coveting is unique in addressing internal disposition rather than external action, using two different Hebrew words (תַחְמֹד and תִתְאַוֶּה) to cover both the desire and the action it prompts.

Exodus 20 Unique Insights

The giving of the Ten Commandments was accompanied by supernatural phenomena that the rabbis teach were unprecedented in human history. According to the Talmud (Shabbat 88b), when God spoke, His voice came from all four directions simultaneously, and moreover, each person heard the voice in a way they could understand, regardless of age or spiritual maturity. The Midrash adds that no birds chirped, no ox lowed, no sea waves roared – all creation fell silent as the Creator spoke.

The structure of the Ten Commandments reflects ancient Near Eastern covenant treaties, but with a crucial difference. While other treaties began with the greatness of the king giving the laws, God begins by reminding Israel of His redemptive relationship with them. This demonstrates that God’s law flows from His grace – He first saved Israel, then gave them His commands as the means to live out their salvation.

The division of the commands onto two tablets likely reflected the ancient practice of covenant documents being produced in duplicate, with each party keeping a copy. However, both tablets were placed in the Ark of the Covenant, suggesting that God Himself would be the guarantor of both His and Israel’s obligations under the covenant.

The rabbis note that the Hebrew text contains exactly 620 letters, corresponding to the 613 commandments of the Torah plus the seven Noahide laws given to all humanity. This mathematical precision suggests divine orchestration even in the text’s transmission.

The presence of both positive and negative commands (do and do not) teaches that holiness involves both avoiding evil and actively pursuing righteousness. This dual nature of God’s law would later be perfectly embodied in the Messiah, who both resisted all temptation and actively fulfilled all righteousness.

Exodus 20 Connections to Yeshua

The Ten Commandments find their perfect fulfillment in Yeshua the Messiah, who declared that He came not to abolish the Law but to fulfill it (Matthew 5:17-20). In His Sermon on the Mount, He demonstrated that these commands went far deeper than external compliance, reaching to the heart’s attitudes and motivations. His teaching revealed that the true intent of the Law was to expose our need for divine grace and point us to Him as the only one who could perfectly keep God’s standards.

The structure of the commandments themselves points to the Messiah’s two-fold mission of reconciling humanity with both God and fellow humans. The first four commands govern our relationship with God, while the last six govern human relationships. Yeshua would later summarize the entire Law in these same two categories: love for God and love for neighbor (Mark 12:28-31). His sacrificial death would make possible both vertical reconciliation with God and horizontal reconciliation among humans, fulfilling the deep purpose of these commands.

Exodus 20 Scriptural Echoes

The Ten Commandments reverberate throughout Scripture, serving as a foundation for understanding God’s holiness and humanity’s need for redemption. The prophets frequently recalled Israel to these commands, as seen in Jeremiah’s temple sermon (Jeremiah 7) and Hosea’s indictment of Israel’s covenant unfaithfulness (Hosea 4).

The Psalms celebrate these commands as life-giving instructions, particularly Psalm 19 and Psalm 119, which extol the beauty and perfection of God’s law. The wisdom literature, especially Proverbs, provides practical application of these principles in daily life.

In the New Testament, Yeshua and the apostles consistently uphold the moral principles of the Ten Commandments while revealing their deeper spiritual significance. Paul explains that the law serves as our tutor to lead us to the Messiah (Galatians 3:24), and James refers to the law as the “perfect law of liberty” (James 1:25).

The book of Revelation depicts the final judgment using imagery reminiscent of Sinai, suggesting that these eternal moral principles will play a role in God’s final assessment of humanity (Revelation 20:12).

Exodus 20 Devotional

The Ten Commandments challenge us to examine our hearts and recognize our desperate need for divine grace. Each command reveals an area where we fall short of God’s perfect standard, driving us to depend more fully on the finished work of the Messiah. Yet these commands also provide a beautiful framework for expressing our love for God and others.

As we meditate on these commands, we should ask ourselves: Do we truly have no other gods before Him, or do we allow career, relationships, or possessions to usurp His rightful place? Do we honor His name in word and deed? Do we set aside time to rest in His presence and remember His sovereignty over our lives? Do we show proper respect to those He has placed in authority over us?

The commands regarding our relationships with others prompt equally searching questions: Do we value human life as sacred? Do we maintain purity in our relationships? Do we practice absolute honesty? Are we content with what God has provided, or do we covet what belongs to others?

The good news is that through the Messiah’s perfect life and sacrificial death, we can receive both forgiveness for our failures and the power of the Holy Spirit to walk in increasing obedience to these commands. As we yield to His work in our lives, these commands become not burdensome restrictions but guidelines for experiencing the abundant life He promises.

Did You Know

• The Ten Commandments are also known in Hebrew as the עֲשֶׂרֶת הַדִּבְּרוֹת (Aseret HaDibrot), literally “the Ten Words” or “Ten Utterances,” emphasizing their nature as divine speech rather than mere rules.
• According to Jewish tradition, the first two commandments were heard directly from God by all the people, while the remaining eight were communicated through Moses due to the people’s fear of continuing to hear God’s voice directly.
• The Hebrew text contains no punctuation or verse divisions, leading to different traditions regarding how to divide the ten statements. The Jewish tradition differs from most Christian traditions in its numbering system.
• The tablets containing the commandments were placed in the Ark of the Covenant, which according to Hebrews 9:4 also contained a pot of manna and Aaron’s rod that budded, representing God’s provision and authority respectively.
• The phrase “visiting the iniquity of the fathers upon the children” uses a Hebrew word (פֹּקֵד) that can also mean “taking into account,” suggesting not automatic punishment but consideration of familial patterns in God’s justice.
• The command about graven images was so strictly observed that no coins minted during the Second Temple period contained human or animal images, unlike the coins of surrounding nations.
• Archaeological discoveries have shown that the format of the Ten Commandments follows the pattern of ancient Near Eastern suzerain-vassal treaties, where a greater king would establish a covenant relationship with a lesser king or nation.
• The Sabbath command is the only one of the Ten Commandments that is described as being “sanctified” or “made holy” by God Himself, emphasizing its unique status among the commands.
• The prohibition against taking God’s name in vain historically included not just profanity but also oath-breaking and false prophecy – any misuse of divine authority.
• Traditional Jewish interpretation sees the two tablets as corresponding to each other, with the first five commands parallel to the second five, each pair relating to different aspects of the same principle.