January 18, 2025
What does it mean for Israel to be a kingdom of priests?
Exodus 18-21
Doug Wilks
Big Book Idea
God redeems His people, sets them apart, and reveals Himself.
Key Verse | Exodus 19:6
"'[A]nd you shall be to me a kingdom of priests and a holy nation.' These are the words that you shall speak to the people of Israel."
Exodus 18-21
Jethro's Advice
1 Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt. 2 Now Jethro, Moses' father-in-law, had taken Zipporah, Moses' wife, after he had sent her home, 3 along with her two sons. The name of the one was Gershom (for he said, “I have been a sojourner 1 18:3 Gershom sounds like the Hebrew for sojourner in a foreign land”), 4 and the name of the other, Eliezer 2 18:4 Eliezer means My God is help (for he said, “The God of my father was my help, and delivered me from the sword of Pharaoh”). 5 Jethro, Moses' father-in-law, came with his sons and his wife to Moses in the wilderness where he was encamped at the mountain of God. 6 And when he sent word to Moses, “I, 3 18:6 Hebrew; Samaritan, Septuagint, Syriac behold your father-in-law Jethro, am coming to you with your wife and her two sons with her,” 7 Moses went out to meet his father-in-law and bowed down and kissed him. And they asked each other of their welfare and went into the tent. 8 Then Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake, all the hardship that had come upon them in the way, and how the LORD had delivered them. 9 And Jethro rejoiced for all the good that the LORD had done to Israel, in that he had delivered them out of the hand of the Egyptians.
10 Jethro said, “Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh and has delivered the people from under the hand of the Egyptians. 11 Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people.” 4 18:11 Hebrew with them 12 And Jethro, Moses' father-in-law, brought a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses' father-in-law before God.
13 The next day Moses sat to judge the people, and the people stood around Moses from morning till evening. 14 When Moses' father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why do you sit alone, and all the people stand around you from morning till evening?” 15 And Moses said to his father-in-law, “Because the people come to me to inquire of God; 16 when they have a dispute, they come to me and I decide between one person and another, and I make them know the statutes of God and his laws.” 17 Moses' father-in-law said to him, “What you are doing is not good. 18 You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone. 19 Now obey my voice; I will give you advice, and God be with you! You shall represent the people before God and bring their cases to God, 20 and you shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do. 21 Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens. 22 And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves. So it will be easier for you, and they will bear the burden with you. 23 If you do this, God will direct you, you will be able to endure, and all this people also will go to their place in peace.”
24 So Moses listened to the voice of his father-in-law and did all that he had said. 25 Moses chose able men out of all Israel and made them heads over the people, chiefs of thousands, of hundreds, of fifties, and of tens. 26 And they judged the people at all times. Any hard case they brought to Moses, but any small matter they decided themselves. 27 Then Moses let his father-in-law depart, and he went away to his own country.
Israel at Mount Sinai
1 On the third new moon after the people of Israel had gone out of the land of Egypt, on that day they came into the wilderness of Sinai. 2 They set out from Rephidim and came into the wilderness of Sinai, and they encamped in the wilderness. There Israel encamped before the mountain, 3 while Moses went up to God. The LORD called to him out of the mountain, saying, “Thus you shall say to the house of Jacob, and tell the people of Israel: 4 ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. 5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; 6 and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.”
7 So Moses came and called the elders of the people and set before them all these words that the LORD had commanded him. 8 All the people answered together and said, “All that the LORD has spoken we will do.” And Moses reported the words of the people to the LORD. 9 And the LORD said to Moses, “Behold, I am coming to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever.”
When Moses told the words of the people to the LORD, 10 the LORD said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments 11 and be ready for the third day. For on the third day the LORD will come down on Mount Sinai in the sight of all the people. 12 And you shall set limits for the people all around, saying, ‘Take care not to go up into the mountain or touch the edge of it. Whoever touches the mountain shall be put to death. 13 No hand shall touch him, but he shall be stoned or shot; 5 19:13 That is, shot with an arrow whether beast or man, he shall not live.’ When the trumpet sounds a long blast, they shall come up to the mountain.” 14 So Moses went down from the mountain to the people and consecrated the people; and they washed their garments. 15 And he said to the people, “Be ready for the third day; do not go near a woman.”
16 On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled. 17 Then Moses brought the people out of the camp to meet God, and they took their stand at the foot of the mountain. 18 Now Mount Sinai was wrapped in smoke because the LORD had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly. 19 And as the sound of the trumpet grew louder and louder, Moses spoke, and God answered him in thunder. 20 The LORD came down on Mount Sinai, to the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.
21 And the LORD said to Moses, “Go down and warn the people, lest they break through to the LORD to look and many of them perish. 22 Also let the priests who come near to the LORD consecrate themselves, lest the LORD break out against them.” 23 And Moses said to the LORD, “The people cannot come up to Mount Sinai, for you yourself warned us, saying, ‘Set limits around the mountain and consecrate it.’” 24 And the LORD said to him, “Go down, and come up bringing Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest he break out against them.” 25 So Moses went down to the people and told them.
The Ten Commandments
1 And God spoke all these words, saying,
2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.
3 You shall have no other gods before 6 20:3 Or besides me.
4 You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5 You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, 6 but showing steadfast love to thousands 7 20:6 Or to the thousandth generation of those who love me and keep my commandments.
7 You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.
8 Remember the Sabbath day, to keep 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, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. 11 For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.
12 Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.
13 You shall not murder. 8 20:13 The Hebrew word also covers causing human death through carelessness or negligence
14 You shall not commit adultery.
16 You shall not bear false witness against your neighbor.
17 You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor's.”
18 Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid 9 20:18 Samaritan, Septuagint, Syriac, Vulgate; Masoretic Text the people saw and trembled, and they stood far off 19 and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, lest we die.” 20 Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.” 21 The people stood far off, while Moses drew near to the thick darkness where God was.
Laws About Altars
22 And the LORD said to Moses, “Thus you shall say to the people of Israel: ‘You have seen for yourselves that I have talked with you from heaven. 23 You shall not make gods of silver to be with me, nor shall you make for yourselves gods of gold. 24 An altar of earth you shall make for me and sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I cause my name to be remembered I will come to you and bless you. 25 If you make me an altar of stone, you shall not build it of hewn stones, for if you wield your tool on it you profane it. 26 And you shall not go up by steps to my altar, that your nakedness be not exposed on it.’
Laws About Slaves
1 Now these are the rules that you shall set before them. 2 When you buy a Hebrew slave, 10 21:2 Or servant; the Hebrew term ebed designates a range of social and economic roles; also verses 5, 6, 7, 20, 21, 26, 27, 32 (see Preface) he shall serve six years, and in the seventh he shall go out free, for nothing. 3 If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him. 4 If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master's, and he shall go out alone. 5 But if the slave plainly says, ‘I love my master, my wife, and my children; I will not go out free,’ 6 then his master shall bring him to God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever.
7 When a man sells his daughter as a slave, she shall not go out as the male slaves do. 8 If she does not please her master, who has designated her 11 21:8 Or so that he has not designated her for himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has broken faith with her. 9 If he designates her for his son, he shall deal with her as with a daughter. 10 If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights. 11 And if he does not do these three things for her, she shall go out for nothing, without payment of money.
12 Whoever strikes a man so that he dies shall be put to death. 13 But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee. 14 But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die.
15 Whoever strikes his father or his mother shall be put to death.
16 Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.
17 Whoever curses 12 21:17 Or dishonors; Septuagint reviles his father or his mother shall be put to death.
18 When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed, 19 then if the man rises again and walks outdoors with his staff, he who struck him shall be clear; only he shall pay for the loss of his time, and shall have him thoroughly healed.
20 When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged. 21 But if the slave survives a day or two, he is not to be avenged, for the slave is his money.
22 When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman's husband shall impose on him, and he shall pay as the judges determine. 23 But if there is harm, 13 21:23 Or so that her children come out and it is clear who was to blame, he shall be fined as the woman's husband shall impose on him, and he alone shall pay. 23If it is unclear who was to blame then you shall pay life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, stripe for stripe.
26 When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye. 27 If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth.
28 When an ox gores a man or a woman to death, the ox shall be stoned, and its flesh shall not be eaten, but the owner of the ox shall not be liable. 29 But if the ox has been accustomed to gore in the past, and its owner has been warned but has not kept it in, and it kills a man or a woman, the ox shall be stoned, and its owner also shall be put to death. 30 If a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed on him. 31 If it gores a man's son or daughter, he shall be dealt with according to this same rule. 32 If the ox gores a slave, male or female, the owner shall give to their master thirty shekels 14 21:32 A shekel was about 2/5 ounce or 11 grams of silver, and the ox shall be stoned.
Laws About Restitution
33 When a man opens a pit, or when a man digs a pit and does not cover it, and an ox or a donkey falls into it, 34 the owner of the pit shall make restoration. He shall give money to its owner, and the dead beast shall be his.
35 When one man's ox butts another's, so that it dies, then they shall sell the live ox and share its price, and the dead beast also they shall share. 36 Or if it is known that the ox has been accustomed to gore in the past, and its owner has not kept it in, he shall repay ox for ox, and the dead beast shall be his.
Footnotes
[1] 18:3 Gershom sounds like the Hebrew for sojourner[2] 18:4 Eliezer means My God is help
[3] 18:6 Hebrew; Samaritan, Septuagint, Syriac behold
[4] 18:11 Hebrew with them
[5] 19:13 That is, shot with an arrow
[6] 20:3 Or besides
[7] 20:6 Or to the thousandth generation
[8] 20:13 The Hebrew word also covers causing human death through carelessness or negligence
[9] 20:18 Samaritan, Septuagint, Syriac, Vulgate; Masoretic Text the people saw
[10] 21:2 Or servant; the Hebrew term ‘ebed designates a range of social and economic roles; also verses 5, 6, 7, 20, 21, 26, 27, 32 (see Preface)
[11] 21:8 Or so that he has not designated her
[12] 21:17 Or dishonors; Septuagint reviles
[13] 21:23 Or so that her children come out and it is clear who was to blame, he shall be fined as the woman's husband shall impose on him, and he alone shall pay. 23If it is unclear who was to blame . . .
[14] 21:32 A shekel was about 2/5 ounce or 11 grams
Table of Contents
Introduction to Exodus
Timeline
Author and Date
Exodus (meaning exit) is best understood to have been written primarily by Moses, like the rest of the Pentateuch, though some details (such as the narrative of his death in Deuteronomy 34) were clearly added at a later time. It also appears that some language and references were updated for later readers. There is no consensus among scholars as to the date when the events of the exodus took place. A common view is that the exodus occurred in c. 1446 B.C. This is based on the calculation of 480 years from Israel’s departure from Egypt to the fourth year of Solomon’s reign (c. 966 B.C.; see 1 Kings 6:1). However, because Exodus 1:11 depicts Israel working on a city called Raamses, some scholars believe that this would suggest that the exodus occurred during the reign of Raamses II in Egypt (c. 1279–1213 B.C.), possibly around 1260 B.C. (see note on 1 Kings 6:1).
Theme
The overarching theme of Exodus is the fulfillment of God’s promises to the patriarchs. The success of the exodus must be credited to the power and purpose of God, who remembers his promises, punishes sin, and forgives the repentant. The book highlights Moses’ faithfulness and prayerfulness.
Key Themes
- Covenant promises. The events and instructions in Exodus are described as the Lord remembering his covenant promises to Abraham (2:24; 3:6, 14–17; 6:2–8). The promises extend to both Abraham’s descendants and all the nations of the world (Gen. 12:1–3). They include land (which Israel will inhabit), numerous offspring (which will secure their ongoing identity), and blessing (God cares for them and other nations). The fulfillment of these promises is rooted in Israel’s covenant relationship with the Lord (Gen. 17:7–8).
- Covenant mediator. Moses mediates between the Lord and his people. Through Moses the Lord reveals his purposes to Israel and sustains the covenant relationship.
- Covenant presence. God’s presence with his people is highlighted throughout the book of Exodus.
Outline
-
Exodus of Israel from Egypt (1:1–18:27)
- Setting: Israel in Egypt (1:1–2:25)
- Call of Moses (3:1–4:31)
- Moses and Aaron: initial request (5:1–7:7)
- Plagues and exodus (7:8–15:21)
- Journey (15:22–18:27)
- Covenant at Sinai (19:1–40:38)
- Setting: Sinai (19:1–25)
- Covenant words and rules (20:1–23:33)
- Covenant confirmed (24:1–18)
- Instructions for the tabernacle (25:1–31:17)
- Moses receives the tablets (31:18)
- Covenant breach, intercession, and renewal (32:1–34:35)
- Tabernacle: preparation for the presence (35:1–40:38)
The Journey to Mount Sinai
1446 B.C.
Scholars disagree about the precise route of the exodus, but most agree that Mount Sinai is the site that today is called Jebel Musa (“Mountain of Moses”).
Fact: As numerous as the stars
As numerous as the stars. As the book of Exodus begins, some 350 years have passed since the end of Genesis. The 70 Israelites who went to Egypt have grown into a great multitude. This fulfills God’s promise to multiply Abraham’s descendants and to make them a blessing to all the nations of the world (Gen. 12:1–3; 15:5).
Fact: On eagles’ wings
On eagles’ wings. The kind of eagle that the author of Exodus probably had in mind had a wingspan of 8 to 10 feet (2–3 m), making it a fitting symbol of the Lord’s ability to rescue his people from their life of slavery in Egypt.
Fact: God’s glory fills the tabernacle
Israel has witnessed some incredible events, such as the 10 plagues and the parting of the Sea. Now, at the end of Exodus, God’s glory fills the tabernacle and he will lead them to the Promised Land.
Fact: How did the people of Israel consecrate themselves?
How did the people of Israel consecrate themselves? The people of Israel were often instructed to consecrate themselves in preparation to meet with God. Sanctifying, or “separating” oneself included washing one’s clothes and temporarily abstaining from sexual relations (3:5; Ex. 19:14–15).
Fact: Vengeance
The word vengeance is used in Ps. 94:1 to describe one way in which the Lord brings about justice in the world. Individual Israelites were forbidden to seek personal vengeance (Lev. 19:18). However, it was the duty of the civil government to ensure just retribution against wrongdoers (Ex. 21:20).
Fact: How did people end up as slaves?
How did people end up as slaves? The word translated "slave" can refer to several types of persons. Debt was the most common reason that people became slaves. The security provided by a good employer led some slaves to choose to remain in that status permanently. In ancient times, people could generally not be bought and sold at will, unlike much of the more horrific slavery in recent centuries around the world. Slavery has continued even to the present day, as vulnerable men, women, and even children are often forced into various kinds of unjust slavery.
Fact: Restitution
Restitution. The Mosaic law decreed that those who caused others to lose property, through either theft or carelessness, had to make full restitution for the loss. By contrast, many other societies in both ancient and modern times have decreed prison time and even death for crimes against property.
Fact: What was the purpose of the Mosaic covenant?
What was the purpose of the Mosaic covenant? Israel was already God’s chosen people because of the promises God made to Abraham. The covenant with Moses established the nation as a holy kingdom of priests, dedicated to serving God and teaching the other nations of the world about him (19:5–6). Israel was a theocracy, a nation ruled directly by God. The Mosaic covenant established the political, social, and religious aspects of Israel’s life.
Fact: No tools of iron?
No tools of iron? The Lord had forbidden the use of iron tools in the construction of altars (Ex. 20:25). As they built the temple, the Israelites used iron tools on the stones only at the quarry, never at the construction site. They probably did this as an expression of reverence for the temple.
Fact: Worship God alone!
Worship God alone! Worship of the calf idol (8:6) violated the First and Second Commandments: “You shall have no other gods before me,” and “You shall not make . . . a carved image . . .” (Ex. 20:3–6). Believers are to worship the Creator God, rather than created things.
The Setting of Leviticus
c. 1446 B.C.
The book of Exodus finishes with Moses and Israel having constructed and assembled the tabernacle at the base of Mount Sinai. The book of Leviticus primarily records the instructions the Lord gives to Moses from the tent of meeting, but also includes narratives of a few events related to the tabernacle. (Regarding the date of the exodus, see Introduction to Exodus, and note on 1 Kings 6:1.)
The Hebrew Calendar
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
The Battle between Yahweh and the Rulers of Egypt
Exodus tells about the plagues God brings about as he frees his people from Egypt. The plagues affect areas of life supposedly protected by Egypt’s gods. Thus, they show God’s power over the gods of the world’s mightiest nation.
| Type of Plague | Reference | Warning? | Time of Warning | Instruction | Agent | Staff? | Pharaoh promises to let people go? | Pharaoh’s heart hardened? | |
|---|---|---|---|---|---|---|---|---|---|
| 1st Cycle | 1. Nile to blood | 7:14–25 | Yes | In the morning | Go to Pharaoh; Stand | Aaron | Yes | — | Yes |
| 2. Frogs from the Nile | 8:1–15 | Yes | — | Go in to Pharaoh | Aaron | Yes | Yes | Yes | |
| 3. Dust to gnats | 8:16–19 | — | — | — | Aaron | Yes | — | Yes | |
| 2nd Cycle | 4. Flies | 8:20–32 | Yes | Early in the morning | Present yourself to Pharaoh | God | — | Yes | Yes |
| 5. Egyptian livestock die | 9:1–7 | Yes | — | Go in to Pharaoh | God | — | — | Yes | |
| 6. Boils | 9:8–12 | — | — | — | Moses | — | — | Yes | |
| 3rd Cycle | 7. Hail | 9:13–35 | Yes | Early in the morning | Present yourself before Pharaoh | Moses | — | Yes | Yes |
| 8. Locusts | 10:1–20 | Yes | — | Go in to Pharaoh | Moses | Yes | Yes | Yes | |
| 9. Darkness | 10:21–29 | — | — | — | Moses | Yes | Yes | Yes | |
| 10. Death of firstborn | 11:1–10; 12:29–32 | Yes | — | — | God | Yes | Yes | Yes |
Parallels between Exodus and Numbers
| Ex. 18:1 | Advice from Moses’ father-in-law | Advice from Moses’ father-in-law | Num. 10:29 |
| Ex. 15:22 | Three-day journey to Sinai | Three-day journey from Sinai | Num. 10:33 |
| Ex. 15:22–26 | Complaint about water | Unspecified complaint | Num. 11:1–3 |
| Exodus 16 | Manna and quail | Manna and quail | Num. 11:4–15, 31–35 |
| Exodus 18 | Leaders appointed to assist Moses | Leaders appointed to assist Moses | Num. 11:16–30 |
| Ex. 15:20–21 | Miriam’s song of praise | Miriam and Aaron rebel | Numbers 12 |
| Ex. 17:8–16 | Israel defeats Amalek | Israel defeated by Amalek | Num. 14:39–45 |
| Ex. 17:1–7 | Water from rock | Water from rock | Num. 20:1–13 |
| Ex. 32:6 | People sacrifice to other gods | People sacrifice to other gods | Num. 25:2 |
| Ex. 32:27 | Killing of apostates demanded | Killing of apostates demanded | Num. 25:5 |
| Ex. 32:28–29 | Levites’ status enhanced | Levites’ (Phinehas’s) status enhanced | Num. 25:6–13 |
| Ex. 32:35 | Plague on the people | Plague on the people | Num. 25:9 |
Ex. 18:2 Zipporah was last mentioned traveling with Moses on the way back to Egypt (see 4:20, 24–26). The narrative does not describe why Moses sent her home, though it was probably for her safety. The interchange between Jethro and Moses appears to signify a relationship of peace and goodwill.
Ex. 18:3–4 The names of Moses’ sons remind Moses (and Israel) of his time as a sojourner (see 2:22) in another land and that Yahweh, the God of his father, was his help (see 3:6).
Ex. 18:5 The provision of water from a rock takes place at Horeb (see 17:6) while Israel is camped at Rephidim (17:1, 8). The reference to Moses being encamped at the mountain of God seems to indicate that the events of this chapter occur at the same place. From here Israel will make the short trip to Mount Sinai (19:2).
Ex. 18:8–12 Having heard what the Lord has done on Israel’s behalf, Jethro responds in a way that shows more faith than the response of those who had experienced the Lord’s power firsthand.
Ex. 18:13–26 Jethro upholds Moses’ role as the one through whom Israel would know the statutes of God and his laws (v. 16). He helps Moses find a way to have others bear the burden of judging the people (v. 22), thus ensuring their well-being.
Ex. 1:1–18:27 Exodus of Israel from Egypt. The first half of Exodus focuses on the departure of the people of Israel from Egypt.
15:22–18:27 Journey. Israel journeys from Egypt to Rephidim and responds to difficulties like the need for water (15:22–27; 17:1–7) and food (16:1–36). The narrative also includes two difficult situations the people face while encamped at Rephidim: the external attack by another nation (17:8) and the internal question of how to help the people make decisions according to God’s will (ch. 18). From Rephidim Israel will make their final short journey to the wilderness of Sinai (see 19:2).
Ex. 18:1–27 Jethro, the priest of Midian, Moses’ father-in-law (see 3:1; 4:18). These verses repeat and emphasize several times Jethro’s relationship to Moses.
The Hebrew Calendar
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
Ex. 19:1–3 When Israel comes to the wilderness of Sinai and camps at the mountain, the Lord’s promise to Moses is fulfilled. He has brought the people out of Egypt and they will “serve God on this mountain” (3:12). On the third new moon means they arrived at Sinai about seven weeks after the exodus.
Ex. 19:4–6 The Lord calls Israel to be faithful to his covenant with them even before he has fully revealed it to them.
Ex. 19:6 When the Lord calls Israel a kingdom of priests and a holy nation, he is referring to what Israel’s life as a whole is to represent among the nations. By keeping the covenant (v. 5), the people of Israel would continue not only to set themselves apart from the surrounding nations but also to mediate the presence and blessing of the Lord to them (see Gen. 12:3; note on Isa. 61:5–7). When Peter applies these terms to the church (1 Pet. 2:5, 9), he is calling believers to faithfulness so that those around them “may see your good deeds and glorify God on the day of visitation” (1 Pet. 2:12).
Fact: What was the purpose of the Mosaic covenant?
What was the purpose of the Mosaic covenant? Israel was already God’s chosen people because of the promises God made to Abraham. The covenant with Moses established the nation as a holy kingdom of priests, dedicated to serving God and teaching the other nations of the world about him (19:5–6). Israel was a theocracy, a nation ruled directly by God. The Mosaic covenant established the political, social, and religious aspects of Israel’s life.
Ex. 19:10–13 Through the instructions to consecrate the people and to set limits, the Lord is preparing Israel for the worship that will occur in the tabernacle (see 26:31–37). The Hebrew word for “consecrate” means to “set apart as holy.” Moses is to prepare Israel to come before a holy God. wash their garments. Consecration includes changes in daily living (see 19:17).
Ex. 19:15 The instruction to not go near a woman probably includes abstaining from sex as a way of preparing to meet with God (compare Lev. 15:16–18). It does not imply that there is anything inherently unacceptable either in sexual relations or in women.
Fact: How did the people of Israel consecrate themselves?
How did the people of Israel consecrate themselves? The people of Israel were often instructed to consecrate themselves in preparation to meet with God. Sanctifying, or “separating” oneself included washing one’s clothes and temporarily abstaining from sexual relations (3:5; Ex. 19:14–15).
Ex. 19:16–20 All of these sights and sounds signify the Lord’s presence (v. 18).
Ex. 19:22–24 The reference to the priests precedes the Lord’s instructions that Aaron and his sons will fill that role (see 28:1). If Aaron’s sons are being referred to here, they are grouped with the people who are restricted from coming up on the mountain. break out against them. That is, kill them (compare Lev. 10:1–2; 2 Sam. 6:6–8).
Ex. 20:2 I am the LORD your God, who brought you out of . . . Egypt. Throughout Israel’s history, the Lord will identify himself in terms of his deliverance of the nation from Egypt (e.g., Judg. 6:8; 1 Sam. 10:18; Ps. 81:10; Jer. 34:13).
Ex. 20:3 You shall have no other gods. The Lord demands exclusive covenant loyalty. As the one true God, he cannot tolerate the worship of any “other gods” (22:20; 23:13, 24, 32). before me. This Hebrew expression most likely refers to worshiping other gods in addition to the Lord. Even though this commandment does not comment on whether these “other gods” might exist, Moses’ statement to a later generation makes clear that only “the LORD is God; there is no other besides him” (Deut. 4:35, 39; see also Isa. 45:5–6). See also note on Deut. 5:7.
Ex. 20:4–6 You shall not make for yourself a carved image. The Lord commands Israel not to craft an image of anything in heaven or earth for worship. This is because the Lord is a jealous God (see 34:14; Deut. 6:15). The Lord has no physical form and cannot be contained in one (Deut. 4:15–20).
Ex. 20:5–6 a jealous God. God the Creator is worthy of all honor from his creation. His creatures are functioning properly only when they give him the honor and worship that he deserves. God’s jealousy shows his concern for his creatures’ well-being. visiting the iniquity of the fathers on the children. Human experience confirms that immoral behavior by parents often results in suffering for their children and grandchildren. But this general principle is qualified in two ways: First, it applies only to those who hate God; the cycle of sin and suffering can be broken through repentance. Second, the suffering comes to the third and the fourth generation, while God shows steadfast love (v. 6) to thousands of those who love me and keep my commandments (that is, to the thousandth generation; see ESV footnote and compare Deut. 7:9).
Fact: Worship God alone!
Worship God alone! Worship of the calf idol (8:6) violated the First and Second Commandments: “You shall have no other gods before me,” and “You shall not make . . . a carved image . . .” (Ex. 20:3–6). Believers are to worship the Creator God, rather than created things.
Ex. 20:7 Taking the Lord’s name in vain (see note on Deut. 5:11) refers primarily to taking a deceptive oath in God’s name or invoking God’s name to justify a dishonest act (Lev. 19:12). It also forbids using God’s name in magic, or irreverently, or disrespectfully (Lev. 24:10–16).
Ex. 20:8–11 Israel is to remember the Sabbath day by keeping it holy (see notes on Deut. 5:12–15). The Lord had already begun to form the people’s life in the rhythm of collecting manna for six days (Ex. 20:9) and resting on the seventh day as a Sabbath (see 16:22–26). Here the command imitates the Lord’s pattern in creation (see Gen. 2:1–3).
Ex. 20:12 Honor your father and your mother. “Honor” means to show the proper respect due to the person and his or her role. Both Jesus and Paul underline the importance of this command (Mark 7:1–13; Eph. 6:1–3; 1 Tim. 5:4). This is the only one of the Ten Commandments with a specific promise attached to it: that your days may be long—meaning not just a long life but one filled with God’s presence and favor. See note on Deut. 5:16.
Ex. 20:13–15 The sixth through eighth commandments present general prohibitions not to murder (see note on Deut. 5:17), commit adultery, or steal. These are the minimum standards for a just society. Israel is later called to be holy and to love the Lord with all their heart, soul, and might (Deut. 6:4–9), and to show their neighbors goodwill and generosity (Lev. 19:18). When Jesus refers to the law in the Sermon on the Mount (“you have heard that it was said,” Matt. 5:21–48), he is correcting the mistaken assumption that these laws (as understood by the Pharisees) revealed all of what it meant to be a child of God. (See Matt. 5:21–24, 27–28; and note on Matt. 5:21–48.)
Ex. 20:17 While the previous four commandments focus on actions committed or words spoken (vv. 13–16), the tenth commandment warns against allowing the heart to covet . . . anything that is your neighbor’s. Coveting may cause a person to murder, steal, or lie in order to obtain the desired thing. Because coveting values a particular thing over trusting and obeying the Lord as the provider, it also breaks the first commandment.
Ex. 20:1–21 (See note on Deut. 5:1–21.) The Ten Commandments or “ten words” (see ESV footnote at Ex. 34:28) are highlighted as the core of the covenant conditions revealed to Moses. They define the life that God calls his people to live before him (20:1–11) and with each other (vv. 12–17). The commandments are not exhaustive, but they show how to remain faithful to the Lord. NT authors assume the applicability of these commands in shaping the moral life of both Jewish and Gentile Christians (e.g., Rom. 13:9–10; Eph. 6:2).
Fact: No tools of iron?
No tools of iron? The Lord had forbidden the use of iron tools in the construction of altars (Ex. 20:25). As they built the temple, the Israelites used iron tools on the stones only at the quarry, never at the construction site. They probably did this as an expression of reverence for the temple.
Ex. 20:22–26 These verses introduce the first section of laws following the Ten Commandments (21:1–23:9), and 23:10–19 closes the section. Both the opening and closing verses focus on Israel’s worship. Israel’s relationship with the Lord is her first priority. The rules of 21:1–23:9 give more detailed explanations of the obligations implied by the first and second commandments (20:3–6).
Ex. 21:1 The word rules could also be translated “rulings” or “judgments”—that is, decisions by a judge to settle disputes.
Fact: How did people end up as slaves?
How did people end up as slaves? The word translated "slave" can refer to several types of persons. Debt was the most common reason that people became slaves. The security provided by a good employer led some slaves to choose to remain in that status permanently. In ancient times, people could generally not be bought and sold at will, unlike much of the more horrific slavery in recent centuries around the world. Slavery has continued even to the present day, as vulnerable men, women, and even children are often forced into various kinds of unjust slavery.
Ex. 21:5–6 Debt was the most common reason that people became slaves. To take a destitute person as a slave could be seen as benevolent, as it guaranteed him food and shelter and some income. The security provided by a good employer led some slaves to choose to remain in that status forever.
Ex. 21:2–11 When you buy a Hebrew slave. Despite the use of “buy,” it should be clear that slaves were considered human beings rather than mere possessions, since there is no mention of slaves in the laws governing loss of property (21:33–22:15). (See notes on 1 Cor. 7:21; Eph. 6:5; Col. 3:22–25; Philem. 18–19.)
Ex. 21:7–11 If a poor family could not afford a normal wedding, the father might “sell” his daughter to a rich man as his “slave,” that is, as a secondary wife like Zilpah and Bilhah (Gen. 29:24, 29). These laws aim to prevent any mistreatment the daughter might then face.
Ex. 21:13 The reference to a place to which he may flee looks forward to the cities of refuge that the Lord will provide (see Num. 35:9–15) to protect those who killed unintentionally.
Ex. 21:17 Placing this rule here, with the prescription of the death penalty, highlights the gravity of the command to honor one’s parents (20:12; see Mark 7:9–10).
Fact: Vengeance
The word vengeance is used in Ps. 94:1 to describe one way in which the Lord brings about justice in the world. Individual Israelites were forbidden to seek personal vengeance (Lev. 19:18). However, it was the duty of the civil government to ensure just retribution against wrongdoers (Ex. 21:20).
Ex. 21:20–21 These verses provide a general rule relating to cases in which a slave has been severely beaten by his master (strikes his slave . . . with a rod). The instruction not to avenge a slave who survives such a beating because the slave is his money relates only to the financial circumstances of the one he serves; it is neither a description of how a slave as a person is to be understood, nor a prescription for how a slave is to be treated. The expectation for how Israelites were to treat one another (and particularly those who were typically oppressed or overlooked) is indicated in the repeated statements at the end of this section of laws: “You shall not wrong a sojourner or oppress him” (22:21–24; 23:6–9). If a sojourner (resident alien) is to be well treated, how much more an Israelite.
Ex. 21:22–25 These verses are difficult to interpret. The ESV offers a traditional understanding in the text and an alternative view in the footnote. Interpreters agree that the passage describes a brawl in which a pregnant woman is accidentally hit, resulting in either a premature live birth or a miscarriage where the child dies (her children come out). Interpreters disagree, however, about the exact meaning of the Hebrew traditionally rendered there is no harm . . . there is harm, and the judges determine (see ESV footnote for the alternative reading). According to the traditional view, “harm” is suffered by either the woman or her baby. Depending on the extent of loss, the man who caused the injury shall pay “as the judges determine.” The alternative view assumes that the baby has died, and the issue is who should pay the penalty. In a fight, it may not be obvious who is responsible for the lethal blow. If the offender can be identified, he alone must pay for the loss of life (see v. 30). If the offender cannot be identified, the community (you) shall pay. Either interpretation clearly regards the unborn child as fully human (see Ps. 71:5–6 and note; Ps. 139:13–16).
Ex. 21:23–25 Compensation for a life taken or harmed shall be life for life, eye for eye, tooth for tooth . . . stripe for stripe (see also Lev. 24:17–22). As it applies to human life, the rule is grounded in humanity being made in God’s image (see Gen. 9:6). The principle was meant to guide judges in assessing damages. It was not intended to be applied literally in every case, and it assumed that circumstances would be taken into account (see Ex. 21:12–14, 19, 21, 26–28, 30). In Matt. 5:38–42, Jesus shows that the “eye for eye” principle was never intended to apply to ordinary human relationships; rather, believers should seek to imitate God’s generosity.
Ex. 21:28–29 When an animal gores and kills a person, it shall be stoned, for human life is holy to the Lord (see also 19:12–13).
Fact: Restitution
Restitution. The Mosaic law decreed that those who caused others to lose property, through either theft or carelessness, had to make full restitution for the loss. By contrast, many other societies in both ancient and modern times have decreed prison time and even death for crimes against property.
Ex. 21:33–36 If a person was irresponsible (such as in not covering a pit, v. 33) or had previous knowledge of a problem (such as knowing but disregarding an ox’s tendency to gore, v. 36), such things should be taken into account when determining the amount of a fine.
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Listen NowDive Deeper | Exodus 18-21
In today's passage, we see God's plan for Israel's role as His servant nation. This conditional covenant is called the Mosaic Covenant and is often referred to as "the heart of the Pentateuch." It is as simple as it is profound. Israel is God's treasured possession. And, if Israel obeys God, He offers to make them prosper as a kingdom of priests and a holy nation.
In the Hebrew language, the word kadosh means "holy." Notably, kadosh also means distinct and separate. This richly descriptive word highlights the tension inherent in God's conditional promise.
Because Israel is called to be holy, they are also called to live in such a way that draws the people of the world to the God of the Torah. Yet, the people surrounding Israel on every side are also hostile pagan nations. Given this, how does a holy nation, a kingdom of priests, fulfill God's commands?
What is a priest's main task? To minister to people and mediate between them and God. Thus, Israel's main task, as a kingdom of priests, is to serve God, thus pointing people to His holiness and perfection.
Christ followers today face similar challenges to the ones Israel experienced 3,500 years ago on the Sinai Peninsula. Each new day brings further examples of the itching ears found in 2 Timothy 4:3-4. As the modern world continues turning away from truth and wandering off into myths, Christians feel the same inherent tension as the kingdom of priests of Israel.
Thankfully, in our own journey as a royal priesthood and co-laborers with Christ, we have the ultimate repository of wisdom to strengthen and nurture us, the Word of God. As Christ reminds us in John 17:14-18, we are to be in the world but not of the world, while maintaining a holy posture of surrender and obedience to God and working outwardly to bring those who don't yet know God closer to Him.
May we remember the kingdom of priests who have come before us as we work to advance God's kingdom in Christ Jesus.
This month's memory verse
"The Lord passed before him and proclaimed, 'The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.'"
– Exodus 34:6
Discussion Questions
1. Write down three or four major challenges Christians face today as we seek to live as a kingdom of priests for Christ. How are these challenges similar to Israel's challenges during the time of the Mosaic Covenant? How are they different?
2. In light of these challenges, what spiritual disciplines most help you reject the patterns of this world and continually renew your mind for God's will?
3. Just as Israel was surrounded by hostile peoples, how do Christians wisely navigate our modern 24/7 infotainment media environment? Every hour of every day we are saturated with myths, messages, and narratives. How do we discern between what is true and what is not?
4. Share one insight you've learned over the past year that might help another Christian better live a holy and distinct life.
5. Commit to:
- One new way you can build a durable habit of holy, priestly living each day for the next seven days. At the end of the week, compare and contrast any observations and insights.
- Removing or changing one aspect of your daily life for the next seven days. At the end of the week, consider how this allowed you to better understand God's redemption and receive His distinct blessings and continuous revelation of hope, love, and eternal truth.