what was expected of israel after they agreed to obey

"Exodus 21–24; 31–35: The Mosaic Law: A Preparatory Gospel," Former Testament Student Manual Genesis-2 Samuel (1980), 136–44

(12-1) Introduction

We saw in chapter 11 how the Lord began the revelation of the police force for Israel with the ten principles that summarized the way in which men are to deal with God, with their families, and with their boyfriend men. Immediately after the Ten Commandments, the Lord revealed a whole serial of laws and commandments which nosotros now telephone call the Mosaic law.

It is unfortunate that many people, some fifty-fifty in the Church, think of the Mosaic constabulary as a substitute for the college law of the gospel. We telephone call it a bottom law, and so information technology was, if the word lesser is used in the sense of progressive steps. But some people assume that bottom means of lower importance and significance, or of a lesser level of truth and righteousness. Such is non the case. Note what other scriptures teach about the law:

D&C 84:23–27

The police of Moses was a "preparatory gospel" that included the principles of repentance, baptism, remission of sins, and the law of carnal commandments.

Mosiah thirteen:29–30

It was a "very strict law" of "performances and ordinances" designed to keep the Israelites "in remembrance of God and their duty towards him."

Jarom 1:11; Mosiah 3:fourteen–15; 13:31; 16:14; Alma 25:15; 34:14

The law of Moses was highly symbolic, being filled with types and shadows, all of which pointed toward Christ and His futurity Atonement.

JST, Galatians iii:viii, 19

The constabulary of Moses was added to the gospel, not given as a substitute for it.

Galatians 3:23–24

The law of Moses was given as a schoolmaster or tutor to bring Israel to Christ.

Alma 25:16; Revelation 19:ten

The law of Moses is understood through the "spirit of prophecy" or "a testimony of Jesus."

In summary, when yous report the law of Moses you can look to observe (1) a witness of Jesus Christ and His atoning sacrifice and (ii) gospel principles illustrated in the laws given. Many of the laws may no longer be required of the Saints, just the principles taught are eternal and will never be set aside. For example, the practice of claret cede was fulfilled when Jesus came and the tokens of the sacrament were given in identify of the old law. Simply the principle was as true when the tokens were animals offered on the altar as it is now when the tokens are bread and water blest by the priesthood. The eternal principle is that simply in the partaking of the Lamb's apologetic sacrifice are nosotros able to overcome and receive a forgiveness for our sins.

2 other characteristics of the Mosaic police are of import for your understanding before you brainstorm to study the bodily laws. Beginning, much of the Mosaic code is case law. 1 scholar explained that the law does ii things:

"In guild to understand Biblical law, information technology is necessary to sympathize besides sure bones characteristics of that law. First, sure broad premises or principles are alleged. These are declarations of basic police. The Ten Commandments requite us such declarations. The Ten Commandments are not therefore laws amongst laws, but are the basic laws, of which the diverse laws are specific examples. An case of such a basic law is Exodus 20:15 (Deut. 5:19), 'Thou shalt non steal.' …

"With this in mind, that the law, get-go, lays down broad and basic principles, let us examine a second characteristic of Biblical law, namely, that the major portion of the constabulary is case law, i.e., the analogy of the basic principle in terms of specific cases. These specific cases are often illustrations of the extent of the application of the law; that is, by citing a minimal type of case, the necessary jurisdictions of the police are revealed. …

"The police, then, first asserts principles, second, information technology cites cases to develop the implications of those principles, and, third, the police has as its purpose and direction the restitution of God'south order." (Rushdoony, Institutes of Biblical Law, pp. 10–12.)

We shall run into numerous examples of instance police force as nosotros study the Mosaic code.

Second, the constabulary is primarily negative. Eight of the X Commandments and many of the other laws deal with what ought not to exist washed rather than with what should be washed. Many today view negative laws with distaste. They feel they are very restrictive, and they often adopt positive laws which, past assuring our rights, announced to grant freedom. The appearance, nonetheless, is false. God gave the laws to Israel not to shackle them simply to guarantee the greatest individual liberty. Explaining how this is so, one scholar stated:

"A negative concept of law confers a double do good: first, it is practical, in that a negative concept of police deals realistically with a item evil. It states, '1000 shalt not steal,' or, 'Chiliad shalt not bear fake witness.' A negative argument thus deals with a particular evil directly and obviously: it prohibits it, makes it illegal. The law thus has a modest function; the law is limited, and therefore the state is limited. The state, as the enforcing agency, is limited to dealing with evil, non decision-making all men.

"Second, and directly related to this first point, a negative concept of law insures liberty: except for the prohibited areas, all of man'due south life is beyond the police, and the law is of necessity indifferent to information technology. If the commandment says, 'Thou shalt not steal,' it means that the police can only govern theft: it cannot govern or control honestly acquired property. When the police prohibits blasphemy and fake witness, it guarantees that all other forms of oral communication have their liberty. The negativity of the police force is the preservation of the positive life and liberty of man." (Rushdoony, Institutes of Biblical Law, pp. 101–2.)

Recollect that in God's preface to the 10 Commandments He said, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage" (Exodus 20:2; emphasis added). In saying this, Jehovah reminded Israel that the very purpose of the police was to make them costless and keep them free.

Notes and Commentary on Exodus 21–24; 31–35

(12-2) Exodus 21:2–11. The Rights of Freedom under the Law

Here is the first instance of the case police force approach to the Mosaic law. The principle is "thousand shalt not steal." I of the about precious things any human has is his personal liberty. To steal one'south liberty is a serious theft. So, permanent ownership of slaves was not allowed unless the individual himself chose to be a slave for life (meet vv. 5–six). As illustrated here, the slave in Israel was really more like a servant. By law he had to exist freed later on seven years unless he voluntarily chose to remain in servitude.

Although a father could conform for the marriage of his girl (that is the meaning of the phrase "to sell her as a maidservant" in poesy 7, equally is evident from the betrothal mentioned in verses 8 and 9), she too maintained certain rights. The prospective husband could non apply her equally a slave ("she shall not go out as the menservants do"). If the prospective husband was non pleased with the new bride, the law guaranteed her rights. This legal guarantee was in abrupt contrast to the practice of nearly other people whose women were viewed as belongings to be bargained away at the whim of men.

(12-3) Exodus 21:6. Why Was a Slave'due south Ear Pierced?

Considering of the guidelines of the law, the lot of Hebrew slaves was greatly softened; in fact, they were on almost equal condition with hired laborers. Nether such weather, some men were willing to forfeit liberty for security, especially if they had married while in slavery and release from slavery might force them to give up their wives and children.

"In this instance the master was to take his servant … to God, i.e., … to the place where judgment was given in the name of God [see Deuteronomy ane:17; 19:17; cf. Exodus 22:7–8], in lodge that he might make a declaration there that he gave upwardly his liberty. His ear was then to be bored with an awl against the door or lintel of the house, and by this sign, which was customary in many of the nations of antiquity, to exist fastened as it were to the firm for always. That this was the meaning of the piercing of the ear against the door of the house, is axiomatic from the unusual expression in [Deuteronomy 15:17], 'and put (the awl) into his ear and into the door, that he may be thy servant for ever,' where the ear and the door are co-ordinates." (Keil and Delitzsch, Commentary, one:2:130.)

(12-iv) Exodus 21:12–36. Some Case Laws That Analyze Principles

Farther clarification of the commandments, or fundamental principles, is given by these specific laws.

1. There is a difference between premeditated murder and accidental death, or manslaughter, as it is chosen today (see vv. 12–14). "God deliver him into his paw" (v. thirteen) is an idiom which means that the individual did not actively seek the death of the individual. This case is a further clarification of "one thousand shalt not kill."

2. Certain crimes were so serious that they required the death penalty. This fact clearly shows, first, the seriousness of murder, and, second, that the death penalty, when carried out by legally constituted authorisation, is not a violation of the sixth commandment. Capital letter crimes listed here included:

   • Premeditated murder (see vv. 12–xiv).

   • Attempted murder of one's parents (see v. xv). The verb translated as "smiteth" comes from the Hebrew verb pregnant "to strike deep and so equally to wound or impale" (Wilson, Former Testament Word Studies, s.v. "smite," p. 401).

   • Kidnapping (run across v. 16).

   • Cursing ane's parents (encounter five. 17). Here once again the Hebrew word is very potent, pregnant "to revile" or "to utter vehement reproaches" (Wilson, Old Attestation Word Studies, s.v. "curse," p. 105).

   • Killing a retainer (see vv. xx–21). The Joseph Smith Translation changes verse 20 to read, "If a human being smite his servant, or his maid, with a rod, and he die under his hand; he shall surely be put to death."

   • Blatant neglect in the utilise of i's belongings (meet v. 29).

     Other capital crimes were listed elsewhere in the police.

3. The seriousness of abortion is taught in the case police force example given here (meet vv. 22–25). If two men are fighting and strike a meaning woman, causing her to miscarry, penalization is given. If "mischief follow" (a Hebrew idiom for death; see vv. 22–23), and so the offending party was punished by death. Ane Bible scholar suggested that the case law approach illustrates the extent of the law's application (come across Reading 12-i), and this case provides an excellent example of this concept. If an abortion caused past an accident was to exist punished severely, i tin can presume that deliberate ballgame without justifiable crusade was far more serious.

4. As an expansion on the seventh commandment, "Grand shalt not steal," several cases of only retribution are listed here and in Exodus 22. Once again, the cases illustrate the breadth of the law. One tin steal from some other by direct theft, but one can as well steal through negligence or accident. Thus, if one steals physical wholeness from some other (see vv. 26–27), restitution has to be made. If one, through neglect, causes the loss of another's property, restitution has to be fabricated. The law of Moses is therefore non a law of retaliation, but a police force of reparation.

Abinadi said that the police was "a very strict law" of "performances and of ordinances" given considering Israel was a "stiffnecked people" (Mosiah xiii:29–30). In the law of Christ, a full general principle such as "whatsoever ye would that men should practice to you, practise ye withal to them" (Matthew 7:12) covered situations similar to those mentioned in Exodus 21. But in the higher constabulary of the gospel specific boosted commandments were not required. Nether the law of Christ a person does non take to exist told to baby-sit against negligence or to make restitution for adventitious loss. He volition exercise information technology considering he loves his neighbor. The police force of Moses specified how the law was lived in daily, applied situations, but it still taught the law of Christ.

(12-5) Exodus 22:1–17. The Law Was Concerned with Making Restitution to the Offended Parties

"Starting time, the ratio of restitution is established:

"'If a homo shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep' (Ex. 22:i). Multiple restitution rests on a principle of justice. Sheep are capable of a high rate of reproduction and take use, not only as meat, simply besides by ways of their wool, for vesture, also as other uses. To steal a sheep is to steal the present and future value of a man's belongings. The ox requires a higher rate of restitution, v-fold, considering the ox was trained to pull carts, and to plow, and was used for a variety of farm tasks. The ox therefore had not only the value of its meat and its usefulness, merely also the value of its training, in that training an ox for work was a task requiring time and skill. Information technology thus commanded a higher charge per unit of restitution. Clearly, a principle of restitution is in evidence hither. Restitution must calculate not only the present and future value of a thing stolen, but too the specialized skills involved in its replacement.

"2d, theft could involve problems with respect to defence against the thief: [come across Exodus 22:2–3]. A housebreaker at night can exist legitimately killed past householders to defend their property; it is part of their legitimate defense force of themselves and their properties. There is no reason to assume that this breaking does not comprehend the barn or, today, a garage. In daylight, however, the killing of a thief except in self-defense is manslaughter. The thief can so be identified and apprehended, then that this in itself is a protection. If the thief cannot make restitution, he is to exist sold into slavery in gild to satisfy the requirement of restitution. This means today some kind of custody whereby the full income of the convicted thief is so ordered that full restitution is provided for.

"Tertiary, the police force specified the restitution required of a thief caught in the act, or caught before disposing of the stolen appurtenances: [see Exodus 22:iv]. In such cases, the thief was to restore the thing stolen, and its equivalent, i.e., the exact amount he expected to profit by in his theft. This is the minimum restitution. A man who steals $100 must restore not simply the $100 but some other $100 also.

"Quaternary, certain acts, whether deliberate or accidental, incur a liability which requires restitution, for to impairment another homo's property is to rob him of a mensurate of its value: [run across Exodus 22:5–6]. The restitution in all such cases depends on the nature of the act; if fruit trees or vines are damaged, and then future production is damaged, and the liability is in proportion thereto. Criminal constabulary no longer has more than survivals of the principle of restitution; civil arrange must at present exist filed past an offended party to recover damages, and so without regard to the Biblical principle.

"Fifth, in Exodus 22:7–13, responsibility is determined for goods held in custody. …

"'Property deposited in the easily of another for condom keeping might be and so easily embezzled by the trustee, or lost through his negligence, that some special laws were needed for its protection. Conversely the trustee required to be condom-guarded against incurring loss if the property intrusted to his care suffered impairment or disappeared without fault of his. The Mosaic legislation provided for both cases. On the one hand, it required the trustee to do proper intendance, and fabricated him answerable for the loss if a thing entrusted to him was stolen and the thief not found. Embezzlement is punished by requiring the trustee guilty of it to "pay double." On the other hand, in doubtful cases it allowed the trustee to clear himself past an adjuration (verse ten), and in clear cases to give proof that the loss had happened through unavoidable accident' (verse 12).

"Sixth, in instance of rental, or of loan, sure principles of liability are at work: [see Exodus 22:14–15]. If a man borrows and damages the property of another, he is liable for the damages; he has destroyed or harmed the belongings of some other homo and is thereby guilty of theft; restitution is mandatory. If the owner came to assist him voluntarily, equally a practiced neighbor, the damage is the possessor's, considering his holding was damaged while under his own supervision. This is all the more true if he was working for rent, because his rental of his services, with ox, ass, tractor, or any other equipment, includes the clothing and tear, the maintenance and amercement, to his working equipment.

"Seventh, seduction is not simply an law-breaking confronting the seventh commandment, only also against the 8th, in that it involves robbing a girl of her virginity (Ex. 22:16, 17). Compensation or restitution meant that 'he shall pay money co-ordinate to the dowry of virgins.' Significantly, the word translated pay is in Hebrew weigh; money was then by weight, a weight of a shekel of argent or gilded. …

"In all these cases, there is non only judgment by God against the offender but also restitution to the offended. Restitution thus is closely linked to atonement, to justice, and to salvation." (Rushdoony, Institutes of Biblical Law, pp. 459–62.)

(12-6) Exodus 22:18–24. Additional Uppercase Crimes Are Listed by the Lord

In the midst of the laws of restitution, the Lord lists several other crimes worthy of death. In other words, some crimes were so serious that restitution had to be made with ane's ain life. These crimes included—

1. Witchcraft (come across v. eighteen). 1 commentator explained why:

   "From the severity of this police against witches, &c., we may see in what light these were viewed by Divine justice. They were seducers of the people from their allegiance to God, on whose judgment lone they should depend; and by impiously prying into time to come, assumed an attribute of God, the foretelling of hereafter events, which implied in itself the grossest blasphemy, and tended to corrupt the minds of the people, by leading them abroad from God and the revelation he had made of himself. Many of the Israelites had, no doubt, learned these curious arts from their long residence with the Egyptians; and then much were the Israelites attached to them, that we find such arts in repute among them, and diverse practices of this kind prevailed through the whole of the Jewish history, nevertheless the offence was capital, and in all cases punished with decease." (Clarke, Bible Commentary, one:416.)

   In the Joseph Smith Translation, however, the discussion witch is replaced by the word murderer (see JST, Exodus 22:eighteen).

2. Sexual perversions with animals; ane of the most evil of sexual sins (see Exodus 22:19).

3. Idol worship (see five. twenty). Worship of a false god is to the spiritual human what murder is to the physical human, direct and devastating death. Alma the Younger understood this principle when he said of his flow of betrayment, "Yes, and I had murdered many of his children, or rather led them away unto destruction" (Alma 36:14; accent added).

4. Neglect of widows and orphans (run into Exodus 22:22–24). In this example, however, rulers were not allowed to impose the death penalty. The Lord reserved that right to Himself (encounter v. 24).

(12-7) Exodus 22:25–27. Why Was Keeping a Homo's Coat Overnight Prohibited?

"The real bespeak is that in his relations with a poor human, perhaps his own employee, an Israelite must be generous. If he gives him an advance payment on his wage, he must not insist on payment by the terminate of the day at the risk of the man'southward doing without the garment he has given as pledge for the loan (v. 26). The original admonition was non and then much a prohibition of interest every bit a need that one be fix to 'risk an advance' without material security. Amos 2:6 condemns Israelites for having treated such advances in a strictly legal mode, even at the cost of making the poor destitute. Every bit a barter economy developed into a money economy the problem of interest became increasingly acute (Deut. 23:nineteen–20; Lev. 25:26); between Israelites involvement on commercial loans was prohibited. (In Hebrew the word 'interest' means 'seize with teeth'!) To take a neighbor's garment in pledge for whatever fourth dimension longer than the working hours of the day, when he does not wear it, is equivalent to making him pledge his life ([see] Deut. 24:6, 17). This prohibition ultimately makes enslavement for debt impossible." (Buttrick, Interpreter's Bible, ane:1008.)

(12-8) Exodus 22:28

The Joseph Smith Translation says, "1000 shalt not revile confronting God, nor curse the ruler of thy people" (JST, Exodus 22:28).

(12-9) Exodus 22:29–31

The word translated "liquors" comes from a Hebrew word pregnant "to weep" and denotes the juice of the vine or oil of the olive, not necessarily fermented juice. These laws were to symbolize the willing induction of the people of Jehovah.

(12-10) Exodus 23:1–8. Laws of Righteous Living

Many people call up of the law of Moses as beingness summarized by the requirement of "eye for heart, tooth for tooth" (Exodus 21:24). They picture a organisation of tearing retaliation and vicious penalty. In Exodus 23:1–8 is an excellent example of the inaccuracy of that conception. Here are laws requiring a loftier degree of morality, justice, and righteousness, and requirements to do good to 1's neighbor. In an age where wickedness abounds, where gossip and slander are commonplace (come across v. i), where men follow the fads and fashions of evil and greedy men (see v. ii), where evil men (Joseph Smith corrected the give-and-take poor in v. 3 to read wicked) are often supported and even glorified, where many people refuse to get involved in the issues or misfortunes of their neighbors (see vv. four–v), where exploitation of the poor and ignorant is widespread (encounter vv. 6–7), and when bribery and corruption are daily fare (see 5. 8), the world would do well to turn to such laws and follow them.

(12-xi) Exodus 23:8–19

For a more detailed handling of the various holy days mentioned hither, run across Enrichment Section D, "Feasts and Festivals." The purpose of the holy days was 2-fold: starting time to aid Israel remember their deliverance from bondage through the power of God; and, second, to help them in standing the covenant relationship with Jehovah. The heart of the exercise was to promote trust in the Lord.

(12-12) Exodus 23:20–31

God promised five things to Israel for their obedience. First, an angel of the Lord would atomic number 82 them into the promised land (come across vv. 20–23). 2nd, they would be blessed with good health (see vv. 24–25). Tertiary, they and their flocks would exist greatly multiplied (encounter v. 26). Fourth, they would exist successful in their fight against heathen nations (run into vv. 27–30). Fifth, they would ultimately inherit everything from the Ruby-red Ocean to the Euphrates River (see v. 31).

(12-xiii) Exodus 24:1–8. Before Moses Ever Went into the Mount, State of israel Was Instructed in the Law and Covenanted to Obey It

"The people, in anticipation of having Moses and the lxx special witnesses go into the presence of the Lord, were instructed in the laws. They accepted them with a covenant to go along them, accepted a copy of them equally bounden, and their covenants were sanctified past a sacrifice. Observe the promise the people made: 'All the words which the Lord hath said volition we exercise.'" (Rasmussen, Introduction to the Old Testament, one:88–89.)

The instructions Israel received before Moses went up to Mount Sinai were kept in the "book of the covenant" (v. seven):

"But as no covenant was considered to be ratified and binding til a sacrifice had been offered on the occasion, hence the necessity of the sacrifices mentioned here.

"Half of the blood being sprinkled on the chantry, and one-half of it sprinkled on the people, showed that both God and they were mutually bound by this covenant. God was bound to the people to support, defend, and salve them; the people were bound to God to fright, love, and serve him." (Clarke, Bible Commentary, 1:425.)

The instructions given to State of israel ensured that she would not be forced into a human relationship she did non sympathize or want. One time State of israel expressed her willingness to receive the law and covenanted to live information technology, Moses was free to human activity for Israel in the presence of the Lord.

(12-14) Exodus 24:nine–eleven

For a give-and-take of this and other visions of God, encounter Reading 12-23.

(12-15) Exodus 25–30

These chapters contain the Lord's revelations on the tabernacle and its effects. These instructions volition exist discussed in the side by side chapter.

(12-16) Exodus 31

The Lord works through talented individuals to bring about His purposes (see vv. i–half dozen). For commentary on the Sabbath (see vv. 12–17), see Reading 11-8.

The nature of the tablets (run across v. 18) is discussed in Reading 12-24.

(12-17) Exodus 32:1–half dozen. Why Did the Israelites Want to Worship a Gold Calf?

"The whole of this is a most strange and unaccountable transaction. Was information technology possible that the people could have so soon lost sight of the wonderful manifestations of God upon the mount? Was it possible that Aaron could accept imagined that he could make any god that could help them? And yet it does not announced that he e'er remonstrated with the people! Peradventure he only intended to make them some symbolical representation of the Divine power and energy, that might be as evident to them equally the pillar of deject and fire had been, and to which God might attach an always present free energy and influence; or in requiring them to sacrifice their ornaments, he might take supposed they would have desisted from urging their request: but all this is mere conjecture, with very little probability to back up it. It must however be granted that Aaron does not announced to have even designed a worship that should supersede the worship of the Almost Loftier; hence we find him making announcement, To-morrow is a feast to the Lord [Jehovah], and we observe farther that some of the proper rites of the truthful worship were observed on this occasion, for they brought burnt-offerings and peace-offerings, ver. 6, 7: hence it is evident he intended that the true God should be the object of their worship, though he permitted and fifty-fifty encouraged them to offer this worship through an idolatrous medium, the molten calf." (Clarke, Bible Commentary, 1:463–64.)

The children of Israel worshiped a gold calf.

(12-xviii) Exodus 32:9–xiv. Was God Really Going to Destroy the Israelites, and Did He "Repent of the Evil"?

The Joseph Smith Translation corrects this verse to prove that Moses said: "Plow from thy fierce wrath. Thy people volition repent of this evil; therefore come thou not out against them." Then the Prophet corrected verse 14 to clearly evidence the condition for the Lord's sparing the people: "And the Lord said unto Moses, if they volition repent of the evil which they have done, I will spare them, and turn away my fierce wrath; but, behold, g shalt execute judgment upon all that will not repent of this evil this day. Therefore, see grand do this affair that I have allowable thee, or I volition execute all that which I had thought to do unto my people."

(12-19) Exodus 32:fifteen–35. Moses, the Mediator

Moses' role in the whole event is significant. In his groovy vision of the Lord, Moses was told that he was "in the similitude" of the Only Begotten Son (Moses i:6). That similitude is shown clearly here. Equally the people faced devastation because of their wickedness, Moses became their mediator with God. He pleaded their cause and even offered his own life to appease the divine justice (see Exodus 32:31–32). After the constant murmuring and rebellion of the people, any usual leader would likely accept said, "Yes, they are a wicked people. Go ahead and destroy them." Simply Moses, like Christ whom he emulated, loved his people in spite of their hardheartedness and wickedness. He interceded in their behalf and saved them, merely only on the condition of their repentance.

For an explanation of what was on the tablets Moses first received, meet Reading 12-24.

(12-xx) Exodus 32:25–xxx

"Moses sought out those who were 'on the Lord'south side' from those whom Aaron had made 'naked.' (The Hebrew discussion used hither may mean either 'bare, uncovered' or 'unruly, broken loose.') 'Naked' tin exist understood in the same sense as when Adam was ashamed and hid himself from God because he was naked. The expression can as well mean 'exposed in guilt before God's wrath.' Compare the feeling of Alma as he described such exposure, in Alma 36:14–22. On the other hand, that State of israel had 'broken loose' and get 'unruly' under Aaron'due south pb was plain true. Both weather condition would be to the shame of a people who were supposed to be religious." (Rasmussen, Introduction to the Old Attestation, 1:93.)

Some have wondered why Aaron, who played a key role in the golden dogie episode, came out with no condemnation. Though it is not recorded in Exodus, Moses subsequently indicated that Aaron besides was well-nigh destroyed and was saved just through Moses' intercession in his behalf (encounter Deuteronomy nine:20).

(12-21) Exodus 33:1–3

For a modernistic parallel to this rebuke, see Doctrine and Covenants 103:fifteen–20.

(12-22) Exodus 33:four–vii. What Was the Tabernacle That Moses Pitched exterior the Camp?

"Moses then took a tent, and pitched it exterior the army camp, at some distance off, and called information technology 'tent of meeting.' The 'tent' is neither the sanctuary of the tabernacle described in [Exodus 25–30], which was not fabricated till later the perfect restoration of the covenant [Exodus 35–forty], nor another sanctuary that had come down from their forefathers and was used before the tabernacle was congenital, … but a tent belonging to Moses, which was fabricated into a temporary sanctuary by the fact that the pillar of deject came down upon it, and Jehovah talked with Moses there, and which was called by the same name as the tabernacle, … because Jehovah revealed Himself in that location, and every one who sought Him had to go to this tent outside the camp." (Keil and Delitzsch, Commentary, 1:2:233–34.)

(12-23) Exodus 33:19–23. Is It Possible for Anyone to See the Face of God and Live?

There is apparently something wrong with Exodus 33:20, for verse eleven of this same chapter clearly says, "The Lord spake unto Moses confront to face, as a man speaketh unto his friend" (emphasis added). Also, Exodus 24:ix–11 records that Moses and seventy of the elders of Israel saw God. Elderberry Joseph Fielding Smith commented on the problem in Exodus 33:twenty and in John i:18 in this manner:

"In that location are besides many passages which declare very definitely that God did announced, 'face to face up,' with his ancient servants. Therefore, passages which declare that no man has seen him, must be in mistake. For example, the passage in John one:eighteen, … is likely due to the fact that a translator in more recent years did not believe that God was a Personage and therefore could not be seen. This notion has come downwards to u.s. since the introduction of the Athanasian Creed in 325A.D. The Prophet Joseph Smith has given us a correction of this passage equally follows:

"'And no man hath seen God at any time, except he hath borne record of the Son; for except it is through him no man tin exist saved' [JST, John 1:19].

"Again in ane John 4:12, the Lord revealed to Joseph Smith the post-obit correction:

"'No human being hath seen God at any time, except them who believe. If we dear one another, God dwelleth in us, and his beloved is perfect in usa.'

"Now permit u.s. consider other verses from John'due south Gospel … :

"'It is written in the prophets, And they shall exist all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

"'Not that whatever man hath seen the Father, save he which is of God, he hath seen the Begetter.' [John half dozen:45–46.]

"If we were not enlightened of the fact that mistranslations exist, it would appear that our Savior contradicted himself. The latter poesy (John 6:46) does non harmonize with John i:18.

"We read that Abraham talked with God face to confront, and he likewise talked with Enoch and others. The modernistic earth, however, volition have none of it and have rejected the living God for one who cannot exist seen or heard." (Answers to Gospel Questions, 2:162–63.)

Thus, it is clear that Joseph Smith was inspired when he corrected this verse to read:

"And he said unto Moses, Thou canst not see my face at this time, lest mine anger be kindled against thee also, and I destroy thee, and thy people; for there shall no man amid them meet me at this time, and live, for they are exceeding sinful. And no sinful man hath at any time, neither shall there be whatever sinful human being at any time, that shall meet my face and live." (JST, Exodus 33:20.)

(12-24) Exodus 34:1–4. Did Both Sets of Tablets Contain the Aforementioned Cloth?

Earlier this question can be fully answered, i must carefully examine what was on the first plates. One Bible scholar offered this analysis:

"'The following is a full general view of this subject. In [Exodus 20] the 10 commandments are given; and at the same time various political and ecclesiastical statutes, which are detailed in chapters [21–23]. To receive these, Moses had fatigued near unto the thick darkness where God was, [20:21], and having received them he came again with them to the people, according to their request before expressed, ver. xix: Speak thou with u.s.a.—but let not the Lord speak with us, lest we die, for they had been terrified by the manner in which God had uttered the ten commandments; see ver. 18. After this Moses, with Aaron, Nadab, and Abihu, and the seventy elders, went up to the mount; and on his render he appear all these laws unto the people, [24:i], &c., and they promised obedience. However there is no word of the tables of rock. Then he wrote all in a book, [24:4], which was called the book of the covenant, ver. seven. Afterward this there was a second going up of Moses, Aaron, Nadab, Abihu, and the 70 elders, [24:9], when that glorious discovery of God mentioned in verses 10 and eleven of the aforementioned chapter took identify. After their coming down Moses is over again commanded to go up; and God promises to give him tables of stone, containing a police force and precepts, ver. 12. This is the first identify these tables of stone are mentioned; and thus information technology appears that the x commandments, and several other precepts, were given to and accepted by the people, and the covenant cede offered, [24:5], before the tables of rock were either written or mentioned.' It is very probable that the commandments, laws, &c., were first published by the Lord in the hearing of the people; repeated afterwards past Moses; and the 10 words or commandments, containing the sum and substance of the whole, afterwards written on the commencement tables of stone, to be kept for a record in the ark." (Clarke, Bible Commentary, 1:474.)

This analysis would respond a oft asked question, How did the Lord put the whole law of Moses on ii tablets? The tablets, it seems, contained only the divine summary called the Ten Commandments. Joseph Smith added additional information when he reworked the first two verses of this chapter:

"And the Lord said unto Moses, Hew thee 2 other tables of stone, like unto the first, and I will write upon them as well, the words of the police force, according as they were written at the first on the tables which yard brakest; merely it shall not be according to the commencement, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go earlier them; for my presence shall non become up in their midst, lest I destroy them.

"But I volition give unto them the law equally at the start, only information technology shall exist after the police force of a carnal commandment; for I take sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage. Therefore do every bit I have commanded thee, and be ready in the morning, and come up in the morning unto mount Sinai, and present thyself at that place to me, in the elevation of the mount." (JST, Exodus 34:ane–2.)

At first reading, this passage may audio contradictory. The Lord says He will write on the 2d tablets "according as they were written at the first on the tables which thou brakest" (v. one) but then He says, "just it shall not be co-ordinate to the first" (five. ane; emphasis added). The problem lies in determining what "it" refers to: the writing on the tablets, or the new gild of things introduced because of the rebellion of State of israel. The information following the "it" seems to refer to the new order and not the new writings. But the Joseph Smith Translation of Deuteronomy x:ii makes it clear that the 2 sets of plates contained the same thing, with one exception:

And I volition write on the tables the words that were on the commencement tables, which thou brakest, save the words of the everlasting covenant of the holy priesthood, and thou shalt put them in the ark" (JST, Deuteronomy x:ii; emphasis added).

Moses received the tablets on Mountain Sinai.

(12-25) Exodus 34:29–35. What Is the Significance of the Radiance Moses Exhibited or the Veil He Wore?

"Subsequently such prolonged time and such experiences in God's presence, it is no wonder that Moses' face shone with divine glory when he returned, and the people fell back in fear of him. This miracle of light radiating from heavenly beings and earthly beings who are nether heavenly influence is non unique here. Compare the descriptions of the Apostles on the day of pentecost, when 'tongues of cloven fire' radiated from them (Acts 2:3).

"The Hebrew word here rendered 'shone' is qaran, a denominative verb from a noun meaning 'horn,' denominating radial beams of light, like the 'horns' or rays of morning seen over the horizon earlier the sun rises. From this miracle, the Arabs call the sun at its rising a 'gazelle.' (A mistranslation from Hebrew to Latin caused Michelangelo to put actual horns on the head of his heroic statue of Moses!)" (Rasmussen, Introduction to the Old Testament, i:95.)

Points to Ponder

(12-26) Ancient Israel was made to understand clearly that the earth was the Lord's. He is its Sovereign and Rex. As such, He not only can dictate its laws merely institute peoples on its lands. The Book of Mormon joins with the Bible in witnessing this fact. Pause for a moment to consider these scriptures: ane Nephi 17:36–39; 2 Nephi 1:7; Deuteronomy 4:20, 37–38.

From these scriptures you can see that a nation'south correct to land is guaranteed merely by obedience to the laws of Him whose country it is. Though man was given dominion over the earth through Adam, that dominion was under God. Therefore, man is responsible to set upward God's laws and plant His gild. Since that is the case, consider these questions: Over whom practice God's laws extend? Is anyone excluded? Does violation of God's laws between consenting adults (a popular phrase in today'south world) nullify the law? Is there such a matter as a sin that hurts only the private? How is any sin a violation of God'southward order? How are all sins sins confronting God even if they seem to hurt no one else? How should we answer the person who says, "It'south my life; I tin can live it as I choose"?

(12-27) Read once again carefully Doctrine and Covenants 84:23–27; Mosiah 13:29–30; JST, Exodus 34:1–2 (see Reading 12-24); and Alma 25:15–sixteen. Now answer the post-obit questions:

1. Why were the ancient Israelites given this stricter police?

2. What could they have enjoyed if it had not been for their wickedness?

3. If they had been obedient to the police force given them, what would have been the results?

4. Are in that location any members of the Church today who are in a condition like to that of the ancient Israelites?

5. Of what value, then, is a study of the law of Moses to a modernistic Latter-twenty-four hour period Saint?

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Source: https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-genesis-2-samuel/exodus-21-24-31-35-the-mosaic-law-a-preparatory-gospel?lang=eng