soon becomes apparent that we need to start by looking at the events that took place at Mount Sinai, in the middle of the Book of Exodus.

Transcription

1

2 soon becomes apparent that we need to start by looking at the events that took place at Mount Sinai, in the middle of the Book of Exodus. Why? Because none of the stories reported in the Bible as occurring prior to the Sinai event makes mention of or implies the presence of a divinely inspired written document. For instance, as important as he was to biblical history, Adam had no Bible. Nor did Noah, during all those years that he tried to hear a voice speaking of impending world destruction. Even Abraham, whose story is so central to the biblical record, was not guided by a collection of sacred writings to which he could turn for devotional reflection each morning. The Children of Israel bow before and worship God on Mount Sinai. In clear and unambiguous testimony the Bible s own internal evidence is the writing down of important ideas or history. That sourcebook of revelatory insight began when the Israelites encountered God in a unique way at Mount Sinai. It was there, according to the pages of Exodus, that God and Moses collaborated to create written documents. Those writings would travel with the community that became the nation of Israel. So it is imperative to understand more clearly what was taking place at Mount Sinai. To do that, we need to know something of the broader history of the second millennium B.C.E. One of the dominant civilizations of that era was the Hittite kingdom. Somewhat secluded in the mountainous plateaus of Anatolia (eastern Turkey today), the Hittites shaped a vast web of international relations which, at the height of their power in the 14th century B.C.E., encompassed most of the ancient Near East. Similar to the feudal system of the Medieval Period, the more powerful entity, the suzerain, would control foreign affairs, while the weaker powers, or vassals, had limited domestic autonomy. In order to establish appropriate structures to spell out their ongoing interactions with subjected peoples, the Hittites developed a prescribed treaty form, or covenant code, that was widely used (see sidebar on page 6). What makes this bit of ancient historical trivia so intriguing for biblical scholars is the uncanny correspondence between the elements of this Hittite covenant code and the literature at the heart of Israel s encounter with God at Sinai. Note the following: When God is first heard speaking from the rumbling mountain, the words are essentially the PREAMBLE of a Suzerain-Vassal covenant: I am the Lor d your God (Exodus 20:1). Immediately following is a brief HISTORICAL PROLOGUE reminding the people of the events that precipitated this encounter:... who brought you out of the land of Egypt, out of the house of bondage (Exodus 20:2). Then comes a recitation of STIPULATIONS that will shape the ethics, morality, and lifestyle of the community, including the Ten Commandments, which functions as a summary of the whole (Exodus 20:3 23:19). Moses vents his anger against idol worshipping in place of God. Following these are the CURSES AND BLESSINGS (Exodus 23:20 33) of a typical covenant document. What is unusual in this case is that the order is reversed so that the blessings precede the (Continued on next page) 2

3 curses. This provides the same rigors of participatory onus, but gives it a freshness of grace and optimism that is often absent from the quick condemnation of the usual ordering. The WITNESSES are the Elders of the Israelite community (Exodus 24:1 2), bringing authentication of this process and these documents into the human realm, when it was often spiritualized in other covenants by listing local gods as moderators of these events. Finally there is the DOCUMENT CLAUSE (Exodus 24:3 18) that spells out the ratification ceremony. It will be followed by a further reflection on the repositories of the covenant document copies once the Tabernacle has been built. There is striking resonance between the usual form of the Hittite Suzerain-Vassal Covenant and the essential first speech of God to Israel at Mount Sinai. In other words, the first biblical documents were the written covenant documents formulating the relationship between a nation and the (divine) ruler who earned in battle with the Pharaoh of Egypt (Exodus 1 11) the right to order the world. This is why the word covenant becomes an essential term for all the rest of the literature that will be garnered into the collection eventually known as the Bible. The Bible begins with a covenant-making ceremony that produces certain documents, and then continues to grow as further explications of that covenant relationship are generated. Using this widely copied and commonly understood tool of shaping political, cultural, and religious relationships in society, God owned Israel through the covenant, but Israel also owned God, both in the very best of ways. Israel became God s partner in the divine mission to redeem and restore to full spiritual health all nations of the earth; and God became Israel s daily partner in the struggles of life. How the Ten Commandments became a part of the Shavuot celebration The celebration of Shavuot, which initially was a celebration tied to the agricultural harvest, became associated with the giving of the Ten Commandments and the Torah after the destruction of the Second Temple and the forced separation of the Jewish people from their land. With no formal worship center in which to carry on the traditions, the theme of the anniversary of the Sinai revelation and covenant and the giving of the Torah achieved dominance. Although the Torah itself does not offer this rationale, a computation based on the narrative shows that the revelation on Mount Sinai took place exactly fifty days after the Exodus from Egypt, which is the same day as Shavuot (see Exodus 19). (From How Firm a Foundation, pp ) 3 (Continued on next page)

4 Covenant and the Nation of Israel 1. Compare the Sinai Covenant (including the Ten Commandments) of Exodus with the structures of the Suzerain-Vassal Covenant popular in ancient Israel s world. Suzerain-Vassal Covenant elements God s Covenant with Israel (summarize) Preamble Exodus 20:1 Historical Prologue Exodus 20:2 Stipulations Exodus 20:3 23:19 Blessings and Curses Exodus 23:20 30 Witnesses Exodus 24:1 2 Document Clauses Exodus 24:3 18 (ratification ceremony) How does this understanding of the relationship between God and Israel help your understanding of Israel s religion? 2. Read Exodus 20:3 17. What are the primary concerns of each of the Ten Commandments, and how do they summarize well the divine/human relationship as outlined in the whole of the Covenant? Commandment Primary Concern Relationship First Commandment Second Commandment Third Commandment Fourth Commandment Fifth Commandment Sixth Commandment Seventh Commandment Eighth Commandment Ninth Commandment Tenth Commandment 3. Read Deuteronomy 4:1 31. How does Moses speech in Deuteronomy 4 confirm and further illuminate these matters? 4

5 (Continued on next page) 4. What were the consequences of obeying God s laws? (vv. 6 8) What were the consequences of disobedience? (vv ) 5. What would be the final result if the people disobeyed, and why? (vv ) 6. Moses strongly encourages the Israelites to make the Ten Commandments obvious and active in their daily lives (Deuteronomy 4). How does this instruction shape the lives of God s people today, both as community and as individuals? How should we apply the Ten Commandments in our lives? 7. If you were to be transported back in time to the events at Mount Sinai in Exodus 19-24, what would you be thinking, seeing, experiencing, hearing? What questions would you want to ask Moses? Why? 8. If Moses were to be transported ahead in time to visit your congregation, what would he be thinking, seeing, experiencing, hearing? How might he suggest that your church use the Ten Commandments? Why? 5 (Continued on next page)

6 Suzerain-Vassal Covenant Documents The typical Hittite Suzerain-Vassal Covenant included these parts: HISTORICAL PROLOGUE outlining the events leading up to this relationship, so that it could be set into a particular context and shaped by a cultural or religious frame. STIPULATIONS which specified the responsibilities and actions associated with the relationship. CURSES AND BLESSING that evoked the negative and positive outcomes if this covenant were either breached or embraced by the parties. WITNESSES who were called to affirm the legitimacy of this covenant-making event, and who would then hold the parties accountable. DOCUMENT CLAUSES which described ratification ceremonies, specified future public recitations of the treaty, and noted the manner in which the copies of the covenant were to be kept. Something to Think About In the Jewish tradition, the people demonstrate their love for God and devotion to His Word by counting the days between Passover and Shavuot when the Torah was received. Rabbi Yechiel Eckstein writes, Just as a groom longingly awaits the time when he can live with his bride, so, explain the Jewish mystics, we count the days until we can greet our beloved, the Torah (How Firm a Foundation, p. 90). By linking the two celebrations, Passover and Shavuot, the Jew declares that man does not attain complete freedom through physical liberation alone. In the Jewish mind, the Exodus from Egypt was incomplete without a spiritual redemption. While most would associate laws with restrictions, in what ways did receiving God s commandments and covenant give spiritual freedom to the nation of Israel? In what ways does God s Law provide spiritual freedom for you? Extra Credit Psalm 119 is a repetitive meditation on the beauty of God s Word and how it helps us stay pure and grow in our faith. The psalm is divided into twenty-two carefully constructed sections, each corresponding to a different letter of the Hebrew alphabet and each of the eight verses in a section beginning with the letter of its section. Like a song, it is written so that God s people could easily memorize it and pass it along. In almost every section, God s Word, with its many benefits, is mentioned. Read several of the sections from Psalm 119 and reflect on the psalmist s attitude toward God s Word. How do the psalm writer s thoughts reflect your own? In what ways might you need to change your views? Select one of the following verses (or choose your own) to memorize as a challenge to meditate and reflect on God s Word: Psalm 119:9 11; Psalm 119:33 34; Psalm 119:44 45; Psalm 119:73 74; Psalm 119:103; Psalm 119:105; Psalm 119: ; or Psalm 119: Wayne Brouwer teaches at Hope College and Western Theological Seminary, both in Holland, Michigan. He is the author of many articles and books, including Covenant Documents: Reading the Bible Again for the First Time. 6