Power Point presentation slides on the second lesson on the Ten Commandments by Danny Scotton Jr of Alpha Baptist Church in Willingboro, NJ. Covers Commandments II-IV.
Blog post: http://bit.ly/10Cs-Pt2
1. GOD GIVES THE TEN
COMMANDMENTS PT 2
DANNY SCOTTON JR
ALPHA BAPTIST CHURCH 10.14.18
BIT.LY/10CS-PT2
2. REVIEW FROM LAST WEEK
• Why did the LORD lead Israel out of Egypt?
• Israel was led out of Egypt so that they worship the LORD and fulfill His purpose. We were led out
of the darkness of sin, so that we can worship the LORD and fulfill His purpose
• Who is God to command? (God, Who do you think you’re talking to?)
• God graciously freed Israel; Israel should faithfully serve God. The Son of God graciously freed
us from sin; we should faithfully serve the Son of God
• Christ died for us; we should live for Christ (2 Cor 5:15)
• God doesn’t tell us what to do without first telling us what He’s done
• (Ever Got Bad Directions?) God’s Good Directions
• We must trust and obey God
• Directions for fulfilling our purpose as creatures made in the image of God and as a kingdom
of priests through whom God blesses the world
To View or Download PowerPoint Slides:
bit.ly/10Cs-Pt1
3. COMMANDMENTS IN TWO CATEGORIES
• “Over the centuries, scholars have divided the commandments into categories in
varying ways. For the purpose of these studies, we’re dividing them into two
sections. The first four commandments have to do with our relationship with God;
the last six have to do with our relationships with others.” (FaithWeaver Now
Sunday School Fall 2018)
• According to Jesus, what are the greatest two commandments?
• 37 Jesus replied: “ ‘Love the Lord your God with all your heart and with all your soul
and with all your mind.’ i 38 This is the first and greatest commandment. 39 And the
second is like it: ‘Love your neighbor as yourself.’ 40 All the Law and the Prophets hang
on these two commandments.”
• Love God = Vertical Relationship
• Love Others = Horizontal Relationship
5. ‘THREE DIMENSIONS OF A
COMPLETE LIFE’
• Length: "rational and healthy" self-love
• Breadth: love for others
• Height: love for God
• “Just as there are some people who never get beyond
length, so there are others who never get beyond the
combination of length and breadth. They brilliantly
develop their inner powers, and they have a genuine
humanitarian concern. But they stop short. They are so
earth-bound that they conclude that humanity is God.
They seek to live without a sky.” – Dr. King
• Loving thyself is good [length]. Loving others is great
[breadth]. Loving God is paramount [height].
6. THE X COMMANDMENTS
• The ‘Χ’ in Xmas is not an X but the Greek letter chi (like key)
• Chi is an abbreviation for Christ, which in Greek is Christos (Χριστός)
• Parallelism: when elements from one line correspond with elements from another (e.g., Ps
19:1-2)
• The heavens declare the glory of God; (ABC)
• the skies proclaim the work of his hands (A’B’C’)
• Day after day they pour forth speech; (ABC)
• night after night they reveal knowledge (A’B’C’)
• Chiasm or Chiastic Structure: inverted parallelism (e.g., ABC::C’B’A’, or ABCDC’B’A’)
• I cling to you;
• your right hand upholds me
• The center of the chiasm is often (but not always) the turning point or central point
7. THE X COMMANDMENTS
• Some scholars suggest a chiastic structure of the
Ten Commandments (Motyer):
• A: Thoughts (Commandments 1-2)
• B: Words (Commandment 3)
• C: Deeds (Commandment 4)
• Family Obligation (Commandment
5)
• C’: Deeds (Commandments 6-8)
• B’: Words (Commandment 9)
• A’: Thoughts (Commandment 10)
• On this view, The Fifth
Commandment would be the
turning point from loving God
(vertical relationship) to loving our
neighbor (horizontal relationship)
• The Ten Commandments begin and
end with our thoughts – our
thoughts about God and our
thoughts about our neighbor
• Can’t have outward obedience with
no inward trust, nor inward trust
without outward obedience
• Trust and Obey
8. THE SECOND COMMANDMENT (THOUGHTS)
• 4 “You shall not make for yourself an image in the form of anything in heaven above
or on the earth beneath or in the waters below. 5 You shall not bow down to them or
worship them; for I, the LORD your God, am a jealous God, punishing the children for
the sin of the parents to the third and fourth generation of those who hate me, 6 but
showing love to a thousand generations of those who love me and keep my
commandments (Ex 20:4-6, NIV)
• The Israelites were not to make or worship any images – images of the false gods or
of the true God
• Can any image of God do God justice?
• Man was made in the image of God; God was not to be represented in any man-made
image
• “Any attempt on the part of the Israelites to represent God using such images would
produce a distorted picture of his true nature” (Alexander, NBC).
• God outlines how the Israelites were to love (i.e., be loyal to) Him
9. THE SECOND COMMANDMENT (THOUGHTS)
• People in the ancient Near East had “gods” for everything (war, fertility, money,
etc.).
• After rituals with certain magic words, idols of gods were thought to contain the
very essence of gods
• Thus, an idol would guarantee a certain god’s presence. Coming before one
would be like FaceTime with that god
• Idolatry was “built on the idea that the gods could do virtually anything but feed
themselves. The one sort of “hold” or advantage humans had over the gods was
the ability to feed them” (Stuart).
• We can’t treat God like a pagan god – as a means to our selfish desires
• When the praises go up…?
10. THE SECOND COMMANDMENT (THOUGHTS)
• “Jealous” God?
• “Zealous” might be a better translation (cf. LXX)
• “Like ‘love’ and ‘hate’ in the Old Testament (Mal. 1:2, 3), ‘jealousy’ does not refer to an
emotion so much as to an activity” (Cole)
• “The Lord’s relationship to Israel is a marital one. He has yoked himself to Israel in
marriage, like a husband to a wife” (Hamilton cf. Sarna).
• God will not sit idly while Israel – His Bride – pursues other men
• “31 “The days are coming,” declares the LORD, “when I will make a new covenant
• with the people of Israel and with the people of Judah. 32 It will not be like the covenant I
made with their ancestors when I took them by the hand to lead them out of Egypt,
because they broke my covenant, though I was a husband to them,” declares the LORD (Jer
31:31-32, NIV)
• 5 For your Maker is your husband—the LORD Almighty is his name— the Holy One of
Israel is your Redeemer; he is called the God of all the earth (Is 54:5).
11. THE SECOND COMMANDMENT (THOUGHTS)
• Punishing the children for the sin of the parents to the third and fourth
generation:
• This phrase can denote continuity (Cole, Bruckner, Sarna)
• Sends rippling repercussions to future generations
• The sin a person commits today can impact their future child
• This phrase can denote corporateness (Enns, Matthews, Walton)
• a way to “refer to all living members of the family” (Matthews, et. al.)
• “It was not uncommon in the ancient world to have three or even four generations living in
the same household” (Walton)
• A few bad apples can spoil the bunch (cf. Joshua 7, Enns).
• This phrase can denote consistency (Stuart)
• God will punish future generations for the same sins as past generations
• Having learned it from parents will not be an excuse
12. THE SECOND COMMANDMENT (THOUGHTS)
• hate = to “reject” (Hamilton, Sarna)
• 2 “I have loved you,” says the LORD. “But you ask, ‘How have you loved us?’ “Was not Esau
Jacob’s brother?” declares the LORD. “Yet I have loved Jacob, 3 but Esau I have hated… (Mal
1:2-3a cf. Rom 9:13).
• but showing love to a thousand generations of those who love me and keep my
commandments
• 3rd and 4th vs. 1000: Much better off obeying
• God’s love (ד ֶס ֶח | ḥesed) = God’s steadfast, covenantal love based on His faithfulness
to His promises
• Human love (ב ַה ָא | āhab) = “to be loyal to” (Hamilton)
13. THE THIRD COMMANDMENT (WORDS)
• You shall not misuse the name of the LORD your God, for the Lord will not hold anyone guiltless who misuses his
name (Ex 20:7, NIV)
• More literally “raise up Yahweh’s name for no good” (Stuart) or “lift up in vain” (Bruckner)
• Jews still do not even say the LORD’s name (YHWH). Our Bibles say “The LORD”
• Verbal symbol of His essence (Stuart)
• What does it mean to use the LORD’s (YHWH) name in vain?
• Perjury
• Profanity
• Pointlessly (Enns, Durham)
• Power (Allen)
• God puts His Name on His People
• 2 Chron 7:14 (If my people who are called by my name…)
• if you suffer as a Christian, do not be ashamed, but praise God that you bear that name (1 Pet 4:16)
• 20:7 may be saying, “Either honor my name, both by the way you live and by the way you talk, or else
dissociate yourself from my name.” (Hamilton)
14. THE FOURTH COMMANDMENT (DEEDS)
• “Remember the Sabbath day by keeping it holy. 9 Six days you shall labor and
do all your work, 10 but the seventh day is a sabbath to the LORD your God. On
it you shall not do any work, neither you, nor your son or daughter, nor your
male or female servant, nor your animals, nor any foreigner residing in your
towns. 11 For in six days the LORD made the heavens and the earth, the sea, and
all that is in them, but he rested on the seventh day. Therefore the LORD blessed
the Sabbath day and made it holy (Ex. 20:8-11)
• No ancient Near East parallel for this command (Walton, Sarna)
• Working everyday was the norm. Now, due to the influence of this command,
we have “business days” and “weekends”
15. THE FOURTH COMMANDMENT (DEEDS)
• STOP: Sign of the Covenant
• ancient covenants had “signs” – visible reminders; Sabbath was a sign of the Sinai
Covenant (Stuart, Alexander)
• Remember requires action, like remembering an anniversary or deadline (Enns);
covenantal obligation (Durham)
• Had to Stop (“stop” or “cessation” = Sabbath → ת ָב ַש( and Keep Holy (not just Stop!)
• Cease “business as usual” (Durham) and dedicate a day to worship and grow closer to
God
• Everyone had to stop; could not shift work to others
• Why?
16. THE FOURTH COMMANDMENT (DEEDS)
• God is saying: Do as I did
• By ceasing their work and resting, the Israelites
were imitating God
• This was fitting:
• created in the image of God (Gen 1:26-27)
• called to be God’s holy representatives to all
nations (Ex 19:5-6)
• “As a result of the new covenant inaugurated by
Christ the Sabbath (Saturday) was replaced by the
Lord’s day (Sunday). The strict observance of the
Sabbath, like circumcision, is no longer binding
upon Christians” (Alexander) *cf. Col 2:16-17
•
17. THE X COMMANDMENTS
• Some scholars suggest a chiastic structure of the
Ten Commandments:
• A: Thoughts (Commands 1-2)
• B: Words (Commandment 3)
• C: Deeds (Commandment 4)
• Family Obligation (Commandment
5)
• C’: Deeds (Commandments 6-8)
• B’: Words (Commandment 9)
• A’: Thoughts (Commandment 10)
• On this view, The Fifth
Commandment would be the
turning point from loving God
(vertical relationship) to loving our
neighbor (horizontal relationship)
• The Ten Commandments begin and
end with our thoughts – our
thoughts about God and our
thoughts about our neighbor
• Can’t have outward obedience with
no inward trust, nor inward trust
without outward obedience
• Trust and Obey
18. BIBLIOGRAPHY
• Alexander, T. Desmond. “Exodus.” In New Bible Commentary: 21st Century Edition, edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham, 4th ed., 92–120. Leicester, England; Downers Grove,
IL: Inter-Varsity Press, 1994.
• Alexander, T. Desmond. Exodus. Edited by David W. Baker and Gordon J. Wenham. Vol. 2. Apollos Old Testament Commentary. London; Downers Grove, IL: Apollos; InterVarsity Press, 2017.
• Allen, R. Michael. ET101 Law and Gospel: The Basis of Christian Ethics. Logos Mobile Education. Bellingham, WA: Lexham Press, 2016.
• Bruckner, James K. Exodus. Edited by W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston. Understanding the Bible Commentary Series. Grand Rapids, MI: Baker Books, 2012.
• Cole, R. Alan. Exodus: An Introduction and Commentary. Vol. 2. Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1973.
• Durham, John I. Exodus. Vol. 3. Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
• Elwell, Walter A. Evangelical Commentary on the Bible. Vol. 3. Baker Reference Library. Grand Rapids, MI: Baker Book House, 1995.
• Enns, Peter. Exodus. The NIV Application Commentary. Grand Rapids, MI: Zondervan, 2000.
• Fee, Gordon D., and Robert L. Hubbard Jr., eds. The Eerdmans Companion to the Bible. Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2011.
• Hamilton, Victor P. Exodus: An Exegetical Commentary. Grand Rapids, MI: Baker Academic, 2011.
• Matthews, Victor Harold, Mark W. Chavalas, and John H. Walton. The IVP Bible Background Commentary: Old Testament. Electronic ed. Downers Grove, IL: InterVarsity Press, 2000.
• Motyer, Alec. The Message of Exodus: The Days of Our Pilgrimage. Edited by Alec Motyer and Derek Tidball. The Bible Speaks Today. Nottingham, England: Inter-Varsity Press, 2005.
• Sarna, Nahum M. Exodus. The JPS Torah Commentary. Philadelphia: Jewish Publication Society, 1991.
• Stuart, Douglas K. Exodus. Vol. 2. The New American Commentary. Nashville: Broadman & Holman Publishers, 2006.
• Walton, John H. Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Vol. 1. Grand Rapids, MI: Zondervan, 2009.
A chiasm is “a sequence of components repeated in inverted order…(named for the crossover pattern of the Greek letter chi: X)…Any number of terms may comprise a chiasm, forming either a fully doubled scheme (e.g., A, B, C :: C′, B′, A′) or a scheme with an isolated center (e.g., A, B, C: D: C′, B′, A′).”6 In Hebrew poetry, the element(s) in the center of the chiasm are often the focal point — literally the central point.7
Parallelism served not only as an aid to memory but also to emphasize and present the point from different angles. True chiasm, in addition, served to focus literally on the central issue, the turning point
Sidney Greidanus, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid, Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993), 740.
Sidney Greidanus, “Preaching from Paul Today,” ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid, Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993), 740.
chiasm (also chiasmus, inverted parallelism, etc.): A pattern of words or concepts in which the first and last are similar, the second and next to last are similar, and so forth, making memorization easy (e.g., Isa. 6:10; Zech. 14; Matt. 7:6a). The middle of a chiasm is not necessarily more important than any other part. Most short chiasms are just stylistic variations within synonymous parallelisms.
Douglas Stuart, , Fourth Edition (Louisville, KY: Westminster John Knox Press, 2009), 177178.
Douglas Stuart, Old Testament Exegesis: A Handbook for Students and Pastors, Fourth Edition (Louisville, KY: Westminster John Knox Press, 2009), 177–178.
Chiasm. *Chiasm is related to parallelism in that it involves the relationship between two lines. The second line reverses the order of the sentence elements presented in the first line. In Psalm 63 the psalmist states
My soul clings to you;
your right hand upholds me. (Ps 63:8 nrsv)
W. D. Tucker Jr., ed. Tremper Longman III and Peter Enns, Dictionary of the Old Testament: Wisdom, Poetry & Writings (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2008), 588.
W. D. Tucker Jr., “Psalms 1: Book Of,” ed. Tremper Longman III and Peter Enns, Dictionary of the Old Testament: Wisdom, Poetry & Writings (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2008), 588.
Chiasm may be found in larger textual units (Ps 36:6–7; 72:1–2; 101:3–7) as well as in entire psalms (Ps 86)
W. D. Tucker Jr., ed. Tremper Longman III and Peter Enns, Dictionary of the Old Testament: Wisdom, Poetry & Writings (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2008), 588.
W. D. Tucker Jr., “Psalms 1: Book Of,” ed. Tremper Longman III and Peter Enns, Dictionary of the Old Testament: Wisdom, Poetry & Writings (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2008), 588.
A1 God
a1 Thoughts (commandments 1–2)
b1 Words (commandment 3)
c1 Deeds (commandment 4)
A2 Society
c2 Deeds (commandments 6–8)
b2 Words (commandment 9)
a2 Thoughts (commandment 10)
Alec Motyer, , ed. Alec Motyer and Derek Tidball, The Bible Speaks Today (Nottingham, England: Inter-Varsity Press, 2005), 216.
Alec Motyer, The Message of Exodus: The Days of Our Pilgrimage, ed. Alec Motyer and Derek Tidball, The Bible Speaks Today (Nottingham, England: Inter-Varsity Press, 2005), 216.
no likeness could possibly be adequate
R. Alan Cole, , vol. 2, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 163.
R. Alan Cole, Exodus: An Introduction and Commentary, vol. 2, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 163.
Victor P. Hamilton, (Grand Rapids, MI: Baker Academic, 2011), 324.
Victor P. Hamilton, Exodus: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2011), 324.
In all ancient temples the proof of the deity’s presence was his statue, which somehow was thought to house his essence. In neither Egypt nor Mesopotamia did religious leaders, at least, believe that the statue was the God, or that it confined him. Nevertheless, he was believed to be in the statue. Such a careful distinction, however, was probably not understood by the ordinary worshiper. (G. E. Wright 1944: 67; cf. Oppenheim and Reiner 1977: 184–187; italics in original)
T. Desmond Alexander, , ed. David W. Baker and Gordon J. Wenham, vol. 2, Apollos Old Testament Commentary (London; Downers Grove, IL: Apollos; InterVarsity Press, 2017), 403.
T. Desmond Alexander, Exodus, ed. David W. Baker and Gordon J. Wenham, vol. 2, Apollos Old Testament Commentary (London; Downers Grove, IL: Apollos; InterVarsity Press, 2017), 403.
Guaranteed: Ancients assumed that the presence of a god or goddess was guaranteed by the presence of an idol since the idol “partook” of the very essence of the divinity it was designed to represent. When, for example, a statue of a given god was carved and certain ritual incantations spoken over that statue to cause the essence of the god to enter it, the statue was then understood to become a functioning conduit for anything done in its presence from the worshiper to that god. In the same way that a modern persons might speak to and look into a p 451 sound-equipped television camera knowing that their words and actions were being transmitted accurately to other locations, ancient people believed that the offerings they brought before an idol of a god and the prayers they said in the idol’s presence were fully and unfailingly perceived by the god whom that idol represented.
Douglas K. Stuart, , vol. 2, The New American Commentary (Nashville: Broadman & Holman Publishers, 2006), 450451.
Douglas K. Stuart, Exodus, vol. 2, The New American Commentary (Nashville: Broadman & Holman Publishers, 2006), 450–451.
According to Weinfeld, ‘The pagans themselves could not conceive a deity without an image, and the deity was considered present in its image’ (1991a: 288). Tigay writes, ‘In the ancient Near East, the manufacture of idols included special ceremonies to attract the deity from heaven to the idol. Once present in the idol, the deity would be accessible and available to benefit its worshipers’ (2004: 201; cf. Jacobsen 1987: 16–29)
T. Desmond Alexander, , ed. David W. Baker and Gordon J. Wenham, vol. 2, Apollos Old Testament Commentary (London; Downers Grove, IL: Apollos; InterVarsity Press, 2017), 403.
T. Desmond Alexander, Exodus, ed. David W. Baker and Gordon J. Wenham, vol. 2, Apollos Old Testament Commentary (London; Downers Grove, IL: Apollos; InterVarsity Press, 2017), 403.
zealous’ might be a better translation in modern English, since ‘jealousy’ has acquired an exclusively bad meaning
R. Alan Cole, , vol. 2, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 164.
R. Alan Cole, Exodus: An Introduction and Commentary, vol. 2, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 164.
R. Alan Cole, Exodus: An Introduction and Commentary, vol. 2, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 164.
The choice of the Greek word in the LXX raises the issue of whether to translate the noun as “jealousy” or “zeal,” the adjective as “jealous” or “zealous,” the verb as “be/make jealous,” or “be/make zealous,” or even “be/make envious.”
Victor P. Hamilton, (Grand Rapids, MI: Baker Academic, 2011), 332.
Victor P. Hamilton, Exodus: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2011), 332.
I am especially interested in the passages where qnʾ is connected with some aspect of marriage and/or love. Numbers 5:14 uses the root four times to express a spouse’s indignation and passionate emotion over the companion’s adulterous behavior, real or imagined. Proverbs 6:34 speaks of a “jealousy [that] arouses a husband’s fury” when his wife has sex with another. Song 8:6 speaks of the love between two lovers as “strong as death, its jealousy unyielding as the grave
Victor P. Hamilton, (Grand Rapids, MI: Baker Academic, 2011), 332.
Victor P. Hamilton, Exodus: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2011), 332.
With good reason McConville observes, ‘Jealousy in the OT is an active quality, a passionate loyalty’ (2002a: 127).
T. Desmond Alexander, , ed. David W. Baker and Gordon J. Wenham, vol. 2, Apollos Old Testament Commentary (London; Downers Grove, IL: Apollos; InterVarsity Press, 2017), 405.
T. Desmond Alexander, Exodus, ed. David W. Baker and Gordon J. Wenham, vol. 2, Apollos Old Testament Commentary (London; Downers Grove, IL: Apollos; InterVarsity Press, 2017), 405.
The present epithet ʾel kannaʾ is most frequently translated “a jealous God,” a rendering that understands the marriage bond to be the implied metaphor for the covenant between God and His people
Nahum M. Sarna, , The JPS Torah Commentary (Philadelphia: Jewish Publication Society, 1991), 110.
Nahum M. Sarna, Exodus, The JPS Torah Commentary (Philadelphia: Jewish Publication Society, 1991), 110.
Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, , electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Ex 20:56.
Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Ex 20:5–6.
John H Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): Genesis, Exodus, Leviticus, Numbers, Deuteronomy, vol. 1 (Grand Rapids, MI: Zondervan, 2009), 232.
it seems that the second commandment is teaching that both obedience and disobedience have far-reaching implications for Israel’s life as God’s covenant people. If they disobey, the effects will be felt for a long, long time
Peter Enns, , The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2000), 416.
Peter Enns, Exodus, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2000), 416.
While righteous children are not held accountable for the sins of their parents, there may well be a corporate aspect to the whole process of punishment. In the context of a society that consists largely of multi-generational families, it should be recognized that the beneficiaries of parental wrongdoing are almost always their children. As T. F. Williams suggests, ‘The children are punished according to their solidarity with and participation in the misconduct of their parents’ (1996: 660).
T. Desmond Alexander, , ed. David W. Baker and Gordon J. Wenham, vol. 2, Apollos Old Testament Commentary (London; Downers Grove, IL: Apollos; InterVarsity Press, 2017), 407.
T. Desmond Alexander, Exodus, ed. David W. Baker and Gordon J. Wenham, vol. 2, Apollos Old Testament Commentary (London; Downers Grove, IL: Apollos; InterVarsity Press, 2017), 407.
Douglas K. Stuart, , vol. 2, The New American Commentary (Nashville: Broadman & Holman Publishers, 2006), 455.
Douglas K. Stuart, Exodus, vol. 2, The New American Commentary (Nashville: Broadman & Holman Publishers, 2006), 455.
Thus, God has not only put his name on the place where he is to be worshiped (Deut. 12:5 and numerous other places in Deuteronomy), he has also put his name on Israel, his sĕgullâ (possession, property). Recall the familiar 2 Chron. 7:14, “If my people, who are called by my name …” See also 1 Pet. 4:16, “If you suffer as a Christian, do not be ashamed, but praise God that you bear that name” (italics added). Accordingly, 20:7 may be saying, “Either honor my name, both by the way you live and by the way you talk, or else dissociate yourself from my name.”
Victor P. Hamilton, (Grand Rapids, MI: Baker Academic, 2011), 336.
Victor P. Hamilton, Exodus: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2011), 336.
Victor P. Hamilton, (Grand Rapids, MI: Baker Academic, 2011), 336.
Victor P. Hamilton, Exodus: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2011), 336.
T. Desmond Alexander, in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 107.
T. Desmond Alexander, “Exodus,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 107.
A1 God
a1 Thoughts (commandments 1–2)
b1 Words (commandment 3)
c1 Deeds (commandment 4)
A2 Society
c2 Deeds (commandments 6–8)
b2 Words (commandment 9)
a2 Thoughts (commandment 10)
Alec Motyer, , ed. Alec Motyer and Derek Tidball, The Bible Speaks Today (Nottingham, England: Inter-Varsity Press, 2005), 216.
Alec Motyer, The Message of Exodus: The Days of Our Pilgrimage, ed. Alec Motyer and Derek Tidball, The Bible Speaks Today (Nottingham, England: Inter-Varsity Press, 2005), 216.
