Text -- Exodus 19:12 (NET)

19:12 You must set boundaries for the people all around, saying, ‘Take heed to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 19:12

Probably he drew a ditch round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, 1st, That awful reverence which ought to possess the minds of all that worship God. 2dly, The distance which worshippers were kept at under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb 10:19.

JFB: Exo 19:9-15

The deepest impressions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated the event with feelings of intense solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the barriers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation which increased as the appointed day drew near.

Clarke: Exo 19:12

Thou shalt set bounds - Whether this was a line marked out on the ground, beyond which they were not to go, or whether a fence was actually made to keep them off, we cannot tell; or whether this fence was made all round the mountain, or only at that part to which one wing of the camp extended, is not evident

This verse strictly forbids the people from coming near and touching Mount Sinai, which was burning with Fire. The words therefore in Exo 19:15, אל תגשו אל אשה al tiggeshu el ishshah , come not at your wives, seem rather to mean, come not near unto the Fire; especially as the other phrase is not at all probable: but the fire is, on this occasion, spoken of so emphatically (see Deu 5:4, Deu 5:5, Deu 5:22-25) that we are naturally led to consider אשה ishshah here as האש ha -esh transposed, or to say, with Simon in his Lexicon, אשה faem, idem quod masc . אש ignis . So among other instances, we have אבר and אברה a wing; אור and אורה light; אמץ and אמצה strength; and אמר and אמרה a speech - Burt. See Kennicott’ s Remarks

Clarke: Exo 19:12

Whosoever toucheth the mount shall be surely put to death - The place was awfully sacred, because the dreadful majesty of God was displayed on it. And this taught them that God is a consuming fire, and that it is a fearful thing to fall into the hands of the living God.

Calvin: Exo 19:12

12.And thou shalt set bounds By this symbol the Israelites were admonished to restrain their natural inquisitiveness, that they may be sober in their desires after knowledge, because God, by the teaching of His Law, only enlightens those who are as “little children.” We know how great is men’s natural curiosity, how forwardly they seek to penetrate the secrets of God, how daringly they indulge themselves, and how, by their irreverence, all religion and fear of God is extinguished in them; wherefore there was good cause why He should set these bounds, and restrain this perverse longing after unlawful knowledge. All would have wished to come, like Moses, to familiar converse with God; but they are commanded to stand within the boundaries, that they may obey God speaking to them by an interpreter. Thus are their modesty and docility proved, when they desire no more than is permitted them, and keep themselves within the bounds of revelation. What was then enjoined upon His ancient people is extended also to us, that in reading and hearing we should not overpass the limits which God assigns us, but, content with the form of doctrine which He delivers to us, should let alone what He would have concealed from us; and, although He speaks to us from afar, should not be offended by the distance. Yet does He not prohibit the people from ascending, as though he grudged them a nearer prospect of His glory; but because it is expedient that the proud and improperly arrogant should be kept within His narrow limit, that they may be reminded of their weakness. To alarm them yet more, He commands that the men themselves, ²¹⁴ and even beasts, though harmless, should be killed if they passed over the borders. We have just before explained what is meant by God’s descending, viz., the manifestation of His power; since His essence which fills heaven and earth moves not from its place.

TSK: Exo 19:12

set bounds : Exo 19:21, Exo 19:23; Jos 3:4

Take : Exo 10:28, Exo 34:12; Deu 2:4, Deu 4:9

or touch : Heb 12:20, Heb 12:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 19:12

Set bounds unto the people - The low line of alluvial mounds at the foot of the cliff of Ras Safsafeh exactly answers to the bounds which were to keep the people off from touching the mount: but the bounds here spoken of were to be set up by Moses.

Poole: Exo 19:12

By this symbolical injunction God designed,

1. To restrain men’ s curious and bold inquiries into the things of God.

2. To possess the Israelites then present, and all succeeding generations, with the dread and reverence of the Divine Majesty, and of his holy law.

3. To prepare and inure the people to the obedience of God’ s commands, even when they discern not the reasons of them.

4. To make them sensible of their own impurity and infirmity, and of their absolute need of a mediator, through whom they might have access to God. See Gal 3:19 .

Gill: Exo 19:12

And thou shall set bounds to the people round about,.... That is, round about the mountain, by drawing a line, throwing up a foss or ditch, or else by laying up heaps of stones or sand, which might be come at easily, or bushes and branches of trees, which grew thick on the mount, from whence it had its name; but be it what will that were used, these were to signify, that so far the people might go, but no further, which their curiosity might prompt them to:

saying, take heed unto yourselves that ye go not up into the mount; so far were they from being allowed to go up to the top of it, that they were not allowed to ascend it at all, or to go any further than where the ascent or rise began; it was at their peril to ascend, and this was what they were to take heed unto, lest they incurred danger:

or touch the border of it; it being the mountain of God, and relatively holy through his presence on it:

whosoever toucheth the mount shall be surely put to death; which severe law was made to deter them from any attempt to go up the mountain, since it was death even to touch it, see Heb 12:18.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 19:12

¹ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

² tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 19:1-25

1 The people arrive at Sinai.

3 God's message by Moses unto the people out of the mount.

8 The people's answer returned again.

9 The people are prepared against the third day, for the giving of the law.

12 The mountain must not be touched.

16 The fearful presence of God upon the mount.

MHCC: Exo 19:9-15

The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.

Matthew Henry: Exo 19:9-15

Here, I. God intimates to Moses his purpose of coming down upon mount Sinai, in some visible appearance of his glory, in a thick cloud (Exo 19:9); for he said that he would dwell in the thick darkness (2Ch 6:1), and make this his pavilion (Psa 18:11), holding back the face of his throne when he set it upon mount Sinai, and spreading a cloud upon it, Job 26:9. This thick cloud was to prohibit curious enquiries into things secret, and to command an awful adoration of that which was revealed. God would come down in the sight of all the people (Exo 19:11); though they should see no manner of similitude, yet they should see so much as would convince them that God was among them of a truth. And so high was the top of mount Sinai that it is supposed that not only the camp of Israel, but even the countries about, might discern some extraordinary appearance of glory upon it, which would strike a terror upon them. It seems also to have been particularly intended to put an honour upon Moses: That they may hear when I speak with thee, and believe thee for ever, Exo 19:9. Thus the correspondence was to be first settled by a sensible appearance of the divine glory, which was afterwards to be carried on more silently by the ministry of Moses. In like manner, the Holy Ghost descended visibly upon Christ at his baptism, and all that were present heard God speak to him (Mat 3:17), that afterwards, without the repetition of such visible tokens, they might believe him. So likewise the Spirit descended in cloven tongues upon the apostles (Act 2:3), that they might be believed. Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, Joh 7:17.

II. He orders Moses to make preparation for this great solemnity, giving him two days' time for it.

1. He must sanctify the people (Exo 19:10), as Job, before this, sent and sanctified his sons, Job 1:5. He must raise their expectation by giving them notice what God would do, and assist their preparation by directing them what they must do. " Sanctify them, "that is, "Call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Let them be ready, "Exo 19:11. Note, When we are to attend upon God in solemn ordinances it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections abandoned, disquieting passions suppressed, nay, and all cares about secular business, for the present, dismissed and laid by, that our hearts may be engaged to approach unto God. Two things particularly prescribed as signs and instances of their preparation: - (1.) In token of their cleansing themselves from all sinful pollutions, that they might be holy to God, they must wash their clothes (Exo 19:10), and they did so (Exo 19:14); not that God regards our clothes; but while they were washing their clothes he would have them think of washing their souls by repentance from the sins they had contracted in Egypt and since their deliverance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God, who sees them as plainly as men see our clothes. This is absolutely necessary to our acceptably worshipping God. See Psa 26:6; Isa 1:16-18; Heb 10:22. (2.) In token of their devoting themselves entirely to religious exercises, upon this occasion, they must abstain even from lawful enjoyments during these three days, and not come at their wives, Exo 19:15. See 1Co 7:5.

2. He must set bounds about the mountain, Exo 19:12, Exo 19:13. Probably he drew a line, or ditch, round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, (1.) That humble awful reverence which ought to possess the minds of all those that worship God. We are mean creatures before a great Creator, vile sinners before a holy righteous Judge; and therefore a godly fear and shame well become us, Heb 12:28; Psa 2:11. (2.) The distance at which worshippers were kept, under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb 10:19.

3. He must order the people to attend upon the summons that should be given (Exo 19:13): " When the trumpet soundeth long then let them take their places at the foot of the mount, and so sit down at God's feet,"as it is explained, Deu 33:3. Never was so great a congregation called together, and preached to, at once, as this was here. No one man's voice could have reached so many, but the voice of God did.

Keil-Delitzsch: Exo 19:10-15

God then commanded Moses to prepare the people for His appearing or speaking to them: (1) by their sanctification, through the washing of the body and clothes (see Gen 35:2), and abstinence from conjugal intercourse (Exo 19:15) on account of the defilement connected therewith (Lev 15:18); and (2) by setting bounds round the people, that they might not ascend or touch the mountain. The hedging or bounding ( הגבּיל ) of the people is spoken of in Exo 19:23 as setting bounds about the mountain, and consisted therefore in the erection of a barrier round the mountain, which was to prevent the people form ascending or touching it. Any one who touched it ( קצהוּ , " its end, "i.e., the outermost or lowest part of the mountain) was to be put to death, whether man or beast. " No hand shall touch him "(the individual who passed the barrier and touched the mountain), i.e., no one was to follow him within the appointed boundaries, but he was to be killed from a distance either by stones or darts. ( יּיּרה for יוּרה , see Gesenius , §69.) Not till " the drawing out of the trumpet blast, "or, as Luther renders it, "only when it sounded long,"could they ascend the mountain (Exo 19:13). היּבל , from יבל to stream violently with noise, is synonymous with היּבל קרן (Jos 6:5), and was really the same thing as the שׁופר , i.e., a long wind instrument shaped like a horn. היּבל משׁך is to draw the horn, i.e., to blow the horn with tones long drawn out. This was done either to give a signal to summon the people to war (Jdg 3:27; Jdg 6:34), or to call them to battle (Jdg 7:18; Job 39:24-25, etc.), or for other public proclamations. No one (this is the idea) was to ascend the mountain on pain of death, or even to touch its outermost edge; but when the horn was blown with a long blast, and the signal to approach was given thereby, then they might ascend it (see Exo 19:21), - of course not 600,000 men, which would have been physically impossible, but the people in the persons of their representatives the elders. בּהר עלות signifies to go up the mountain in Exo 19:13 as well as in Exo 19:12, and not merely to come to the foot of the mountain (see Deu 5:5).

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 19:1--24:12

B. The establishment of the Mosaic Covenant 19:1-24:11

The Lord had liberated Israel from bondage in Egypt, but now He adopted the nation into a special relationship with Himself.

"Now begins the most sublime section in the whole Book. The theme of this section is supremely significant, playing a role of decisive importance in the history of Israel and of humanity as a whole."³⁰⁶

At Sinai, Israel received the law and the tabernacle. The law expressed the obedience of God's redeemed people, and the tabernacle expressed their worship. Thus the law and the tabernacle deal with the two major expressions of the faith of the people redeemed by the grace and power of God.

The Mosaic Covenant is an outgrowth of the Abrahamic Covenant in the sense that it was a significant intimate agreement between God and Abraham's descendants. By observing it they could achieve their purpose as a nation. This purpose was to experience God's blessing and to be a blessing to all nations of the earth (Gen. 12:2). In contrast to the Abrahamic Covenant Israel had responsibilities to fulfill to obtain God's promised blessings (v. 5). It was, therefore, a conditional covenant. The Abrahamic Covenant--as well as the Davidic and New Covenants that contain expansions of the promises in the Abrahamic Covenant--was unconditional.

A further contrast is this.

"Whereas the Sinaitic covenant was based on an already accomplished act of grace and issued in stringent stipulations, the patriarchal covenant rested only on the divine promise and demanded of the worshipper only his trust (e.g., ch. 15:6)."³⁰⁷

"The covenant with Israel at Sinai is to bring Israel into a position of mediatorial service."³⁰⁸

"The major difference between the Mosaic covenant and the Abrahamic covenant is that the former was conditional and also was ad interim, that is, it was a covenant for a limited period, beginning with Moses and ending with Christ. . . .

"In contrast to the other covenants, the Mosaic covenant, though it had provisions for grace and forgiveness, nevertheless builds on the idea that obedience to God is necessary for blessing. While this to some extent is true in every dispensation, the Mosaic covenant was basically a works covenant rather than a grace covenant. The works principle, however, was limited to the matter of blessing in this life and was not related at all to the question of salvation for eternity."³⁰⁹

The Mosaic Covenant is the heart of the Pentateuch.

"First, it should be pointed out that the most prominent event and the most far-reaching theme in the Pentateuch, viewed entirely on its own, is the covenant between Yahweh and Israel established at Mount Sinai. . . .

"1) The author of the Pentateuch wants to draw a connecting link between God's original plan of blessing for mankind and his establishment of the covenant with Israel at Sinai. Put simply, the author sees the covenant at Sinai as God's plan to restore his blessing to mankind through the descendants of Abraham (Gen 12:1-3; Exod 2:24).

"2) The author of the Pentateuch wants to show that the Covenant at Sinai failed to restore God's blessing to mankind because Israel failed to trust God and obey his will.

"3) The author of the Pentateuch wants to show that God's promise to restore the blessing would ultimately succeed because God himself would one day give to Israel a heart to trust and obey God (Deut 30:1-10)."³¹⁰

The writer interrupted the narrative with blocks of other explanatory, qualifying, and cultic material in the chapters that follow.³¹¹

Narrative19:1-3a

Other19:3b-9

Narrative19:10-19a

Other19:19b-25

Narrative20:1-21

Other20:22-23:33

Narrative24:1-18

Other25-31

Narrative32-34

Constable: Exo 19:1-25

1. Preparation for the Covenant ch. 19

Moses revealed God's purpose for giving the Mosaic Covenant in this chapter.

19:1-6 The Israelites arrived at the base of the mountain where God gave them the law about three months after they had left Egypt, in May-June (v. 1). The mountain in the Sinai range that most scholars have regarded as the mountain peak referred to in this chapter stands in the southeastern part of the Sinai peninsula. Its name in Arabic is Jebel Musa, mountain of Moses.³¹² There is a natural slope to the land to the southeast of this peak that would have afforded Israel a good view of the mountain if the people camped there. However the location of biblical Mt. Sinai continues to be uncertain. The nation stayed at Mt. Sinai 11 months (Num. 10:11). The record of their experiences here continues through Numbers 10:10.

Many reliable scholars have considered verses 3-6 the very heart of the Pentateuch because they contain the classic expression of the nature and purpose of the theocratic covenant that God made with Israel.

Note that God gave the Mosaic Law specifically "to the house of Jacob . . . the sons of Israel" (v. 3).³¹³

"The image of the eagle [v. 4] is based on the fact that the eagle, when its offspring learns [sic] to fly, will catch them on its wings when they fall."³¹⁴

"Without doubt Exodus 19:4-6 is the most theologically significant text in the book of Exodus, for it is the linchpin between the patriarchal promises of the sonship of Israel and the Sinaitic Covenant whereby Israel became the servant nation of Yahweh."³¹⁵

God's promise to Israel here (vv. 5-6) went beyond what He had promised Abraham. If Israel would be obedient to God, He would do three things for the nation (cf. Josh. 24:15).

1. Israel would become God's special treasure (v. 5). This means that Israel would enjoy a unique relationship with God compared with all other nations. This was not due to any special goodness in Israel but strictly to the sovereign choice of God.

2. Israel would become a kingdom of priests (v. 6). A priest stands between God and humankind. Israel could become a nation of mediators standing between God and the other nations responsible for bringing them to God and God to them. Israel would not be a kingdom run by politicians depending on strength and wit but by priests depending on faith in Yahweh; a servant nation rather than a ruling nation.³¹⁶

3. Israel would become a holy nation (v. 6). Holy means set apart and therefore different. The Israelites would become different from other peoples because they would devote themselves to God and separate from sin and defilement as they obeyed the law of God.³¹⁷

In short, Israel could have become a testimony to the whole world of how glorious it can be to live under the government of God. However the people experienced these blessings only partially because their obedience was partial. Israel's disobedience to the Mosaic Covenant did not invalidate any of God's promises to Abraham, however. Those promises did not rest on Israel's obedience as these did (cf. Gen. 15:17-21 and Exod. 19:5-6).³¹⁸

19:7-15 The reaction of the Israelites to God's promises was understandably positive. They wanted what God offered them. However, they overestimated their own ability to keep the covenant, and they underestimated God's standards for them. This twin error is traceable to a failure to appreciate their own sinfulness and God's holiness. The Mosaic Law would teach them to appreciate both.

God designed the procedures He specified in verses 10-15 to help the people realize the difference between their holy God and their sinful selves. Notice that God separated Himself from the Israelites spatially and temporally.

The temporary prohibition against normal sexual relations (v. 15) seems intended to impress the importance of this occasion on the Israelites and to help them concentrate on it. We should not infer from this command that normal sexual relations are sinful (cf. Gen. 1:28; 9:1, 7). Abstention was for ritual cleanness, not moral cleanness.

19:16-25 God again used the symbol of fire to reveal Himself on this mountain (3:2-5). Fire is a symbol of His holiness that enlightens, purges, and refines. The smoke and quaking that accompanied the fire further impressed this awesome revelation on the people.

The priests referred to (vv. 22, 24) were evidently young men (first-born?) that offered sacrifices before God appointed the Aaronic priests to this service (cf. 24:5).

Comparative ancient Near Eastern studies have revealed that the covenant form and terminology that God used to communicate His agreement with Israel were common in Moses' day. There were two basic types of formal covenants in the ancient Near East: parity (between equals) and suzerainty (between a sovereign and his subjects). The Mosaic Covenant was a suzerainty treaty. Such agreements characteristically contained a preamble (v. 3), historical prologue (v. 4), statement of general principles (v. 5a), consequences of obedience (vv. 5b-6a), and consequences of disobedience (omitted here). In 1977, Kenneth Kitchen wrote the following.

"Some forty different [suzerainty] treaties . . . are known to us, covering seventeen centuries from the late third millennium BC well into the first millennium BC, excluding broken fragments, and now additional ones still to be published from Ebla."³¹⁹

Thus the form in which God communicated His covenant to Moses and Israel was undoubtedly familiar to them. It enabled them to perceive better the nature of the relationship into which they were entering.³²⁰

The Mosaic Law consisted of three classes of requirements: those governing moral life (the Ten Commandments), those governing religious life (the ceremonial ordinances), and those governing civil life (the civil statutes). God gave the whole Law specifically for the nation of Israel (v. 3). It is very important to recognize how comprehensive the Mosaic Law was and not limit it to the Ten Commandments. The rabbis after Maimonides counted 613 commands, 248 positive and 365 negative, in the law.³²¹

There were three categories of law in Israel.

1. Crimes were actions that the community prohibited under the will of God and punished in its name. Murder (Exod. 21:12), adultery (Lev. 20:10; Deut. 22:22), and the kidnapping of persons for sale outside Israel (Exod. 21:16) are examples of crimes. These offenses resulted in the punishment of the guilty party by the community as a community (Exod. 21:2).

2. Torts were civil wrongs that resulted in an action by the injured party against the party who had wronged him. Assault (Exod. 21:18-27), the seduction of an unmarried or betrothed girl (Exod. 22:15-16), and theft of animals or other property (Exod. 22:1-4) are examples of torts. Conviction resulted in the guilty party paying damages to the injured party (Exod. 21:18-27).

3. Family law did not involve the courts, but the head of the household administered it in the home. Divorce (Deut. 24:1-5), the making of slavery permanent (Exod. 21:1-11), and adoption (cf. Gen. 15:2; 30:3; 48:5, 12; 2 Sam. 7:14; Ps. 2:7) are examples. In these cases the head of the household acted unilaterally. He did not, however, have the power of life or death.³²²

The Mosaic Law had several purposes:

1. To reveal the holiness of God (1 Peter 1:15)

2. To reveal the sinfulness of man (Gal. 3:19)

3. To reveal the standard of holiness required of those in fellowship with God (Ps. 24:3-5)

4. To supervise physical, mental, and spiritual development of redeemed Israelites until they should come to maturity in Christ (Gal. 3:24; Ps. 119:71-72)

5. To be the unifying principle that made the establishment of the nation possible (Exod. 19:5-8; Deut. 5:27-28)

6. To separate Israel from the nations to become a kingdom of priests (Exod. 31:13; 19:5-6)

7. To make provision for forgiveness of sins and restoration to fellowship (Lev. 1-7)

8. To make provision for a redeemed people to worship (Lev. 23)

9. To provide a test whether one was in the kingdom (theocracy) over which God ruled (Deut. 28)

10. To reveal Jesus Christ.

J. Dwight Pentecost concluded his article on the purpose of the Law, from which I took the preceding 10 points, by pointing out the following.

". . . there was in the Law that which was revelatory of the holiness of God. . . ." There was also ". . . that in the Law which was regulatory."³²³

"It is extremely important to remember that the Law of Moses was given to a redeemed people, not to redeem a people."³²⁴

". . . it is also possible that the Pentateuch has intentionally included this selection of laws for another purpose, that is, to give the reader an understanding of the nature of the Mosaic Law and God's purpose in giving it to Israel. Thus it is possible to argue that the laws in the Pentateuch are not there to tell the reader how to live but rather to tell the reader how Moses was to live under the law.

"This understanding of the purpose of the laws in the Pentateuch is supported by the observation that the collections of laws in the Pentateuch appear to be incomplete and selective. The Pentateuch as such is not designed as a source of legal action. That the laws in the Pentateuch are incomplete is suggested by the fact that many aspects of ordinary community life are not covered in these laws."³²⁵

A movement that is gaining followers in our day, especially among charismatic evangelicals, is the Christian Reconstruction movement, also known as the theonomy movement and the Chalcedon school. Its central thesis is that God intended the Mosaic Law to be normative for all people for all time. Its advocates look forward to a day when Christians will govern everyone using the Old Testament as the law book. Reconstructionism rests on three foundational points: presuppositional apologetics, theonomy (lit. the rule of God), and postmillennialism. This movement is too complex to discuss briefly here, but it is too significant to pass over without mention.³²⁶

Guzik: Exo 19:1-25

Exodus 19 - The Nation of Israel Comes to Mount Sinai

A. Coming to the Mountain.

1. (1-2) Israel camps at Mount Sinai.

In the third month after the children of Israel had gone out of the land of Egypt, on the same day, they came to the Wilderness of Sinai. For they had departed from Rephidim, had come to the Wilderness of Sinai, and camped in the wilderness. So Israel camped there before the mountain.

a. They came to the Wilderness of Sinai: It took them three months of trusting God to get to this place, but they finally arrived. They saw God's deliverance from Egypt, received His guidance on the way to go, they saw His glorious victory at the Red Sea, they saw God provide food and water miraculously, and they saw a prayerful victory won over the Amalekites.

i. Israel will stay in the Wilderness of Sinai until Numbers 10. More than 57 chapters of Scripture are devoted to what happened to Israel in the year they camped at Mount Sinai.

b. So Israel camped there before the mountain: In one sense, all that went before was meant to bring them to this place. This was the beginning of the fulfillment of what God said in Exodus 3:12: this shall be a sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve God on this mountain.

i. Sinai was the place where Moses had his "burning bush" experience with God. The whole nation of Israel would soon experience some of what Moses had before. If the people would meet God at this mountain, it could only happen because Moses had already been there. The people could not go farther than their leader.

ii. If the traditional site of Mount Sinai looks like anything, it looks like a huge pulpit - a sudden, steep outcropping of mountain out in the wilderness. Here, God would preach the most dramatic sermon ever heard.

2. (3-6) God declares His great plan for the nation of Israel.

And Moses went up to God, and the LORD called to him from the mountain, saying, "Thus you shall say to the house of Jacob, and tell the children of Israel: 'You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.' These are the words which you shall speak to the children of Israel."

a. Moses went up to God, and the LORD called to him from the mountain: Moses, led by God, went up on the mountain to meet with God as he had before - and the LORD spoke to Moses again.

b. Thus you shall say to the house of Jacob: With this title God associated the nation with the weakest and most carnal of the patriarchs. At this point they acted more like Jacob than Abraham or Isaac.

c. You have seen what I did to the Egyptians: God gave a message to Israel through Moses, a message regarding His purpose and destiny for Israel. This destiny was based on what God already did for them in the great deliverance from Egypt.

i. God's love and care was shown for Israel already, as He bore you on eagle's wings. It is said that an eagle does not carry her young in her claws like other birds; the young eagles attach themselves to the back of the mother eagle and are protected as they are carried. Any arrow from a hunter must pass through the mother eagle before it could touch the young eagle on her back.

ii. The deliverance (I bore you on eagles' wings) was for fellowship (brought you to Myself). God didn't deliver Israel so they could "do their own thing," but so they could be God's people.

d. Then you shall be a special treasure to Me: God intended for Israel to be a special treasure unto Him. He wanted them to be a people with a unique place in God's great plan, a people of great value and concern to God.

i. Paul longed for Christians to know how great a treasure they were to God; he prayed they would know what are the riches of the glory of His inheritance in the saints (Ephesians 1:18).

e. You shall be to Me a kingdom of priests: God intended for Israel to be a kingdom of priests, where every believer could come before God themselves, and everyone could represent God to the nations.

i. Peter reminds us we are a royal priesthood (1 Peter 2:9), those who serve God as both kings and priests (and has made us kings and priests to His God and Father, Revelation 1:6).

f. And a holy nation: God intended for Israel to be a holy nation, a nation and people set apart from the rest of the world, the particular possession of God, fit for His purposes.

i. Peter reminds us we are a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light (1 Peter 2:9). As God's people, we must be set apart, thinking and doing differently than others in this world.

g. If you will indeed obey My voice and keep My covenant, then: All this could only be fulfilled if Israel would stay in God's word. The word then is an important word here. Apart from knowing and doing God's word, God's destiny for the nation would never be fulfilled.

i. Keep My covenant: the covenant was greater than the law itself. The covenant God would make with Israel involved law, sacrifice, and the choice to obey and be blessed or to disobey and be cursed.

3. (7-9) The people agree to obey the covenant.

So Moses came and called for the elders of the people, and laid before them all these words which the LORD commanded him. Then all the people answered together and said, "All that the LORD has spoken we will do." So Moses brought back the words of the people to the LORD. And the LORD said to Moses, "Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever." So Moses told the words of the people to the LORD.

a. Laid before them all these words which the LORD commanded him: The people will later be challenged to receive the covenant again, after they heard its terms, and they received it again (Exodus 24:1-8).

b. Moses brought back the words of the people to the LORD: Moses here is acting as a true priest, as an intermediary between God and the people; yet, God spoke audibly to the Moses (that the people may hear when I speak with you) so everyone would know that it was really God speaking to Moses.

4. (10-13) God commands that His holy presence on Sinai be respected.

Then the LORD said to Moses, "Go to the people and consecrate them today and tomorrow, and let them wash their clothes. And let them be ready for the third day. For on the third day the LORD will come down upon Mount Sinai in the sight of all the people. You shall set bounds for the people all around, saying, 'Take heed to yourselves that you do not go up to the mountain or touch its base. Whoever touches the mountain shall surely be put to death. Not a hand shall touch him, but he shall surely be stoned or shot with an arrow; whether man or beast, he shall not live.' When the trumpet sounds long, they shall come near the mountain."

a. Go to the people and consecrate them today and tomorrow: God was going to appear to Israel in spectacular fashion; and before this could happen, the people had to prepare themselves.

b. You shall set bounds for the people all around: The coming of God to Mount Sinai did not mean the people were free to go to the mountain and fellowship with God. They had to keep their distance behind a barrier, and the penalty for failing to keep their distance was death.

i. Any person or animal killed for getting too close would be regarded as so unholy they could not even be touched, they had to be executed with a stones or arrows.

c. You shall set bounds for the people: If there is anything basic to human nature, it is that we need boundaries. In setting these boundaries and providing the death penalty for breaching them, God showed Israel that obedience is more important than their feelings. We don't doubt that some bold Israelites felt like going beyond the boundaries, but they were to submit their feelings to obedience.

d. When the trumpet sounds long: The people could only come near at God's invitation, and the trumpet signaled that the invitation was open.

5. (14-15) Commands for ceremonial purity and cleanliness.

So Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. And he said to the people, "Be ready for the third day; do not come near your wives."

a. Do not come near your wives: The rest of the Scriptures do not teach that there is any inherent uncleaness in sexual relations. In this situation, God wanted the people to demonstrate their desire for purity by putting on clean clothes and restraining the flesh.

b. Be ready for the third day: The meeting with God could only come at the third day. Anyone who tried to meet with God before the third day tried to come before God opened the way.

B. God's presence on the mountain.

1. (16-19) God's terrifying presence on Mount Sinai.

Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp tremble. And Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain. Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. And when the blast of the trumpet sounded long and became louder and louder, Moses spoke, and God answered him by voice.

a. Thunderings and lightnings, and a thick cloud: These signs of power and glory signaled the presence of God. The whole environment must have seemed terrifying to the people.

b. The sound of the trumpet was very loud: Beyond all one could see, hear, and feel, then came a long, loud blast of a trumpet, a trumpet coming not from the camp but from heaven itself - no wonder all the people who were in the camp trembled.

c. Moses brought the people out of the camp to meet with God: Then, Moses led the people right up to the barrier at the very foot of Mount Sinai, where they could see, smell, hear, and virtually taste the fire which engulfed the mountain - as well as feel the earth shake under their feet when the whole mountain quaked greatly.

d. When the blast of the trumpet sounded long and became louder and louder: In the midst of all this, the sound of the trumpet blast became longer and louder and longer and louder, until Moses spoke to God - perhaps asking Him to stop.

2. (20) Moses goes up on Mount Sinai to the immediate presence of God.

Then the LORD came down upon Mount Sinai, on the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.

a. Then the LORD came down upon Mount Sinai, on the top of the mountain: God came in a special presence to Mount Sinai, ready to meet with Moses as a representative of the whole nation of Israel.

b. And Moses went up: God came down, and Moses went up. As the people trembled in terror at the foot of the mountain, Moses needed courage to go to the top and meet with God. It took courage for Moses to go up in the midst of all the thunder, lightning, earthquakes, fire, and smoke. But Moses knew God not only in terms of this awesome power, but also in terms of His gracious kindness.

3. (21-25) God tells Moses to go back down and warn the people again about respecting the holiness of His presence on Sinai.

And the LORD said to Moses, "Go down and warn the people, lest they break through to gaze at the LORD, and many of them perish. Also let the priests who come near the LORD consecrate themselves, lest the LORD break out against them." But Moses said to the LORD, "The people cannot come up to Mount Sinai; for You warned us, saying, 'Set bounds around the mountain and consecrate it.'" Then the LORD said to him, "Away! Get down and then come up, you and Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest He break out against them." So Moses went down to the people and spoke to them.

a. Go down and warn the people: Those who through rebellion, curiosity, or raw daring presumed to go up on the mountain would perish. The glory and greatness of God wasn't to be a matter subjected to scientific inquiry or a way to prove one's own manhood.

b. The people cannot come up to Mount Sinai: Just because God called Moses and Aaron up did not mean there was an open invitation for the whole nation to meet with God on Mount Sinai.

c. Do not let the priests and the people break through to come up to the LORD: The whole idea at Sinai was exclusion. Exodus 19 gives a powerful picture of the awesome fear each Israelite must have felt at Mount Sinai. It is easy to think that this would inspire them to a holy lifestyle.

i. Many today feel we need to get more of the thunder and fire and trembling of Mount Sinai into people as a way of keeping them from sin. Yet, not forty days from this, the whole nation will be practicing an orgy around a golden calf, praising it as the god that brought them out of Egypt.

ii. As Chadwick says, "Awe is one thing: the submission of the will is another." Israel had plenty of awe, but little submission of their will.

iii. Hebrews 12:18-24 tells us loud and clear that under the New Covenant we come to a different mountain, that our salvation and relationship with God is centered at Mount Zion, not Mount Sinai.

· Sinai speaks of fear and terror, but Zion speaks of love and forgiveness.

· Sinai is in a dry desert, but Zion is the city of the Living God.

· Sinai, with all its fear and power is earthly; but the Mount Zion we come to is heavenly and spiritual.

· At Sinai, only Moses could come and meet God; at Zion, there is an innumerable company, a general assembly.

· Sinai had guilty men in fear, but Zion has just men made perfect.

· At Sinai, Moses is the mediator, but at Zion, Jesus the mediator.

· Sinai put forth an Old covenant, ratified by the blood of animals; Zion has a New Covenant, ratified by the blood of God's precious Son.

· Sinai was all about barriers and exclusion; Zion is all about invitation.

· Sinai is all about Law, Zion is all about grace.

iv. Therefore, we shouldn't come to Zion as if we were coming to Sinai. We must put away our hesitation and get bold in coming to God. Nevertheless there is much for us to learn at Mount Sinai. We learn of God's holy requirements and what we have to do before we can come to Him. In a similar manner to those at Mount Sinai, there are things we must to do meet with God.

· We must be receive God's word.

· We must be set apart.

· We must be cleansed.

· We can only come after the third day.

· We must respect God's boundary.

· We must restrain the flesh

· We must know we come to a holy God.

v. "Reader, art thou still under the influence and condemning power of that fiery law which proceeded from his right hand? Art though yet afar off? Remember, thou canst only come nigh by the blood of sprinkling; and till justified by his blood, thou are under the curse. Consider the terrible majesty of God. If thou have his favour thou hast life; if his frown, death. Be instantly reconciled to God, for though thou hast deeply sinned, and he is just, yet he is the justifier of him that believeth in Christ Jesus. Believe on him, receive his salvation OBEY his voice indeed, and KEEP his covenant, and THEN shalt thou be a king and a priest unto God and the Lamb, and be finally saved with all the power of an endless life. Amen." (Clarke)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 19 (Chapter Introduction)

Overview

Exo 19:1, The people arrive at Sinai; Exo 19:3, God’s message by Moses unto the people out of the mount; Exo 19:8, The people’s answer returned again; Exo 19:9, The people are prepared against the third day, for the giving of the law; Exo 19:12, The mountain must not be touched; Exo 19:16, The fearful presence of God upon the mount.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 19 (Chapter Introduction)

CHAPTER 19

The people come to Sinai, Exo 19:1,2 . God’ s proposal to them by Moses. Of the terms of the covenant, Exo 19:3-6 . Moses lays before them what God had commanded, Exo 19:7 . The people’ s acceptance of the same, Exo 19:8 . God directeth Moses how to sanctify the people, Exo 19:10,11 ; to set bounds to the people that they touch not the mount, Exo 19:12 . The punishment of those that did, Exo 19:13 . Moses sanctifying the people, Exo 19:14 ; commands them to keep from their wives, Exo 19:15 . The manner of God’ s appearing, Exo 19:16,18,19 . God talketh with Moses, Exo 19:21-24 .

BC 1491

Heb. Third new moon , called Sivan, including the latter part of May, and the former part of June.

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 19 (Chapter Introduction)

(Exo 19:1-8) The people come to Sinai, God's message to them, and their answer.

(Exo 19:9-15) The people directed to prepare to hear the law.

(Exo 19:16-25) The presence of God on Sinai.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 19 (Chapter Introduction)

This chapter introduces the solemnity of the giving of the law upon mount Sinai, which was one of the most striking appearances of the divine glory that ever was in this lower world. We have here, I. The circumstances of time and place (Exo 19:1, Exo 19:2). II. The covenant between God and Israel settled in general. The gracious proposal God made to them (Exo 19:3-6), and their consent to the proposal (Exo 19:7, Exo 19:8). III. Notice given three days before of God's design to give the law out of a thick cloud (Exo 19:9). Orders given to prepare the people to receive the law (Exo 19:10-13), and care taken to execute those orders (Exo 19:14, Exo 19:15). IV. A terrible appearance of God's glory upon mount Sinai (Exo 19:16-20). V. Silence proclaimed, and strict charges given to the people to observe decorum while God spoke to them (Exo 19:21, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 19 (Chapter Introduction)

INTRODUCTION TO EXODUS 19

In this chapter we have an account of the coming of the children of Israel to Mount Sinai, Exo 19:1, of the covenant made with them there, the proposal on the part of God, and their acceptance of it, Exo 19:3, the previous notice God gave three days before of his appearance on the mount, the orders for their preparation to meet him, and the execution of them, Exo 19:9, the awful and tremendous appearance of God upon the mount, Exo 19:6 and the strict charge given, that neither people nor priests should come near and gaze, only Moses and Aaron with him were to come up, bounds being set to prevent the rest, Exo 19:21, and the chapter is closed with observing, that Moses went down from the mount, and delivered to the people what the Lord spoke to and by him, Exo 19:25.