Case Law | Knowable Word

Step Back

When our Bible study focuses intently on each passage, one after another, we may find it difficult to step back and see how they fit together. But we must remember the Bible is a work of literature. It was not written to be scrutinized in bites; it was written to be devoured in gobbles. We should remember to read the Bible as we’d read any other book: moving through it at a reasonable pace and recognizing ongoing themes, climax, resolution, and character development. When we hit milestones in the text, we should take the opportunity to survey where we’ve been and how it fits together.

So, now that we’ve seen God finally make his covenant with the people of Israel, it’s a good time to catch our breath. From this point in Exodus, we’ll see God working out the implications of that covenant and establishing a home with his people. But where have we been so far?

Review

Let me list the main points I’ve proposed for each passage in this section:

Exodus 19:1-25: The purpose of God’s deliverance is to make something special out of an utterly undeserving people.
Exodus 20:1-21: God makes a treaty with his redeemed people, inspiring them to fear and obey, so they might draw near to him.
The case laws
- Exodus 20:22-21:32: God’s kingdom is different from the world’s kingdoms in that all its citizens have rights, and justice is the cost of living.
- Exodus 21:33-22:15: It is good and God-like to pay restitution for damage done to others’ property.
- Exodus 22:16-31: Social justice is rooted in God’s just character, and it flows from maintaining purity before him.
- Exodus 23:1-19: God’s people diligently employ truth and rest to do good for others.
- Exodus 23:20-33: How you trust God’s angel determines how God treats you.
Exodus 24:1-18: It costs both personal sacrifice and substitutionary death to draw near to God in covenant.

In addition, my overview of the whole book led me to this overall main point:

Who is Yahweh, and why should you obey him? He is the God who 1) demolishes the house of slavery (Ex 1-15), 2) prepares to rebuild (Ex 16-18), and 3) builds his house in the midst of his people (Ex 19-40).

The main idea of Act I (Ex 1:1-15:21) was that Yahweh demolishes the house of slavery. He does this in two parts:

He trains up a qualified mediator to deliver (Ex 1:1-7:7).
He delivers his people from their enemies into a frightful joy (Ex 7:8-15:21).

And the main idea of Act II (Ex 15:22-18:27) was that Yahweh prepares the house of his people by showing them they need his law to know him.

Pull It Together

Now what do these things show us about the flow of thought in chapters 19-24? We are in between the need for the law and the instructions for the tabernacle. In giving the law, how does God begin building his house?

Act I describes God’s deliverance of his people. Act II shows how God prepares them for a covenant relationship with him. Act III now constructs that covenant relationship.
Exodus 19:1-25 tantalizes them with assurance of becoming something special.
Exodus 20:1-21 causes them to have second thoughts.
Exodus 20:22-23:33 defines what it means to be special, unlike the other nations:
- Every member of society has basic rights.
- Property is respected.
- Justice goes together with purity, just like it does in God.
- Truth and rest are not for selfish ends but for the good of others.
- Everything hinges on whether you trust God’s angel.
Exodus 24:1-18 closes the deal by offering them the blood of a substitute and a meal with God.

These chapters show the making of a special people. They’re brought close, but not too close lest they die. They’re informed of Yahweh’s impossible standards. They’re given a picture of a community that reflects God’s glorious, gracious, and generous character. They decide to move forward with this deal, but not without a reminder that something has to die to make it possible. And that those who “see God” can get only as close as the pavement under his majestic feet.

When we read these chapters as a unit, we can’t help but see that obeying the law will never make us righteous before God. Instead, obeying the law is like enjoying a bit of utopia, or biting into a juicy fruit of paradise—but only when covenant blood has been shed to bring us near. Without the blood, the law inspires only dread and defensiveness.

Wasif Malik (2012), Creative Commons

We can flesh out our outline of the book a little further:

Act I: Yahweh demolishes the house of slavery (Ex 1-15).

Introduction: Nobody can prevent Yahweh from keeping his promises, but we’re not sure how he’ll do it (Ex 1).

Part 1: Yahweh appoints a mediator and ensures he is fully qualified and trained for the task of deliverance (Ex 2:1-7:7).

Part 2: Yahweh delivers a deserved destruction to his enemies and a frightful joy to his people (Ex 7:8-15:21).

Act II: Yahweh prepares to rebuild by exposing how deeply his people need his law to know him (Ex 16-18).

Act III: Yahweh builds his house in the midst of his people (Ex 19-40).

Part 1: God architects a perfect paradise for the community of his people, so he can bring them near through the blood of a substitute (Ex 19-24).

Gaze Upon Jesus

Jesus came not to abolish the law, but to fulfill it (Matt 5:17). This is great news, because he then offered his blood of the covenant to cover us and cleanse us forever (Matt 26:28). Through him, we have full access to the Father (Heb 4:14-16). By giving us his Spirit, he’s now working out paradise in the community of his people (Gal 5:13-26).

Apply

Head: Do not expect law, education, wealth, or community service will ever bring paradise on earth. Nothing but the blood of Jesus can do that.

Heart: Do you love God’s law because it enables you to find Christ? Do you want to become more like him? Do you want your church or neighborhood to reflect his character? Or do you just want more stuff, or to be left alone?

Ha nds: Walk by the Spirit, and don’t gratify the desires of your flesh. Let the law show you how to keep in step with the Spirit, not being conceited, neither envying nor provoking (Gal 5:16-26). And keeping in step with the Spirit means most of all that your allegiance is to none but Christ, God’s true angel/messenger (1 John 5:11-12).

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

Having established basic human rights, even for society’s least, and basic property rights, to promote peace between one person and another, the Lord’s body of case laws moves on to bigger issues of social justice that will affect the entire community.

Observation of Exodus 22:16-31

Most repeated words: shall (21 times), you (20x), not (9), your (9), for (6), if (6), me (5), any (4), give (4), I (4), cry (3)

On this section’s list of repeated words, I’ve included some of the common “stop words” that I normally exclude. Usually, words like shall, you, your, for, me, and I aren’t terribly significant compared to other vocabulary used. But in this section, they take pre-eminence.
In particular, we see often in this passage the reasons (“for”) why “you” “shall” “not” do certain things.
- And those reasons usually have to deal with what is true about “I” and “me” (Yahweh God).

This section is filled with reasons for the case laws—something lacking in the first two sections of instruction

We’ve seen the English word “for” before this, but only as a preposition (“it came for its hiring fee,” Ex 22:15), not a conjunction (“for you were sojourners,” Ex 22:21).
Ex 22:21: Don’t wrong a sojourner, for you were sojourners in Egypt.
Ex 22:23-24: If you mistreat widow and orphans, I (God) will hear their cry and make your wives widows and your children orphans (i.e. I will kill you).
Ex 22:27: Don’t take a poor person’s cloak as collateral, for that is his only covering.
Ex 22:27: If he cries out, I will hear, for I am compassionate.
Ex 22:31: Don’t eat roadkill, for you are consecrated (special) to me.

This section begins with a case of sexual impurity (Ex 23:16), and it ends with a case of dietary impurity (Ex 23:31).

In between, we have many cases dealing with broad societal issues, such as who may (not) live in the community (Ex 23:18-20), how the community treats aliens and the weak (Ex 23:21-27), and how the community treats God and its leadership (Ex 23:28-30).
All throughout, there are references to fathers, daughters, widows, wives, children, firstborn and sons. Lots of familial terminology.

Structure:

5 cases dealing with impurity in the community (Ex 23:16-20)
4 cases dealing with oppressive treatment of society’s weakest (Ex 23:21-27
4 cases dealing with insubordinate treatment of society’s leadership (Ex 23:28-30)
1 case demonstrating the implications of being a special people for God (Ex 23:31)
Chris Potter (2012), Creative Commons

Interpretation of Exodus 22:16-31

Some possible questions:

Which of the Ten Commandments are being applied here?
Does God require a woman to marry her rapist (Ex 22:16, also Deut 22:28-29)?
Why does this passage suddenly give so many reasons and purpose statements?

My answers (numbers correspond to the questions):

Some of the cases are clear applications of “do not commit adultery” (Ex 22:16-17, 19). Ex 22:20 seems to apply “no other gods.” Ex 22:28 seems to apply “don’t take God’s name in vain.” But what do we do with the case of the sorceress (Ex 22:18)? Or moneylending (Ex 22:25-27)—is that about “do not steal”? The cases in Ex 22:16-31 are not as clear as the earlier sections were. But because of all the familial language, the rooting of many of these cases in the character and relationship of God with his people, and the fact that adultery has to do with much more than extramarital human sexual relations (e.g. see Hosea 1:2, 2:2, etc.)—for those three reasons, I’m inclined to see all of Ex 22:16-31 as applying the command “don’t commit adultery.” These cases deal with sexual ethics, as well as the purity of the community as the Bride of God. I wouldn’t fight too hard for this conclusion, but it’s where I’ve come to at this point.
This interpretive question is not critical to understanding the whole passage, but I mention it because I think it’s a common question for those who accuse the Bible’s ethics of being barbaric or inhumane. In Ex 22:16, the sexual activity appears to be consensual and not rape, but I could be wrong; and anyway, Deut 22:28-29 clearly addresses the case of rape. And the focus of the text is not so much to require the victim to marry her attacker, as it is for the attacker to take on the responsibility of providing for his victim for the rest of her life. In ancient Israelite culture, a woman so violated would have been utterly forsaken and destitute for the rest of her life. The requirement for the rapist to marry her was a provision for her well-being. In today’s culture, we would probably apply the principle differently: requiring the attacker to pay lifelong “alimony” to his victim.
This third question moves us much farther in interpretation. When God broadens his instructions out from detailed person-to-person dealings, and into the purity of the community, he makes sure to root the community’s sense of justice in his own love for these people. He is a father to these people. He is a vengeful husband to the oppressed. Nobody messes with his bride and gets away with it. We learn much about God’s compassion and ferocious commitment to those who have no other built-in social protection.

Train of thought:

The community must maintain purity as the status quo.
The community must care for the least.
The community must do these things in submission to the Lord their God.

Main point: Social justice is rooted in God’s just character, and it flows from maintaining purity before him.

Connection to Christ: Jesus shows us the fulness of the character of God. He came to bring justice to the oppressed and declare freedom to captives. He did that by laying down his life to win for himself a true bride, whom he will one day present pure and spotless.

My Application of Exodus 22:16-31

Social justice begins in my home and my church, and it moves out from there to society. If we compromise purity before God, our attempts at justice get nowhere. If we don’t move out to bring justice, our attempts at purity before God are self-serving and ultimately unconvincing. As a husband, father, and church elder, I must persevere in protecting our purity and in persuading folks to keep looking outward to minister Christ’s justice to the nations. Our compassionate God expects it of us.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.