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EXODUS 20:1-17
THE TEN C0MMANDMENTS: Introduction
1. The 10 commandments were given to the nation of Israel as their code
of freedom. It is God's covenant with them which establishes their national
status and Divine responsibility.
Ex. 19:5-6; 34:27-28; Deut. 5:2-21
2. The code of freedom deals with both spiritual and moral value.
A. Its practical purpose is to establish and protect the basic freedoms
of the individual and of society.
B. Its national purpose is to set Israel apart from other nations as
unique and special because of adherence to these Divine standards. Deut.
7:6-11
3. The code represents the principle of the natural "moral"
design that God places in man's soul.
Ec. 7:29; Rom. 2:14-15
A. The moral standards were given to Adam and Eve from the beginning.
This is reflected in just a couple of places.
1. The issue of monogamy was taught: Gen. 2:20-25
2. The prohibition against murder was taught: Gen. 9:6
3. Abraham had received specific guidelines (probably from Melchizedek)
as how God wanted man to live, (Gen. 26:5).
B. This moral code was not designed as a way to gain God's favor or
as a means of salvation.
C. But as a guide to conform the overt expressions of the soul, to the
natural design in the soul for human existence.
D. The blessings that result are natural, not earned. Deut. 5:32-33;
28:1-14
E. The consequences for disobedience fall into two categories. Deut.
28:15-35
1. Natural: since violations are not "beneficial" to the person's
soul (indirect consequences).
2. Applied - or direct from God through various judgments.
F. Since God designed the soul, he knows best what type of thinking
and doing will allow the soul to function properly. That is the purpose
of the 10 commandments.
4. The code was given specifically to Israel as a "theocratic nation,"
but applies to all societies from the perspective of preserving freedom
and stability.
5. The code is divided into two parts.
A. Spiritual commandments: #1-4, Ex. 20:1-11
B. Moral commandments: #5-10, Ex. 20:12-17
6. The 10 Commandment code is a basic outline. Both the spiritual and
moral are amplified in great detail through the further teachings of Moses.
7. The spiritual code is the basis for true soul freedom through relationship
with God. It serves as an evangelistic thrust to unbelievers and as a spiritual
life guide to believers.
8. The moral code teaches overt freedom in society for both believer
and unbeliever, and accordingly provides order and stability.
9. The spiritual code of the first 4 commandments establishes the principle
that it takes a maximum number of believers following Divine design in order
to promote and preserve Divine morality in society.
10. When man rejects relationship (or fellowship) with God, the morality
breaks down and society begins to lose its freedoms. Rom. 1:18-32
11. When a nation rejects the principles of the 10 commandments to a
maximum degree, that nation is ripe for total destruction both internally
and externally. Pr. 29:2, 4, 18
12. Once again, the 10 commandments, the book of the covenant, is a code
given specifically to God's chosen nation of Israel.
As such, it carries severe penalties for disobedience based on the mutual
covenant that was made. Ex. 19:5-8
A. Applied consequences on Israel: The 5 cycles of discipline as outlined
at Lev. 26:14-33.
B. Outside the nation of Israel, disobedience is dealt with by natural
consequences rather than applied. Rom. 1:18-32
C. Applied consequences on other nations is based on
Ez. 14:12-14.
Unfaithfulness refers to failure to preserve freedom and stability by adherence
to God's moral standards, which includes the general attitude of creature
humility (the attitude that recognizes the existence of God). When violations
of these standards reaches a "boiling" point, God's own wisdom
and timing determines when and how to remove a nation or society.
13.For application to the believer in the Church age, we must relate
the principles of the spiritual and moral code to all the character qualities
of Love and our personal ambassadorship.
A. The spirit of the law as Jesus taught is not even found in the 10
commandments (Mat. 22:37-40), but embraces the spiritual and moral principles
represented in the commandments.
B. They are embodied in the simple "love" commands of Deut.
6:5 and Lev. 19:18.
C. Likewise, Paul put the commandments under the umbrella of love as
he wrote at Romans 13:8-10.
14.The church is not under the "covenant" of the 10 C's either
as individuals or as a nation, because that covenant was made with the nation
of Israel only - and embraces the entirety of God's instructions to them,
not just the ten.
Principle of Galatians 4:3, "And I testify again to every man who receives
circumcision, that he is under obligation to keep the whole law."
15. However, the principles taught by the covenant do apply and as such
are restated and amplified throughout the NT.
1. One God: 1 Tim. 2:5 1 Cor. 8:4-6
2. Idolatry: 1 Cor. 10.7, 14; 1 Jn. 5:21
3. The hypocritical oath: Col. 3:8; Mat. 6:9
4. Sabbath: Gal. 4:10-11; Col. 2:16-17; Rom. 14:5
5. Honor parents: Eph. 6:2
6. Murder: 1 Jn. 3:14-15
7. Adultery: Eph. 5:3-5; Gal. 5:19; Mat. 5:27-28
8. Stealing: Eph. 4:28
9. False witness: Eph. 4:25;
10. Covetousness: Eph. 5:3; 1 Tim. 6:7-10
16. To summarize, the standards represented in the ten C's deal with
recognizing God as Creator first, and then Lord (for salvation relationship),
and then moral character.
This has always been an issue for every individual since the fall of Adam
in the garden.
But when God "called" Israel to be His special evangelistic
agent to the world, He now required of them "national" consistency
in order to draw attention to the "spiritual" teachings about
the coming Messiah-Savior, represented in the Levitical code.
God required obedience to the OVERT behavior code AND rituals of the
law to make Israel appear as a unique and different nation. Deut. 4:5-8
For believers today, there is no "ritual" code that needs to
be followed. Our testimonial is not "national" in focus, but individual
in focus. And the impact of our testimony is centered around love, righteousness,
peace and joy. (Rom. 13:8; 14:17-18).
However, the spiritual and moral standards presented in the Ten C's, are
still binding for the believer today.
That includes the sabbath memorial, but not the sabbath ritual.
Commandment #1
There is only ONE GOD.
This commandment cultivates the attitude that recognizes God as the only
sovereign authority and power in the universe. It is the number one priority
in a Theocratic nation.
1. It establishes the sovereignty of God. Isaiah 46:8-11; Dan. 4:17;
1 Cor. 8:5-6
See Topic: GOD: Sovereignty of God
2. But it recognizes also the possibility that man might express a negative
attitude toward God. Isaiah 46:12.
So it recognizes the existence of human volition right along side of divine
sovereignty. Acts 17:27
3. Even though man may choose alternatives to God, his only source of
true peace and happiness is through relationship with God.
Isaiah 57:21; John 10:10
4. The first commandment is a warning against SOUL idolatry.
The attitude of creature arrogance which replaces God with a substitute
based on human logic and emotion. Rom. 1:22-23.
5. The 6 commandments of the moral code depend on the first commandment
of Divine sovereignty.
Even though morality is designed to provide freedom and stability in human
society, true happiness only comes through relationship and fellowship with
God. Psalm 1:1-3
6. The nation of Israel as a whole has just been delivered from physical
slavery in Egypt.
But they are still in slavery in their soul (Acts 7:39).
7. The formal commandments are designed to teach them the principle of
spiritual growth and true inner freedom. And that begins with orientation
to God's character and plan.
8. As the nation develops, it will have both believers and unbelievers
among its citizenry. The Book of the Covenant and especially Commandment
#1 at the top of the list, establishes the fact that the only basis for
proper adjustment to God and for true freedom in society is recognition
of God's sovereignty.
He is the absolute authority in the universe by virtue of His absolute POWER
(demonstrated first in His creative act of bringing volitional life forms
into existence). And His sovereign power establishes the policy for how
His creatures are to live. Daniel 4:34-35; Isaiah 29:16
9. The sovereignty of God must be viewed differently concerning each
of the three types of people on the earth (1 Cor. 10:32).
A. The Jew: Specifically, as a member of the nation given the responsibility
of evangelism, when he rejects divine policy, he comes under the natural
consequences and specific discipline within the nation. Specific penalties
for over rebellion. Although the nation as a whole, may also come under
a "collective" discipline as outlined at Lev. 26:14-33.
B. The Gentile: When he rejects Divine policy, he falls under the natural
consequences of Romans 1:18-32. His social "collective" may also
come under judgment from God as per Ezekiel 14:12-20.
C. The church: The church is the replacement evangelistic body since
Israel has been temporarily set aside as that body (Mat. 21:43).
Accordingly, as a "spiritual house" (1 Pet. 2:5), the church
is not given punitive instructions. Instead, individuals fall under both
natural and direct consequences.
1. Natural consequences from the law of sowing and reaping: Galatians
6:7-8
2. Direct consequences through divine discipline.
Whom the Lord loves, He disciplines (Heb. 12:4-11).
COMMANDMENT #2,
Only God is to be Worshipped
1. Exodus 20:4-6
Since a "national" leadership cannot look into the soul and see
whether one recognizes God as the Sovereign One or not, the 2nd commandment
prevents any OVERT expression of the rejection of commandment #1.
2. Broken down into three clauses.
The first clause deals with the physical existence of idols.
Verse 4
A. You shall not make: qal imperfect + negative of AsAh
B. an idol: means a graven image. Pesel, comes from the verb pAsal and
means to shape or sculpt from stone.
So literally a stone image.
C. Or any likeness: temunAh refers to any image other than stone. wood,
clay, pictures, symbols
D. In the sky: birds on the earth: animals/insects in the water: fish
E. Deut. 4:15-19 gives us a summary:
"So watch yourselves carefully, since you did not see any form
on the day the LORD spoke to you at Horeb from the midst of the fire, lest
you act corruptly and make a graven image for yourselves in the form of
any figure, the likeness of male or female, the likeness of any animal
that is on the earth, the likeness of any winged bird that flies in the
sky, the likeness of anything that creeps on the ground, the likeness of
any fish that is in the water below the earth. "And {beware,} lest
you lift up your eyes to heaven and see the sun and the moon and the stars,
all the host of heaven, and be drawn away and worship them and serve them,
those which the LORD your God has allotted to all the peoples under the
whole heaven."
F. This applies to any representations of Christ or the Spirit.
3. This is a commandment against overt idolatry. National regulations
cannot enforce the soul idolatry prohibition of Commandment #1, but can
enforce against overt activity. Deut. 17:2-7; 13:6-18
4. Violation of Commandment #1 is failure to recognize the Sovereignty
of God. This lack of creature humility leads to creature arrogance which
elevates the logic of self above the Truth of God.
Rom. 1:21-23, 25
5. This is expressed in idolatry which in turn leads to distortion of
Divine morality and destroys the freedoms of society. Rom. 1:28-32
6. The second clause (verse 5a) deals with attitude and action toward
idols.
A. Not worship: the word, shAchAh, means to bow down to something.
It reflects overtly, the attitude that recognizes in something the possession
of Divine authority and power.
Superstition often results from placing this kind of value on a symbol
or image of some "holy" being, whether it be God, Jesus, Mary,
angels, or dead believers.
B. Not serve: Serve refers to the action of sacrifices and verbalization
that promotes the idol's reputation.
Performance of ritual and acts that the idol's priests demand.
7. The 3rd clause deals with the family curse which begins because of
the activity of idolatry in society (Verses 5b-6).
Summary of the Family Curse
1. The principle is found at Ex. 20:4-6; 34:6-7; Num. 14:18; Deut. 5:8-10;
Pr. 30:11-17
2. Definition: a family curse is the presence and intensification of
natural and applied consequences on a family's members because of the perpetuation
of negative volition toward Divine standards.
A. Exodus 20:5, on them that hate me: sAnā; qal active participle.
1. qal participle: indicates the status of the people
2. Active: indicates a chosen attitude and way of life.
B. This negative volition to divine standards is basically creature
arrogance which adopts some system of idolatry and then totally distorts
both spiritual and moral standards. Rom. 1:25-32
C. Creature arrogance rejects divine authority in every area of life.
D. But man and all of creation is designed to operate under divine authority
and standards.
E. When it is rejected, there are no restraints on the distorted sin
nature. It becomes the soul's only authority and dictates total self centeredness
and self promotion. (Ephesians 4:19, sensuality and greediness)
1. Sensuality is the philosophy of life which relates everything to
the satisfaction of the physical senses.
2. Greediness is the self-centered attitude and action the promotes
it. 3. uncleanness is the overt result.
F. Each person in creature arrogance will promote that attitude to his
children. If the child does not reject it, the rebellion will intensify
because of genetic similarities in the sin nature. This is designated by
the term, "genetic drift." Every child will naturally "drift"
toward the same sin nature expressions as his parents.
3. The origin of this curse is the perfect character and plan of God.
Ex. 20:5
A. Because: kiy (for) indicates the reason for the prohibition.
1. I: personal pronoun brings attention to the speaker as the one who
enforces the prohibition.
2. YAhweh your God identifies the speaker with emphasis.
3. Am a jealous God: makes reference to the character of the speaker
as the basis for the prohibition.
a. qannA = adjective from verb qAna which has 4 basic meanings.
b. jealousy of God
c. jealousy of man for God as proper zeal: Num. 25:11, 13
d. jealousy of man for God as improper zeal: 2 Sam. 21:2
e. jealousy of man as sin: Gen. 30:1; 37:11
B. Jealousy is actually a possessiveness of attitude that expresses
the principle that when it comes to spiritual values, there is no alternative
to God's viewpoint.
C. Jealousy in man was originally designed as proper zeal for support
of divine standards in both worship and moral living.
D. But when the sin nature was acquired, the original pattern was distorted
and now jealousy, under the control of the sin nature, is arrogant possessiveness
based on fear and mistrust.
1. Moral life: dictatorships, slavery, murder,
2. Worship life: misdirected zeal, legalism, slavery, murder
E. For the believer in fellowship with God and having divine viewpoint
as his motivator, jealousy controlled by truth, becomes zeal for support
and promotion of divine moral and worship standards.
F. Jealousy in God is His possessiveness based on perfect knowledge
of what is best for his creation. Therefore, action that is taken, such
as discipline, cannot be questioned.
1. God is perfect. His character is perfect. His plan is perfect.
2. God's jealousy tells us that he truly wants what is best for us.
3. Jealousy is ultimately an expression based on divine righteousness and
justice.
G. In Exodus 20:5-6, we have two participles that describe both the
negative and positive expressions of divine jealousy.
1. Visiting the iniquity: the existence and intensification of natural
consequences based on the sin nature expressions of those who hate God.
2. Showing mercy: the existence and abundance of divine blessing through
based on creature humility and love.
4. The result of creature arrogance then is intense natural and applied
consequences upon families who practice and perpetuate that attitude to
their children. Ex. 20:5. This is a family curse.
A. This is the family curse. But the curse is perpetuated by genetic
drift as at 1 Kings 15:3.
1. The sin nature of the son which is genetically compatible to the
sin nature of the parents, will express and intensify the same trends.
2. This is illustrated at Prov. 30:11-17, where the word "kind"
should be translated as "generation."
B. Visiting: pAqadh - qal active participle - describes the consistent
expression of God's justice. It is a universal principle of divine activity.
1. Means to watch over, to assign or appoint.
2. Here it has with it the preposition, al = upon. So it means to assign
something "to" someone.
C. The iniquities: Awōn - expression of independence, arrogance
and deviation from established divine viewpoint standards through sin nature
influence. It is creature arrogance which rejects all divine authority.
D. Of the fathers: begins with one father, but the plural is used because
the fact exists in many families.
1. Each person is responsible for his own sin. Called the law of culpability.
Deut. 24:16; Ezek. 18:20
2. But this is the sin of the father "assigned" to the son
along with the natural and applied consequences.
E. Upon the sons: al bān - plural
1. At first glance this violates Ezek. 18:20, but that is not the case.
2. The father has creature arrogance which is called "hate" in
Ex. 20:5, and suffers natural and applied consequences from it.
3. He passes this attitude to his son through teaching and example,
and the son also embraces it.
4. The son now comes under the natural consequences for his own iniquity.
5. But because of the failure to offset the genetic drift from the sin
nature, the curse assigns to the son the iniquities of the father.
6. This, plus the intensification in the genetic drift brings intensification
of consequences. The son has his own and his father's iniquities and suffers
consequences for them both.
7. But this is only because the son "chose" to continue in
the same attitude of hate.
5. The extent of the family curse is only to the 4th generation. Ex.
20:5
A. If the attitude of creature arrogance is perpetuated into the 5th
generation, that person suffers for his own iniquities only.
B. There is no intensification of consequences from the previous generations.
However, the progress of the genetic drift is not interrupted and the 5th
generation begins the cycle over again but this time with a greater intensity
of hate toward God than in the first cycle. (more later)
6. The curse of natural and applied consequences for negative volition
can be broken at any time in one's life regardless of where he stands in
the 4 generation cycle. Ex. 20:6; (Ezek. 18:4-23)
A. But showing: AsAh - qal active participle - indicates again the universal
principle of divine action toward His creation. The word means, doing,
making, providing something. With the preposition "le," He is
providing something "for " someone.
B. Lovingkindness: chesed, which means grace provision in general. Special
blessing both natural and direct.
C. To thousands: indicates unlimited divine resources available to any
and all who will respond properly to divine standards.
D. Of them that love me: Ahabh - qal active participle - indicates the
status and attitude in the soul which responds to God in a positive way.
This expresses the extension of creature humility to the point of dedication
to divine design through both salvation and growth.
E. The very moment a person trusts in Yahweh's promise of a Messiah-savior,
he falls under the principle of "chesed."
1. All sins are forgiven.
2. All intensified consequences are removed.
3. Some consequences remain because of the principle of personal moral
responsibility.
4. But he is now out from under the family curse and will not be directly
affected by them unless he violates the doctrine of separation and maintains
close association with them. Principle of cursing through association.
F. And keep my commandments: this is the overt way of life that indicates
the attitude of love. Doing what God wants us to do.
G. Ezekiel 18:1-23 discusses recovery from the curse.
7. The progress of negative volition through 4 generations is illustrated
in Prov. 30:11-17.
A. The first generation: v. 11
1. There is a kind: dōr = a generation = there is a generation.
a. Reference to one link in a family tree.
b. This is the first in a chain of negative volition to divine standards
for human morality.
c. Rejection of divine authority is not mentioned, but the moral depravity
in the family is explained.
2. Who curses: qAlal - not really to put a curse on, but to speak with
contempt and dishonor. Its a word for rejection and disdain for authority.
3. His father: indicates the object of contempt.
a. The father's authority is rejected because of creature arrogance rejecting
the values of divine morality.
b. Self is placed on a level higher than morality and therefore rejects
whatever tries to keep self under control. c. It begins with parental authority.
4. The rejection of the mother's authority:
a. And does not bless: bArak in the piel imperfect = bend the knee to,
respect, to speak praise of someone.
b. Plus the negative (not) indicates failure to do this.
c. He rejects mother's role in the family.
d. He does not honor her with action or word.
e. But in contrast, the implication is that he attacks her instead.
f. He should learn from his mother's teaching and example. Prov. 31:1ff
5. And so, we have generation #1, rejecting divine authority as it is
represented in family morality.
B. Generation #2: v. 12
1. There is a generation: dōr - his father rejected parental authority
and is going to reflect that to his own children.
2. It could manifest in two ways: super strict or super lenient.
3. So the child will grow up with a distorted example in life. As a result,
he turns his focus on self even more than his father did.
4. Pure: tAhōr = clean, pure, faultless.
5. In his own eyes: the perspective of self-centeredness. He is faultless
and everyone else is weak and imperfect.
6. Yet he is not washed: in actuality there is no purity. He is morally
and spiritually blind.
7. From his own filthiness: refers to his mental attitude of pride and
self-centeredness.
a. It is the natural trend of the sin nature to act independently from
God.
b. Generation #2 has only negative parental influence so his trend leans
to a more intense expression.
c. This is called "genetic drift." When the trends of the
sin nature are not controlled, the expressions of rebellion become more
intense.
d. As this family tree grows, the function of rebellion will become
worse and worse unless there is positive influence in the other direction.
C. Generation #3, v. 13:
1. There is a generation: This child has been taught by example that
he is "number one" in life and everything centers around him.
You must always look out for "number one."
2. Oh how lofty are his eyes: intensity of self-centeredness.
3. Eyelids raised: repeats for great emphasis
4. Intensity of arrogance is expressed in every area of life -
He can do no wrong. Looks down on others. Blames others for his own
failures. Always promotes his own abilities to be greater than they are.
5. And the next generation will carry this to the stage of intense violence.
D. Generation #4, v. 14:
1. There is a generation: The rejection of divine authority and moral
authority has reached the ultimate in this cycle.
2. Teeth like swords: arrogance of self-centeredness now becomes violent.
3. Jaw teethe like knives: repeated for emphasis
4. To devour: nothing stands in his way. He promotes self interest and
promotion to the point of destroying others.
5. The afflicted and needy are the weak ones who get in his way. Whether
intentionally or not, they are their and are bowled over.
6. Their philosophy is to "do to others before they do it to you."
Violence is the natural solution to everything because they won't be pushed
around by anyone or anything.
E. Generation #5 is not mentioned here but based on Ex. 20:5, the curse
stops at the 4th generation.
1. If the child continues in negative volition, he begins a brand new
"4 generation" cycle.
2. But again, the new cycle will be more intense in this case because
of genetic drift as well as personal influence.
F. Two observations: v. 15-17
1. Those who live in creature arrogance are totally occupied with the
material things of life, but they have an unsatiable desire. v. 15-16.
They will never find satisfaction.
2. The natural consequences of their rebellion will eat up their own
soul so that they have no peace or joy. Isaiah 57:21
3. They will die a very lonely and miserable death because all they
have is what is in their own soul (themselves). v. 17.
8. Divine truth is the only answer to preventing or interrupting the
family curse. Ex. 20:6; Deut. 6:4-13
9. The pattern of negative volition that begins with rejection of parental
authority is so devastating in society and national well-being, that in
the Mosaic law, the strictest discipline was commanded for young men who
persist in that negative attitude. Deut. 21:18-22
10. There is no record of this mandate ever being carried out by the
people of Israel, however, we see an example of this kind of discipline
carried out by God himself at 2 Kings 2:23-24. Note that these are adolescents
and not children. The Hebrew reads, "young lads."
11. It is the maximum existence of the family curses in the nation of
Judah that led to the 5th cycle of discipline for the nation in 605 BC. Jer. 16:10-13. And in 70 AD, Mat. 23:29-36
12. The 4 generation cycle of family curse will not exist in the Messiah's
1000 earthly kingdom. Jeremiah 31:29-34
------
8. SO the mention of the family curse together with idolatry shows the
connection between idolatry and the breakdown of morality. The greater the
spiritual decline in society, the greater will be the moral decline.
9. Some New Testament observations concerning idolatry.
A. 1 Cor. 10:20, idols represent demons
B. 1 Cor. 8:4; 10:19: but the idol itself is nothing.
C. Rev. 9:20: lifeless
D. 1 Cor. 10:7, 12, 14; 1 Jn. 5:21
10. See Topic: IDOLATRY
Commandment #3, the Misuse of God's Name
1. Exodus 20:7, You shall not take: nAsA means to lift up.
In this case, it means to lift up someone's reputation as standing behind
(supportive of) your words or actions.
2. The name of YAhweh your God: Do not use God's name to put a stamp
of approval on your actions (name indicates God's reputation). Let the words
and actions stand on their own merit.
3. In vain:
A. in: This is the preposition, le, which indicates the idea of "for"
or "in support of."
B. vanity: This word is shAwe and means emptiness, uselessness, worthlessness
and anything that is not perfectly in line with Divine viewpoint.
C. It means to use God's name/reputation in some formula that assures
the hearers that you are genuine and telling the truth. "As God is
my witness; So help me God; May God strike me dead."
D. It also includes using God's name to force others to comply with
you. "God told me to do this" or "I know its God's will."
This often times intimidates or even bullies others into a particular course
of action with which they are not comfortable. (marriage, family, church,
job, location)
E. It includes false teachers, who use the name of God and Jesus to
validate their claims.
As at Mat. 7:15, 22-23,
"Beware of the false prophets, who come to you in sheep's clothing,
but inwardly are ravenous wolves.
"Many will say to Me on that day, 'Lord, Lord,
did we not prophesy in Your name, and in Your name cast out demons,
and in Your name perform many miracles?'
"And then I will declare to them, 'I never knew you;
DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.'
And at Luke 21:8, And He said,
"See to it that you be not misled; for many will come in My name,
saying, 'I am {He,'} and, 'The time is at hand'; do not go after them.
F. It includes profanity, imprecation and expletives because in each
case, it is using (lifting up) God's name to somehow, validate, what you
are doing or saying.
G. What you say or do may be right and proper, but don't use God's name
to demonstrate it. Let it stand on its own merits.
H. It also includes hypocrisy. Hypocrisy is when a person claims to
be a Christian (which they may or may not be), using the "name"
of God, but living contrary to Christian standards.
The principle is found at Rom. 2:21-24.
"You, therefore, who teach another, do you not teach yourself?
You who preach that one should not steal, do you steal?
You who say that one should not commit adultery, do you commit adultery?
You who abhor idols, do you rob temples?
You who boast in the Law, through your breaking the Law, do you dishonor
God?
For "THE NAME OF GOD IS BLASPHEMED
AMONG THE GENTILES BECAUSE OF YOU," just as it is written."
And - Ezekiel 36:17-20,
"Son of man, when the house of Israel was living in their own land,
they defiled it by their ways and their deeds;
their way before Me was like the uncleanness of a woman in her impurity.
"Therefore, I poured out My wrath on them
for the blood which they had shed on the land,
because they had defiled it with their idols.
"Also I scattered them among the nations,
and they were dispersed throughout the lands.
According to their ways and their deeds I judged them.
"When they came to the nations where they went,
they profaned My holy name, because it was said of them,
'These are the people of the LORD;
yet they have come out of His land.'
4. God's name is properly used in prayer, praise, thanksgiving and Bible
teaching, but it can be misused even when someone thinks they may be right.
5. New Testament teaching on oaths: James 5:12; Mt. 5:33-37
These two passages need to be balanced with a variety of factors.
A. Making an oath in the name of Yahweh WAS permitted.
Deut. 6:13 (10:20), "You shall fear {only} the LORD your God;
and you shall worship Him, and swear by His name."
The word, "swear," here, is shAbha, which means to "seven"
oneself.
Seven, as the number of completion was the token of truth and faithfulness
when someone gave a promise. Thus the word means to swear or take an oath.
1. See Abraham: Gen. 21:23-24
2. Joseph: Gen.47:31
3. David: 1 Sam. 24:21-22
4. A false vow: Lev. 19:12, "And you shall not swear falsely by My
name,
so as to profane the name of your God; I am the LORD."
B. The Law of vows: Numbers 30:1-16
General principle is at v. 2, "If a man makes a vow to the LORD, or
takes an oath to bind himself with a binding obligation, he shall not violate
his word; he shall do according to all that proceeds out of his mouth."
C. Notice the integrity of one who makes a promise (Ps. 15:4).
"He swears to his own hurt, and does not change."
The word, "swear," is once again, shAbha, and indicates that
a solemn promise has been made. This is when someone "gives their
word" concerning something.
D. A believer makes an oath to God concerning devotion to His word.
Ps. 119:106
E. With Paul we find some interesting examples of oaths.
1. Phil. 1:8, "For God is my witness, how I long for you all with
the affection of Christ Jesus."
2. Rom. 9:1, I am telling the truth in Christ, I am not lying, my conscience
bearing me witness in the Holy Spirit."
3. 2Cor. 11:10, "As the truth of Christ is in me, this boasting
of mine will not be stopped in the regions of Achaia."
4. Gal. 1:20, "Now in what I am writing to you, I assure you before
God that I am not lying."
5. But it appears that in each case, Paul is simply asseverating his
personal truthfulness,
by appealing to God and nothing else.
6. And neither Jesus nor James actually prohibited the oath "in
the name of the Lord," as was permitted by Numbers 30:2.
F. What then was the concern of Jesus at Mat. 5?
The Pharisees had developed a system in still another area, to bend
the rules and "in their own minds" protect themselves from the
more serious violations of the law. In this case, it was to protect them
from the possibility of swearing falsely in the name of the Lord.
To avoid this, they swore by something other than the Lord, but which
would make as big an impact on the person receiving the promise. Thus,
they swore by heaven, earth, Jerusalem, by their own head (Mat. 5:34-36);
and by the temple, and by the altar (Mat. 23:16-18). And in each of these
cases, they could comfortably break their oath and not be guilty of Lev.
19:12.
But Jesus made it clear to them, that when you swear by ANYTHING, you
are still swearing to God (Mat. 23:21-22). The issue is NOT the person
or thing you use to "seal" your oath. The issue is truth vs.
lying. That is why Jesus said, "Let your statement be, Yes, Yes or
No, No, and anything beyond these is out from evil." It was given
in the context of naming some "valuable" item to seal an oath
(promise), and then not feeling really obligated by the oath because it
was not in God's name.
This is also the context for what James wrote at 5:12, "But above
all, my brethren, do not swear, either by heaven or by earth or with any
other oath; but let your yes be yes, and your no, no; so that you may not
fall under judgment."
G. CONCLUSION
So by comparing scripture with scripture, we discover that ANY promise
or oath is a promise "in the name of God" and any attempt to
"embellish" that oath by adding some additional factor as a "seal"
or guarantee that you will deliver as promised, is a smoke screen that
may indeed impress the person being promised, but leaves a "way of
escape" at least in the mind of the one who promises.
Thus, the safest and surest course of action is simply to stand on your
own word.
Concerning giving oaths in reference to public affairs, courtrooms,
etc., to what degree would the "world" really be convinced simply
because I say "as God is my witness?"
I am believed because of who I am, not because I "name drop"
as I state my facts or make my promises.
6. God's response to the violator:
A. God will not leave him unpunished.
Specific direct discipline for the believer (or the citizen or sojourner
of Israel) who does this.
B. In application to the church, there are no instructions for "overt"
disciplinary action to be taken on offenders.
1. The closest we get is the rule for disassociation or "excommunication"
found at Titus 3:10-11 and 2 Thes. 3:14-15.
2. Unbelievers do not fall under this principle for they are not under
the jurisdiction of the church.
3. Ultimately all violators are judged by being delivered over to natural
consequences. Rom. 1:24, 26, 28
7. The first recorded violation of this is found at Lev. 24:10-16.
------------
Commandment #4
Honoring the sabbath
1. Exodus 20:8-11
There are 3 clauses to this command.
A. soul attitude: v. 8
B. overt ritual: v. 9-10
C. spiritual background: v. 11
2. Clause #1 - v. 8
A. Remember: zAkar - qal infinitive absolute used as a command. this
is a thinking verb. It means to take doctrinal info that you have learned
about the sabbath and apply it each day.
B. The sabbath: shabbAth - the 7th day of the week. Every 7th day as
measured from the creation week. Gen. 1:31; 2:1-2
C. To keep it holy: qAdash - piel inf. construct - means - treat, regard,
respect something as unique and special.
LIT: to respect it as special -
D. This is a mental attitude respect based on God's decree concerning
the 7th day. Gen. 2:3a
1. He blessed: bArak- piel imperfect- pronounced a blessing on.
2. and sanctified it: qAdash - declared it as special.
E. The reason is that all God's work for man was done in 6 days. There
was nothing left to do but for man to enjoy it.
(Mk. 2:27, "the sabbath was made for man and not man for the sabbath.")
F. But the potential was there for man to occupy himself with his world
and life and forget God as the source.
G. So God dedicated the 7th day as a reminder and celebration of perfect
divine provision. Man owes everything to God.
H. It was not a "ritual" observance in the beginning, but
a day of remembrance.
I. And that's what clause #1 does. It reminds them of the special quality
of the day and God's plan. Gen. 2:3b
1. Because: kiy - purpose for God's dedication of the day.
2. On it: the 7th day
3. he rested: shAbhat - first means to "cease" and then as a
natural result of ceasing, to rest.
The issue is that God ceased from His work because He was done. He did
not need to rest.
4. from all his work: There was nothing left to do.
5. Which God had created: bArA - refers to the design and the building
material created "out of nothing."
6. And made: AsAh - qal infinitive construct + le: used to indicate
the purpose for a preceding action.
LIT: "For the purpose of making."
7. this sums up the mechanics of making which is called formed n v.7.
8. And so, the day is designated to remind man of God's character and
the perfection of his work for man.
9. It teaches man that there is a spiritual purpose for human life.
It takes man's eyes away from his existence and focuses them on the source
and the purpose for his existence.
J. The fist mention of any formal sabbath ritual is just a few days
earlier in Ex. 16:23-30
1. prior to this, all sabbath observance was done mentally through occupation
with divine viewpoint in the soul.
2. Here, God introduces the principle of overt ritual for the time because
Israel is going to be a world-wide witness through its national rituals.
3. Clause #2: v. 9-10 - the overt ritual
A. This formalizes permanently for the nation what God instituted earlier
in the wilderness of siyn.
B. six days you will labor: normal human life activity.
C. But the 7th day is a rest to Yahweh.
1. rest: indicates what is to be done on that day.
2. to Yahweh: indicates why the rest - it is dedicated to God as a commemoration
of His character and plan which has provided perfectly all that man needs
to sustain his physical life on earth, and to function in spiritual life
reality toward God.
D. You shall not do any work:
1. The purpose is to rest - not to stop living. Deut. 5:14
2. CF. Luke 13:15; Mk. 2:27
3. Note that the animals are to rest also. This might restrict travel.
Ex. 20:10; Deut. 5:14
E. No exceptions: Everyone in the land must observe the ritual.
4. Clause #3: v. 11 - the purpose for the observance -
A. This reviews the principles of Gen. 2:1-3
B. The work was complete and it was perfect.
C. The national purpose is stated at Ezek. 20:12, "And I also gave
them my sabbaths to be a sign between Me and THEM, that they might know
that I am Yahweh who sanctifies them."
5. The sabbath covenant: Ex. 31:12-17
v. 13
1. You: refers to the nation of Israel ONLY.
2. surely observe: shAmar + emphatic adverb ak - indicates a strict requirement
from God.
3. My sabbaths: it is true that there are 3 different sabbath observances
for Israel, but that is not in view here. The word sabbath is plural to
indicate that every 7th day is to be observed by the people.
4. My: indicates it is God's design that established the sabbath as
a day of remembrance from the beginning. Gen. 2:3
Also, the day brings attention to His character and plan - Therefore,
it is His day.
5. It is a sign: a visible, overt observance in contrast to the mental
attitude observance which was the practice prior to this.
6. Between God and the nation: There is no overt sabbath ritual for
anyone else.
a. It is based on the covenant of Ex. 19:5-6 and given to Israel ONLY.
Ezek. 20:12;
b. Neh. 13:20-21 indicates that strangers "traders" were not
allowed to camp outside the gates on the sabbath, but it was not forced
upon them beyond that limit.
7. Throughout your generations: as long as the nation exists.
a. It was spiritually rejected by God after the crucifixion.
Mt. 21:33-46; 23:37-39
b. It was physically rejected by God in AD 70 when Rome destroyed the
city and temple.
8. So you may know: purpose is to communicate truth.
9. Specifically, that I am Yahweh who sanctifies you.
a. Sets you apart as a special and unique people. Ex. 19:5-6
b. The principle that everything they have as a nation is from God. Deut.
5:15
v. 14 - Violation of the sabbath ritual incurs the severest penalty.
Physical death (the only recorded incident of this penalty being carried
out is at Numbers 15:32 ff.)
V. 15 - a sabbath of complete rest
1. shabbAth (of) shabbAthōn: occurs only 4 times - Ex. 35:2;
Lev. 23:3, 32
2. LIT: a sabbath of sabbatic observance
3. It is explained by Ex. 16:23: it is a sabbath to be observed by overt
activity not just mental activity.
4. Holy to Yahweh: qAdosh (adjective) - special and dedicated to God.
It is His day.
5. For six days man must be occupied with normal life activities.
It is unavoidable. But the 7th day is to be dedicated to spiritual values.
6. this did not mean that you ignored spiritual values during the other
days, but that you totally "de-emphasized" those normal activities
on the 7th day.
v. 16
1. Throughout their generations: national existence
2. Perpetual covenant: beriyth ōlAm - a forever covenant FOR
THE NATION.
v. 17
1. It is a sign: a sign that it is God who has provided everything they
need for life and worship.
2. Forever: le ōlAm - to perpetuity (as long as the nation
exists)
3. For: explanation that takes us back to the original design of Gen. 2:2-3
4. On day 7 he ceased: the work was done.
5. And was refreshed: nAphash (only 3 times-Ex. 23:12; 2 Sam.16:14)
a. Well now since God does not need to be "refreshed." Is.
40:28; Jer. 32:17,27
b. This must be "language of accommodation"
(anthropopathism)
to communicate the expenditure of maximum energy to perform a task.
c. In other words, it communicates the fact that God held back no effort
to provide the absolute "best" for the human race.
6. What must be recognized here is that the "ritual" sabbath
was given to the nation of Israel ONLY.
A. It did not apply to anyone before "the Exodus."
B. It did not ever apply to anyone "outside" the nation of Israel.
C. It does not apply to the church today.
D. That is why Col.2:16-17 is valid instruction to the Church that the
church is not under any obligation to follow ANY of the rituals of the
Mosaic law which were given to Israel only.
7. Technically speaking, we are not even under the "national"
mandate of the 10 commandments.
A. We are still under the moral guidelines of those commandments.
B. but those guidelines are now encompassed in "the royal law,"
The law of love. Rom. 13:8-10; James 2:8
C. In the Mosaic law, violation of the "10" was to be penalized
by "physical" death.
D. The church is not under such a "penalty" system today.
E. The church is not under ANY of the Mosaic law.
8. What we are under is the Law of Love which of course as it is explained
in the New testament, embraces most of the 10 commandments and many principles
from the rest of the Mosaic law.
But we are not under the rituals and feasts, and "social" customs
that God gave to Israel.
--------
Commandment #5
Parental Honor
1. Ex. 20:12
A. honor: kAbhad is a piel imperative.
It means to recognize honor in someone and to respect it.
B. Your father and mother: parents - Moral institution #3
This is the proper authority structure for children until they become adults.
Gen. 2:24; Col. 3:20
C. That your days may be prolonged: proper orientation and obedience
to the family structure is the basis for freedom and stability in society.
2. When children consistently rebel against parents, it overflows into
society and undermines freedom and security for others.
The progress of negative volition through 4 generations is illustrated in Prov. 30:11-17.
A. The first generation: v. 11
1. There is a kind: dōr = a generation = there is a generation.
a. Reference to one link in a family tree.
b. This is the first in a chain of negative volition to divine standards
for human morality.
c. Rejection of divine authority is not mentioned, but the moral depravity
in the family is explained.
2. Who curses: qAlal - not really to put a curse on, but to speak with
contempt and dishonor. Its a word for rejection and disdain for authority.
3. His father: indicates the object of contempt.
a. The father's authority is rejected because of creature arrogance rejecting
the values of divine morality.
b. Self is placed on a level higher than morality and therefore rejects
whatever tries to keep self under control.
c. It begins with parental authority.
4. The rejection of the mother's authority:
a. And does not bless: bArak in the piel imperfect means to bend the
knee to, respect, to speak praise of someone.
b. Plus the negative (not) indicates failure to do this.
c. He rejects mother's role in the family.
d. He does not honor her with action or word.
e. But in contrast, the implication is that he attacks her instead.
f. He should learn from his mother's teaching and example. Prov. 31:1ff
5. And so, we have generation #1, rejecting divine authority as it is
represented in family morality.
B. Generation #2: v. 12
1. There is a generation: dōr - his father rejected parental authority
and is going to reflect that to his own children.
2. It could manifest in two ways: super strict or super lenient.
3. So the child will grow up with a distorted example in life.
As a result, he turns his focus on self even more than his father did.
4. Pure: tAhōr = clean, pure, faultless.
5. In his own eyes: the perspective of self-centeredness.
He is faultless and everyone else is weak and imperfect.
6. Yet he is not washed: in actuality there is no purity.
He is morally and spiritually blind.
7. From his own filthiness: refers to his mental attitude of pride and
self-centeredness.
a. It is the natural trend of the sin nature to act independently from
God.
b. Generation #2 has only negative parental influence so his trend leans
to a more intense expression.
c. This is called "genetic drift." When the trends of the
sin nature are not controlled, the expressions of rebellion become more
intense.
d. As this family tree grows, the function of rebellion will become
worse and worse unless there is positive influence in the other direction.
C. Generation #3, v. 13:
1. There is a generation: This child has been taught by example that
he is "number one" in life and everything centers around him.
You must always look out for "number one."
2. Oh how lofty are his eyes: intensity of self-centeredness.
3. Eyelids raised: repeats for great emphasis
4. Intensity of arrogance is expressed in every area of life - He can
do no wrong. Looks down on others.
Blames others for his own failures.
Always promotes his own abilities to be greater than they are.
5. And the next generation will carry this to the stage of intense violence.
D. Generation #4, v. 14:
1. There is a generation: The rejection of divine authority and moral
authority has reached the ultimate in this cycle.
2. Teeth like swords: arrogance of self-centeredness now becomes violent.
3. Jaw teethe like knives: repeated for emphasis
4. To devour: nothing stands in his way. He promotes self interest and
promotion to the point of destroying others.
5. The afflicted and needy are the weak ones who get in his way.
Whether intentionally or not, they are their and are bowled over.
6. Their philosophy is to "do to others before they do it to you."
Violence is the natural solution to everything because they won't be pushed
around by anyone or anything.
E. Generation #5 is not mentioned here but based on Ex. 20:5, the curse
stops at the 4th generation.
1. If the child continues in negative volition, he begins a brand new
"4 generation" cycle.
2. But again, the new cycle will be more intense in this case because
of genetic drift as well as personal influence.
F. Two observations: v. 15-17
1. Those who live in creature arrogance are totally occupied with the
material things of life, but they have an insatiable desire. v. 15-16.
They will never find satisfaction.
2. The natural consequences of their rebellion will eat up their own
soul so that they have no peace or joy. Isaiah 57:21
3. They will die a very lonely and miserable death because all they
have is what is in their own soul (themselves). v. 17.
G. Divine truth is the only answer to preventing or interrupting the
family curse. Ex. 20:6; Deut. 6:4-13
3. Strict national policy in attempt to offset early rebellion. Deut.
21:18-21
The rebellious "teen" is to be removed from the society before
he has a chance to initiate and/or contribute to the progress of the 4 generation
curse.
4. Orientation to the parental authority structure.
A. Deut. 6:6-9, doctrine and morality
B. 1 Tim. 3:4 , policy
C. Child discipline: Pr. 13:14; 22:15; 23:23-14; 29:15; Heb. 12:9-10a
D. Col. 3:21; Eph. 6:4: Character stability in parents
E. Eph. 6.1-3, obedience and honor
5. Honor is a mental attitude that extends from the earliest child training
to old age. 1 Tim. 5:4, 8; Pr. 23:22
---
Commandment #6
Murder
1. Exodus 20:13, You shall not murder
A. rAtsach, is a qal imperfect + lo (neg) and means to murder.
B. qAtal, means to kill in general.
C. This is a morality/freedom issue.
D. Murder is the ultimate in taking away someone's freedom.
2. This command like #5 re-enforces morality standards established by
God from the very beginning. Therefore, the application is for all people,
not just for Israel.
3. The morality perspective emphasizes overt activity.
But for spiritual life fulfillment, the issue is what you think.
Mental attitude purity is the real spirit of the law.
Mt. 5:21-22; 1 Jn. 3:15; Rom. 13:8 (Love)
4. When people hear about murder, they usually say, "no way-not
me."
But the Bible indicates that murder is just an extension of several very
common mental attitude sins.
A. jealousy: Cain
B. hatred: Religion, Saul of Tarsus
C. anger: Moses
D. fear: David
5. Morality standards cannot prevent or control these mental attitude
expressions from the sin nature, but strict moral regulations can deter
the overt extensions such as murder.
Gen. 9:6; Num. 35:29-31; Ex. 21:28-29; Rom. 13:4
6. For the unbeliever then, the certainty of capital punishment is the
major deterrent to murder. but for the believer, there is a higher law.
Rom. 8:2, 12-13; Gal. 5:22-23
A. The law of the spirit of life in Christ Jesus.
B. The character structure of love - Rom. 13.8-14
C. Also the ambassador factor.
7. But when the believer fails to build and live by the love complex,
then he falls under the principles of morality discipline. Rom. 13:1-7;
1 Pet 4:15
A. The exception is when Divine discipline overrules moral discipline
in order to teach spiritual value and keep the believer active in the angelic
conflict.
B. Principle of capital punishment in Israel.
9. Distinction between murder and killing.
A. Prov. 6:16-17
B. unintentional: Num. 35:9-15, 22-25; Ex. 12:13
C. Intentional: Num. 35:16-21; Ex. 21:12, 14
D. Killing done by animals: Ex. 21:28-32
E. See Topic: SELF DEFENSE
F. Warfare: Ps. 144:1; 1 Sam. 17:45-51; 1 Chron. 5:19-22; Lk. 3:14
See Topic: Warfare
G. Abortion and killing: see topic, Abortion
9. The real issue behind the prohibition is control of mental attitude
sins that lead to murder. Mat. 5:21-22
A. Control of mental att. sins is only through knowledge and application
of spiritual truth. Rom. 12:2
B. Moral truth: Prov. 11:3, basically, self-protection.
Protection of self, marriage, family, friends and social structure (nation).
1. M.A. sins affect the body. Prov. 14:30
2. M.A. sins lead to spontaneous speech and actions. Prov. 17;14; 14:17;
29:22
3. M.A. sins also lead to "planned" speech and actions.
Prov.
26:24-27
4. The root cause of M.A. sins is when the bona fide attitude of self-protection
becomes arrogant self-promotion. Prov. 18:12; 19:3; 28:25; 29:23; 20:32-33
5. This tendency to arrogance is from the sin nature. James 4:1-2.
6. This is where moral truth must give place to spiritual truth. James
4:2b-8
7. True "living" humility only comes from spiritual truth.
8. Moral truth only deals with principle and with the overt. It cannot
mold character.
C. Spiritual truth: Prov. 16:6
1. Creature humility: Acts 17:24-29
Recognizes the existence and authority of God
2. Sin humility: Luke 18:9-14; Rom. 5:6-10
Recognizes that man is inherently sinful.
3. Salvation humility: Faith in Christ, Mat. 18:1-6
Recognizes that God has provided a savior.
4. Fellowship humility: Prov. 28:13, conceal vs. confess.
Recognizes that personal sin breaks fellowship with God.
5. Growth humility: James 1:21
Recognizes that we NEED God's word inside the soul.
6. Living humility: application - Philip. 2:3-5
Recognizes that God's word needs to be lived out in our life.
7. Service humility: Rom. 14:7-8; 15:1-3; 1
Cor. 10:31-33
Recognizes that we are here on earth to serve God.
---
Commandment #7
Prohibition against sexual sins
1. Exodus 20:14, Do not commit adultery
NAaph as a qal imperfect plus the negative
A. Used for sexual activity between a married or unmarried man with
a married woman who is not his wife.
B. There are two issues related to this prohibition.
1. The morality issue with two attacks.
a. The attack on the stability factor
b. The attack on the personal beauty and blessings of marriage.
2. The spiritual issue with two attacks:
a. Attack on fellowship reality.
b. Attack on the symbolism of our positional union with Christ.
2. The morality issue:
A. The first attack is on stability. Without regulations and control
over sexual activity, social inequality and chaos will result.
1. All morality factors are designed to preserve and protect personal
freedom.
2. Because of the sin nature in man, morality standards become distorted
by creature arrogance and lust. Morality regulations need to be taught
and enforced in order to control the overt expressions of the sin nature.
3. The 10 C's are designed to provide, not only orientation to creature
humility, but also morality standards for control of the sin nature.
4. Marriage is part of God's morality design for the human race an needs
to be protected from distortion by sin nature lusts.
a. The design: Gen. 2:18-25
b. The distortion: Prov. 5:15-23
5. The concern of morality protection is basically overt.
That is, the doing of a violation rather than the thinking.
a. Thinking violations are dealt with through the process of character
growth, which applies the absolute standards of divine goodness and righteousness
to the lusts of the sin nature.
b. The abstinence from overt violations is not a growth issue, but simply
an issue of volitional obedience.
c. You obey because it is policy and carries consequences, not because
you understand or even agree with it.
d. Character growth cultivates understanding and love, which motivates
the believer to obey because of his relationship with God.
e. It is a process, whereas, obedience is an act demanded immediately
upon perception of policy requirements.
f. The motivation to follow moral policy is based on orientation to
authority and on the penalties for disobedience.
You do it because you MUST, not because you want to.
g. When morality authority is not enforced by strict penalties for disobedience,
there is no motivation to obey. Ec. 8:11
6. The moral penalties of the Mosaic economy were very strict. Lev.
20:10
a. The reason was to provide a motivational factor for obedience.
b. The motivation of love is based on character growth and takes time.
It is a process which develops a "want to" attitude in the soul.
c. But moral stability must be protected regardless of character growth.
d. Thus, severe penalties are provided for those without the "want
to" attitude.
e. They obey from an attitude of self-preservation and fear, but it
provides protection for the whole of society.
7. Summary of the issues for moral stability.
a. Protection of individuals from abuse within the marriage relationship.
b. Protection of soul and body from physical and mental disease (soul
anarchy).
c. Protection of children from disharmony and chaos.
d. When an individual tolerates in himself, and a society tolerates
in its populace, adultery and promiscuity, it leads to rejection of moral
authority in other areas.
This results in total anarchy in the individual's soul and in society.
e. We therefore need, rigid moral laws and consistent peer pressure.
B. The second attack is on the personal beauty and happiness of marriage.
Adultery destroys the potential for these blessings.
1. The unique soul rapport (friendship) between the husband and wife
(one flesh, Gen. 2:24); Mutual respect and trust.
2. The soul and body pleasure that results from that rapport.
3. The relationship of Prov. 31:10-31
3. The spiritual issue:
A. Attack on fellowship reality.
1.Sin quenches the Spirit. 1 Thes. 5:23
2. Sexual sin directly attacks the stability of the soul by shutting down
capacity to perceive and apply truth (Hos. 4:11). It actually destroys
divine viewpoint content.
3. It distorts the soul's ability to see reality objectively. Proverbs
6:32-33 (It altars the value system).
Cf. 1Kings 11:3-6, it leads to distorted thinking and activity.
B. Attack on spiritual symbolism of positional union with Christ.
1. Marriage is used as a symbol of the relationship between Christ and
believers (Eph. 5:22-23).
2. Adultery attacks that symbolism. It actually denies and rejects positional
truth. 1 Cor. 6:15-18
3. Adultery and promiscuity denies God's ownership of our life and body.
1 Cor. 6:19-20.
4. See topic: Adultery and fornication
----
Commandment #8
Prohibition against stealing
1. Exodus 20:15, Prohibition against Stealing
KAnaph as a qal imperfect + the negative = you shall not steal.
2. This protects personal freedom in owning property.
The right of possession needs to be preserved.
3. Very clear morality regulations are stated. Ex. 22:1-8;
Prov. 6:30-31
4. Attitude toward stealing: Eph. 4:28
A. Attitude of contentment because you are confident in the character
and plan of God.
B. 1 Tim. 6:3-19 (rich mindedness)
C. Contentment: Heb. 13:5; Mat. 6:24-34
5. Self-protection is authorized.
A. Exodus 22:2; Luke 11:21
B. Mat. 5:38-48; Luke 6:27-38; 1 Cor. 6:7; Rom. 12:17-21
C. Defense and recover:
6. See topic: STEALING
index
Commandment #9
Bearing a False Witness
1. Ex. 20:16
A. you shall not bear: Anah - qal imperfect + negative.
The verb means, to answer or respond.
B. adh is the noun for: a witness, testimony
It is in the construct form, which requires that the word "of"
be placed before the word after adh.
C. A witness OF falsehood: sheqer = deception
D. against your neighbor: preposition, "be" indicates the direction
of this false testimony.
Your neighbor is a member of your nation or society, whether friend or
enemy. (cf. Lev. 19.11-18)
2. Compare this with Commandment #3 -
You shall not lift up (use) the name of YAhweh for the promotion of emptiness.
A. This deals with attaching God's reputation to Satanic and/or human
viewpoint.
B. attempting to gain approval and acceptance of some viewpoint, policy
or way of life by claiming that Divine authority supports it.
3. Commandment #9 deals with false accusations and criticism.
A. Exodus 23:1, 7; Prov. 24:28-29.
B. Cf. the 2 witness issue: Num. 35:30; Deut.17:6-7; 19:15-19
4. Bearing false witness includes all the facets of gossip.
See Topic: Gossip
index
Commandment #10
Covetousness
1. Exodus 20:17, You shall not covet.
ChAmadh as a gal imperfect + the negative indicates.
The verb refers to an attitude of discontent characterized by a strong
desire for the details of life (All the material and physical things that
pertain to our earthly life.
It is a materialistic search for happiness which is actually the philosophy
of life and attitude behind violations of the other commandments.
A. Greediness at Eph. 4:19, is occupation with the details of life as
the result of the attitude that results from the philosophy of sensuality.
"If you want it, get it," "If it feels good, do it."
This reflects the Epicurean philosophy. Ec. 8:15; 2:10
B. But since this attitude can never be satisfied,
I call it a frantic search for happiness. Ec. 2:11; 5:10.
C. And thus, the result is a way of life that acts out all uncleanness.
Eph. 4:19, pas akatharsia
D. This is amplified by 1 Tim. 6:10, where we learn that the LOVE of
money (philarguria) is a root of all the evils (plural of kakos).
E. "All the evils" extends into rapaciousness
(harpax), animalistic
greed, which is the use of violence to pursue happiness. Thus, the term,
violent search for happiness.
F. The term harpax, is used by Jesus in Mat. 23:25-33 to explain that
the Pharisees engage in a violent search for happiness through the intensity
of their false religion.
G. Also in Mat. 23:25, the word, "self-indulgence, reveals a little
more about covetousness. It is total enslavement to self, which explains
why covetousness is called, idolatry (Eph. 5:5; Col. 3:5).
It is idolatry of self and of material things.
H. And therefore, we have Christ's warning in Luke 12:15,
And He said to them, "Beware, and be on your guard against every
form of greed;
for not {even} when one has an abundance does his life consist of his possessions."
2. This way of life does not consider the rights or freedoms of others,
including relatives and friends. Ex. 20:17, your neighbor.
3. The search for happiness extends to all details of life.
Exodus 20:17, house, wife, servants, livestock, or anything.
Solomon is a good example of this frantic search for happiness. Ec. 2:1-11
4. Christ's provides us with an evaluation of the covetousness philosophy.
Luke 12:13-21; Mat. 6:19-34 cf. Heb. 13:5
5. Grace giving and generosity is the opposite of covetousness. 2
Cor.
9:5-7; 1 Tim. 6:18
6. Covetousness is an area of severe testing for the pastor-teacher.
1 Tim. 3:3; 1 Thes. 2:5.
Cf. the false teachers at 2 Pet. 2:2-3.
7. Covetousness functions as a "sign-post" to man's depravity.
Romans 7:7-8
8. See Topic: RICH MINDEDNESS
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