Exodus Chapter 20
The Ten Commandments
A. Four Commandments Regarding Our Conduct Before God
(Exodus 20:1)
And God spoke all these words, saying:
It is proper to understand that God Himself audibly spoke these words to the assembled nation of Israel at the foot of Mount Sinai. Scripture records, “Then the Lord came down upon Mount Sinai, on the top of the mountain. And the Lord called Moses to the top of the mountain, and Moses went up” (Exodus 19:20). God’s voice thundered from heaven, and the people heard Him distinctly. The Lord answered Moses by voice (Exodus 19:19), confirming divine communication to the nation through their appointed mediator.
These commandments were not reserved for an elite priesthood or theological class, but were spoken plainly and directly to every Israelite. They were expressed in simple, powerful language that every man, woman, and child could understand. They addressed the ordinary temptations and moral struggles of daily life, showing that holiness is the responsibility of every believer, not just the religious leaders. After hearing God’s voice, the people were struck with fear and begged Moses to act as an intermediary, saying, “You speak with us, and we will hear; but let not God speak with us, lest we die” (Exodus 20:19). Thus, Moses later ascended the mountain again to receive the remainder of God’s revelation (Exodus 20:21).
When reading these commandments, we must remember that Israel heard the very voice of God proclaim them aloud from heaven. This audible revelation carried unmatched authority and left a lasting impression upon the conscience of the nation.
God Spoke All These Words
The moral principles declared at Sinai were not newly created for that moment. Though codified here in divine clarity, these laws had existed since creation, written on the human heart by the Creator Himself. Scripture affirms this internal moral law, for Paul writes, “For when Gentiles, who do not have the law, by nature do the things in the law... these, although not having the law, are a law to themselves” (Romans 2:14-15).
It is not wrong to steal, murder, or covet simply because these sins are listed in the Decalogue. Rather, they are listed there because they were already universally wrong. These commandments articulate the moral fabric of reality, reflecting the holy nature of God Himself. As one writer put it, “The commandments are God’s nature expressed in terms of moral imperatives.” The Ten Commandments reveal that morality is not arbitrary but grounded in the immutable character of God.
C.S. Lewis observed in The Abolition of Man that there exists a universal moral code across human history, rooted in God’s design. Every civilization has known that murder is evil, that honesty and kindness are virtues, and that loyalty to one’s family and justice in society are noble. There is no culture where cowardice is praised and courage despised. This universality testifies that God’s moral law is impressed upon the human conscience, even when nations reject the Lawgiver.
A God-Based Moral Code
The moral law delivered at Sinai distinguished the God of Israel from the false gods of surrounding nations. Pagan deities reflected the corruption of their worshipers, often depicted as deceitful, immoral, and violent. The God of Abraham, Isaac, and Jacob stood apart in holiness and moral perfection. His commandments elevated human conduct because they originated from a holy and righteous Being.
This divine moral law also established that Israel belonged to God, not to Moses. Though we sometimes call it “the Law of Moses,” the text makes it plain that God spoke all these words. No man, including Moses, stood above the law. In contrast, the Babylonian Code of Hammurabi glorified the king as the ultimate source of justice. Hammurabi’s code begins with lengthy praise of himself and portrays the monarch as divine, the embodiment of the law. By contrast, the Ten Commandments reveal that God alone is lawgiver and judge, and all men are subject to His authority.
The Need for Divine Moral Instruction
While the conscience testifies to moral truth, it is not an infallible guide. Human nature is fallen and easily corrupted by sin, pride, and cultural influence. Therefore, humanity needs divine revelation to clearly define right and wrong and to hold men accountable to the holy standard of God. The Ten Commandments are not a set of suggestions for social order but divine mandates from the Creator.
They remind us that God sees our obedience, measures our actions, and rewards or judges accordingly. Without the foundation of a God-based moral code, the question “Why should I do what is right?” cannot be answered with any objective authority. Modern culture increasingly rejects this foundation, favoring subjective morality defined by personal feeling rather than divine command. This leads to moral confusion and societal decay, for when men become their own gods, the standard shifts with every emotion and generation.
In the late twentieth century, media mogul Ted Turner proposed replacing the Ten Commandments with his own “Ten Voluntary Initiatives,” conspicuously omitting God or any reference to divine authority. His secular list emphasized environmentalism and global cooperation but lacked the moral anchor of accountability to a holy Creator. This illustrates humanity’s perpetual desire to retain moral ideals while rejecting the God who defines them.
The Goodness of God’s Commandments
The Word of God declares, “Therefore the law is holy, and the commandment holy and just and good” (Romans 7:12), and “Every good gift and every perfect gift is from above, and comes down from the Father of lights” (James 1:17). The Ten Commandments are a gift to mankind because they:
Reveal the moral wisdom and government of God.
Meet humanity’s deep need for moral direction.
Provide a framework for teaching righteousness.
Improve societies that uphold them.
Apply universally to all people and times.
Benefit humanity even when imperfectly obeyed.
As one scholar wrote, “The ten words are at once the beginning and the heart of the Mosaic revelation.”
The Law in Biblical Perspective
The Ten Commandments were never meant as a pathway to earn salvation. The covenant established at Sinai included not only law but also sacrifice, because both God and Israel knew man could not keep the law perfectly. Sacrifice provided a means of atonement, pointing forward to the ultimate sacrifice of Christ, the Lamb of God who takes away the sin of the world. The law functioned as a mirror, exposing sin and showing man his need for a redeemer.
Jesus summarized the moral law in Matthew 22:37-40: “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” This does not abolish the Ten Commandments but fulfills them, revealing their essence: love for God and love for others.
Christ alone perfectly obeyed both the letter and spirit of the law. Romans 8:3-4 explains, “For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.” Through faith in Christ, His perfect obedience is credited to believers, freeing them from condemnation and empowering them to walk in righteousness.
The Apostle Paul describes the law as a “schoolmaster” or tutor (Galatians 3:24-25), guiding sinners to recognize their need for salvation. Once faith in Christ has come, the believer is no longer under the tutor’s condemnation but remembers the lessons of holiness it has taught.
From a full biblical perspective, the law serves three great purposes:
It is a guardrail, keeping humanity on a moral path.
It is a mirror, revealing our sin and need for grace.
It is a guide, showing the heart of God and His will for His people.
As Alan Redpath observed, “The great message of the Christian faith is that we are free from the law’s condemnation in order that we may fulfill its obligation by the power of Christ within us.” Grace does not lower the moral standard; it elevates it. Under grace, the believer’s obedience flows not from legal fear but from love and the indwelling power of the Holy Spirit.
The Ten Commandments stand as a divine moral foundation for all humanity. The first four address our relationship with God, teaching reverence, loyalty, worship, and rest in Him. The final six govern our relationships with one another, commanding love, respect, truthfulness, and purity. Together, they reflect the perfect moral harmony of God’s character and His will for His people.
The Ten Commandments
B. The First Commandment: No Other Gods Before Me (Exodus 20:2–3)
“I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me.”
The first commandment begins with a declaration of divine authority. God identifies Himself as “the LORD your God”—Yahweh, the covenant name that signifies His eternal, self-existent nature and His faithfulness to His people. In the polytheistic world of Egypt and Canaan, where men worshiped countless gods representing natural forces or human desires, Yahweh distinguished Himself as the one true God. He was not one deity among many; He was above all creation and the only One worthy of worship.
In these opening words, God teaches several truths about His nature. First, He is above nature. Unlike the pagan deities, who were personifications of natural forces such as the sun, wind, or fertility, God transcends creation and rules over it. Second, God is personal. He is not an impersonal force but a living Being who reveals Himself, communicates, and relates to His people. Third, God is good. His deliverance of Israel from slavery demonstrated His benevolence, and His commandments reflect His desire for what is best for mankind. Finally, God is holy. He is completely separate from the moral corruption of the pagan gods, and He calls His people to reflect His holiness in their conduct.
The covenant structure of this command reflects ancient Near Eastern suzerain-vassal treaties, in which a great king (suzerain) reminded his vassal of past acts of deliverance and then set forth terms of loyalty. Here, God reminds Israel that He brought them out of bondage before commanding their obedience. This demonstrates grace preceding law. God did not rescue Israel because they kept His commandments; He gave His commandments because He had already redeemed them. As G. Campbell Morgan noted, “God did not promulgate a code of laws for the children of Israel, while they were in bondage, telling them that if they would obey it, He would deliver them. He brought them out of the house of bondage, and then gave them His law.” Divine deliverance is therefore the foundation of divine expectation.
The phrase “You shall have no other gods before Me” is absolute in nature. God’s covenant people were not to acknowledge or serve any rival deity. The phrase before Me literally means “to My face,” indicating that no other god should stand in God’s presence or compete for His worship. It is not that other gods could exist beside Him but that none could even be tolerated in His sight.
Ancient Israel was surrounded by the worship of Baal, the god of weather and agricultural prosperity; Ashtoreth, the goddess of fertility and love; and a host of local deities promising success, wealth, or pleasure. Modern man bows before the same idols in different forms—materialism, lust, pride, self-sufficiency, and the pursuit of status. John Calvin rightly observed that the human heart is an “idol factory,” continually producing false gods that compete with the true God for preeminence.
Failure to obey this commandment constitutes idolatry. Scripture repeatedly warns against it: “Therefore, my beloved, flee from idolatry” (1 Corinthians 10:14). Paul declared, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived... nor idolaters” (1 Corinthians 6:9–10). Likewise, “For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God” (Ephesians 5:5). Revelation 21:8 also warns, “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.” The commandment is therefore not merely cultural but eternal, a reflection of the holiness of God Himself.
To have no other gods before Him means that God must not be one priority among many, but the supreme authority over all aspects of life. He will not share devotion. As Jesus said, “No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon” (Matthew 6:24). The believer is called not merely to add God to his life but to surrender his life wholly to Him.
C. The Second Commandment: You Shall Not Make for Yourself a Carved Image (Exodus 20:4–6)
“You shall not make for yourself a carved image — 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; you shall not bow down to them nor 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 fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments.”
The second commandment builds upon the first by forbidding not only the worship of false gods but also the attempt to represent the true God by any physical image. It forbids the making of any likeness that becomes an object or aid of worship. The command strikes at the heart of mankind’s desire to visualize or contain God in material form.
Some have interpreted this command as a total ban on all visual representations of God, including paintings or symbols such as the dove representing the Holy Spirit. Others clarify that the prohibition focuses not on artistic depiction but on the worship of such images. The key phrase is “you shall not bow down to them nor serve them.” The sin lies not in art but in idolatry—when the representation becomes a substitute for direct worship of the invisible God.
Moses later emphasized this principle when he reminded Israel, “And the LORD spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form; you only heard a voice” (Deuteronomy 4:12). Worship was therefore to be word-centered, not image-centered. God wanted His people to know Him through revelation, not imagination.
The commandment forbids the making of images for worship of anything in heaven, on earth, or in the sea. While artistic craftsmanship was not condemned—God Himself commanded the creation of cherubim over the mercy seat (Exodus 25:18)—the distinction lies in purpose. Images used for decoration or symbolism were permitted, but not those used as objects of devotion. As the commentator Clarke noted, “If the making of cherubim was permitted, then the prohibition of the ‘image’ will refer only to the making of direct objects of worship.”
Historically, the Roman Catholic Church altered the numbering of the Ten Commandments by omitting this one from public recitation, dividing the final commandment against coveting into two parts to preserve the total number of ten. This omission facilitated the acceptance of image worship, though Scripture expressly condemns such practice.
The rationale for this commandment is explained by Jesus Himself in John 4:24: “God is Spirit, and those who worship Him must worship in spirit and truth.” To reduce God to an image is to deny His spiritual nature and eternal majesty. Paul warned of this very perversion in Romans 1:22–23, saying, “Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man — and birds and four-footed animals and creeping things.”
When God declares, “For I, the LORD your God, am a jealous God,” this jealousy is not petty or selfish but righteous and loving. As Alan Redpath said, “God’s jealousy is love in action. He refuses to share the human heart with any rival, not because He is selfish, but because He knows that upon that loyalty to Him depends our very moral life.” In modern terms, “zealous” may better express the divine attribute here—God’s passionate commitment to His people’s purity and well-being.
The phrase “visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me” refers not to inherited guilt but to the enduring consequences of sin. Each generation that follows in the sins of its fathers experiences the same judgment. As Clarke noted, “This necessarily implies—if the children walk in the steps of their fathers; for no man can be condemned by Divine justice for a crime of which he was never guilty.” This principle applies especially to idolatry, for nations that reject God invite generational moral decay and judgment.
In contrast, God promises mercy “to thousands, to those who love Me and keep My commandments.” His grace far outweighs His wrath. While judgment may extend to the third and fourth generation, mercy reaches thousands, reflecting God’s readiness to forgive and bless those who love and obey Him.
The Ten Commandments
D. The Third Commandment: You Shall Not Take the Name of the LORD Your God in Vain (Exodus 20:7)
“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.”
This commandment directly addresses the reverence due to God’s name, which represents His character, authority, and presence. To take the name of the Lord in vain means to use it in a way that is empty, disrespectful, or inconsistent with His holiness. The name of God, Yahweh, is sacred, and the misuse of it reveals a heart that fails to honor Him as holy.
There are three principal ways this commandment is commonly violated. The first is profanity, when God’s name is used in cursing, blasphemy, or careless exclamations. Such speech dishonors the holiness of His name and treats it as common or contemptible. The second is frivolity, when God’s name is invoked in a trivial or foolish way—such as using it to validate a lie, exaggerate an oath, or as an expression of shock or humor. The third is hypocrisy, when one claims to belong to God but lives in a manner that discredits Him. This is perhaps the most serious violation, for it misrepresents God before the watching world. Titus 1:16 speaks of such hypocrisy, saying, “They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.”
Jesus reaffirmed the spirit of this commandment when He taught His disciples to pray, “Our Father in heaven, hallowed be Your name” (Matthew 6:9). The word hallowed means “set apart” or “made holy.” This reveals that proper reverence for God’s name is central to true worship. The name of the Lord must be exalted, not treated as casual or ordinary.
The command concludes with a stern warning: “For the LORD will not hold him guiltless who takes His name in vain.” God takes the misuse of His name seriously because it reflects a deeper issue of the heart—a lack of fear, reverence, and awe for who He is. Among the Jewish people, this command led to great caution in pronouncing or writing the divine name. Some, out of fear of accidental misuse, even refrained from writing the word “God,” substituting “G-d” instead. Yet this excessive caution, while well-intentioned, missed the heart of the command: it is not about avoiding the name of God but honoring it rightly.
For believers under the New Covenant, this commandment extends beyond words to every aspect of life. Colossians 3:17 says, “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” To take His name upon oneself is to bear it faithfully before the world. Every Christian, as an ambassador of Christ, must represent His name with integrity, humility, and obedience.
E. The Fourth Commandment: Remember the Sabbath Day, to Keep It Holy (Exodus 20:8–11)
“Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.”
The fourth commandment introduces the concept of sacred rest, commanding the people to “remember the Sabbath day, to keep it holy.” The word Sabbath comes from the Hebrew shabbat, meaning “to cease” or “to rest.” It marks a divine pattern established at creation when God rested from His work on the seventh day (Genesis 2:3). This commandment teaches both rest and remembrance: a time to cease from labor and to reflect upon the Creator who sustains life.
The Sabbath was instituted for the benefit of all people—men, women, servants, foreigners, and even animals. In a society that often devalued slaves and strangers, God affirmed their shared dignity by granting them the same right to rest. This was revolutionary in the ancient world and demonstrated God’s concern for justice and compassion.
To “keep it holy” means to set it apart as different from other days. It was not merely a day of idleness but one of worship, reflection, and renewal. Over time, however, the Jewish people surrounded the Sabbath with layers of human tradition, turning a day of rest into a burden of endless regulations. Jesus confronted this distortion, declaring, “The Sabbath was made for man, and not man for the Sabbath” (Mark 2:27). God’s intention was refreshment, not restriction.
The Pharisees, in their zeal to define obedience, counted even trivial actions as violations. For example, in Luke 6:1–2, they accused Jesus’ disciples of breaking the Sabbath because they plucked grain to eat, interpreting it as reaping, threshing, winnowing, and preparing food—all “work.” Such interpretations revealed a misunderstanding of God’s purpose. The Sabbath was meant to bring rest to the body and soul, not bondage to ritual.
God anchored the Sabbath in His own creative example: “For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day.” In resting, God set a pattern for mankind to follow. If the Creator of the universe could rest from His work, so must His creatures. The Sabbath, then, was not merely a ceremonial law—it was built into the rhythm of creation itself.
Yet Scripture also teaches that the Sabbath pointed to a greater reality. Hebrews 4:9–11 says, “There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His. Let us therefore be diligent to enter that rest.” This rest is fulfilled in Christ, who invites, “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28). Under the New Covenant, believers are no longer bound to observe one particular day as the Sabbath (Colossians 2:16–17). Instead, every day is an opportunity to live in the spiritual rest of Christ’s finished work.
While the ceremonial obligation to observe the Sabbath no longer applies, the principle of rest remains. God designed the human body and soul to need renewal. Those who ignore this divine rhythm suffer physically, mentally, and spiritually. As one commentator noted, “He who idles his time away in the six days is equally culpable in the sight of God as he who works on the seventh.” Both work and rest are commanded by God; balance is His design.
Some believers choose to regard Sunday, the day of Christ’s resurrection (Mark 16:9; John 20:19; Acts 20:7; 1 Corinthians 16:2), as their day of worship and rest. The principle is not bound to the calendar but to the heart. The Sabbath points us to Christ, our eternal rest, and reminds us that salvation is not achieved through labor but received through faith.
The Ten Commandments
B. Six Commandments Regarding Our Conduct Before God and Man
The Fifth Commandment: Honor Your Father and Your Mother (Exodus 20:12)
“Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.”
The fifth commandment stands as the bridge between the commandments dealing with our relationship to God and those governing our relationship with others. The family is the first and most fundamental unit of human society, and the home is the training ground where respect, authority, and moral discipline are learned. To undermine the authority of parents is to undermine the very structure upon which all social order depends.
To honor one’s parents is to prize them, care for them, and show them the respect they deserve. The Hebrew word for “honor” (kabed) carries the idea of weightiness or value. Parents are to be treated as people of great worth. This command extends beyond childhood and continues throughout life. Even when one’s parents are aged or imperfect, the responsibility to honor them remains. While obedience may cease when a child reaches maturity, honor never does.
In a culture that idolizes youth and fears aging, this commandment stands as a divine correction. Cole observed, “This is not a popular doctrine in our modern world, where youth is worshipped, and old age dreaded or despised. The result is the folly by which men or women strive to remain eternally youthful, only to find it an impossible task.” The Lord commands His people to esteem the wisdom, experience, and dignity of those who came before them.
Jesus used this commandment to expose the hypocrisy of the Pharisees, who twisted God’s law for their convenience. In Matthew 15:3–6, He rebuked them, saying, “Why do you also transgress the commandment of God because of your tradition? For God commanded, saying, ‘Honor your father and your mother’; and, ‘He who curses father or mother, let him be put to death.’ But you say, ‘Whoever says to his father or mother, “Whatever profit you might have received from me is a gift to God”—then he need not honor his father or mother.’ Thus you have made the commandment of God of no effect by your tradition.” Their religious loopholes excused neglect of their parents, but Jesus affirmed that honoring one’s parents includes caring for them in their old age.
The command also contains a promise: “that your days may be long upon the land which the LORD your God is giving you.” The Apostle Paul restated this in Ephesians 6:2–3, calling it “the first commandment with promise: ‘that it may be well with you and you may live long on the earth.’” This promise speaks not only of individual blessing but of national longevity. A society that honors its parents and upholds the family structure will experience stability, while a culture that mocks or abandons parental authority will decay. Rebellion against parents is not only sin against family—it is sin against God’s created order.
As the old Puritan Trapp observed, “A good child lengtheneth his father’s days; therefore God promiseth to lengthen his.” God blesses those who preserve respect and honor within the home, for it mirrors His own authority and love.
Section Covered: Exodus 20:12, the fifth commandment—its call to honor parents, its social and spiritual implications, and the promise of blessing attached to obedience.
The Sixth Commandment: You Shall Not Murder (Exodus 20:13)
“You shall not murder.”
This brief but powerful commandment upholds the sanctity of human life. The Hebrew word used here, rasah, refers specifically to murder—the unlawful or immoral taking of another human life. It does not forbid all killing, but rather condemns murder in every form: premeditated, vengeful, or careless destruction of human life without just cause.
The distinction between killing and murder is critical. The Bible recognizes legitimate cases of killing, such as capital punishment (Genesis 9:6, Romans 13:4) or warfare under divine direction. Yet murder, which springs from hatred, greed, or malice, is a direct assault against the image of God in man. Each human life bears the divine imprint, for Genesis 1:27 declares, “So God created man in His own image; in the image of God He created him; male and female He created them.” To murder is to deface that sacred image and usurp God’s authority as the giver and taker of life.
As the scholar Kaiser notes, “Hebrew possesses seven words for killing. If any one of the seven words could signify ‘murder,’ where factors of premeditation and intentionality are present, this is the verb.” Thus, this commandment prohibits not only the act but also the intent and spirit behind it.
Jesus expanded upon this principle in Matthew 5:21–22, saying, “You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.” Christ revealed that the seed of murder begins in the heart through hatred and resentment. One can violate this commandment without ever shedding blood. To harbor hatred or bitterness is to commit spiritual murder.
The commandment also upholds justice and order. Because murder desecrates the divine image, it demands accountability. Genesis 9:6 declares, “Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man.” Therefore, capital punishment administered through due process is consistent with God’s law—it is killing with moral and legal justification, not murder. The commandment safeguards human life by upholding justice against those who destroy it.
In the New Testament, believers are called to go even further, to replace hatred with love and vengeance with forgiveness. Romans 12:19 exhorts, “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord.”
This commandment, though simple in wording, reveals the profound value God places on every human soul. To honor it is to affirm that life belongs to God alone and that love, not hatred, is the mark of His people.
B. Six Commandments Regarding Our Conduct Before God and Man
The Seventh Commandment: You Shall Not Commit Adultery (Exodus 20:14)
“You shall not commit adultery.”
This commandment safeguards the sanctity of marriage and the purity of the family, both of which are foundational to God’s design for human society. Adultery—the act of sexual relations between a married person and someone who is not their spouse—is a direct assault against God’s covenant order and the holiness of the marriage bond. God allows no justification for extra-marital sexual relations; when committed, they are sin, and they cause deep and lasting harm to all involved.
From the earliest days of Scripture, adultery has been recognized as a grave offense against both God and man. Joseph, when tempted by Potiphar’s wife, declared, “How then can I do this great wickedness, and sin against God?” (Genesis 39:9). Adultery is not merely the betrayal of one’s spouse—it is rebellion against God Himself, who instituted marriage as a sacred covenant.
The Old Testament distinguishes between adultery and other sexual sins. Deuteronomy 22:22 prescribes death for those caught in adultery, while the seduction of a virgin was treated differently (Exodus 22:16–17, Deuteronomy 22:23–29). Both acts are sin, but adultery uniquely violates the marital covenant, which is a reflection of God’s covenant with His people.
The seriousness of this sin is seen not only in Scripture but in its enduring consequences. Families are shattered, trust is destroyed, and reputations are ruined. The example of public figures who have fallen into adultery serves as a sobering warning. Excuses such as “God wanted me to be free” are self-deception. The command of God is clear: adultery is sin, and no supposed justification can make it right.
The New Testament reaffirms this command. Paul lists adultery among the “works of the flesh” in Galatians 5:19, alongside fornication, uncleanness, and lewdness. Hebrews 13:4 also warns, “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.”
Yet Christ took the command even deeper, addressing the root cause of adultery in the human heart. In Matthew 5:27–28, He said, “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.” Jesus revealed that sin begins internally, in the desires and thoughts of the heart, long before the act is committed. External restraint is meaningless without internal purity.
Therefore, the command calls not only for physical fidelity but for moral and spiritual purity. The believer must guard both body and mind. Job understood this when he said, “I have made a covenant with my eyes; why then should I look upon a young woman?” (Job 31:1). Lust tolerated in the heart is the seed of adultery, and unchecked desire leads to destruction.
The English word “adultery” comes from the Latin ad alterius torum—literally, “to another’s bed.” It conveys the intrusion upon a sacred space belonging to another. God’s design for marriage is exclusive, permanent, and holy. To adulterate it is to corrupt what God has made pure.
In a world that normalizes sexual immorality, this command stands as a divine boundary marking the holiness of marriage and the purity of God’s people. Obedience to it preserves not only families but also the testimony of the church before the world.
The Eighth Commandment: You Shall Not Steal (Exodus 20:15)
“You shall not steal.”
This commandment protects the right to personal property and establishes the moral order necessary for a just society. It affirms that God has entrusted resources and responsibilities to individuals, and no one has the right to take what belongs to another without proper authority or consent. To steal is to violate both divine law and human dignity, for it undermines trust and disrupts the harmony of community life.
The command is broad in scope, encompassing every form of dishonesty or misappropriation. It condemns theft of money or goods, but also deceit in business, exploitation of labor, fraud in representation, and the manipulation of systems for personal gain. Each form of stealing stems from covetousness and self-centeredness, both of which are contrary to the character of God.
Moreover, Scripture makes clear that one can steal from God. Malachi 3:8–9 rebukes Israel with the words, “Will a man rob God? Yet you have robbed Me! But you say, ‘In what way have we robbed You?’ In tithes and offerings. You are cursed with a curse, for you have robbed Me.” When we withhold from God what is rightfully His—whether in worship, service, or resources—we rob Him of His due honor.
Even more profoundly, we rob God when we withhold ourselves from His service. As Peter wrote, “Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ” (1 Peter 1:18–19). We belong to Him; therefore, to live for self is theft from the One who purchased us with His own blood. Paul affirms this in 1 Corinthians 6:20: “For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.”
The commandment not only forbids stealing but also calls us to the opposite virtue—honest labor and generosity. Ephesians 4:28 provides the godly remedy: “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.” True repentance for theft is not only to cease stealing but to become a giver. God transforms the selfish heart into one that works diligently and shares freely.
This commandment thus enforces both justice and compassion. It forbids the exploitation of others and commands care for those in need. It upholds integrity, stewardship, and the right use of God’s blessings. To keep it is to reflect the honesty and generosity of the Creator Himself, who gives all things freely yet demands accountability for their use.
The Ninth Commandment: You Shall Not Bear False Witness (Exodus 20:16)
“You shall not bear false witness against your neighbor.”
The ninth commandment protects the truth and the integrity of human relationships. It was originally given in the context of legal testimony, but its moral implications extend far beyond the courtroom. The command forbids not only perjury but every form of dishonesty, gossip, slander, and misrepresentation that distorts truth and harms others.
1. The Legal Foundation of the Commandment
In ancient Israel, justice depended on truthful witnesses. Courts did not have the benefit of modern evidence; they relied on eyewitness testimony. A false witness could destroy a person’s reputation, livelihood, or even life (Deuteronomy 19:15–21). Therefore, God’s command was essential to ensure fairness and righteousness in the administration of justice. To lie in court was to subvert the very foundation of law and order that God had established.
Proverbs 19:5 warns, “A false witness will not go unpunished, and he who speaks lies will not escape.” The seriousness of false testimony lay not only in its social consequences but in its offense against the God of truth.
2. The Moral and Spiritual Extension of the Commandment
The ninth commandment also applies to all speech, written or spoken. Every word that misleads, deceives, or manipulates others violates this command. It condemns slander, rumor-spreading, and half-truths that create false impressions. It forbids deceit in business, hypocrisy in religion, and manipulation in relationships.
Proverbs 12:22 says, “Lying lips are an abomination to the LORD, but those who deal truthfully are His delight.” God values truth because He is truth (John 14:6). To bear false witness, therefore, is not merely a social wrong—it is a spiritual rebellion against God’s very nature.
3. Slander and Tale-Bearing
The most common violation of this commandment occurs through careless or malicious speech. Slander is the deliberate invention or spreading of lies meant to harm another person’s reputation. It is described by Alan Redpath as “the worst form of injury a person can do to another.” A murderer kills the body, but the slanderer kills the reputation—something that can never fully be restored.
Tale-bearing, or gossip, is the passing along of reports without confirming their truth. It is often excused as concern or curiosity, but it breaks this commandment all the same. Proverbs 11:13 says, “A talebearer reveals secrets, but he who is of a faithful spirit conceals a matter.” Even repeating true information that need not be shared can be a sin if it damages another unnecessarily.
4. False Witness Through Silence and Flattery
This commandment is also broken by silence when truth is suppressed. If someone is falsely accused and we remain quiet to protect ourselves from discomfort or disfavor, we become participants in the lie. Leviticus 5:1 states that if a person is a witness and does not speak up, he bears guilt.
Likewise, flattery—saying what we do not mean for personal gain—is a subtle form of false witness. Psalm 12:2 warns, “Everyone lies to his neighbor; they flatter with their lips but harbor deception in their hearts.” God desires sincerity, not speech used as manipulation.
5. The Tongue as a Weapon
James 3:5–6 vividly describes the tongue as “a fire, a world of iniquity… set on fire by hell.” The tongue can destroy character, families, friendships, and churches. Many who would never commit murder still commit verbal assassination by carelessly spreading lies or innuendo. The Christian must recognize that words are moral acts for which we are accountable. Jesus said, “For every idle word men may speak, they will give account of it in the day of judgment” (Matthew 12:36).
6. The Example of Satan and the Cross
Satan is called “the father of lies” (John 8:44). His first recorded act in Scripture was deception in the Garden of Eden, twisting God’s word to corrupt humanity. Every lie, therefore, aligns the liar with the devil’s nature.
Even our Lord Jesus was condemned by false witnesses (Mark 14:57–59). Their lies led to His crucifixion, showing that falsehood can be deadly. The Savior who died under the weight of false testimony is the same One who redeems liars through His truth. His followers, therefore, must reflect His truthfulness in all they say.
7. The Positive Side of the Commandment: Speaking the Truth in Love
This commandment does not only prohibit falsehood; it also calls us to uphold truth. Ephesians 4:25 says, “Therefore, putting away lying, ‘Let each one of you speak truth with his neighbor,’ for we are members of one another.” The believer’s speech must be marked by both truth and love. Truth without love can wound; love without truth can deceive. God commands both.
Christians are to be a people of integrity—truthful in speech, trustworthy in action, and consistent in witness. Colossians 3:9–10 exhorts, “Do not lie to one another, since you have put off the old man with his deeds, and have put on the new man.” Lying belongs to the old nature; truth belongs to the new creation in Christ.
8. The Ultimate Fulfillment of Truth in Christ
Jesus Christ declared, “I am the way, the truth, and the life” (John 14:6). To follow Him is to live truthfully. When we lie, we deny His lordship; when we speak truth, we bear witness to His character. The Holy Spirit, called “the Spirit of truth” (John 16:13), empowers believers to live in honesty and transparency before God and man.
The Tenth Commandment: You Shall Not Covet (Exodus 20:17)
“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”
This final commandment reaches beyond outward actions and penetrates to the deepest level of the human heart. While the previous nine commandments focus primarily on behavior—what we do or refrain from doing—the tenth commandment deals directly with inward desire and intent. It exposes the root of sin within us, showing that sin begins long before it manifests externally.
The Hebrew word for “covet” (ḥāmad) literally means “to pant after” or “to strongly desire.” Desire in itself is not inherently sinful; God created humans with the capacity to desire. However, when desire is directed toward something that belongs to another, it becomes sinful covetousness. As Cole notes, “Hebrew hamad (‘desire’) is in itself a neutral word. It is only when misdirected to that which belongs to another that such ‘desire’ becomes wrong.” This commandment therefore unmasks the sinful impulse behind greed, jealousy, lust, and selfish ambition.
Covetousness is a process that unfolds gradually. The eyes look upon something attractive, the mind begins to admire it, the will moves toward it, and finally, if unchecked, the body acts to obtain it. The fact that one has not yet taken possession of the object does not mean the heart is innocent. The seed of covetousness has already been sown when the mind entertains the thought of wanting what belongs to another. In this way, coveting is the internal form of theft, often preceding the outward act.
This sin can be directed toward anything—another person’s possessions, spouse, status, or blessings. The command lists examples from daily life: house, wife, servants, livestock, or “anything that is your neighbor’s.” The meaning is comprehensive. It condemns every form of envy, greed, and discontent. Covetousness is not simply wanting more; it is resenting that others have what you do not and believing you deserve it more than they do. It is dissatisfaction with God’s providence.
Hebrews 13:5 gives the antidote: “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, ‘I will never leave you nor forsake you.’” True contentment rests in God’s presence and provision. When we recognize that God Himself is our greatest possession, covetousness loses its grip. A contented heart trusts that God knows what is best and gives what is needed in His perfect timing.
This final commandment also connects closely with the first, forming a moral circle that begins and ends with the heart’s loyalty to God. The first forbids idolatry—the worship of another god; the tenth forbids the inward idolatry of desiring something or someone more than God. Ephesians 5:5 makes this link explicit: “For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God.” Covetousness is idolatry because it elevates created things above the Creator. It makes possessions, pleasure, or prestige into objects of worship.
Jesus gave a direct warning concerning this sin in Luke 12:15: “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.” Here Christ exposed the lie at the core of covetousness—the belief that life’s value is measured by material gain. The covetous heart constantly compares, competes, and craves, never finding peace or satisfaction.
No civil law could ever enforce this commandment, for it governs the unseen motives of the soul. Yet it reveals the moral perfection of God’s standard. The tenth commandment shows that sin is not merely an external act but an internal condition. It condemns the heart that harbors envy, greed, or discontent, reminding us that outward obedience alone cannot make us righteous before God.
In Romans 7:7–8, Paul wrote, “I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’ But sin, taking opportunity by the commandment, produced in me all manner of evil desire.” The apostle recognized that this commandment exposes the depth of human depravity and drives us to our need for grace. It was the realization of his own covetousness that convinced Paul of his sinfulness and his need for Christ’s righteousness.
In summary, the tenth commandment brings the Decalogue to its climax by turning inward. It reveals that God’s law is not satisfied with mere external compliance; He demands purity of heart. Covetousness is the invisible seed from which theft, adultery, and even idolatry grow. Only through Christ can the heart be cleansed and satisfied. Contentment, gratitude, and trust in God’s provision are the only cures for the covetous heart.
C. The Nation’s Great Fear of the Presence of God
The People Stand Afar Off (Exodus 20:18)
“Now all the people witnessed the thunderings, the lightning flashes, the sound of the trumpet, and the mountain smoking; and when the people saw it, they trembled and stood afar off.”
The giving of the Law at Mount Sinai was accompanied by an awe-inspiring display of divine power. Thunder roared, lightning flashed, the trumpet of heaven sounded, and the mountain itself quaked and smoked with fire. The scene vividly demonstrated the holiness and majesty of God, reminding Israel that they were dealing not with a tribal deity or an idol of stone, but with the living Creator of heaven and earth.
The Hebrew word for “lightning flashes” here is unique and can also be translated as “torches” or “fireballs.” This same term appears in Genesis 15, describing the flaming torch that passed between the pieces when God made His covenant with Abraham. Thus, the imagery of fire and smoke again symbolizes God’s consuming holiness and His covenant presence among His people. Deuteronomy 5:23 adds further clarity, explaining that the mountain “burned with fire,” making it clear that this was no natural occurrence but a manifestation of divine glory.
As the people beheld this sight, they trembled and stood at a distance. The sheer display of divine holiness was overwhelming. Rather than drawing them closer to God, the manifestation caused them to recoil in fear. Their reaction revealed the deep contrast between God’s perfection and man’s sinfulness. The thunder and lightning did not invite them into intimacy but reminded them of their unworthiness to stand before a holy God.
The trembling of the Israelites illustrates an important truth about fallen humanity: when confronted with God’s holiness apart from His grace, man instinctively withdraws. Holiness exposes sin, and the sinner, aware of his guilt, retreats rather than draws near. This moment at Sinai impressed upon Israel that the Law they were receiving came from an infinitely holy Being and that disobedience to it was not a trivial matter but an offense against the living God.
Section Covered: Exodus 20:18 — the terrifying manifestation of God’s presence, its covenantal symbolism, and Israel’s fear in standing afar off.
The Request of the People (Exodus 20:19)
“Then they said to Moses, ‘You speak with us, and we will hear; but let not God speak with us, lest we die.’”
The people, overwhelmed by the voice of God and the sights surrounding Sinai, begged Moses to act as their mediator. Their plea reveals both fear and a profound awareness of human frailty in the presence of divine holiness. What they experienced was not mere spectacle; it was a direct encounter with the reality of the Almighty, and their reaction was one of terror.
They said, “Let not God speak with us, lest we die.” The Israelites feared that hearing the direct voice of God would consume them. This fear was not unfounded. Biblically, encounters with the unveiled presence of God are often accompanied by deep dread. Isaiah, upon seeing the Lord in His glory, cried, “Woe is me, for I am undone! Because I am a man of unclean lips” (Isaiah 6:5). Likewise, the Apostle John, beholding the glorified Christ, fell at His feet as though dead (Revelation 1:17). Sinful man cannot stand before the holiness of God without mediation.
The Israelites’ fear was the natural response of the flesh before a holy God. What they dreaded—intimacy with God’s immediate presence—Moses longed for. As Exodus 33:18 records, Moses later prayed, “Please, show me Your glory.” This contrast highlights the difference between a fearful nation standing afar off and a faithful servant who desired to know God more deeply. As Cole observed, “What Israel dreaded, Moses coveted.”
When the people said, “You speak with us, and we will hear,” they expressed willingness to obey what God said through His appointed servant. Yet their resolve was short-lived. Though they pledged obedience, Israel soon failed to keep God’s commands. Within weeks, they crafted a golden calf and fell into idolatry (Exodus 32). Their promise—like many human promises—was sincere but powerless without transformed hearts. Later generations would continue this pattern, redefining and diluting God’s law to make it manageable. Jesus would later expose these distortions in His Sermon on the Mount (Matthew 5:17–48), showing that true obedience flows not from external conformity but from an inward change of heart.
The Israelites’ request for Moses to mediate was not entirely misplaced. Their instinct for a go-between anticipated a far greater truth: mankind’s need for a Mediator between God and man. In their fear of death, they unknowingly foreshadowed the redemptive work of Christ, who alone bridges the gap between sinful humanity and a holy God. As Paul later wrote, “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5).
Christ fulfills what Israel’s fear only hinted at. He speaks the Word of God to us, yet through His atoning sacrifice He makes it possible for us to draw near without fear. Hebrews 12:18–24 contrasts Mount Sinai with Mount Zion, declaring that believers in Christ no longer approach a mountain of fire and terror, but “the city of the living God.” The same God who terrified Israel at Sinai now invites His people into fellowship through the grace of His Son.
The people’s request, therefore, was both a reflection of their fear and a prophetic anticipation of God’s redemptive plan. The Law revealed man’s sin and distance from God; Christ, the Mediator, bridges that distance and fulfills the righteousness the Law demanded.
The Purpose for This Fear (Exodus 20:20)
“And Moses said to the people, ‘Do not fear; for God has come to test you, and that His fear may be before you, so that you may not sin.’”
Moses comforted the terrified nation, assuring them that God’s purpose in this overwhelming display of glory was not to destroy them but to refine them. God’s intention was to test their hearts, to reveal both His holiness and their need for His grace. The terrifying manifestation at Sinai was designed to produce reverence, not despair—to cultivate obedience born from respect for God’s character.
Moses began with the words, “Do not fear.” This refers to the paralyzing kind of fear that springs from guilt and danger—the fear that causes one to draw back from God. God was not seeking to drive them away, but to draw them into covenantal reverence. The display of thunder, lightning, and smoke was a divine test. Through it, the people would learn what kind of God they served: a God who is above nature, not bound by it; a personal God who speaks and enters into relationship with His people; a good God whose commandments are for their benefit; and a holy God who cannot tolerate sin.
God’s testing also revealed His moral expectations. The Israelites were not dealing with an impersonal force but with a moral Being who demanded righteousness. The Law they had just received defined the standard of holiness that God required, exposing humanity’s inability to meet it apart from divine grace. In that sense, the Law was a mirror revealing their weakness and dependence on God’s mercy.
Moses then added, “that His fear may be before you.” Here he distinguished between two kinds of fear: the fear that repels and the fear that reveres. The first is the fear of punishment, which causes one to flee from God; the second is the reverential awe that leads to obedience. This “fear of the Lord” is not terror but worshipful respect—a recognition of His majesty and holiness that keeps the heart from sinning. Trapp succinctly summarized this divine paradox: “Fear not. And yet fear.”
While it is better to obey God out of fear than to rebel against Him, fear is not the highest motive for obedience. Love is. As the Apostle John later wrote, “There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. We love Him because He first loved us” (1 John 4:18–19). The fear that God desires is not dread but devotion—a reverent awareness of His holiness that leads to righteous living.
Yet Israel failed to learn this lesson. Within forty days, they would bow before a golden calf, indulging in idolatry and immorality (Exodus 32). The very fear meant to keep them from sin was replaced by carnal indulgence. Their hearts were moved by spectacle, not transformed by reverence. The purpose of holy fear is to restrain sin and anchor obedience, but fear alone, without love and faith, cannot sustain righteousness.
Moses Draws Near (Exodus 20:21)
“So the people stood afar off, but Moses drew near the thick darkness where God was.”
While the nation stood trembling at a distance, Moses approached the divine presence with confidence and longing. The people’s fear drove them away, but Moses’ faith drew him near. This contrast highlights the difference between knowing about God and truly knowing God. The Israelites saw His power but did not yet understand His grace; Moses, having experienced both, desired deeper fellowship.
Moses’ intimacy with God was not born of personal perfection but of grace. He was not a flawless saint; he was a man who had sinned gravely—he was a murderer who had been forgiven, restored, and commissioned by God. Because Moses knew the mercy of God personally, he could approach the “thick darkness where God was” without terror. This darkness symbolized the mystery of God’s presence—His unapproachable light concealed by cloud, so that man might not perish before His glory. Psalm 97:2 declares, “Clouds and darkness surround Him; righteousness and justice are the foundation of His throne.”
The people’s fear kept them at a distance, but Moses’ faith propelled him into communion. This was not presumption but trust in God’s character. Exodus 33:18 later records Moses’ bold request, “Please, show me Your glory.” He desired more than commandments—he desired God Himself. The mediator of the old covenant foreshadowed the greater Mediator to come, Jesus Christ, who would not merely draw near to the presence of God but would bring us near to Him through His own blood.
The people remained afar off, content with religion at a distance; Moses pressed inward, seeking relationship. The Law had shown the people how far they were from God; grace would one day bring man near again through Christ. Hebrews 10:19–22 declares this fulfilled reality: “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus… let us draw near with a true heart in full assurance of faith.” What Israel could not do at Sinai, the believer can now do at Calvary.
E. Laws Concerning Worship and Altars
The Purity of Worship (Exodus 20:22–23)
“Then the LORD said to Moses, ‘Thus you shall say to the children of Israel: You have seen that I have talked with you from heaven. You shall not make anything to be with Me — gods of silver or gods of gold you shall not make for yourselves.’”
Immediately after delivering the Ten Commandments, God reaffirmed to Israel the purity required in worship. He reminded them, “You have seen that I have talked with you from heaven,” making it unmistakably clear that the Law was not a human invention but divine revelation. Though the voice was heard at Sinai, the command came from heaven itself. God’s communication established His transcendent authority—He was not one god among many, but the one true God above all creation.
Because no visible form accompanied God’s voice, He explicitly forbade the creation of any physical representation of Him: “You shall not make anything to be with Me — gods of silver or gods of gold.” The people had seen no image, only heard His voice (Deuteronomy 4:12), and were therefore to reject all attempts to portray or supplement Him with visible idols. Any addition to His worship—whether symbolic, artistic, or man-made—was an affront to His holiness and an intrusion into His glory.
The command to reject gods of silver and gold carried particular force, as these materials symbolized human wealth, beauty, and power. The nations around Israel worshiped deities made from precious metals, but God demanded that His people worship Him in purity and simplicity, without visual aids or physical substitutes. Israel was to worship the invisible God by faith, not through the glitter of human craftsmanship.
This instruction prepared the nation for a continual struggle that would define its history—the temptation to mix true worship with idolatry. Even in our own time, this principle warns against any practice that mingles human invention, emotionalism, or aesthetic appeal with the worship of the one true God. Worship must be directed to Him alone, for He tolerates no rival beside Himself.
Instructions for Altars and Sacrifice (Exodus 20:24–26)
“‘An altar of earth you shall make for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I record My name I will come to you, and I will bless you. And if you make Me an altar of stone, you shall not build it of hewn stone; for if you use your tool on it, you have profaned it. Nor shall you go up by steps to My altar, that your nakedness may not be exposed on it.’”
God’s first law following the Ten Commandments addressed the means by which man could approach Him—through sacrifice. This divine order reveals the gospel pattern embedded in the Law: after the standard of holiness is given, provision for sin must follow. God knew that Israel would fail to keep His commandments perfectly; therefore, He immediately instituted the altar, symbolizing atonement and reconciliation.
The word “altar” in Hebrew (mizbeach) means “place of slaughter.” It is derived from the root meaning “to sacrifice” or “to kill.” While the Latin term altus emphasizes elevation, the Hebrew emphasizes death—the cost of sin. This dual meaning captures the altar’s purpose: it was both the place where life was taken and the point where man was lifted into communion with God through atoning blood.
God commanded, “An altar of earth you shall make for Me.” The simplicity of this instruction stood in stark contrast to the ornate, extravagant altars of pagan nations. God desired no grand display of human skill or wealth. He wanted His altar made from the very dust of the earth, a humble reminder of man’s frailty (Genesis 3:19) and dependence upon divine grace. As Trapp noted, these “dunghill deities” of the nations required lavish shrines, but the true God found honor in simplicity and sincerity. The ultimate fulfillment of this truth is seen in the cross of Christ—a few wooden beams, plain and rough, yet the most glorious altar ever raised.
The command to offer “burnt offerings and peace offerings” established the two foundational sacrifices of Israel’s worship. The burnt offering represented complete consecration to God, the entire animal consumed by fire as a symbol of total surrender (Leviticus 1). The peace offering expressed fellowship and gratitude, a shared meal between God and the worshiper (Leviticus 3). Together, these sacrifices declared both man’s sinfulness and God’s grace, revealing that peace with God must come through the shedding of blood.
God added a promise to this ordinance: “In every place where I record My name I will come to you, and I will bless you.” The altar was not merely a site of death but a meeting place for divine blessing. Where God’s name was honored through atoning sacrifice, His presence would be manifested. This anticipated the New Covenant truth that where Christ’s name is exalted, His Spirit is present to bless (Matthew 18:20).
The Lord also forbade human alteration of the altar: “If you make Me an altar of stone, you shall not build it of hewn stone; for if you use your tool on it, you have profaned it.” Any human workmanship applied to the altar corrupted its sanctity, drawing attention to man’s ability rather than God’s provision. The message was clear—salvation is by grace alone, not through human contribution. Just as no tool could shape the stones of the altar, no human effort can improve upon God’s work of redemption. The beauty of the altar lay in its divine purpose, not in artistic refinement.
Finally, God said, “Nor shall you go up by steps to My altar, that your nakedness may not be exposed on it.” This prohibition was both practical and symbolic. Practically, it prevented indecent exposure in worship, as priests wore long robes. Symbolically, it reminded Israel that fleshly display has no place in the worship of a holy God. Worship is not to magnify human form or pride but to exalt divine holiness. Later, when elevated altars were permitted (Leviticus 9:22; Ezekiel 43:13–17), priests were required to wear linen undergarments (Exodus 28:40–42), maintaining modesty even in sacred service.
This principle finds its ultimate fulfillment in John 4:24, where Jesus declared, “God is Spirit, and those who worship Him must worship in spirit and truth.” True worship excludes all fleshly boasting and sensual display. It is characterized by humility, sincerity, and spiritual reality—qualities that reflect the heart, not the hands of the worshiper.
