Exodus 23:16

• They celebrated the Feast of Harvest seven weeks after Passover. This was about the end of the barley harvest and the start of the wheat harvest (mid-May to mid-June). In later Judaism, this feast marked the giving of the covenant at Mount Sinai. This happened 50 days after the first Passover in Egypt (see Leviticus 23:15–21; Deuteronomy 16:9–12).

• They celebrated the Feast of the Ingathering on the fifteenth day of the seventh month of the Hebrew calendar (mid-September to mid-October). This was after the grape harvest ended. This feast remembered the time in the wilderness when God provided for his people.

God commanded that every man in Israel must appear before him three times each year (23:17). They must appear at the tabernacle (also called the Tent of Meeting). While Israel camped around the Tent of Meeting in the wilderness, this command was not difficult to obey. The people lived close to the tabernacle.

Later, after Israel settled in the promised land, many people lived far from the Tent of Meeting and later from the temple in Jerusalem. Travel became longer and more demanding.

This command was likely meant to prevent the people from building local worship centers. If each region created its own place of worship, the nation could become divided.

Local shrines could also allow pagan influences (beliefs and practices from other religions) to enter the worship of Yahweh. By gathering at one central place, the people would remain united in their worship of the one true God.

Sadly, the people did not always carry out these commands carefully (see, for example, 2 Kings 23:21–23).

The statements in this section follow the usual case-law pattern used in ancient Near Eastern law codes (legal collections from the lands around Israel). This pattern begins with a possible situation introduced by the word “if.” The next part explains what should happen and begins with the word “then.”

In these chapters, some laws are grouped together. However, the text does not clearly separate personal, civil, and ceremonial laws. These types of laws appear side by side.

This shows that, for God, life is not divided into separate parts. All of life is lived in relationship with him. Every action shows whether a person is living in loving obedience to God or in resistance against him.

The Sinai covenant follows closely the pattern of treaties made in the ancient Near East. In those treaties, a great king made an agreement with smaller nations. The great king was called a suzerain (a powerful ruler). The smaller nations were called vassals (people or nations under his rule).

These treaties usually followed a clear structure:

1. The treaty began with an introduction. This section named the great king who was offering the covenant (20:1).

2. Next came a historical preamble (an introduction that explains past events). This section described what had already happened between the king and the people (20:2).

   In Exodus, God reminds Israel that he brought them out of slavery in Egypt. This shows why he has the right to make a covenant with them.

3. Then the treaty listed the stipulations (the required terms of the agreement). These explained what each side promised to do. In ancient treaties, the king promised protection from enemies and help in times of danger. The people promised loyalty and obedience.

   In Exodus, the basic terms of the covenant appear in 20:3–17. These verses include the Ten Commandments. The laws are explained further in chapters 21–23.

4. The treaty also explained where the written copy should be kept and when it should be read publicly (24:7; 25:16). This ensured that future generations would remember the covenant.

5. Ancient treaties called on the gods to witness the agreement. In Exodus, instead of calling on pagan gods, historical events and written records serve as witnesses (24:4). This shows that Israel’s covenant was different from pagan treaties.

6. Finally, treaties listed blessings and curses. Blessings would follow obedience. Curses would follow disobedience (23:20–33). This made it clear that the covenant had real consequences.

God used the familiar political treaty form of the ancient world. However, he removed pagan religious elements that were common at that time.

Through this covenant, God invited Israel into a formal relationship with himself as their king.

The Sermon on the Mount in the New Testament parallels this section of Exodus (Matthew 5:1–7:29). The Beatitudes (Matthew 5:3–12) correspond in some ways to the Ten Commandments.

Both passages describe how God’s people should live under his rule.