Page 49 - Pentateuch

from him (20:15). Just as our words are to reflect our worship of God, they also reflect our attitude towards
other people. Lying is always wrong (20:16). None of these commandments can be taken in only an
outward sense. While our hearts can desire one thing while we choose to act differently, the root of
coveting is evil (20:17).

The general outline of God’s laws is filled out by specific instances taken from everyday life. Throughout the
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specifics, human life is more important than material considerations.

1.) Cases involving slaves (21:2-11). Slavery in the OT was not like more modern institutions or like
those of other ancient nations. The relationship was closer to that of an employer and employee,
necessitated by the poverty of one person. A slave was not somehow a lesser person. An owner could not
treat a slave in an abusive manner. A person went free after the “contract” was fulfilled unless he chose to
remain a servant.

2.) Cases involving homicides (21:12-17). Assaulting a person was a dangerous matter.
Premeditated murder requires the death penalty. Other offenses against persons could be paid for. Verbal
and physical assaults against a parent were particularly evil in part because of the nurture and sacrifice of
parents. In fact, any injury short of death could be made right.

3.) Cases involving bodily injuries (21:18-32). Punishment of slaves had limits. A slave was granted
freedom due to severe injuries, no matter how much money he still owed. Anyone injuring a pregnant
woman or her child had to pay for their healing. If either died, the death penalty was required. An owner of
an animal might be held responsible for bodily injuries if the animal was known to be a threat to life and
limb.

4.) Cases involving property damages (21:33-22:15). Responsibility extended to the property.
Dangerous situations might bring loss and the need for payment. A thief had to make restitution, including
an extra amount to cover the work of an animal. Borrowing an animal or item gave the borrower additional
responsibilities for any damage done.

5.) Cases involving society (22:16-31). Family and relationships between people formed the basis
for national well-being. Consensual pre-marital sex, sorcery, bestiality, mistreatment of the weaker
members of society, and dishonoring leaders were destructive. All relationships were lived in light of God’s
blessing. The people owed him their tithes. Modern experts are uncertain about some of these laws and
their placement. A good example is a prohibition against eating the meat of an animal torn by wild beasts.
The law may have to do with health issues, but its placement with other cases involving people is puzzling.
Perhaps the fear is of being responsible for passing on the illness to a neighbor.

6.) Cases involving justice and neighborliness (23:1-9). A nation can only be strong if its citizens tell
the truth, especially when its laws are applied. A false witness in a court of law weakens everyone. Wealth,
bribes, or the closeness of a relationship should not enter into consideration. One cannot close one’s eyes
even when an enemy needs help.

7.) Laws on sacred seasons (23:10-19). Much is written elsewhere about the Sabbath and the need
for rest. Here we simply note the perspective of service to God. The land is his. People are his. They are to
approach him in certain prescribed ways, rejecting the practices of other nations, such as cooking “a young
goat in its mother’s milk (23:19).”

56 The outline for this section is taken from Kaiser, Ethics, 97.
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