Perspective Digest

Volume 15 Issue 1 Winter Article 1

2010

The Decalogue Before Mount Sinai

Jo Ann Davidson Andrews University, [email protected]

Follow this and additional works at: https://digitalcommons.andrews.edu/pd

Part of the Biblical Studies Commons

Recommended Citation Davidson, Jo Ann (2010) "The Decalogue Before Mount Sinai," Perspective Digest: Vol. 15 : Iss. 1 , Article 1. Available at: https://digitalcommons.andrews.edu/pd/vol15/iss1/1

This Article is brought to you for free and open access by the Adventist Theological Society at Digital Commons @ Andrews University. It has been accepted for inclusion in Perspective Digest by an authorized editor of Digital Commons @ Andrews University. For more information, please contact [email protected]. Davidson: The Decalogue Before Mount Sinai ationists and Evolutionists is a chal- the heavens and the earth. The earth B Y JO ANN DAVIDSON* lenge to the Adventist faith. I hold an was without form, and void; and entirely different view: If an Adventist darkness was on the face of the deep. needs science to affirm his or her be- And the Spirit of God was hovering lief in God’s creative act, then some- over the face of the waters” (Gen. thing must be missing in that person’s 1:1, 2, NKJV). As baffling as this ac- faith. We cannot explain or compre- count of Creation is, we need to ask THE DECALOGUE hend many things, but we can be con- the right questions to elicit the ap- fident in what God has revealed, how- propriate responses. To which be- ever imperfect our understanding of ginning does this refer? Is it the be- it all. In the absence of compelling ginning of the creation of the BEFORE scientific evidence to the contrary, I cosmos? Is this a reference to some wouldn’t let what I don’t understand point in time past, or is this the be- hold my faith hostage. ginning of the period in time when If God exists, then He must be God spoke things into existence? given credit for creating the earth in Whichever view Creationists or MOUNT SINAI the manner and time frame reported Evolutionists have, they must recon- in Genesis. And if He does, what cile the fact that there was a begin- could be so hard for Him to do to ning. Whatever beginning that was, create the earth in six literal days? God predates all of that. He is Ever- God’s divinely inspired user’s guide When the Psalmist declared, “Lord, lasting, isn’t He? At least that’s what You have been our dwelling place in we believe. for human interaction didn’t originate with all generations. Before the moun- Questions about origins presup- those two stone tablets. tains were brought forth, or ever You pose questions about an end— had formed the earth and the world, where do we go from here? Most of eneral consensus indicates that Further, the Decalogue is the tow- Even from everlasting to everlasting, what we argue about we can’t have the Decalogue has exerted ering ethical document in Scripture. You are God” (90:1, 2, NKJV), he definitive answers to; therefore, to more influence on ethics and It is quoted by almost every biblical was making an incontestable state- view Creation or evolution as ei- Glaw than any other part of writer following the Exodus, includ- ment born out of a personal experi- ther/or is to make a fundamental Scripture—or any document ing the psalmists, the prophets, and ence with God. Does one have to see mistake. We shouldn’t think that we outside of Scripture. In Roman historians. In the New Testament, God to believe in His existence? Of are alone in believing in Creation— Catholic moral theology, in Protes- Jesus Himself refers to the Decalogue course not! there are countless others who also tant ethics, and in Western law, the and affirms its exalted nature. The “In the beginning God created strongly believe in God, however Ten Commandments have been imperfect their understanding of foundational for millennia. Legal *Jo Ann Davidson, Ph.D., teaches Sys- origins. We are in very good com- codes of the Middle Ages were often tematic Theology at the Seventh-day pany. prefaced with the Ten Command- Adventist Theological Seminary, Sammy Brown ments. Many commentaries have Berrien Springs, Michigan, and is a Mandeville, Jamaica been written on the Decalogue by Past President of the Adventist Theo- both Christian and Jewish authors. logical Society.

6 Published by Digital Commons @ Andrews7 University, 2010 1 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 1 From the very beginning human beings had the God, who brought you out of the history, Terence Fretheim notes: land of Egypt, out of the house of “These ancestral texts also demon- power of choice. They were free to make genuine decisions. bondage’” (Ex. 20:2). Only after this strate that law cannot be collapsed The divine command to them was to assist them in positive statement is the prohibition into the law given at Sinai. At the making the right choice, but the choice was theirs. After the given, and even then, the command same time, they show that Sinai law is not presented as an abstract ban basically conforms to already exist- Fall, in the Genesis narratives, God continues giving com- such as “it is forbidden.” ing law.”3 mandments to humans. Of Noah it is recorded twice. The command in Genesis 2:17, Intriguing hints embedded “‘you shall not,’” closely resembles within the Genesis narratives have the initial words of eight Decalogue often been overlooked when consid- precepts. The prohibition in Genesis ering ancient morality. The 10 pre- Apostle Paul likewise speaks of the tree of the knowledge of good and 2 applies to only a single tree. Appar- cepts of the Decalogue are already far-reaching claims of God’s law, evil you shall not eat’” (Gen. 2:16, 17, ently Adam and Eve could eat freely operant in human lives. often quoting it in his various letters italics supplied). The presence of law from all other trees. Bruce Waltke is Creation/Sabbath (Genesis 2:1-3). and epistles. The great apostle’s before sin suggests the positive pro- correct: “These first words of God to The Sabbath appears in numerous, cross-cultural ministry finds him in- tective nature of divine law. man assume man’s freedom to varied Old Testament texts. The structing new Christians on how the This pre-Fall restriction deserves choose and thus his formed moral Pentateuch contains what is consid- Law’s boundaries extend deeply into thought. From what is God protect- capacity.”2 ered the earliest references to it. This human thought. And the biblical ing Adam and Eve? Could it be sub- From the very beginning, thus, special day plays a prominent role in canon closes with the Book of Reve- tly implying that there is a standard human beings had the power of the opening chapters of Genesis at lation and its pointed reference to of right and wrong operating before choice. They were free to make gen- the climax of the Creation account those “who keep the command- Adam and Eve disobey? This pre- uine decisions. The divine com- (1:1–2:4). Genesis 2:1-3 reveals God ments of God” (Rev. 14:12, NKJV).1 Fall restriction at least suggests that mand to them was to assist them in completing His creative activity in Given this scriptural emphasis, the human couple needed to be pro- making the right choice, but the six days, after which He “rested” on one might wonder whether ethical tected from something. The implica- choice was theirs. After the Fall, in “the seventh day.” The seventh day is concerns in the canon began at Mt tion includes the notion that sin was the Genesis narratives, God contin- mentioned three times, marking its Sinai. Presently there is much confu- found in the universe before Adam ues giving commandments to hu- importance over the previous six sion Pentateuchal criticism, which and Eve disobey and that God mans. Of Noah it is recorded twice days. often supposes an evolution of the sought to protect Adam and Eve (6:22, 7:5). And the patriarchs are “The ‘seventh day’ sabbath is Decalogue. from such. commended for obeying God’s com - ‘blessed’ as no other day and thereby But a close reading of the Book of The content of the divine com- mands (18:19; 21:4; 22:18; 26:5). imbued with a power unique to this Genesis suggests that even before the mand in Genesis 2:16, 17 is also sig- day. God made this day ‘holy’ by sep- Fall, Adam and Eve, in newly created nificant. God first makes a positive Pre-Sinai Evidence for the Deca- arating it from all other days. Rest- perfection, were given a command by statement to Adam and Eve: “‘Of logue Commandments day holiness is something God be- God not to eat from a certain tree. every tree of the garden you may The law given later at Mount stowed onto the seventh day. He We find a divine commandment be- freely eat’” (vs. 16). Sinai can be seen less as a new law manifested Himself in refraining fore sin: “The Lord God commanded This same feature can be seen than as an authoritative expression from work and in rest as the divine the man, saying, ‘Of every tree of the later in the opening words of the of an already existing system of Exemplar for humankind. The se- garden you may freely eat; but of the Decalogue: “‘I am the Lord your morality. In discussing patriarchal quence of ‘six working-days’ and a https://digitalcommons.andrews.edu/pd/vol15/iss1/18 2 9 Davidson: The Decalogue Before Mount Sinai From the very beginning human beings had the God, who brought you out of the history, Terence Fretheim notes: land of Egypt, out of the house of “These ancestral texts also demon- power of choice. They were free to make genuine decisions. bondage’” (Ex. 20:2). Only after this strate that law cannot be collapsed The divine command to them was to assist them in positive statement is the prohibition into the law given at Sinai. At the making the right choice, but the choice was theirs. After the given, and even then, the command same time, they show that Sinai law is not presented as an abstract ban basically conforms to already exist- Fall, in the Genesis narratives, God continues giving com- such as “it is forbidden.” ing law.”3 mandments to humans. Of Noah it is recorded twice. The command in Genesis 2:17, Intriguing hints embedded “‘you shall not,’” closely resembles within the Genesis narratives have the initial words of eight Decalogue often been overlooked when consid- precepts. The prohibition in Genesis ering ancient morality. The 10 pre- Apostle Paul likewise speaks of the tree of the knowledge of good and 2 applies to only a single tree. Appar- cepts of the Decalogue are already far-reaching claims of God’s law, evil you shall not eat’” (Gen. 2:16, 17, ently Adam and Eve could eat freely operant in human lives. often quoting it in his various letters italics supplied). The presence of law from all other trees. Bruce Waltke is Creation/Sabbath (Genesis 2:1-3). and epistles. The great apostle’s before sin suggests the positive pro- correct: “These first words of God to The Sabbath appears in numerous, cross-cultural ministry finds him in- tective nature of divine law. man assume man’s freedom to varied Old Testament texts. The structing new Christians on how the This pre-Fall restriction deserves choose and thus his formed moral Pentateuch contains what is consid- Law’s boundaries extend deeply into thought. From what is God protect- capacity.”2 ered the earliest references to it. This human thought. And the biblical ing Adam and Eve? Could it be sub- From the very beginning, thus, special day plays a prominent role in canon closes with the Book of Reve- tly implying that there is a standard human beings had the power of the opening chapters of Genesis at lation and its pointed reference to of right and wrong operating before choice. They were free to make gen- the climax of the Creation account those “who keep the command- Adam and Eve disobey? This pre- uine decisions. The divine com- (1:1–2:4). Genesis 2:1-3 reveals God ments of God” (Rev. 14:12, NKJV).1 Fall restriction at least suggests that mand to them was to assist them in completing His creative activity in Given this scriptural emphasis, the human couple needed to be pro- making the right choice, but the six days, after which He “rested” on one might wonder whether ethical tected from something. The implica- choice was theirs. After the Fall, in “the seventh day.” The seventh day is concerns in the canon began at Mt tion includes the notion that sin was the Genesis narratives, God contin- mentioned three times, marking its Sinai. Presently there is much confu- found in the universe before Adam ues giving commandments to hu- importance over the previous six sion Pentateuchal criticism, which and Eve disobey and that God mans. Of Noah it is recorded twice days. often supposes an evolution of the sought to protect Adam and Eve (6:22, 7:5). And the patriarchs are “The ‘seventh day’ sabbath is Decalogue. from such. commended for obeying God’s com - ‘blessed’ as no other day and thereby But a close reading of the Book of The content of the divine com- mands (18:19; 21:4; 22:18; 26:5). imbued with a power unique to this Genesis suggests that even before the mand in Genesis 2:16, 17 is also sig- day. God made this day ‘holy’ by sep- Fall, Adam and Eve, in newly created nificant. God first makes a positive Pre-Sinai Evidence for the Deca- arating it from all other days. Rest- perfection, were given a command by statement to Adam and Eve: “‘Of logue Commandments day holiness is something God be- God not to eat from a certain tree. every tree of the garden you may The law given later at Mount stowed onto the seventh day. He We find a divine commandment be- freely eat’” (vs. 16). Sinai can be seen less as a new law manifested Himself in refraining fore sin: “The Lord God commanded This same feature can be seen than as an authoritative expression from work and in rest as the divine the man, saying, ‘Of every tree of the later in the opening words of the of an already existing system of Exemplar for humankind. The se- garden you may freely eat; but of the Decalogue: “‘I am the Lord your morality. In discussing patriarchal quence of ‘six working-days’ and a

8 Published by Digital Commons @ Andrews9 University, 2010 3 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 1 ‘seventh [sabbath] rest-day’ indi- How the brothers were instructed Long before the commandment against murder was cates inclusively that every human regarding the worship of God, the proclaimed from Mount Sinai, Cain kills his brother Abel. being is to engage in . . . ‘imitation of reader is not informed. Yet it is ap- God,’ by resting on the ‘seventh day.’ parent that knowledge of and means This horrifying deed is obviously stressed, for the word ‘Man’ . . . made in the . . . ‘image of of this worship is known. brother is repeated over and over in the passage. God,’ (Gen. 1:26-28) is invited to fol- Cain/Murder and Lying (Genesis low the Exemplar.”4 And when the 4:3-16). This narrative is a tragic ac- When God addresses Cain, He cites this relationship three Sabbath is accented in the wilder- count of sin’s rapid degradation of times in three verses alone. ness wanderings before Sinai, it is human nature. Long before the clear that it is not being introduced commandment against murder was as something new (Ex. 16:28). proclaimed from Mount Sinai, Cain The creation week cycle is kills his brother Abel. This horrify- and afterward. ment of sin. In chapters 3 and 4, Eve grounded by God in the fourth com- ing deed is obviously stressed, for 2. The following scene in each has to be persuaded by the serpent to mandment of the Decalogue. The the word brother is repeated over case where God investigates and disregard the Creator’s advice (3:1- weekly cycle is also incidentally men- and over in the passage. When God condemns the sin is also remarkably 5); Cain is not dissuaded from his tioned functioning within the Flood addresses Cain, He cites this rela- alike: murderous intention by God’s direct narratives (Gen. 7:10; 8:10, 12). tionship three times in three verses “‘Where is Abel your brother?//’” appeal (4:6, 7). In chapter 3 there is Cain and Abel/Worship of God alone (vss. 9-11). Within Genesis “‘Where are you?’” (Gen. 4:9; 3:9) no stark sense of immediate alien- (Genesis 4:3, 4). Cain and Abel are 4:1-17, Abel and brother occur seven “‘What have you done?’” (Gen. ation between Adam and Eve with found in worship outside the Gar- times. These repetitions jar the 3:9; 4:10; 3:13) God. When God pronounces sen- den of Eden. The brothers’ actions reader’s attention to the heinous na- “‘You are cursed from the tence on Adam, Eve, and the serpent, reveal a knowledge of divine wor- ture of the crime: the murder of land,’”//“‘You are more cursed than they accept it without protest (vss. ship, and that it involves time. Verse one’s own family. all domesticated animals; the land is 14-20). Cain’s negative attitude is 3, often translated “in the course of As a result of this grievous mur- cursed because of you’” (Gen. 4:11; perceptible from the outset when the time” (NASB) or “in the process of der, Cain (like the serpent in Genesis 3:14, 17). Lord does not accept his sacrifice. time” (NKJV), reads literally “at the 3) “is placed under a curse. This is 3. Both stories conclude with the Clearly the writer of Genesis end of days.” The only time frame the first occasion in Scripture where transgressors leaving the presence of wants to mark parallels between the given in Genesis so far is the weekly a human is cursed, indicating the God and going to live east of Eden two narratives. The murder of Abel, cycle set in place in Genesis 1 and 2. gravity of his crime against God and (Gen. 4:16; 3:24). however, is not simply a rerun of the Thus “the end of days” in Genesis 4:3 creation.”6 Gordon Wenham notes 4. In Genesis 3:24, the Lord drove Fall. There is further debasement. could imply the end of the week or that the overall pattern of this Gene- Adam and Eve out of the garden. Sin’s vicious nature is more graphi- the seventh-day Sabbath. Though sis 4 narrative is unmistakably simi- Cain’s complaint is similar: “‘You cally demonstrated, and humanity is sin has resulted in preventing direct lar to the account of the Fall in Gen- have driven me this day from the further alienated from God. contact with God as occurred in the esis 3, with the scenes closely face of the ground’” (4:14). The Genesis narratives proceed Garden before sin, God has not bro- parallel: These parallels between Genesis 3 with deliberate linkages, showing ken off contact with humanity. 1. The central scene in each chap- and 4 suggest that the two narratives the curse of sin rapidly developing a “Eden is off-limits to humanity, but ter is a terse description of the sin should be compared to give insight deadly hold upon the human race. God is not restricted to Eden’s com- (Gen. 3:6-8//4:8) that contrasts into the nature of human sin. Fratri- Human nature is now bent toward pound.”5 strikingly with long dialogues before cide graphically illustrates the defile- evil. “Human beings should know https://digitalcommons.andrews.edu/pd/vol15/iss1/110 4 11 Davidson: The Decalogue Before Mount Sinai ‘seventh [sabbath] rest-day’ indi- How the brothers were instructed Long before the commandment against murder was cates inclusively that every human regarding the worship of God, the proclaimed from Mount Sinai, Cain kills his brother Abel. being is to engage in . . . ‘imitation of reader is not informed. Yet it is ap- God,’ by resting on the ‘seventh day.’ parent that knowledge of and means This horrifying deed is obviously stressed, for the word ‘Man’ . . . made in the . . . ‘image of of this worship is known. brother is repeated over and over in the passage. God,’ (Gen. 1:26-28) is invited to fol- Cain/Murder and Lying (Genesis low the Exemplar.”4 And when the 4:3-16). This narrative is a tragic ac- When God addresses Cain, He cites this relationship three Sabbath is accented in the wilder- count of sin’s rapid degradation of times in three verses alone. ness wanderings before Sinai, it is human nature. Long before the clear that it is not being introduced commandment against murder was as something new (Ex. 16:28). proclaimed from Mount Sinai, Cain The creation week cycle is kills his brother Abel. This horrify- and afterward. ment of sin. In chapters 3 and 4, Eve grounded by God in the fourth com- ing deed is obviously stressed, for 2. The following scene in each has to be persuaded by the serpent to mandment of the Decalogue. The the word brother is repeated over case where God investigates and disregard the Creator’s advice (3:1- weekly cycle is also incidentally men- and over in the passage. When God condemns the sin is also remarkably 5); Cain is not dissuaded from his tioned functioning within the Flood addresses Cain, He cites this rela- alike: murderous intention by God’s direct narratives (Gen. 7:10; 8:10, 12). tionship three times in three verses “‘Where is Abel your brother?//’” appeal (4:6, 7). In chapter 3 there is Cain and Abel/Worship of God alone (vss. 9-11). Within Genesis “‘Where are you?’” (Gen. 4:9; 3:9) no stark sense of immediate alien- (Genesis 4:3, 4). Cain and Abel are 4:1-17, Abel and brother occur seven “‘What have you done?’” (Gen. ation between Adam and Eve with found in worship outside the Gar- times. These repetitions jar the 3:9; 4:10; 3:13) God. When God pronounces sen- den of Eden. The brothers’ actions reader’s attention to the heinous na- “‘You are cursed from the tence on Adam, Eve, and the serpent, reveal a knowledge of divine wor- ture of the crime: the murder of land,’”//“‘You are more cursed than they accept it without protest (vss. ship, and that it involves time. Verse one’s own family. all domesticated animals; the land is 14-20). Cain’s negative attitude is 3, often translated “in the course of As a result of this grievous mur- cursed because of you’” (Gen. 4:11; perceptible from the outset when the time” (NASB) or “in the process of der, Cain (like the serpent in Genesis 3:14, 17). Lord does not accept his sacrifice. time” (NKJV), reads literally “at the 3) “is placed under a curse. This is 3. Both stories conclude with the Clearly the writer of Genesis end of days.” The only time frame the first occasion in Scripture where transgressors leaving the presence of wants to mark parallels between the given in Genesis so far is the weekly a human is cursed, indicating the God and going to live east of Eden two narratives. The murder of Abel, cycle set in place in Genesis 1 and 2. gravity of his crime against God and (Gen. 4:16; 3:24). however, is not simply a rerun of the Thus “the end of days” in Genesis 4:3 creation.”6 Gordon Wenham notes 4. In Genesis 3:24, the Lord drove Fall. There is further debasement. could imply the end of the week or that the overall pattern of this Gene- Adam and Eve out of the garden. Sin’s vicious nature is more graphi- the seventh-day Sabbath. Though sis 4 narrative is unmistakably simi- Cain’s complaint is similar: “‘You cally demonstrated, and humanity is sin has resulted in preventing direct lar to the account of the Fall in Gen- have driven me this day from the further alienated from God. contact with God as occurred in the esis 3, with the scenes closely face of the ground’” (4:14). The Genesis narratives proceed Garden before sin, God has not bro- parallel: These parallels between Genesis 3 with deliberate linkages, showing ken off contact with humanity. 1. The central scene in each chap- and 4 suggest that the two narratives the curse of sin rapidly developing a “Eden is off-limits to humanity, but ter is a terse description of the sin should be compared to give insight deadly hold upon the human race. God is not restricted to Eden’s com- (Gen. 3:6-8//4:8) that contrasts into the nature of human sin. Fratri- Human nature is now bent toward pound.”5 strikingly with long dialogues before cide graphically illustrates the defile- evil. “Human beings should know

10 Published by Digital Commons @ Andrews11 University, 2010 5 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 1 Retributive justice is not set in motion with the seed that was fostered by his murder lence. So God looked upon the of Abel.”8 earth, and indeed it was corrupt; for Mosaic Covenant in Exodus. It is already operant with regard In the literary structuring of all flesh had corrupted their way on to this first tragic murder. Cain himself acknowledges Genesis, the genealogy of Cain, cli- the earth” (vss. 5, 11, 12). his guilt and does not complain that God is too harsh toward maxing with Lamech, is juxtaposed The phrase “the Lord saw” (Gen. against the genealogy of Adam/Seth, 6:5) links with the creation story him. He is only worried that other people might treat climaxing in righteous Enoch, who (“God saw,” Gen. 1:31) in a startling him unfairly. was translated without seeing death manner. Human evil is now pre- (Gen. 4:16-24, 26). This pairing sented with biting force through the makes the degradation caused by sin inclusive words “every . . . only . . . all the more glaringly obvious. continually”(6:5). Moreover, all of what an octopus fastened its tenta- human life in God’s eyes. It is this Descendants of Seth/God’s Name life is linked together, for all living cles upon the race when sin took same affirmation of life that is im- (Genesis 4:26). All through Scrip- creatures share the same deliverance hold. With terrible realism the nar- plied later in the sixth command- ture, the name of God is declared or divine death sentence. rative continues.”7 ment of the Decalogue, which for- holy: “The Lord reigns; let the peo- After the Flood, God gives an- The Decalogue prohibition against bids murder. Moreover, the great ples tremble! He dwells between the other injunction against murder: murder has not yet been given. In anger of Cain in Genesis 4:5 is an ad- cherubim; Let the earth be moved! “‘Whoever sheds man’s blood, by Genesis 4, however, after the murder vance presentation of the principle The Lord is great in Zion, and He is man his blood shall be shed; for in of Abel, God confronts Cain as a Jesus much later elucidates in His high above all the peoples. Let them the image of God He made man’” prosecutor and makes serious accu- Sermon on the Mount, equating praise Your great and awesome (Gen. 9:6). This statement of God is sation: Cain is liable for shedding anger in the heart to murder. name—He is holy” (Ps. 99:1-3, italics precise, again underscoring the sa- blood. A person cannot take an- Lamech/Bigamy and Murder (Gen- supplied). credness of life with grave conse- other’s life with impunity. Signifi- esis 4:19-24). In taking two wives (vs. Long before Mount Sinai’s com- quences for its wanton destruction. cantly, Cain himself is aware that 19), Lamech deliberately diverts mand to honor God’s name, people The divinely pronounced princi- murder is wrong. What is more, in from the divine ideal for marriage in exalted it: “Men began to call on the ple declares that destroying human addition to murdering his brother, Genesis 2:24, the union of one hus- name of the Lord” (Gen. 4:26). The life is an offense against the Creator. Cain lies. band and one wife. The eighth com- command to honor God’s sacred The text speaks of human beings Retributive justice is not set in mandment of the Decalogue forbid- name will later be enshrined in the created in the very image of God, motion with the Mosaic Covenant in ding adultery implies this same third of the Ten Commandments. strikingly linking to the transcen- Exodus. It is already operant with re- sacred view of monogamous mar- Antediluvians/Morality (Genesis dent value of life announced during gard to this first tragic murder. Cain riage. 6:5,11-13). The divine reason for the Creation week (Gen. 1:26, 27). The himself acknowledges his guilt and Lamech also brags of his murder- Flood implies that a standard of divine image is still acknowledged does not complain that God is too ing a person for wounding him, bla- morality was being violated: “The by God in post-Flood sinful hu- harsh toward him. He is only wor- tantly referring to Cain’s murder and Lord saw that the wickedness of man mans, explicitly linking post-Flood ried that other people might treat his subsequent divine sentencing was great in the earth, and that every humanity to Adam. him unfairly. (Gen. 4:23). “Lamech’s gloating over intent of the thoughts of his heart God exacts punishment for The Genesis 4 narrative of Cain’s a reputation more ruthless than in- was only evil continually. . . The spilling the lifeblood of another murder of his brother also reveals famous Cain’s shows the disparage- earth also was corrupt before God, human being. Twice it is mentioned and underscores the sacredness of ment of human life among Cain’s and the earth was filled with vio- in just two verses that God demands https://digitalcommons.andrews.edu/pd/vol15/iss1/112 6 13 Davidson: The Decalogue Before Mount Sinai Retributive justice is not set in motion with the seed that was fostered by his murder lence. So God looked upon the of Abel.”8 earth, and indeed it was corrupt; for Mosaic Covenant in Exodus. It is already operant with regard In the literary structuring of all flesh had corrupted their way on to this first tragic murder. Cain himself acknowledges Genesis, the genealogy of Cain, cli- the earth” (vss. 5, 11, 12). his guilt and does not complain that God is too harsh toward maxing with Lamech, is juxtaposed The phrase “the Lord saw” (Gen. against the genealogy of Adam/Seth, 6:5) links with the creation story him. He is only worried that other people might treat climaxing in righteous Enoch, who (“God saw,” Gen. 1:31) in a startling him unfairly. was translated without seeing death manner. Human evil is now pre- (Gen. 4:16-24, 26). This pairing sented with biting force through the makes the degradation caused by sin inclusive words “every . . . only . . . all the more glaringly obvious. continually”(6:5). Moreover, all of what an octopus fastened its tenta- human life in God’s eyes. It is this Descendants of Seth/God’s Name life is linked together, for all living cles upon the race when sin took same affirmation of life that is im- (Genesis 4:26). All through Scrip- creatures share the same deliverance hold. With terrible realism the nar- plied later in the sixth command- ture, the name of God is declared or divine death sentence. rative continues.”7 ment of the Decalogue, which for- holy: “The Lord reigns; let the peo- After the Flood, God gives an- The Decalogue prohibition against bids murder. Moreover, the great ples tremble! He dwells between the other injunction against murder: murder has not yet been given. In anger of Cain in Genesis 4:5 is an ad- cherubim; Let the earth be moved! “‘Whoever sheds man’s blood, by Genesis 4, however, after the murder vance presentation of the principle The Lord is great in Zion, and He is man his blood shall be shed; for in of Abel, God confronts Cain as a Jesus much later elucidates in His high above all the peoples. Let them the image of God He made man’” prosecutor and makes serious accu- Sermon on the Mount, equating praise Your great and awesome (Gen. 9:6). This statement of God is sation: Cain is liable for shedding anger in the heart to murder. name—He is holy” (Ps. 99:1-3, italics precise, again underscoring the sa- blood. A person cannot take an- Lamech/Bigamy and Murder (Gen- supplied). credness of life with grave conse- other’s life with impunity. Signifi- esis 4:19-24). In taking two wives (vs. Long before Mount Sinai’s com- quences for its wanton destruction. cantly, Cain himself is aware that 19), Lamech deliberately diverts mand to honor God’s name, people The divinely pronounced princi- murder is wrong. What is more, in from the divine ideal for marriage in exalted it: “Men began to call on the ple declares that destroying human addition to murdering his brother, Genesis 2:24, the union of one hus- name of the Lord” (Gen. 4:26). The life is an offense against the Creator. Cain lies. band and one wife. The eighth com- command to honor God’s sacred The text speaks of human beings Retributive justice is not set in mandment of the Decalogue forbid- name will later be enshrined in the created in the very image of God, motion with the Mosaic Covenant in ding adultery implies this same third of the Ten Commandments. strikingly linking to the transcen- Exodus. It is already operant with re- sacred view of monogamous mar- Antediluvians/Morality (Genesis dent value of life announced during gard to this first tragic murder. Cain riage. 6:5,11-13). The divine reason for the Creation week (Gen. 1:26, 27). The himself acknowledges his guilt and Lamech also brags of his murder- Flood implies that a standard of divine image is still acknowledged does not complain that God is too ing a person for wounding him, bla- morality was being violated: “The by God in post-Flood sinful hu- harsh toward him. He is only wor- tantly referring to Cain’s murder and Lord saw that the wickedness of man mans, explicitly linking post-Flood ried that other people might treat his subsequent divine sentencing was great in the earth, and that every humanity to Adam. him unfairly. (Gen. 4:23). “Lamech’s gloating over intent of the thoughts of his heart God exacts punishment for The Genesis 4 narrative of Cain’s a reputation more ruthless than in- was only evil continually. . . The spilling the lifeblood of another murder of his brother also reveals famous Cain’s shows the disparage- earth also was corrupt before God, human being. Twice it is mentioned and underscores the sacredness of ment of human life among Cain’s and the earth was filled with vio- in just two verses that God demands

12 Published by Digital Commons @ Andrews13 University, 2010 7 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 1 recompense for murder. This divine ness.” The fifth commandment of Human desire to be autonomous is as ancient as statement in Genesis 9:5, 6 is ad- honoring a parent is apparently op- dressed to humanity, long before the erant long before the pronounce- human civilization, as even a casual perusal of history would people of Israel were in existence. ment of it from Mount Sinai. Also suggest. Interestingly, the Babel builders were successful in Retributive justice does not com- implied is the standard of sexual pu- making a name for themselves. However, its lasting sense is mence in the Mosaic Covenant. It is rity of the seventh commandment. found in the divine covenant with Tower of Babel/Making a “Name” derogatory. The term Babel is still synonymous with Noah, already operating since the (Genesis 11:1-9). This narrative is confusion, as occasional media comments hint. first murder in Genesis 4. linked to the description in Genesis Noah and His Sons/Filial Irrever- 4:26 of calling “on the name of the ence and Sexual Perversion (Genesis Lord”: “Now the whole earth had 9:20-27). This incident involves sex- one language and one speech. And it sion tainted their lives. The horrible 18:21). So much stemmed from a ual irregularity connected with came to pass, as they journeyed from depth of vice in Sodom is indicated self-regarding choice (13:10f.) and drunkenness. The Hebrew word for the east, that . . . they said to one an- by “young men and old” showing up persistence in it.”9 “saw” in this text means “looked at other, ‘let us make a name for our- at Lot’s house, revealing inter-gener- Kenneth Mathews describes this (searchingly)” (Song of Songs 1:6; selves’” (11:1-4, italics supplied). The ational corruption. The enormity of Genesis 19 narrative as involving “a 6:11). It is not describing an inno- motive of the Babel builders was to their sin is also indicated by the fact web of the most vile circum- cent or accidental action. Ham’s achieve independence from God, that their sacred duty of hospitality stances.”10 These verses indicate an- voyeurism is of the worst sort, as the implying a blatant snub of the di- was so completely distorted that Lot’s other example of not honoring par- prophet Habakkuk later insists: vine. Though created in God’s guests were demanded for abuse, even ents, along with issues of not “‘Woe to him who gives drink to his image, they wanted to divorce from though Lot urges them not to do committing adultery. neighbor, Pressing him to your bot- that fundamental connection. They “‘this wicked thing’” (19:7, NIV). Abraham/Divine Worship (Genesis tle, Even to make him drunk, That deliberately disregarded the “name The events of this narrative dis- 22:5; 24:26, 48, 52). Though sur- you may look on his nakedness! You of God” later upheld in the third play shocking depravity. Lot does rounded by pagan polytheistic na- are filled with shame instead of commandment of the Decalogue. not protect his daughters but offers tions, Abraham’s faithfully worship of glory’” (Hab. 2:15, 16). A discussion Human desire to be autonomous them to inflamed men. His “hospi- the one true God is pictured in the continues among scholars regarding is as ancient as human civilization, tality” reflects moral confusion. Genesis narratives. His godly influ- the exact nature of the act of Ham, as even a casual perusal of history Later, these daughters will sexually ence obviously spread throughout his but all agree that sexual perversion is would suggest. Interestingly, the abuse their father. The last picture of household, for even his servants tes- apparent, as is filial irreverence. Babel builders were successful in Lot, nephew of noble Abraham, is tify to their faith in the true God. On In contrast to the terse brevity making a name for themselves. embedded in incest. “The end of his journey to find a wife for Isaac, with which Ham’s deed is described, However, its lasting sense is deroga- choosing to carve out his career was Abraham’s trusted servant describes the response of the two brothers, tory. The term Babel is still synony- to lose even the custody of his body. how God answered his prayer for Shem and Japheth, is detailed. The mous with confusion, as occasional His legacy, Moab and Ammon guidance: “‘I bowed my head and narrative slows when the other two media comments hint. (37f.), was destined to provide the worshiped the Lord, and blessed the brothers refrain from further impro- Lot and His Daughters/Sexual De- worst carnal seduction in the history Lord God of my master Abraham, priety. Twice it says that they went viancy (Genesis 19:1-38). The moral of Israel (that of Baal-Peor, Num- who had led me in the way of truth to “backwards,” and that they covered compass of Lot and his daughters is bers 25) and the cruelest religious take the daughter of my master’s and did not see “their father’s naked- very confused. Lurid sexual perver- perversion (that of Molech, Lev. brother for his son’” (24:48). In fact, https://digitalcommons.andrews.edu/pd/vol15/iss1/114 8 15 Davidson: The Decalogue Before Mount Sinai recompense for murder. This divine ness.” The fifth commandment of Human desire to be autonomous is as ancient as statement in Genesis 9:5, 6 is ad- honoring a parent is apparently op- dressed to humanity, long before the erant long before the pronounce- human civilization, as even a casual perusal of history would people of Israel were in existence. ment of it from Mount Sinai. Also suggest. Interestingly, the Babel builders were successful in Retributive justice does not com- implied is the standard of sexual pu- making a name for themselves. However, its lasting sense is mence in the Mosaic Covenant. It is rity of the seventh commandment. found in the divine covenant with Tower of Babel/Making a “Name” derogatory. The term Babel is still synonymous with Noah, already operating since the (Genesis 11:1-9). This narrative is confusion, as occasional media comments hint. first murder in Genesis 4. linked to the description in Genesis Noah and His Sons/Filial Irrever- 4:26 of calling “on the name of the ence and Sexual Perversion (Genesis Lord”: “Now the whole earth had 9:20-27). This incident involves sex- one language and one speech. And it sion tainted their lives. The horrible 18:21). So much stemmed from a ual irregularity connected with came to pass, as they journeyed from depth of vice in Sodom is indicated self-regarding choice (13:10f.) and drunkenness. The Hebrew word for the east, that . . . they said to one an- by “young men and old” showing up persistence in it.”9 “saw” in this text means “looked at other, ‘let us make a name for our- at Lot’s house, revealing inter-gener- Kenneth Mathews describes this (searchingly)” (Song of Songs 1:6; selves’” (11:1-4, italics supplied). The ational corruption. The enormity of Genesis 19 narrative as involving “a 6:11). It is not describing an inno- motive of the Babel builders was to their sin is also indicated by the fact web of the most vile circum- cent or accidental action. Ham’s achieve independence from God, that their sacred duty of hospitality stances.”10 These verses indicate an- voyeurism is of the worst sort, as the implying a blatant snub of the di- was so completely distorted that Lot’s other example of not honoring par- prophet Habakkuk later insists: vine. Though created in God’s guests were demanded for abuse, even ents, along with issues of not “‘Woe to him who gives drink to his image, they wanted to divorce from though Lot urges them not to do committing adultery. neighbor, Pressing him to your bot- that fundamental connection. They “‘this wicked thing’” (19:7, NIV). Abraham/Divine Worship (Genesis tle, Even to make him drunk, That deliberately disregarded the “name The events of this narrative dis- 22:5; 24:26, 48, 52). Though sur- you may look on his nakedness! You of God” later upheld in the third play shocking depravity. Lot does rounded by pagan polytheistic na- are filled with shame instead of commandment of the Decalogue. not protect his daughters but offers tions, Abraham’s faithfully worship of glory’” (Hab. 2:15, 16). A discussion Human desire to be autonomous them to inflamed men. His “hospi- the one true God is pictured in the continues among scholars regarding is as ancient as human civilization, tality” reflects moral confusion. Genesis narratives. His godly influ- the exact nature of the act of Ham, as even a casual perusal of history Later, these daughters will sexually ence obviously spread throughout his but all agree that sexual perversion is would suggest. Interestingly, the abuse their father. The last picture of household, for even his servants tes- apparent, as is filial irreverence. Babel builders were successful in Lot, nephew of noble Abraham, is tify to their faith in the true God. On In contrast to the terse brevity making a name for themselves. embedded in incest. “The end of his journey to find a wife for Isaac, with which Ham’s deed is described, However, its lasting sense is deroga- choosing to carve out his career was Abraham’s trusted servant describes the response of the two brothers, tory. The term Babel is still synony- to lose even the custody of his body. how God answered his prayer for Shem and Japheth, is detailed. The mous with confusion, as occasional His legacy, Moab and Ammon guidance: “‘I bowed my head and narrative slows when the other two media comments hint. (37f.), was destined to provide the worshiped the Lord, and blessed the brothers refrain from further impro- Lot and His Daughters/Sexual De- worst carnal seduction in the history Lord God of my master Abraham, priety. Twice it says that they went viancy (Genesis 19:1-38). The moral of Israel (that of Baal-Peor, Num- who had led me in the way of truth to “backwards,” and that they covered compass of Lot and his daughters is bers 25) and the cruelest religious take the daughter of my master’s and did not see “their father’s naked- very confused. Lurid sexual perver- perversion (that of Molech, Lev. brother for his son’” (24:48). In fact,

14 Published by Digital Commons @ Andrews15 University, 2010 9 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 1 Like his father, Isaac bore false witness, involving the also evident in the treatment of him. Here is an appeal to deity in other characters and their activities 12 ninth commandment of the future Decalogue. When con- order to cover up duplicity.” throughout Genesis 12–50. ... The When Esau learns what has hap- fronted with his lie, Isaac admits that he had been afraid that oughts are presented as an organic pened, he expresses how he regards men might have put him to death on Rebekah’s account. The [or creational] ethic by means of Jacob’s prevarication: “‘Is he not creational motifs that are embedded rightly named Jacob? For he has pagan king scolds Isaac’s prevarication regarding his rela- in the narrative . . . woven into the supplanted me these two times. He tionship with Rebekah. This ruler, though not of the covenant foundations of human experience.”11 took away my birthright, and now Rebekah’s Deception and Jacob’s look, he has taken away my bless- line, recognizes that adultery is wrong. Lies (Genesis 27)/ Laban’s Lies (Gen- ing!’” (Gen. 27:36). His anger is so esis 29:21-26): Deceptive conversa- great that he plans a revenge murder tions are included in each narrative, of his brother: “Esau hated Jacob Genesis 24 records this servant wor- the future Decalogue. When con- Rebekah with her son Jacob, Jacob because of the blessing with which shiping God three times! fronted with his lie, Isaac admits that with his father Isaac, and later Laban his father blessed him, and Esau said Abimelech, Pharaoh, Abraham, he had been afraid that men might with Jacob. The deceiver of his father in his heart, ‘The days of mourning and Isaac/Adultery and Lying (Gene- have put him to death on Rebekah’s was subsequently deceived by his fa- for my father are at hand; then I will sis 12; 20; 26). Fundamental Deca- account. The pagan king scolds ther-in-law. On the first occasion, kill my brother Jacob’” (vs. 41). logue principles are also seen as op- Isaac’s prevarication regarding his Jacob understands that his mother’s Later, Laban exercises treachery erant beyond the Covenant line. relationship with Rebekah. This plan would be a deception: “‘Look, on Jacob, dealing fraudulently with God’s standard of righteousness is ruler, though not of the covenant Esau my brother is a hairy man, and his daughter Rachel promised to the same within the nations through line, recognizes that adultery is I am a smooth-skinned man. Per - Jacob after seven years of service which the patriarchs travel. The wrong. He insists, “‘Quite obviously, haps my father will feel me, and I (Gen. 29:1-28). Jacob demands an three “adultery narratives” of Gene- she is your wife’” (Gen. 26:9). shall seem to be a deceiver to him’” answer from Laban: “‘What is this sis 12; 20; 26 involve three different Abimelech then administers a (27:11, 12). you have done to me? Was it not for places and rulers. In Genesis 20, well-deserved rebuke to Isaac: “‘You In the presence of Isaac, Jacob ut- Rachel that I served you? Why then King Abimelech finds out about would have brought guilt on us’” (vs. ters two lies. “First, he claims to be have you deceived me?’” (vs. 25, ital- Abraham and Sarah’s marriage from 10). In attempting to spare his own Esau, and for good measure he adds ics added). a dream. He pleads his innocence to life through deception, Isaac was ‘your firstborn.’ This phrase will re- Rachel’s Stealing (Genesis 31): God because he was unaware of any risking the lives of everyone else. Re- mind Isaac why father and son are “Rachel stole her father’s household existing marital relation between markably, Abimelech clearly under- getting together on this occasion. Sec- gods” when Jacob determined to Abraham and Sarah. Open to divine stands this principle. It is not only ond, he claims to have captured the leave Laban’s employment (31:19, instruction, this ruler displays a the immoral behavior that concerns game and now wants to share that NIV, italics supplied). Laban even- moral conscience superior to Abra- him, but also the consequences of with Isaac. He also reminds his father tually caught up with the fleeing ham’s. that behavior. that he is there for his father’s bless- family and inquires of Jacob: “‘Why Later, Isaac finds himself in a sit- Strikingly, “outsiders” of the Cov - ing, not just for some food and a chat. did you steal my gods?’” (vs. 30, ital- uation very similar to the one his fa- e nant line in Genesis (Egyptians, . . . The low point in Jacob’s conversa- ics supplied). The narrator men- ther had experienced twice. Like his Canaanites, Aramaeans) are sensi- tion with his father is his statement tions that “Jacob did not know that father, Isaac bore false witness, in- tive to precepts of the Sinai Deca- that he is back so quickly because Rachel had stolen the gods” (vs. 32, volving the ninth commandment of logue. “This functioning of law is God just put the game in front of NIV, italics supplied). Jacob defends https://digitalcommons.andrews.edu/pd/vol15/iss1/116 10 17 Davidson: The Decalogue Before Mount Sinai Like his father, Isaac bore false witness, involving the also evident in the treatment of him. Here is an appeal to deity in other characters and their activities 12 ninth commandment of the future Decalogue. When con- order to cover up duplicity.” throughout Genesis 12–50. ... The When Esau learns what has hap- fronted with his lie, Isaac admits that he had been afraid that oughts are presented as an organic pened, he expresses how he regards men might have put him to death on Rebekah’s account. The [or creational] ethic by means of Jacob’s prevarication: “‘Is he not creational motifs that are embedded rightly named Jacob? For he has pagan king scolds Isaac’s prevarication regarding his rela- in the narrative . . . woven into the supplanted me these two times. He tionship with Rebekah. This ruler, though not of the covenant foundations of human experience.”11 took away my birthright, and now Rebekah’s Deception and Jacob’s look, he has taken away my bless- line, recognizes that adultery is wrong. Lies (Genesis 27)/ Laban’s Lies (Gen- ing!’” (Gen. 27:36). His anger is so esis 29:21-26): Deceptive conversa- great that he plans a revenge murder tions are included in each narrative, of his brother: “Esau hated Jacob Genesis 24 records this servant wor- the future Decalogue. When con- Rebekah with her son Jacob, Jacob because of the blessing with which shiping God three times! fronted with his lie, Isaac admits that with his father Isaac, and later Laban his father blessed him, and Esau said Abimelech, Pharaoh, Abraham, he had been afraid that men might with Jacob. The deceiver of his father in his heart, ‘The days of mourning and Isaac/Adultery and Lying (Gene- have put him to death on Rebekah’s was subsequently deceived by his fa- for my father are at hand; then I will sis 12; 20; 26). Fundamental Deca- account. The pagan king scolds ther-in-law. On the first occasion, kill my brother Jacob’” (vs. 41). logue principles are also seen as op- Isaac’s prevarication regarding his Jacob understands that his mother’s Later, Laban exercises treachery erant beyond the Covenant line. relationship with Rebekah. This plan would be a deception: “‘Look, on Jacob, dealing fraudulently with God’s standard of righteousness is ruler, though not of the covenant Esau my brother is a hairy man, and his daughter Rachel promised to the same within the nations through line, recognizes that adultery is I am a smooth-skinned man. Per - Jacob after seven years of service which the patriarchs travel. The wrong. He insists, “‘Quite obviously, haps my father will feel me, and I (Gen. 29:1-28). Jacob demands an three “adultery narratives” of Gene- she is your wife’” (Gen. 26:9). shall seem to be a deceiver to him’” answer from Laban: “‘What is this sis 12; 20; 26 involve three different Abimelech then administers a (27:11, 12). you have done to me? Was it not for places and rulers. In Genesis 20, well-deserved rebuke to Isaac: “‘You In the presence of Isaac, Jacob ut- Rachel that I served you? Why then King Abimelech finds out about would have brought guilt on us’” (vs. ters two lies. “First, he claims to be have you deceived me?’” (vs. 25, ital- Abraham and Sarah’s marriage from 10). In attempting to spare his own Esau, and for good measure he adds ics added). a dream. He pleads his innocence to life through deception, Isaac was ‘your firstborn.’ This phrase will re- Rachel’s Stealing (Genesis 31): God because he was unaware of any risking the lives of everyone else. Re- mind Isaac why father and son are “Rachel stole her father’s household existing marital relation between markably, Abimelech clearly under- getting together on this occasion. Sec- gods” when Jacob determined to Abraham and Sarah. Open to divine stands this principle. It is not only ond, he claims to have captured the leave Laban’s employment (31:19, instruction, this ruler displays a the immoral behavior that concerns game and now wants to share that NIV, italics supplied). Laban even- moral conscience superior to Abra- him, but also the consequences of with Isaac. He also reminds his father tually caught up with the fleeing ham’s. that behavior. that he is there for his father’s bless- family and inquires of Jacob: “‘Why Later, Isaac finds himself in a sit- Strikingly, “outsiders” of the Cov - ing, not just for some food and a chat. did you steal my gods?’” (vs. 30, ital- uation very similar to the one his fa- e nant line in Genesis (Egyptians, . . . The low point in Jacob’s conversa- ics supplied). The narrator men- ther had experienced twice. Like his Canaanites, Aramaeans) are sensi- tion with his father is his statement tions that “Jacob did not know that father, Isaac bore false witness, in- tive to precepts of the Sinai Deca- that he is back so quickly because Rachel had stolen the gods” (vs. 32, volving the ninth commandment of logue. “This functioning of law is God just put the game in front of NIV, italics supplied). Jacob defends

16 Published by Digital Commons @ Andrews17 University, 2010 11 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 1 his innocence, which implies that he paint an appealing picture of the ad- Jacob’s sons first suggest that they might murder their knew stealing was wrong. Rachel’s vantages Jacob might accrue with act of stealing is portrayed in the such an arrangement. brother Joseph (37:20), but instead sell him to the Ishmaelites, narrative as wrongful. The eighth However, Simeon and Levi then lie to their father about what happened to Joseph. The commandment of the Decalogue, (“Dinah’s full brothers,” vs. 25, guilt they bear over this weighs heavily on them for years. however, is yet to be proclaimed NLT), recoil from the sexual disgrace from Mount Sinai. of their sister. They suggest an alter- This becomes evident later, when the brothers travel to Egypt Shechem, Hamor, Simeon, and native. The brothers then add deceit because of a famine. Eventually they learn of Joseph’s high Levi/Coveting, Rape, Murder, Lying (which involves the ninth com- (Genesis 34). Shechem, a determined mandment of the Decalogue) to the position, which constrains them to confess their long-lasting young man, does not politely ad- complex situation. Next, they com- feelings of guilt and their lying several times. dress his father when expressing his mit murder, breaking the future- emphatic desire for Dinah. He will proclaimed sixth commandment of not allow anything to deter his com- the Ten Commandments. When de- Joseph and His Brothers/Threat of that their father was dead, they said, pulsion for Dinah, and he is seen fending their actions to Jacob, Murder and Lying (Genesis 39–50). ‘Perhaps Joseph will hate us, and coveting what is not rightfully his. Simeon and Levi argue, “‘Should he Jacob’s sons first suggest that they may actually repay us for all the evil He takes matters into his own hands treat our sister like a harlot?’” might murder their brother Joseph which we did to him.’ So they sent and abducts Dinah (vss. 2, 26). The (34:31). (37:20), but instead sell him to the messengers to Joseph, saying, ‘Before verb sequence “saw . . . took” used of The very last word on this narra- Ishmaelites, then lie to their father your father died he commanded, Shechem’s treatment of Dinah is the tive, however, comes later from about what happened to Joseph. The saying, “Thus you shall say to same sequence used for the sexually Jacob on his deathbed: “[speaking of guilt they bear over this weighs Joseph: ‘I beg you, please forgive the unrestrained in Genesis 6:2, which Simeon and Levi] ‘Cursed be their heavily on them for years. This be- trespass of your brothers and their then leads directly to the Flood nar- anger’” (Gen. 49:7). Jacob gives voice comes evident later, when the broth- sin; for they did evil to you.’” Now, rative. to the much later explicit link be- ers travel to Egypt because of a please, forgive the trespass of the ser- Dinah’s brothers are furious, tween anger and murder in the Ser- famine. Eventually they learn of vants of the God of your father’” filled with grief and fury, because mon on the Mount. Genesis 34 Joseph’s high position, which con- (50:15-17). Shechem had done a disgraceful paints a portrait of grim violence, strains them to confess their long- Though the proclamation of the thing. Their word for the “infamous including rape, deceit, and massacre lasting feelings of guilt and their Decalogue from Sinai is yet far in the deed” is an expression for the most resulting from covetousness. lying several times: future, Joseph’s brothers’ con- serious kind of sexual depravity. Jacob/Idols (Genesis 35:1-4). Judah, when appealing to Joseph sciences are obviously pricked re- Their insistence that “such a thing When Jacob hears God’s call to re- to allow Benjamin to return to his garding their falsehoods to their fa- ought not to be done” (vs. 7, NASB) turn to Bethel, he feels a need for re- father: “‘Your servant my father said ther and their treatment of their suggests they believed that inviolable pentance and revival in his house- to us, “You know that my wife bore brother. norms had been breached. hold. Thus he urges the family to put me two sons; and the one went out Potiphar’s Wife and Joseph/Adul- Neither Hamor nor Shechem ad- away their idols. Why was this part from me, and I said, ‘Surely he is tery (Genesis 39). The seventh of the mits that anything wrong has been of Jacob’s response? The prohibition torn to pieces’; and I have not seen Ten Commandments, regarding done. They both hope that a mone- against idol worship in the Deca- him since’”’” (44:27, 28). adultery, was apparently already part tary payment may help smooth over logue will be announced on Mount Later, after burying their father of Joseph’s morality when he was in the situation. Hamor even tries to Sinai only much later. Jacob: “When Joseph’s brothers saw Egypt. The narrative paints a vivid https://digitalcommons.andrews.edu/pd/vol15/iss1/118 12 19 Davidson: The Decalogue Before Mount Sinai his innocence, which implies that he paint an appealing picture of the ad- Jacob’s sons first suggest that they might murder their knew stealing was wrong. Rachel’s vantages Jacob might accrue with act of stealing is portrayed in the such an arrangement. brother Joseph (37:20), but instead sell him to the Ishmaelites, narrative as wrongful. The eighth However, Simeon and Levi then lie to their father about what happened to Joseph. The commandment of the Decalogue, (“Dinah’s full brothers,” vs. 25, guilt they bear over this weighs heavily on them for years. however, is yet to be proclaimed NLT), recoil from the sexual disgrace from Mount Sinai. of their sister. They suggest an alter- This becomes evident later, when the brothers travel to Egypt Shechem, Hamor, Simeon, and native. The brothers then add deceit because of a famine. Eventually they learn of Joseph’s high Levi/Coveting, Rape, Murder, Lying (which involves the ninth com- (Genesis 34). Shechem, a determined mandment of the Decalogue) to the position, which constrains them to confess their long-lasting young man, does not politely ad- complex situation. Next, they com- feelings of guilt and their lying several times. dress his father when expressing his mit murder, breaking the future- emphatic desire for Dinah. He will proclaimed sixth commandment of not allow anything to deter his com- the Ten Commandments. When de- Joseph and His Brothers/Threat of that their father was dead, they said, pulsion for Dinah, and he is seen fending their actions to Jacob, Murder and Lying (Genesis 39–50). ‘Perhaps Joseph will hate us, and coveting what is not rightfully his. Simeon and Levi argue, “‘Should he Jacob’s sons first suggest that they may actually repay us for all the evil He takes matters into his own hands treat our sister like a harlot?’” might murder their brother Joseph which we did to him.’ So they sent and abducts Dinah (vss. 2, 26). The (34:31). (37:20), but instead sell him to the messengers to Joseph, saying, ‘Before verb sequence “saw . . . took” used of The very last word on this narra- Ishmaelites, then lie to their father your father died he commanded, Shechem’s treatment of Dinah is the tive, however, comes later from about what happened to Joseph. The saying, “Thus you shall say to same sequence used for the sexually Jacob on his deathbed: “[speaking of guilt they bear over this weighs Joseph: ‘I beg you, please forgive the unrestrained in Genesis 6:2, which Simeon and Levi] ‘Cursed be their heavily on them for years. This be- trespass of your brothers and their then leads directly to the Flood nar- anger’” (Gen. 49:7). Jacob gives voice comes evident later, when the broth- sin; for they did evil to you.’” Now, rative. to the much later explicit link be- ers travel to Egypt because of a please, forgive the trespass of the ser- Dinah’s brothers are furious, tween anger and murder in the Ser- famine. Eventually they learn of vants of the God of your father’” filled with grief and fury, because mon on the Mount. Genesis 34 Joseph’s high position, which con- (50:15-17). Shechem had done a disgraceful paints a portrait of grim violence, strains them to confess their long- Though the proclamation of the thing. Their word for the “infamous including rape, deceit, and massacre lasting feelings of guilt and their Decalogue from Sinai is yet far in the deed” is an expression for the most resulting from covetousness. lying several times: future, Joseph’s brothers’ con- serious kind of sexual depravity. Jacob/Idols (Genesis 35:1-4). Judah, when appealing to Joseph sciences are obviously pricked re- Their insistence that “such a thing When Jacob hears God’s call to re- to allow Benjamin to return to his garding their falsehoods to their fa- ought not to be done” (vs. 7, NASB) turn to Bethel, he feels a need for re- father: “‘Your servant my father said ther and their treatment of their suggests they believed that inviolable pentance and revival in his house- to us, “You know that my wife bore brother. norms had been breached. hold. Thus he urges the family to put me two sons; and the one went out Potiphar’s Wife and Joseph/Adul- Neither Hamor nor Shechem ad- away their idols. Why was this part from me, and I said, ‘Surely he is tery (Genesis 39). The seventh of the mits that anything wrong has been of Jacob’s response? The prohibition torn to pieces’; and I have not seen Ten Commandments, regarding done. They both hope that a mone- against idol worship in the Deca- him since’”’” (44:27, 28). adultery, was apparently already part tary payment may help smooth over logue will be announced on Mount Later, after burying their father of Joseph’s morality when he was in the situation. Hamor even tries to Sinai only much later. Jacob: “When Joseph’s brothers saw Egypt. The narrative paints a vivid

18 Published by Digital Commons @ Andrews19 University, 2010 13 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 1 Joseph emphasizes that Potiphar’s wife is withheld from Hebrew slave (vs. 17). . . . The change cycle operating (Gen. 2:1-3; 4:3; 7:4, is certainly deliberate. To be sexually 10; 8:10, 12). him for she is a married woman. Most importantly, such an attacked by [‘a fellow’] is bad 5. “‘Honor your father and your adulterous act would be a “great evil” and a “sin against enough. To be sexually attacked by a mother’” (Ex. 20:12): Noah/his God.” Joseph’s detailed argument also implies that Potiphar’s foreign slave makes her accusation sons; Lot/his daughters (Gen. 9:20- all the more damning. In choosing 27; 19:1-38). wife can and should understand him. However, she was un- this term, she is putting Joseph in as 6. “‘You shall not murder’” (Ex. deterred by any of Joseph’s considerations. despicable a light as possible. It 20:13): Cain kills Abel and is held should also demand as swift a re- accountable by God; Lamech brag- dress as possible from Potiphar, the ging of murder; Simeon and Levi master who has been betrayed by his killing (Gen. 4:3-15; 4:23, 24; 34). picture of a faithless wife who turns ‘Lie with me.’ But he left his garment servant.”13 She also cleverly attaches 7. “‘You shall not commit adul- on a young man because he refuses in her hand, and fled” (Gen. 39:12). “secondary blame to her own hus- tery’” (Ex. 20:14): Abraham/Sar ah / - her improper advances. Joseph’s an- To divert suspicion from her to band. After all, it is Potiphar who Pharaoh; Lot/his daughters; Abra- swer to Potiphar’s wife’s seduction is Joseph, Potiphar’s wife raised an brought Joseph into the house- ham/ Sarah/Abimelech; Isaac/ Rebe- specific: Potiphar, his master, has be- outcry, protesting her innocence. hold.”14 kah/ Abimelech; Joseph/Potiphar’s stowed unlimited confidence on Her immoral passion for Joseph wife (Gen. 12:9-20; 19:30-38; 20:1- him. The baseness of betraying such is now replaced with lying. Joseph’s The Law Before Mount Sinai 7; 26:6-11; 39:7-21). trust would be wrong. garment, which she holds, could be All 10 precepts of the Sinai Deca- 8. “‘You shall not steal’” (Ex. Further, Joseph emphasizes that substantial evidence for her. She re- logue are attested to throughout the 20:15): Rachel steals idols (Gen. she is withheld from him for she is a peats what Joseph did and what she Genesis narratives: 31:13-42). married woman, Potiphar’s wife. did, but cleverly reverses the order. 1. “‘You shall have no other gods 9. “‘You shall not bear false wit- Most importantly, such an adulter- The narrative has portrayed Joseph before Me’” (monotheism): Cre- ness’” (Ex. 20:16): Abraham/Sarah/- ous act would be a “great evil” and a leaving his coat in her hand and flee- ation Week; Genesis 2:1-3; 4:3, 26; Pharaoh; Abraham/Sarah/Abime - “sin against God.” Joseph’s detailed ing outdoors (Gen. 39:12), and then 12:1-3; 22:5; 24:48. lech; Isaac/Rebekah/Abimelech; argument also implies that Poti - Potiphar’s wife shouting for help (vs. 2. “‘You shall not make . . . a Jacob/ Esau/Isaac; Laban/Leah and phar’s wife can and should under- 14). When Potiphar’s wife describes carved image, or . . . bow down to Rachel/Jacob; Dinah incident; Jo - stand him. this incident, she first mentions her them nor serve them’” (Ex. 20:4, 5): seph/ Pot i phar’s wife (Gen. 12:9-20; However, she was undeterred by screaming. Then she describes Jacob’s urging of family to put away 20:1-7; 26:6-11; 27; 29; 34:13-27; 39). any of Joseph’s considerations. Nor Joseph’s leaving his cloak behind in idols (Gen. 35:2). 10. “‘You shall not covet’” (Ex. was her seduction a one-time entice- his rapid exit (vs. 15). Her clever re- 3. “‘You shall not take the name of 20:17): Dinah/Shechem; Joseph/Poti - ment. “Day by day” (Gen. 39:10) she versal thereby depicts her as a vic- the Lord your God in vain’” (Ex. phar’s wife (Gen. 34:1-4; 39). approached him. Apparently she was tim, underscoring the blatant nature 20:7): calling “on the ‘name of the In light of these many Genesis so persistent that Joseph took the of her lie. Lord’” (Gen. 4:26). indicators exhibiting the morality precaution of staying away from her. Moreover: “In relating Joseph’s 4. “‘Remember the Sabbath day, encoded later in the Decalogue, the With one encounter, Joseph real- alleged misconduct to her servants, to keep it holy. . . . The seventh day is commendation of Abraham given ized that the situation called for she identified Joseph as ‘a Hebrew the Sabbath of the Lord your God’” by God to Isaac is especially impres- drastic action, for Potiphar’s wife fellow’ (vs. 14). In speaking to her (Ex. 20:8, 10): Creation Week; Cain sive: “‘I will be with you and bless “caught him by his garment, saying, husband, she identifies Joseph as the and Abel’s worship time; weekly you; for to you and your descen- https://digitalcommons.andrews.edu/pd/vol15/iss1/120 14 21 Davidson: The Decalogue Before Mount Sinai Joseph emphasizes that Potiphar’s wife is withheld from Hebrew slave (vs. 17). . . . The change cycle operating (Gen. 2:1-3; 4:3; 7:4, is certainly deliberate. To be sexually 10; 8:10, 12). him for she is a married woman. Most importantly, such an attacked by [‘a fellow’] is bad 5. “‘Honor your father and your adulterous act would be a “great evil” and a “sin against enough. To be sexually attacked by a mother’” (Ex. 20:12): Noah/his God.” Joseph’s detailed argument also implies that Potiphar’s foreign slave makes her accusation sons; Lot/his daughters (Gen. 9:20- all the more damning. In choosing 27; 19:1-38). wife can and should understand him. However, she was un- this term, she is putting Joseph in as 6. “‘You shall not murder’” (Ex. deterred by any of Joseph’s considerations. despicable a light as possible. It 20:13): Cain kills Abel and is held should also demand as swift a re- accountable by God; Lamech brag- dress as possible from Potiphar, the ging of murder; Simeon and Levi master who has been betrayed by his killing (Gen. 4:3-15; 4:23, 24; 34). picture of a faithless wife who turns ‘Lie with me.’ But he left his garment servant.”13 She also cleverly attaches 7. “‘You shall not commit adul- on a young man because he refuses in her hand, and fled” (Gen. 39:12). “secondary blame to her own hus- tery’” (Ex. 20:14): Abraham/Sar ah / - her improper advances. Joseph’s an- To divert suspicion from her to band. After all, it is Potiphar who Pharaoh; Lot/his daughters; Abra- swer to Potiphar’s wife’s seduction is Joseph, Potiphar’s wife raised an brought Joseph into the house- ham/ Sarah/Abimelech; Isaac/ Rebe- specific: Potiphar, his master, has be- outcry, protesting her innocence. hold.”14 kah/ Abimelech; Joseph/Potiphar’s stowed unlimited confidence on Her immoral passion for Joseph wife (Gen. 12:9-20; 19:30-38; 20:1- him. The baseness of betraying such is now replaced with lying. Joseph’s The Law Before Mount Sinai 7; 26:6-11; 39:7-21). trust would be wrong. garment, which she holds, could be All 10 precepts of the Sinai Deca- 8. “‘You shall not steal’” (Ex. Further, Joseph emphasizes that substantial evidence for her. She re- logue are attested to throughout the 20:15): Rachel steals idols (Gen. she is withheld from him for she is a peats what Joseph did and what she Genesis narratives: 31:13-42). married woman, Potiphar’s wife. did, but cleverly reverses the order. 1. “‘You shall have no other gods 9. “‘You shall not bear false wit- Most importantly, such an adulter- The narrative has portrayed Joseph before Me’” (monotheism): Cre- ness’” (Ex. 20:16): Abraham/Sarah/- ous act would be a “great evil” and a leaving his coat in her hand and flee- ation Week; Genesis 2:1-3; 4:3, 26; Pharaoh; Abraham/Sarah/Abime - “sin against God.” Joseph’s detailed ing outdoors (Gen. 39:12), and then 12:1-3; 22:5; 24:48. lech; Isaac/Rebekah/Abimelech; argument also implies that Poti - Potiphar’s wife shouting for help (vs. 2. “‘You shall not make . . . a Jacob/ Esau/Isaac; Laban/Leah and phar’s wife can and should under- 14). When Potiphar’s wife describes carved image, or . . . bow down to Rachel/Jacob; Dinah incident; Jo - stand him. this incident, she first mentions her them nor serve them’” (Ex. 20:4, 5): seph/ Pot i phar’s wife (Gen. 12:9-20; However, she was undeterred by screaming. Then she describes Jacob’s urging of family to put away 20:1-7; 26:6-11; 27; 29; 34:13-27; 39). any of Joseph’s considerations. Nor Joseph’s leaving his cloak behind in idols (Gen. 35:2). 10. “‘You shall not covet’” (Ex. was her seduction a one-time entice- his rapid exit (vs. 15). Her clever re- 3. “‘You shall not take the name of 20:17): Dinah/Shechem; Joseph/Poti - ment. “Day by day” (Gen. 39:10) she versal thereby depicts her as a vic- the Lord your God in vain’” (Ex. phar’s wife (Gen. 34:1-4; 39). approached him. Apparently she was tim, underscoring the blatant nature 20:7): calling “on the ‘name of the In light of these many Genesis so persistent that Joseph took the of her lie. Lord’” (Gen. 4:26). indicators exhibiting the morality precaution of staying away from her. Moreover: “In relating Joseph’s 4. “‘Remember the Sabbath day, encoded later in the Decalogue, the With one encounter, Joseph real- alleged misconduct to her servants, to keep it holy. . . . The seventh day is commendation of Abraham given ized that the situation called for she identified Joseph as ‘a Hebrew the Sabbath of the Lord your God’” by God to Isaac is especially impres- drastic action, for Potiphar’s wife fellow’ (vs. 14). In speaking to her (Ex. 20:8, 10): Creation Week; Cain sive: “‘I will be with you and bless “caught him by his garment, saying, husband, she identifies Joseph as the and Abel’s worship time; weekly you; for to you and your descen-

20 Published by Digital Commons @ Andrews21 University, 2010 15 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 1 dants I give all these lands, and I will also involves Decalogue principles. And Job is not even of the Covenant tary (Grand Rapids, Mich.: Zondervan, 2001), perform the oath which I swore to His language is clear: Line. p. 87. 3 Abraham your father . . . because “‘I have made a covenant with my A close reading of the Book of Terence E. Fretheim, God and World in the Old Testament: A Relational Theology of Abraham obeyed My voice and kept eyes; How then could I gaze at a vir- Genesis suggests that the precepts of Creation (Nashville, Tenn.: Abingdon, 2005), My charge, My commandments, My gin? And what is the portion of God the Decalogue were the standard of p. 136. statutes, and My laws’” (Gen. 26:3, 5, from above Or the heritage of the human morality long before Sinai. 4 Gerhard F. Hasel, “Sabbath,” in The An- italics supplied). Almighty from on high? . . . Does He There are implicit acknowledgments chor Bible Dictionary, David Noel Freedman, “These terms are well-known not see my ways And number all my of all 10. The dramatic, overwhelm- editor-in-chief (New York: Doubleday, 1992), vol. 5, p. 851. from the pages of Deuteronomy steps? If I have walked with false- ing presentation of the Ten Com- 5 Ibid., p. 222. (e.g., 11:1; 26:17), where they are the hood, and my foot has hastened mandments to the Israelites at 6 Kenneth A. Mathews, An Exegetical and stock vocabulary for describing the after deceit, let Him weigh me with Mount Sinai, rather than being an Theological Exposition of Holy Scripture: Gen- keeping of the Torah revealed at accurate scales, and let God know initial presentation of them, instead esis 1–11:26 in E. Ray Clendenen, gen. ed., The Sinai.”15 This explicitly detailed state- my integrity. . . . If my heart has been underscores the majestic emphasis New American Commentary New Interna- ment of God “witnesses to the place enticed by a woman, or I have lurked God attaches to the Moral Law, His tional Version (Nashville, Tenn.: Broadman & Holman, 2001), p. 275. of law in the pre-Sinai period and at my neighbor’s doorway, . . . if I eternal code of righteousness. 7 Gordon J. Wenham in David A. Hubbard that the law given at Sinai stands in have put my confidence in gold, and Rather than granting Israel a new and Glenn W. Barker, gen. ed., Word Biblical fundamental continuity with the law called fine gold my trust, . . . and my code of ethics, the Genesis narratives Commentary: Genesis 1-15, (Waco, Tex.: obeyed by Abraham.”16 God could heart became secretly enticed, that instead give evidence that the Deca- Word, 1987), p. 100. 8 have merely stated to Isaac that too would have been an iniquity logue morality predates Sinai. Thus, Kenneth A. Mathews, An Exegetical and Theological Exposition of Holy Scripture: Gen- Abraham had been obedient. In- calling for judgment, for I would their expression on Sinai suggests esis 1–11:26, op cit., p. 289. stead He becomes very precise, men- have denied God above. . . . Have I that God purposed to make the oc- 9 Derek Kidner, Genesis, in D. J. Wiseman, tioning specifically what Abraham covered my transgressions like casion of speaking His law on Sinai a gen. ed., Tyndale Old Testament Commen- had been obedient to. Adam, by hiding my iniquity in my scene of awful grandeur because of taries (Downers Grove, Ill.: IVP, 1967), p. 136. Genesis does not record how bosom, because I feared the great the exalted character of the Law. No 10 Kenneth A. Matthews, An Exegetical and human beings were provided with multitude, . . . If my land cries out wonder the psalmist was moved to Theological Exposition of Holy Scripture: Gen- esis 1–11:26, op cit., p. 237. God’s laws, commandments, and against me, and its furrows weep to- chant: 11 Terence E. Fretheim, God and World in statutes. But they are specifically gether; if I have eaten its fruit with- “Forever, O Lord, Your word is the Old Testament: A Relational Theology of mentioned here (Gen. 26:5), imply- out money, or have caused its own- settled in heaven. . . . Creation, op cit., p. 99. ing that knowledge of them was in ers to lose their lives’” (Job 31:1, 2, Your righteousness is an everlast- 12 Victor P. Hamilton, in Robert L. Hub- place. By these selective terms, the 4-6, 9, 24, 27, 28, 33, 34, 38, 39, ing righteousness, and Your law is bard, Jr., gen. ed., The Book of Genesis: Chap- ters 1-17 in The New International Commen- author of the Pentateuch indicates NASB). truth. . . . tary on the Old Testament (Grand Rapids: that divine “laws, commandments, This passage yields a striking Oh, how I love Your law!” (Ps. Eerdmans, 1990), pp. 219, 220. and statutes” undergird morality in moral sensitivity. And if this is the 119:89, 142, 97). 13 Ibid., p. 469. the patriarchal period. And this oldest book in the Bible (which the 14 Ibid., p. 468. morality is identical to that of the details of the text itself seem to cor- 15 John H. Sailhamer, The Pentateuch as Decalogue. roborate), the principles by which NOTES AND REFERENCES Narrative: A Biblical-Theological Commentary 1 Unless otherwise specified, Scripture (Grand Rapids: Zondervan, 1992), p. 148. There is another witness during Job’s conscience operates also reflect references in this article are quoted from the 16 Terence E. Fretheim, God and World in the pre-Mosaic patriarchal period. advanced knowledge of the much- New King James Version. the Old Testament: A Relational Theology of Job’s personal testimony of morality later-presented Sinai Decalogue. 2 Bruce K. Waltke, Genesis: A Commen- Creation, op cit., p. 136. https://digitalcommons.andrews.edu/pd/vol15/iss1/122 16 23 Davidson: The Decalogue Before Mount Sinai dants I give all these lands, and I will also involves Decalogue principles. And Job is not even of the Covenant tary (Grand Rapids, Mich.: Zondervan, 2001), perform the oath which I swore to His language is clear: Line. p. 87. 3 Abraham your father . . . because “‘I have made a covenant with my A close reading of the Book of Terence E. Fretheim, God and World in the Old Testament: A Relational Theology of Abraham obeyed My voice and kept eyes; How then could I gaze at a vir- Genesis suggests that the precepts of Creation (Nashville, Tenn.: Abingdon, 2005), My charge, My commandments, My gin? And what is the portion of God the Decalogue were the standard of p. 136. statutes, and My laws’” (Gen. 26:3, 5, from above Or the heritage of the human morality long before Sinai. 4 Gerhard F. Hasel, “Sabbath,” in The An- italics supplied). Almighty from on high? . . . Does He There are implicit acknowledgments chor Bible Dictionary, David Noel Freedman, “These terms are well-known not see my ways And number all my of all 10. The dramatic, overwhelm- editor-in-chief (New York: Doubleday, 1992), vol. 5, p. 851. from the pages of Deuteronomy steps? If I have walked with false- ing presentation of the Ten Com- 5 Ibid., p. 222. (e.g., 11:1; 26:17), where they are the hood, and my foot has hastened mandments to the Israelites at 6 Kenneth A. Mathews, An Exegetical and stock vocabulary for describing the after deceit, let Him weigh me with Mount Sinai, rather than being an Theological Exposition of Holy Scripture: Gen- keeping of the Torah revealed at accurate scales, and let God know initial presentation of them, instead esis 1–11:26 in E. Ray Clendenen, gen. ed., The Sinai.”15 This explicitly detailed state- my integrity. . . . If my heart has been underscores the majestic emphasis New American Commentary New Interna- ment of God “witnesses to the place enticed by a woman, or I have lurked God attaches to the Moral Law, His tional Version (Nashville, Tenn.: Broadman & Holman, 2001), p. 275. of law in the pre-Sinai period and at my neighbor’s doorway, . . . if I eternal code of righteousness. 7 Gordon J. Wenham in David A. Hubbard that the law given at Sinai stands in have put my confidence in gold, and Rather than granting Israel a new and Glenn W. Barker, gen. ed., Word Biblical fundamental continuity with the law called fine gold my trust, . . . and my code of ethics, the Genesis narratives Commentary: Genesis 1-15, (Waco, Tex.: obeyed by Abraham.”16 God could heart became secretly enticed, that instead give evidence that the Deca- Word, 1987), p. 100. 8 have merely stated to Isaac that too would have been an iniquity logue morality predates Sinai. Thus, Kenneth A. Mathews, An Exegetical and Theological Exposition of Holy Scripture: Gen- Abraham had been obedient. In- calling for judgment, for I would their expression on Sinai suggests esis 1–11:26, op cit., p. 289. stead He becomes very precise, men- have denied God above. . . . Have I that God purposed to make the oc- 9 Derek Kidner, Genesis, in D. J. Wiseman, tioning specifically what Abraham covered my transgressions like casion of speaking His law on Sinai a gen. ed., Tyndale Old Testament Commen- had been obedient to. Adam, by hiding my iniquity in my scene of awful grandeur because of taries (Downers Grove, Ill.: IVP, 1967), p. 136. Genesis does not record how bosom, because I feared the great the exalted character of the Law. No 10 Kenneth A. Matthews, An Exegetical and human beings were provided with multitude, . . . If my land cries out wonder the psalmist was moved to Theological Exposition of Holy Scripture: Gen- esis 1–11:26, op cit., p. 237. God’s laws, commandments, and against me, and its furrows weep to- chant: 11 Terence E. Fretheim, God and World in statutes. But they are specifically gether; if I have eaten its fruit with- “Forever, O Lord, Your word is the Old Testament: A Relational Theology of mentioned here (Gen. 26:5), imply- out money, or have caused its own- settled in heaven. . . . Creation, op cit., p. 99. ing that knowledge of them was in ers to lose their lives’” (Job 31:1, 2, Your righteousness is an everlast- 12 Victor P. Hamilton, in Robert L. Hub- place. By these selective terms, the 4-6, 9, 24, 27, 28, 33, 34, 38, 39, ing righteousness, and Your law is bard, Jr., gen. ed., The Book of Genesis: Chap- ters 1-17 in The New International Commen- author of the Pentateuch indicates NASB). truth. . . . tary on the Old Testament (Grand Rapids: that divine “laws, commandments, This passage yields a striking Oh, how I love Your law!” (Ps. Eerdmans, 1990), pp. 219, 220. and statutes” undergird morality in moral sensitivity. And if this is the 119:89, 142, 97). 13 Ibid., p. 469. the patriarchal period. And this oldest book in the Bible (which the 14 Ibid., p. 468. morality is identical to that of the details of the text itself seem to cor- 15 John H. Sailhamer, The Pentateuch as Decalogue. roborate), the principles by which NOTES AND REFERENCES Narrative: A Biblical-Theological Commentary 1 Unless otherwise specified, Scripture (Grand Rapids: Zondervan, 1992), p. 148. There is another witness during Job’s conscience operates also reflect references in this article are quoted from the 16 Terence E. Fretheim, God and World in the pre-Mosaic patriarchal period. advanced knowledge of the much- New King James Version. the Old Testament: A Relational Theology of Job’s personal testimony of morality later-presented Sinai Decalogue. 2 Bruce K. Waltke, Genesis: A Commen- Creation, op cit., p. 136.

22 Published by Digital Commons @ Andrews23 University, 2010 17