Page 48 - Pentateuch

From the beginning of human life, God has planted in our consciences at least a dim understanding of right
and wrong. “The requirements of the law are written on [our] hearts, [our] consciences also bearing
witness, and [our] thoughts sometimes accusing [us] and at other times even defending [us] (Ro. 2:15). This
includes the ability to discern right from wrong and some sense of what might be right or wrong. The law
given to Israel simply makes clear in words on papyrus and stone what had already been implanted in every
human on earth.

In Genesis, a variety of persons reflect an understanding of right and wrong similar to the Ten
Commandments. The understanding is not always clear, but the illustrations demonstrate knowledge of
God’s law before Israel was given God’s law:

The first, Gen. 35:2: “Get rid of the foreign gods you have with you.”
The second, Gen. 31:30: “Why did you steal my gods?”
The third, Gen. 24:3: “I want you to swear by the LORD.”
The fourth, Gen. 2:3: “God blessed the seventh day and made it holy.”
The fifth, Gen. 27:41: “The days of mourning for my father are near.”
The sixth, Gen. 4:9: “Where is your brother Abel?”
The seventh, Gen. 39:9: “How could I do such a wicked thing?”
The eighth, Gen. 44:4-7: “Why have you stolen my silver cup?”
The ninth: Gen. 39:17: “That Hebrew slave…came to me to make sport of me.”
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The tenth: Gen. 12:18: “Why didn’t you tell me she was your wife?”

YHWH’s relationship with Israel was to reflect his unique nature. The gods of the other nations were quite
different. The character of other gods was reflected in the societies of the people who worshipped them. As
YHWH brought Israel out of Egypt to himself, his desire was for them to be a “treasured possession,” “a
kingdom of priests,” and “a holy nation” (19:5-6). As they obeyed his laws, they would increasingly reflect
his nature and would stand out in distinction from all the other nations.

The law begins with one’s relationship with God. He is to be
supreme, without any competitors in a person’s life (20:3). As he is
the exclusive object of our worship, no external or material
substitutes are allowed. Following him is the greatest good a person
can experience. Anything less brings out his keen desire for our best.
His jealousy is an emotion by which God is stirred up and provoked
against whatever hinders the enjoyment of that which he loves and
desires (20:4-6). Worship of God must include the words we speak,
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for our words express the true values of our hearts (20:7). Worship
of God must affect every aspect of life with the recognition of our
dependence on him. Our time belongs to him, as does our energy
(20:8-11).
Fig. 31: Asherah, goddess of fertility
The law continues with one’s relationship with other people. Parents
are to be honored, prized, and cared for (20:12). All life is sacred. Since every human is created in God’s
image, intentionally taking a life is like trying to kill God (20:13). Unlike the other nations, capital
punishment was reserved for murderers. No crime against property could lead to the death penalty.
Marriage is also sacred, never an issue of property rights (20:14). Property is a gift from God, stewardship

54 Walter C. Kaiser, Toward Old Testament Ethics (Grand Rapids: Zondervan, 1983), 82.
55 Kaiser. Ethics. 86.
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