Exodus 22 — Tyndale Study Notes
Exod.20.1-23.33
The Sinai covenant follows very closely the form of the covenants, or suzerain-vassal treaties, that great kings (the suzerains) in the ancient Near East offered to subject peoples (the vassals) as follows: (1) An introduction named the great king who was offering the covenant (20:1). (2) A historical preamble set out the circumstances that had led to the offer of a treaty (20:2). (3) Stipulations, the terms upon which the two parties were to agree, typically included the king’s offer of protection from enemies and care during emergency, while the people would agree to behave in conformity to the preferences of that king. Exodus includes a brief setting forth of the terms of the covenant (20:3-17) followed by expanded terms (chs 21–23). (4) Another statement indicated where a written copy of the covenant should be kept and when it should be read (24:7; 25:16). (5) The gods were called upon to witness the agreement (in Exodus, historical markers are substituted for the gods, 24:4). (6) The blessings and curses were stated that would follow upon obedience or disobedience to the covenant (23:20-33). Utilizing the political form of the covenant, God invited his people into a formal relationship with himself as king while avoiding the pagan overtones that contaminated religious forms of the time. Jesus’ Sermon on the Mount (Matt 5:1–7:29) is a New Testament parallel to this section of Exodus, with the Beatitudes (Matt 5:3-12) paralleling the Ten Commandments.
Exod.21.1-23.19
The statements found here are in the typical case-law format of ancient Near Eastern law codes. This format begins with a hypothetical situation introduced by the word “if.” The following statement of what is to be done in such a case is introduced by “then.” While some cases are grouped into categories in these chapters, there is little attempt to separate personal, civil, or ceremonial laws from one another. For God, life is not compartmentalized. All of life is lived in relationship to God, so all kinds of behavior signify whether we are in loving submission to him or in defiance of him.
Exod.21.33-22.15
In cases involving loss of property, the responsible person had to pay compensation equal to the value of what was lost. If the person had actually stolen the property, the compensation was multiplied (22:1, 4, 7). Where there was a question of responsibility, the parties were to appear before God for adjudication (22:8). The means by which the judgment was reached is not reported.
Exod.22.16-31
These miscellaneous cases involving social responsibility are not categorized. All parts of life are an expression of one’s obedience to God (see study note on 21:1–23:19).
Exod.22.18
The practices of a sorceress represented the pagan worldview from which God was delivering his people. That worldview was utterly incompatible with the biblical one (see 20:3; 23:13).
Exod.22.20
must be destroyed: See “Complete Dedication” Theme Note.
Exod.22.21
The Hebrews were to treat foreigners kindly because they, too, had once been foreigners (see also 23:9; Deut 10:18-19). For further development of the principle, see Luke 6:31.
Exod.22.22-23
The widow, the orphan, and the foreigner were in a helpless and economically disadvantaged position. God, by his protective stance toward these persons, demonstrated that he does not value people on the basis of their power or wealth, the standards accepted by most humans. Instead, God values people because they share his image (Gen 1:27).
Exod.22.25-27
Although interest could not be charged on a loan to another Israelite, collateral, or security, could be required. However, even the security had to be handled in a humane way. The requirements of the covenant mirrored the character of God.
Exod.22.30
God is considerate even of animals (see Jon 4:11).
Exod.22.31
Because of the symbolic significance of blood as life itself, God forbade eating meat with the blood still in it (see Lev 17:10-16).