The Mosaic Covenant Part I

Significance of the Mosaic Covenant There is no way to describe adequately the canonical implications of Exodus Everyone from Moses (Deut 5:6-21), to Jeremiah (Jer 7:1-15), to Jesus (Mt 5-7), to Peter (1 Peter 2:9), and every other biblical writer who has anything to say about covenant, morality and relationship to God reflects directly or indirectly upon this passage (Paul R. House, Old Testament Theology [Downers Grove, Ill.: Intervarsity, 1998] 117).

Significance of the Mosaic Covenant A correct understanding of these verses which summon Israel, as a result of Sinai, to its vocation, is vital. The history of Israel from this point on is in reality merely a commentary upon the degree of fidelity with which Israel adhered to this Sinai-given vocation” (William J. Dumbrell, Covenant and Creation: A Theology of Old Testament Covenants [Nashville: Thomas Nelson, 1984] 80).

Setting of the Mosaic Covenant As the Book of Exodus begins, Jacob (now Israel) and his descendants, a total of 70 persons, are in Egypt. In accord with the Abrahamic Covenant, God greatly multiplies the Israelites so that “the land was filled with them” (Exod 1:5-7).

Setting of the Mosaic Covenant Exodus also records the Israelites’ enslavement to the Egyptian for a period of 430 years, until God judged the Egyptians and delivered the Israelites through the ten plagues. The journey from Egypt to Sinai took 3 months, during which time God: –delivered the Israelites from Pharaoh’s army by His parting of the Red Sea; –supernaturally provided manna and water for His people in the barren wilderness; –enabled the Israelites to defeat the Amalekites who had risen against them.

Deliverance At the Red Sea Bitter water made sweet Oasis at Elim Quail & Manna provided in desert Water provided from rock & victory over Amalekites Mount Sinai

Mosaic Covenant Not a Means of Salvation Two kinds of context make this clear: –The Theological Context –The Redemptive Context

The Theological Context: Worshiping God Long before the exodus from Egypt, God had revealed to Moses that the nation’s experience at Mount Sinai would be primarily an exercise in worship: “Certainly I will be with you, and this shall be a sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain” (Exod 3:12). Israel entered the Mosaic Covenant during, through, and for the purpose of worship. At Sinai the covenant reinforced the necessity of worshiping Yahweh (Exod 23:25; Deut 10:20). Unbelievers cannot participate in true worship since they have no relationship to the object of worship, God (cf. John 4:24) (Dr. William D. Barrick, “The Mosaic Covenant,” TMSJ 10/2 [Fall 1999] ).

The Redemptive Context: Deliverance from Egypt While Israel was still in bondage in Egypt, Yahweh announced that He cared for them and would deliver them: “I am concerned about you and what has been done to you in Egypt.... I will bring you up out of the affliction of Egypt to the land of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite, to a land flowing with milk and honey” (Exod 3:16-17). They were already His people and He was already their God.

The Redemptive Context: Deliverance from Egypt Yahweh’s love was manifested in the way that He brought Israel from Egypt to Sinai: “You yourselves have seen what I did to the Egyptians, and how I bore you on eagle’s wings, and brought you to Myself” (Exod 19:4). Israel’s redemption was occasioned by God’s love, mercy, and grace (Deut 4:37; 7:7-9; 10:15). He redeemed them before He entered the covenant with them at Sinai. Any claim that the covenant needed to be kept in order for someone to be saved from sin denies the theological and redemptive contexts of the Mosaic Covenant historically (Barrick, “The Mosaic Covenant,” ).

Form of the Mosaic Covenant In the ancient near east, when a king conquered another people, he would make a covenant or treaty that would regulate the relationship between the king and his new subjects. Theologians have noted the similarities between such treaties and the Mosaic Covenant.

Form of the Mosaic Covenant Historical Prologue Exod 19:1-4 Preamble Exod 19:5-6 Stipulations Exod 20:3-23:19 Provision for Reading Exod 24:4-7 Blessings & Curses Exod 23:20-23

Key Passages of the Mosaic Covenant: Exod Exod 19:1-4 provides the basis of the relationship between Yahweh and Israel. Exod 19:5-6 provides the purpose and function of that relationship: “ ‘Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.”

Three Significant Phrases in Exod 19:5-6 “My own possession” referred to the fact that God had chosen Abraham’s descendants to be the recipient of blessings and a channel of blessing to the other nations. “A kingdom of priests” identified Israel as the mediator of God’s revelation to the other nations. “A holy nation” means that Israel was to be set apart for God’s service and separated from anything that would defile her.

Remainder of Exod 19 The people agree to submit to Yahweh’s rule (v. 8). They are commanded to consecrate themselves and prepare for the Lord’s appearance (vv. 9-11). Boundaries were established that the people could not cross over (vv ). God came down to Sinai in the midst of “thunder and lightning flashes and a thick cloud” (19:16).

Stipulations: Two Types of Laws Commandments (Exod 20:1-17) Case Law (Exod 20:22-23:19). Four broad categories: –The Law of the Altar (Exod 20:23-26) – prescribes how Yahweh should be worshipped. –The Judgments (Exod 21:1-22:20) – for various situations in human relationships. Characterized by fairness, holiness, justice, and mercy. –Moral Commandments and Duties (Exod 22:21-23:9) – provided moral standard for the law code. –Sabbatical Times and the Festival Calendar (Exod 23:10-19) - “Rest and worship are to be ingrained into Israel’s life on a periodic as well as weekly basis” (House, Old Testament Theology, 116).

Next Week: The Mosaic Covenant Part II