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Pre-Flood Law and the Ten Commandments Context

The concept of law existed before the Ten Commandments were formally given at Sinai, with biblical narratives indicating that humanity was accountable to divine standards even in the pre-Flood world. The Ten Commandments, also known as the Decalogue or "Ten Words" [1, 3], were a specific covenant given to Israel after their exodus from Egypt [3]. However, the need for such explicit laws arose from a pre-existing moral framework that humanity had failed to uphold.

Before the Flood, humanity's extreme wickedness led to God's judgment [2]. Genesis 6:5-7, 11-13 describes widespread corruption and violence, which were significant factors in God's decision to send the Flood [2, 13]. This implies a standard of behavior that was being violated. The sanctity of human life, for instance, was implicitly understood, as violence and murder were major contributors to the pre-Flood judgment [13]. After the Flood, God explicitly affirmed the sanctity of human life and established a system of retributive justice for murder, stating, "Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind" (Genesis 9:6) [13]. This post-Flood law further developed into the Mosaic Law, including specific regulations concerning murder (Exodus 21:12-14) [13].

The Flood itself was a divine act of judgment that "undid" the boundaries God had set for the waters at creation, returning the earth to a state of chaos as a consequence of human sin [12]. This judgment highlights that God held humanity responsible for their actions even without a codified law like the Ten Commandments. The long-suffering of God was exhibited in deferring the Flood, suggesting a period during which humanity was warned [2].

The Ten Commandments, delivered at Sinai, were unique in their presentation. They were given amidst awe-inspiring phenomena—cloud, darkness, lightning, and fiery smoke—and were written by the "finger of God" on two stone tablets [1, 3]. These commandments are considered a summary of the immutable moral law [3]. The first of these commandments deals with the worship of God, while subsequent civil laws (mishpatim) were explained to the Israelites [11].

While the Ten Commandments were a specific covenant with Israel, the principles they embody, particularly those related to moral conduct, resonate with broader ethical expectations found throughout scripture. For example, the command to love one's neighbor (Leviticus 19:18) is cited as fulfilling "all the law" [10]. This principle of love is also referred to as "the law of Christ" (Galatians 6:2) and is seen as the way Christ's followers fulfill the law [5, 6, 10].

The New Testament further elaborates on the relationship between law and faith. Paul argues that Gentile Christians are considered children of Abraham not by keeping the Mosaic Law, but by faith in God (Galatians 3:7) [8]. However, this does not negate the moral principles underlying the law. Those who seek righteousness through the law are expected to obey every regulation of it (Galatians 5:3) [9]. Salvation, according to Paul, results in godliness (2 Timothy 3:17), indicating that a transformed life naturally aligns with God's moral expectations [4].

The concept of a universal moral law, distinct from the specific Mosaic covenant, is also evident in the idea that there is "one law" for both Israelites and sojourners among them, particularly concerning sacrifices and religious observance (Numbers 15:15) [7]. This suggests a broader divine expectation that transcends ethnic or national boundaries.

The pre-Flood era, therefore, demonstrates that God's moral expectations for humanity predated the formal giving of the Ten Commandments. The extreme wickedness and violence of that period were judged by God, indicating an inherent moral standard that was violated [2, 13]. The Ten Commandments later codified and articulated these and other divine expectations for the nation of Israel, but they did not introduce the concept of divine law ex nihilo. Rather, they built upon an existing understanding of right and wrong that was part of God's interaction with humanity from the earliest times. The Flood itself, described as a return to chaos by undoing the created boundaries of water, serves as a powerful illustration of the consequences of humanity's failure to live according to God's implicit and explicit moral order [12].

Sources

  1. Smith's Bible Dictionary “Smith's Bible Dictionary: Ten Commandments — The popular name in this, as in so many instances, is not that of Scripture. There we have the "TEN WORDS," (Exodus 34:28; 4:13; 10:4) the "[1215]Covenant," Ex., Deut. 11. cc.; (1 Kings 8:21; 2 Chronicles 6:11) etc., or, very often as the solemn attestation of the divine will, the "TESTIMONY." (Exodus 25:16,21; 31:18) etc. The circumstances in which the Ten great Words were first given to the people surrounded them with an awe which attached to no other precept. In the midst of the cloud and the darkness and the flashing lightning and the fiery smok”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Deluge, The — Sent as a punishment for the extreme wickedness of man -- Ge 6:5-7,11-13,17. Called the Flood. -- Ge 9:28. Waters of Noah. -- Isa 54:9. Noah forewarned of -- Ge 6:13; Heb 11:7. Long-suffering of God exhibited in deferring -- Ge 6:3; 1Pe 3:20. The wicked warned of -- 1Pe 3:19,20; 2Pe 2:5. Noah, &c, saved from -- Ge 6:18-22; 7:13,14. Date of its commencement -- Ge 7:11. Came suddenly and unexpectedly -- Mt 24:38,39. Produced by Forty days' incessant rain. -- Ge 7:4,12,17. Opening up of the fountains of the great deep. -- Ge 7:11. Increased gradually -- Ge”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Commandments, the Ten — (Ex. 34:28; Deut. 10:4, marg. "ten words") i.e., the Decalogue (q.v.), is a summary of the immutable moral law. These commandments were first given in their written form to the people of Israel when they were encamped at Sinai, about fifty days after they came out of Egypt (Ex. 19:10-25). They were written by the finger of God on two tables of stone. The first tables were broken by Moses when he brought them down from the mount (32:19), being thrown by him on the ground. At the command of God he took up into the mount two other tables, and God”
  4. 2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 3:17: 3:17 Paul makes it clear that salvation (3:15) results in godliness (see Gal 1:4; 5:16-26; Eph 2:8-10).”
  5. Galatians (Protestant academic) “Tyndale House on Galatians 5:14: 5:14 the whole law can be summed up (or the whole law is fulfilled): Christ’s followers fulfill the law by exercising love toward every neighbor (Lev 19:18; see Matt 7:12; Luke 6:27-36; 10:25-37; John 13:34-35; 15:9-17; Rom 13:8-10).”
  6. Galatians (Protestant academic) “Tyndale House on Galatians 6:2: 6:2 Carrying each other’s burdens (6:1) fulfills the law of Christ to love one another (5:13-14; see also Lev 19:18; Matt 22:36-40; John 13:34; 15:12; 1 Jn 3:23).”
  7. Numbers (Baptist/Reformed) “John Gill on Numbers 15:15: One law, and one manner,.... One law respecting these sacrifices, and one manner of offering them; one and the same precept to be observed, and one and the same judgment or punishment inflicted in case of non-observance: shall be for you, and the stranger that sojourneth with you; for Israelites and proselytes; which is said to invite and encourage the latter, and may have a distant view to the calling of the Gentiles in Gospel times, when there should be no difference between Jews and Gentiles called by grace in matters of religion, but would be one in Christ, Ga”
  8. Galatians (Protestant academic) “Tyndale House on Galatians 3:7: 3:7 Gentile Christians—including the Galatians—are among the real children of Abraham, not by keeping the law of Moses, but by faith in God (see Rom 4:9-17, 23-25; cp. Matt 12:48-50).”
  9. Galatians (Protestant academic) “Tyndale House on Galatians 5:3: 5:3 Those who seek righteousness through the law must obey every regulation of it (see 2:15-16; cp. Jas 2:10).”
  10. Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 5:14: all the law--Greek, "the whole law," namely, the Mosaic law. Love to God is presupposed as the root from which love to our neighbor springs; and it is in this tense the latter precept (so "word" means here) is said to be the fulfilling of "all the law" (Lev 19:18). Love is "the law of Christ" (Gal 6:2; Mat 7:12; Mat 22:39-40; Rom 13:9-10). is fulfilled--Not as received text "is being fulfilled," but as the oldest manuscripts read, "has been fulfilled"; and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfec”
  11. Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Exodus 21:1: AND THESE ARE THE ORDINANCES WHICH THOU SHALT SET BEFORE THEM. The reason [why this whole section dealing with mishpatim — civil laws — is placed here, rather than being placed after the chukim — statutes — as is the order in the commandments given at Marah], 1 Above, 15:25: There He made for them ‘chock’ (a statute) ‘umishpat’ (and an ordinance) . The “statutes” are the precepts for which the reasons are generally unknown. See Vol. I, p. 331. is that G-d wanted to explain to them first the civil laws. Thus we find that the first of the Ten Commandments dea”
  12. Genesis (Protestant academic) “Tyndale House on Genesis 1:9: 1:9-10 Let the waters . . . flow together: Other ancient cultures viewed the sea as a hostile force. Genesis shows God as further restraining chaos (see study note on 1:2) by prescribing specific boundaries for the sea. The flood—an act of God’s judgment (6:7)—undid these boundaries and returned the earth to chaos (7:1-24).”
  13. Genesis (Protestant academic) “Tyndale House on Genesis 9:5: 9:5-6 Violence, including murder, was a major factor in bringing about God’s judgment of the flood (4:8; 6:11, 13). At this new beginning for humans, God affirmed the sanctity of human life and established a system of retributive justice for the taking of human life (see also Ps 9:12; “Retribution” Theme Note). The function of law is to restrain human wickedness and preserve moral order. This law was further developed in the law of Moses (Exod 21:12-14; Lev 24:17-22; Num 35:16-34; Deut 17:6-7; 19:15).”
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