This study reflects upon the narrative manner in which the covenants are presented in the Old Testament. The covenants are portrayed with considerable narrative and architectonic art. Through a study of the relevant covenant narratives, one is enabled to see better the significance of God’s covenant-making procedure in the different covenants.
The Old Testament views leadership in general as a privilege granted to an individual in order to serve the interests of those who are led. This view of leadership is reflected in particular in Deuteronomy's version of the Decalogue. This article offers a comparison of Deuteronomy 5's versions of the Decalogue with Exodus 20.
Many abortion advocates cite the example of the miscarried fetus (Exodus 21:22-23) to support their claim that the fetus is not a person. Fuller argues that nevertheless this argument, its logic and implications fail in the broader legal context of the ancient Near East and the covenant code of Exodus 20-Exodus 23.
A place of worship between the fall and the exodus is called an altar. Chapter 2 gives an overview of how these altars functioned as places of God’s presence. Longman reflects on the altar law of Exodus 20: 24-26, the significance of the altars of Noah and the patriarchs (Genesis 12), and God’s special presence at these altars.
God's visitation of the fathers' sins on the children is never a simple punishment of innocent children for what the fathers did. The children are always guilty themselves of a sinful and rebellious life as the fathers' sins bear fruit in the lives of their children. (Exodus 20:5-6; Deuteronomy 5:9-10)