Even today when we read the summary of God’s Moral Law, which we call the
Ten Commandments, we do not overlook these words of prelude or introduction but
read them also. Have you ever wondered why we do that? It obviously related to
these Israelites but why should Christians remember these words today? What does
the history of Israel have to do with us?
The answer to that begins with our asking this question: Why was God giving
the Israelites His law here? Was it because He was establishing something new
for them? Was He saying "From now on you must obey My law to be accepted by
Me?" No. God had chosen these people to be His people and because of that
He was giving them His law.
But why had God chosen the Israelites to give them His law? Why had God
rescued the Israelites from Egypt in the first place? Was it because they had
cried out to God, and God felt sorry for them? Was it because they had promised
to follow and obey Him? No. It was because God remembered His promise: "So
God heard their groaning, and God remembered His covenant with Abraham, with
Isaac, and with Jacob (Exodus 2:2-4). God delivered the Israelites because He
had made a covenant with Abraham.
But why did God make such a promise to Abraham? Who was he? Was he someone
who had always followed Jehovah all his life? Was he someone whose service was
so good, God owed this to his children? No. When God called Abraham and gave him
His promise He called Abraham from his family, his country, even from his own
idol-worship. "Do not be afraid, Abram. I am your shield, your exceedingly
great reward. . . I am the Lord, who brought you out of Ur of the Chaldeans, …out
of your country, from your family and from your father’s house,"
(Genesis. 15:1, 7; 12:1). God chose Abraham and called him to Himself. But why
would God choose and call someone who was not even following Him in the first
place, who was worshipping idols? Was it because God simply saw into the future
and He knew that Abraham would have a change of heart and decide on his own to
reject idol-worship and come to the living God? No. In fact, Abraham was one of
those in the line of Noah who had survived the world-wide flood that God had
caused in judgment because all men everywhere were wicked and there were none
righteous. "[T]he wickedness of man was great in the earth, and that every
intent of the thoughts of his heart was only evil continually. … But Noah
found grace in the eyes of the Lord" (Genesis 6:5).
But if every intent of the thoughts of all men was only evil continually, why
did God allow Noah to live? Was it because God knew that Noah wasn’t as bad as
his neighbors? Was it because God knew that if He gave Noah a chance, Noah would
obey Him? No. God chose Noah in spite of Noah’s own sinfulness and God was
gracious to Noah.
But if man had become so bad by the time of Noah why did God even bother any
further with man? Was it because evil had only progressed to the point where God
couldn’t take it any longer? Was it because man was still basically good and
God didn’t want to destroy the evil with the good? No. All mankind since the
fall of Adam and his wife in the garden have disobeyed God and rebelled against
Him and have deserved nothing but God’s righteous wrath and judgment.
"[I]n the day that you eat of it you shall surely die. … the woman saw
… took of its fruit and ate. She also gave to her husband with her, and he
ate. … in Adam all die." (Genesis 2:17; 3:6; 1 Corinthians 15:22)
So if man is absolutely sinful –the thoughts of his heart only wicked all
time, and that hasn’t changed even today –why is God now giving Moses His
holy laws on Mt. Sinai? It wasn’t for anything in the Israelites – past,
present or future –but because when nothing was left for man but judgment and
death, God chose differently – God chose life for man. "But … ‘I will
put enmity between you and the woman, and between your seed and her Seed; he
shall bruise your head, and you shall bruise His heel.’" (Genesis. 3:15)
"For as in Adam all die, even so in Christ all shall be made alive."
(1 Corinthians 15:23). And the way God provided for sinful man’s redemption
–all the way back in the garden of Eden –was to make a covenant to
cover the sins of His people with the blood of His own son, Jesus Christ.
That is why, when we read the story of the fall, we see in it the hope
of the covenant of God’s grace in Christ. And when we read of the story of
Noah being rescued from the flood, and we ask ourselves: "What was so
special about Noah?" - the answer is Christ. Christ was revealed through
the righteous preaching of Noah (Hebrews 11:7; 1 Peter 3:8-10; 2 Peter 2:5). In
the unfolding of God’s covenant, Noah was a type of Christ. He preached and
exemplified Christ. And when we read about God’s calling Abraham –out of
idol-worship and into a marvelous faith and righteousness, we know that God’s
promise to Abraham was not merely to him but to his physical seed for ever and
ever. The promised seed was only one descendent, Jesus himself. "Now to
Abraham and his Seed were the promises made. … ‘And to your Seed,’ who is
Christ." (Galatians 3:16).
When we finally return to Moses at Mt. Sinai and he stands ready to receive
the Moral Law of God, which is going to be summarized in the Ten Commandments,
we know that Moses was also a type of Christ and that the favor that this holy
God was showing to him and Israel was another unfolding of God’s covenant of
grace. "And Moses indeed was faithful in all His house as a servant, …
but Christ as a Son over His own house, whose house we are …" (Hebrews
3:5-6).
The prelude to the 10 Commandments reminds us of what God has done already
for His people. It reminds us of God’s will to yet bring about what He
promised –not just to the Israelites but much, much more to His whole Church,
that salvation is not by our obedience and effort to reflect the holiness of God
but that, by the grace of a holy God whose very character is here revealed, a
way of salvation has been made by the cross of Jesus Christ who reflects the
holiness of God perfectly for our sakes because He Himself is both God and God’s
gift to us.
From Studies in the Book of Exodus, by