Exodus: The Study of Judaism - Report Example

Exodus 20 7 Department Exodus 20 7 If one takes a look at the Bible, one can not help noticing that it is divided into two parts. What is more important is that those parts are very different, yet connected with some fundamental elements. Thus, while the Old Testament is more focused on life of the Jews, the New Testament holds implications for all the Christians in the world. Nevertheless, the Ten Commandments which were introduced in the former play an important role for all the believers. This paper will examine the beginning of the twentieth chapter of Exodus. First of all, one should point out the significance of the words that are proclaimed in the very verse, namely: “I am the Lord your God” (Exodus 20:2). This phrase might be seen as the most essential message that is conveyed through all the books of the Old Testament. It is significant since it shows the slight different between two words that are commonly used as synonyms: the Lord and God. Thus, the latter should be seen as a name for a deity, while the former is the name for the only true God. The next phrase is also crucial for understanding the book in question as well as the Old Testament in general: “who brought you out of Egypt, out of the land of slavery” (Exodus 20:2). Indeed, on the one hand this might refer to a specific event in the Jewish history1. Therefore, some might suggest that it may not be relevant to other nations. However, on the other hand, exodus from slavery might also be interpreted as liberation from sin which is the slavery for a soul. Christianity and Judaism are prominent monotheistic religions. This is supported by the following verse: “You shall have no other gods before me” (Exodus 20:3). Indeed, this is an important statement since it reflects the spiritual revolution: at the time when it was proclaimed, the majority of the nations, including the Egyptians, believed in many gods2. As a result, these words are extremely significant as they outline the new foundation of a new religious worldview that the Jews are encouraged to adopt. The next verse holds many implications about the spiritual practice. For example, it is said: “You shall not make for yourself an image” (Exodus 20:4). Some people might suggest that this places limits on the creative energy of the people; however, this restriction should be carefully examined. On the one hand, it should be seen as a safeguard against any idolatry which is something that flourished in Egypt and something that the newly freed Jewish nation did not need to copy3. On the other hand, one may also point out that the tradition of avoiding pictures as common for Semitic nations in general. Jewish sacred texts are known for the amount of attention that they pay to the details. That is why there is no wonder that the text provides an exhaustive list of conditions that the believers should follow “in the form of anything in heaven above or on the earth beneath or in the waters below” (Exodus 20:4). Indeed, this means that the Jewish artists were not allowed to reproduce any object that they can think of so that they would not create an idol – something which was deeply opposite to their faith. All the speculations about the nature of restrictions which were expressed in the paragraphs above were not supported by any evidence. However, the next verse clearly states when this practice should be restricted: “You shall not bow down to them or worship them” (Exodus 20:5). As it has already been mentioned, the Jews lived for several centuries in the environment that was full of visual arts and different idols that were worshiped. However, the monotheistic faith that was the essential part of the national tradition was not compatible with it. Later in the same verse there is a peculiar phrase that is worth being analyzed separately. Thus, it is suggested that the prohibition of idolatry happens “for I, the Lord your God, am a jealous God” (Exodus 20:5). The combination of the latter two words is a rather strange one. Indeed, the idea of God implies a perfect being, while jealousy in any of its manifestation is thought to be a sin. However, this should be interpreted in the following manner: the religion of the Jews was quite passionate. That is why God was passionate as well. The passion of the Latter is described in these verses: “punishing the children for the sin of the parents” (Exodus 20:5). One might suggest that such an image is not compatible with the idea of loving God. Indeed, it is not just to punish children for the sins of the parents. However, if one interprets this statement from a broad perspective, one will be able to see that it is a reference to Genesis: children are the modern people, while parents are Adam and Eve. In addition to that, it is states that the wrath of God will spread “to the third and fourth generation” (Exodus 20:5). In the Jewish tradition, it is particularly important to keep track of the generations; that is why the above mentioned passage shows that obedience to God should be maintained not only by those who were freed from the slavery, but by their sons and all the ancestors. The very end of the verse suggests that the punishment will be applied only to “those who hate me” (Exodus 20:5). The idea of hating God is quite bizarre. However, the scholars point out that one can do this in many ways, primarily by sinning4. Indeed, when a person commits a sin, one practically expressed hate for all the love that was granted by God. Since Adam and Eve had sinned, the Lord punished them and the punishment spread to the contemporaries of Moses. However, God can hardly be perceived as an evil creature. In the very next verse He is portrayed “showing love to a thousand generations” (Exodus 20:6). Indeed, the love of God is the fundamental concept that unites the Old and the New Testament together5. Keeping in mind the above mentioned note of the spread of hate (three and four generations), one might see that love spread much further (a thousand generations). That is why love is what truly defines the nature of God. The verse in question also shows what people are able to benefit from a personal relationship with God. It is stated that “those who love me” (Exodus 20:6) will also be shows love. As one can easily see, this is a variation of the Golden rule of interaction. This concept is one of the oldest religious notions; in addition to that, it is found in the majority of the spiritual teaching all over the world, contributing to the global context of the Old Testament. Another category of people who will experience love of God are those who “keep my commandments” (Exodus 20:6). Indeed, this particular chapter of Exodus is quite important since it lists the Ten Commandments – the fundamental ethical code of the Jews as well as the Christians that influenced the Western civilization in different ways6. Thus, the God explicitly stated what guidelines He wanted the Jews to follow so that they could achieve harmony in the relationship with him. That is why this chapter can be seen as the corner stone of Judaism and Christianity. The first part of verse seven presents another commandment: “You shall not misuse the name of the Lord your God” (Exodus 20:7). It must be noted that the Jewish tradition places a particular emphasis on names. For example, they are able to write Yahweh, but they are not able to pronounce it. In addition to that, while writing, the Jew would often spell “G-d” or “G.o.d.” so that they would not write “God” directly as it is considered to be violation of this commandment. In the end of the verse it is explained why this commandment should be strictly complied with: “for the Lord will not hold anyone guiltless who misuses his name” (Exodus 20:7). This shows that the punishment that comes for violating the rules that were designed by God is inevitable. This reflect the nature of relationship between people and God: if the former follow the guidelines, then harmony will come to their life and everything will be beneficial; however, if there is a breach of contract (and the Jews think that there was a contract or the covenant between them and God), the sanctions are inevitable. As one can clearly see, the first seven verses of the twentieth chapter of the Book of Exodus contains several of the Ten Commandments – an important set of principles that influenced the Jews and latter the entire Western civilization .This text is full of different allusions to the events that happened in other books of the Old Testament as well as different philosophical principles such as the Golden Rule which can be traced in many spiritual traditions. Bibliography Alexander, Philip S. Textual Sources for the Study of Judaism. Totowa, NJ: Barnes & Noble Books, 1990. Berghella, Vincenzo. From Father to Son. New York, NY: Lulu, 2014. Bradley, Heath. Flames of Love: Hell and Universal Salvation. Eugene, OR: Wipf and Stock Publishers, 2012. "Exodus." StudyLight.org. Accessed April 4, 2015. Retrieved from http://www.studylight.org/dictionaries/ats/view.cgi?n=763 "Exodus, Book of." Eastonsbibledictionary.org. Accessed April 4, 2015. Retrieved from http://eastonsbibledictionary.org/1284-Exodus_Book_of.php Walsh, Sheila. God Loves Broken People: (and Those Who Pretend Theyre Not). Nashville, TN: Thomas Nelson, 2012. Read More