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    Civil & Social Ordinances Of Israel As The People Of God - Their Religious Ordinances In Their National Aspect - The "Covenant Made By Sacrifice" And The Sacrificial Meal Of Acceptance Exodus 20:18-24:12

    THE impression produced upon the people by the phenomena accompanying God's revelation of His law was so deep, that they entreated that any further Divine communication might be made through the mediatorship of Moses. As Peter, when the Divine power of the Lord Jesus suddenly burst upon him, (Luke 5:8) felt that he, a sinful man, could not stand in the presence of his Lord, so were the children of Israel afraid of death, if they continued before God. But such feelings of fear have nothing spiritual in themselves. While Moses acceded to their request, he was careful to explain that the object of all they had witnessed had not been the excitement of fear (Exodus 20:20), but such searching of heart as might issue, not in slavish apprehension of outward consequences, but in that true fear of God, which would lead to the avoidance of sin.

    And now Moses stood once more alone in the "thick darkness, where God was." The ordinances then given him must be regarded as the final preparation for that covenant which was so soon to be ratified. (Exodus 24) For, as the people of God, Israel must not be like the other nations. Alike in substance and in form, the conditions of their national life, the fundamental principles of their state, and the so-called civil rights and ordinances which were to form the groundwork of society, must be Divine. To use a figure: Israel was God's own possession. Before hallowing and formally setting it apart, God marked it out, and drew the boundary lines around His property. Such was the object and the meaning of the ordinances, (Exodus 20:22; 23) which preceded the formal conclusion of the covenant, recorded in Exodus 24: Accordingly the principles and "judgments" (21:1), or rather the "rights" and juridical arrangements, on which national life and civil society in Israel were based, were not only infinitely superior to anything known or thought of at the time, but such as to embody the solid and abiding principles of national life for all times.

    And in truth they underlie all modern legislation, so that the Mosaic ordinances are, and will remain, the grand model on which civil society is constructed.*

    * Fully to understand the sublime principles of the Mosaic, or rather the Divine Law, they must be examined in detail. This, of course, is impossible in this place.

    Without entering into details, we note the general arrangement of these ordinances. They were preceded by a general indication of the manner in which Israel was to worship God. (Exodus 20:22- 26) As God had spoken to Israel "from heaven," so they were not to make any earthly representation of what was heavenly. On the other hand, as God would "come unto" them - from heaven to earth, and there hold intercourse with them, the altar which was to rise from earth towards heaven was to be simply "an altar of earth" (ver. 24), or if of stones, of such as were in the condition in which they had been found in the earth. Moreover, as the altar indicated that place on earth where God would appear for the purpose of blessing Israel, it was only to be reared where God recorded His name, that is, where He appointed it. In other words, their worship was to be regulated by His manifestation in grace, and not by their own choice or preferences. For grace lies at the foundation of all praise and prayer.

    The sacrifices and worship of Israel were not to procure grace; grace had been the originating cause of their worship. And so it ever is. "We love Him, because He first loved us," and the gift of His dear Son to us sinners is free and unconditional on the part of the Father, and makes our return unto Him possible. And because this grace is free, it becomes man all the more to serve God with holy reverence, which should show itself even in outward demeanor (ver. 26).

    "The judgments" next communicated to Moses determined, first, the civil and social position of all in Israel relatively to each other (Exodus 21:1; 23:12), and then their religious position relatively to the Lord (23: 13-19)."

    The Divine legislation begins, as assuredly none other ever did, not at the topmost but at the lowest rung of society. It declares in the first place the personal rights of such individuals as are in a state of dependence - male (21:2-6) and female slaves (vers. 7- 11). This is done not only with a sacred regard for the rights of the person, but with a delicacy, kindness, and strictness beyond any code ever framed on this subject. If slavery was still tolerated, as a thing existent, its real principle, that of making men chattels and property, was struck at the root, and the institution became, by its safeguards and provisions, quite other from what it has been among any nation, whether ancient or modern.

    Then follow "judgments" guarding life (vers. 12-14), with crimes against which, the maltreatment and the cursing of parents (vers. 15, 17), and man-stealing (ver. 16), are put on a level. It is the sanctity of life, in itself, in its origin, and in its free possession, which is here in question, and the punishment awarded to such crimes is neither intended as warning nor as correction, but strictly as punishment, that is, as retribution. From the protection of life, the law passes to that of the body against all injuries, whether by man (vers. 18-27)or by beast (vers. 28-32). The principle here is, so far as possible, compensation, coupled with punishment in grave offenses.

    Next, the safety of property is secured. But before entering upon it, the Divine law, Divine also in this, protects also the life of a beast. (Exodus 21:33-36) Property is dealt with under various aspects. First, we have the theft of cattle - most important to guard against among an agricultural people - a different kind of protection being wisely allowed to owners by day and by night (22:1-4). Then, damage to fields or their produce is considered (vers. 5, 6). After that, loss or damage of what had been entrusted for safe keeping (vers. 7-15), and along with it loss of honor (vers. 16, 17) are dealt with.

    The statutes which follow (vers. 18-30) are quite different in character from those which had preceded. This appears even from the omission of the "if," by which all the previous ordinances had been introduced. In truth, they do not contemplate, as the others, any possible case, but they state and ordain what must never be allowed to take place. They are beyond the province of ordinary civil legislation, and concern Israel as being specially the people of Gad. As such they express what Jehovah expects from His own people, bound to Him by covenant. And this, perhaps, is the most wonderful part of the legislation, regulating and ordering what no civil rule has ever sought to influence. As before, the series of statutes begins by interdicting what is contrary to the God- consecrated character of the nation. Thus, at the outset all magic is exterminated (ver. 18), and with it all unnatural crimes (ver. 19), and idolatrous practices (ver. 20). In short, as before in worship, so now in life, heathenism, its powers, its vileness, and its corruptions are swept aside. On the other hand, in opposition to all national exclusiveness, the stranger (though not the strange god) is to be kindly welcomed (ver. 21); widows and the fatherless are not to be "humiliated" * (vers. 22-24); those in temporary need not to be vexed by usury (vers. 25-27); God as the supreme Lawgiver is not to be reviled, nor yet are those appointed to rule under Him to be cursed (ver. 28); the tribute due to the Lord as King is to be cheerfully given (vers. 29, 30); and the holy dignity of His people not to be profaned even in their daily habits (ver. 31).

    * This, not "afflicted," as in the Authorized Version, is the right translation, the command extending beyond oppression to all unkind treatment.

    Again, nothing that is untrue, unloving, or unjust is to be said, done, or attempted (23:1-3), and that not merely in public dealings, but personal dislike is not to influence conduct. On the contrary, all loving help is to be given even to an enemy in time of need (vers. 4, 5); the poor and persecuted are not to be unjustly dealt with; no bribe is to be taken, "for the gift maketh open eyes blind, and perverteth the causes of the righteous," * and the same rule is to apply to the stranger as to Israel (vers. 6-9). Finally in this connection, the seventh year's and the seventh day's rest are referred to, not so much in their religious character as in their bearing upon the poor and the workers (vers. 10-12).

    * So verse 8 literally.

    Passing from the statutes fixing the civil and social position of all in Israel to their religious position relatively to Jehovah, (Exodus 23:13-19) we have first of all an injunction of the three great annual feasts. Although strictly religious festivals, they are here viewed, primarily, not in their symbolical and typical meaning (which is universal and eternal), but in their national bearing: the passover feast as that of Israel's deliverance from Egypt, the feast of weeks as that "of harvest, the first fruit of thy labors," and the feast of tabernacles as that of final "ingathering" (vers. 14-17). Of the three ordinances which now follow (vers, 18-19), the first refers to the Passover sacrifice (comp. Exodus 12:15,20; 13:7; 34:25), and the second to the feast of first fruits or of weeks. From this it would follow, that the prohibition to "seethe a kid in its mother's milk" (ver. 19)must, at least primarily, have borne some reference to the festivities of the week of tabernacles; perhaps, as the learned Rabbinical commentator Abarbanel suggests, because some such practices were connected with heathen, idolatrous rites at the time of the ingathering of fruits. *

    * From our ignorance of the circumstances, this is perhaps one of the most difficult prohibitions to understand. The learned reader will find every opinion on the subject discussed in Bocharti Hierozoicon, vol. 1. pp. 634, 635. It is well known that the modern Jews understand it as implying that nothing made of milk is to be cooked or eaten along with any kind of meat, even knives and dishes being changed, and most meticulous precautions taken against any possible intermixture of the two. Most commentators find the reason of the prohibition in the cruelty of seething a kid in its mother's milk. But the meaning must lie deeper.

    The "judgments" which the Lord enjoins upon His people are appropriately followed by promises (23:20-33), in which, as their King and Lord, He undertakes their guidance and protection, and their possession of the land He had assigned to them. First and foremost, assurance is given them of the personal presence of Jehovah in that ANGEL, in Whom is the Name of the Lord (ver. 20). This was no common angel, however exalted, but a manifestation of Jehovah Himself, prefigurative of, and preparatory to His manifestation in the flesh in the Person of our Lord and Savior Jesus Christ. For all that is here said of Him is attributed to the Lord Himself in Exodus 13:21; while in Exodus 33:14, 15, He is expressly designated as "the Face" of Jehovah ("My Face" - in the Authorized Version "My presence"). Accordingly, all obedience is to be shown to His guidance, and every contact with idolatry and idolaters avoided. In that case the Lord would fulfill every good and gracious promise to His people, and cause them to possess the land in all its extent.

    Such were the terms of the covenant which Jehovah made with Israel in their national capacity. when the people had ratified them by acceptance, (Exodus 24:3) Moses wrote all down in what was called "the book of the covenant" (24:7). And now the covenant itself was to be inaugurated by sacrifice, the sprinkling of blood, and the sacrificial meal. This transaction was the most important in the whole history of Israel. By this one sacrifice, never renewed, Israel was formally set apart as the people of God; and it lay at the foundation of all the sacrificial worship which followed. Only after it did God institute the Tabernacle, the priesthood, and all its services. Thus this one sacrifice prefigured the one sacrifice of our Lord Jesus Christ for His Church, which is the ground of our access to God and the foundation of all our worship and service. Most significantly, an altar was now built at the foot of Mount Sinai, and surrounded by twelve pillars, "according to the twelve tribes of Israel" Ministering youths - for as yet there was no priesthood - offered the burnt, and sacrificed the peace offerings unto Jehovah. Half of the blood of the sacrifices was put into basins, with the other half the altar was sprinkled, thus making reconciliation with God. Then the terms of the covenant were once more read in the hearing of all, and the other half of the blood, by which reconciliation had been made, sprinkled on the people with these words: "Behold the blood of the covenant which Jehovah hath made with you upon all these words (or terms)." *

    * Further details are furnished in Hebrews 9:19-22, where also transactions differing in point of time are grouped together, as all forming part of this dedication of the first Covenant by blood. That this is the meaning of the passage appears from Hebrews 9:22. The sprinkling of the book and the people, as afterwards of the Tabernacle and its vessels, was made in the manner described in ver. 19.

    As a nation Israel was now reconciled and set apart unto God - both having been accomplished by the "blood of sprinkling." Thereby they became prepared for that fellowship with Him which was symbolized in the sacrificial meal that followed. (Exodus 24:9-11) There God, in pledge of His favor, fed His people upon the sacrifices which He had accepted. The sacrificial meal meant the fellowship of acceptance; its joy was that of the consciousness of this blessed fact. And now Moses and Aaron, and his two sons (the future priests), along with seventy of the elders of Israel, went up into the mount, "and did eat and drink" at that sacrificial meal, in the seen presence of the God of Israel, not indeed under any outward form, (Deuteronomy 4:12-15) but with heaven's own brightness underneath the Shechinah. Thus "to see God, and to eat and drink," was a foretaste and a pledge of the perfect blessedness in beholding Him hereafter. It was also a symbol and a type of what shall be realized when, as the Alleluia of the "great multitude" proclaims the reign of the "Lord God omnipotent," the gladsome, joyous bride of the Lamb now made ready for the marriage, and adorned with bridal garments, hears the welcome sound summoning her to "the marriage supper of the Lamb." (Revelation 19:6-9)


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