The Ten Commandments and the Teachings of Jesus: A Theological, Cultural, and Political Exposition
1. Introduction
The Ten Commandments, also known as the Decalogue, are among the most foundational ethical instructions in biblical theology. Revealed to Moses on Mount Sinai (Exodus 19–20), these commandments constitute the moral heart of the covenant between God and Israel. Yet their relevance is not limited to ancient Israelite society. Jesus of Nazareth reaffirms and reinterprets these commandments in the New Testament, presenting them not as obsolete rules but as enduring expressions of divine righteousness. This introductory article traces the journey of the Ten Commandments from Sinai to Galilee, establishing their ongoing theological significance through the teachings of Christ.
2. Biblical Foundations: The Giving of the Law
The Ten Commandments appear in two key locations in the Hebrew Bible: Exodus 20:1–17 and Deuteronomy 5:6–21. They are introduced in a theophany, where God speaks directly to the people of Israel amid thunder, lightning, smoke, and trumpet blasts (Exod. 19:16–19; 20:18–21). This moment marks the formal inauguration of Israel’s covenant with Yahweh, with the Decalogue functioning as the charter of divine-human relationship.
The commandments are divided into two sections:
- Commandments 1–4: duties towards God (e.g. no other gods, Sabbath)
- Commandments 5–10: duties towards fellow human beings (e.g. honour parents, do not murder)
God inscribed these commandments on stone tablets (Exod. 31:18; Deut. 9:10), signifying permanence and divine authorship. The breaking of the first tablets by Moses (Exod. 32:19) and the subsequent replacement (Exod. 34:1) reveal both the gravity of covenant violation and God’s willingness to restore relationship.
3. The Moral Law in Covenant Context
While the Decalogue formed the basis of Israel’s covenant identity, it was not merely a national legal code. The commandments represent universal moral truths embedded within the redemptive narrative. The prologue of the commandments underscores grace:
“I am the LORD your God, who brought you out of Egypt, out of the land of slavery.” (Exod. 20:2, NIV)
This indicates that obedience flows not from coercion, but from redeemed identity. The commandments are thus relational, rooted in God’s prior act of deliverance.
Throughout the Torah, the Decalogue is both expanded and embedded in broader legal instructions (Exod. 21–23; Lev. 19; Deut. 6–30). However, the Ten Commandments retain a distinctiveness as foundational moral precepts.
4. Jesus and the Fulfilment of the Law
In the New Testament, Jesus does not abolish the commandments but rather fulfils and deepens them:
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them.”
— Matthew 5:17 (NRSV)
Jesus’ teaching in the Sermon on the Mount (Matt. 5–7) reinterprets several commandments, moving from external compliance to inner transformation. For instance:
- Murder → Anger and insult (Matt. 5:21–22)
- Adultery → Lust of the heart (Matt. 5:27–28)
- Oaths → Truthful speech without formulae (Matt. 5:33–37)
In Matthew 22:36–40, Jesus summarises the entire law in two commands:
- “You shall love the Lord your God with all your heart…” (Deut. 6:5)
- “You shall love your neighbour as yourself.” (Lev. 19:18)
These two laws are not new commandments but serve as hermeneutical keys—interpreting the Ten Commandments in relational terms. The first four are encapsulated in love for God; the last six in love for neighbour.
5. Political and Cultural Backgrounds
The Decalogue was originally given within the cultural and political context of the ancient Near East, where polytheism, idolatry, and autocratic rule were normative. By contrast, Israel’s law centres on ethical monotheism and the dignity of the human person created in God’s image (Gen. 1:26–27). Unlike surrounding ancient codes (e.g. the Code of Hammurabi), the Decalogue begins not with social hierarchy but with divine relationship.
In Jesus’ day, the commandments were interpreted within Second Temple Judaism, where various groups—Pharisees, Sadducees, Essenes—debated the correct application of the Law. Jesus critiques superficial legalism and restores the intent of the law as love, justice, mercy, and faithfulness (Matt. 23:23).
The Roman political context also shaped the law’s application. While Rome allowed limited religious freedom, its imperial theology (Caesar as lord) clashed with the first commandment. Thus, Jesus’ insistence on loving God above all and serving only one Master (Matt. 6:24) had subversive political implications.
6. Theological Significance
The Ten Commandments are not arbitrary rules but expressions of God’s moral nature. They reveal His holiness, justice, and love. The commandments also serve pedagogically: Paul writes that the law was our “guardian until Christ came” (Gal. 3:24, ESV), showing us our sin and need for a Saviour.
However, in Christ, the law is internalised. As prophesied in Jeremiah 31:33, God writes His law on human hearts by the Spirit. The moral essence of the Ten Commandments remains, but believers now obey not through obligation, but through love and spiritual empowerment (Rom. 8:3–4).
7. Conclusion
From Sinai to Galilee, the Ten Commandments remain central to God’s redemptive design. While their form was given on stone, their essence is fulfilled in Christ and written upon the hearts of His people. In this series, we will examine each commandment in depth—its historical roots, cultural context, theological meaning, and its fulfilment and transformation in the teachings of Jesus.