Text -- Exodus 24:11 (NET)

24:11 But he did not lay a hand on the leaders of the Israelites, so they saw God, and they ate and they drank.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 24:11

Though they were men, the splendour of his glory did not overwhelm them, but it was so moderated (Job 36:9,) and they were so strengthened (Dan 10:19,) that they were able to bear it: nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord's mercies we are not consumed. They saw God, and did eat and drink; They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased it. They feasted upon the sacrifice before God, in token of their chearful consent to the covenant, their grateful acceptance of the benefits of it, and their communion with God in pursuance of that covenant.

JFB: Exo 24:11

The "nobles," that is, the elders, after the sprinkling of the blood, were not inspired with terror in presence of the calm, benign, radiant symbol of the divine majesty; so different from the terrific exhibitions at the giving of the law. The report of so many competent witnesses would tend to confirm the people's faith in the divine mission of Moses.

JFB: Exo 24:11

Feasted on the peace offering--on the remnants of the late sacrifices and libations. This feast had a prophetic bearing, intimating God's dwelling with men.

Clarke: Exo 24:11

Upon the nobles of - Israel he laid not his hand - This laying on of the hand has been variously explained

1.    He did not conceal himself from the nobles of Israel by covering them with his hand, as he did Moses, Exo 33:22

2.    He did not endue any of the nobles, i.e., the seventy elders, with the gift of prophecy; for so laying on of the hand has been understood

3.    He did not slay any of them; none of them received any injury; which is certainly one meaning of the phrase: see Neh 13:21; Psa 55:20. Also they saw God, i.e., although they had this discovery of his majesty, yet they did eat and drink, i.e., were preserved alive and unhurt

Perhaps the eating and drinking here may refer to the peace-offerings on which they feasted, and the libations that were then offered on the ratification of the covenant. But they rejoiced the more because they had been so highly favored, and were still permitted to live; for it was generally apprehended that God never showed his glory in this signal manner but for the purpose of manifesting his justice; and therefore it appeared a strange thing that these should have seen God as it were face to face, and yet live. See Gen 16:13; Gen 33:10; and Jdg 13:22, Jdg 13:23.

Calvin: Exo 24:11

11.And upon the nobles of the children of Israel. These words, as it seems to me, are violently distorted by those ³¹⁸ who expound them, that the elders were not made participators of the prophetic gift, or that the virtue of God did not extend to them; for these clauses are to be taken connectedly thus: although they saw God, His hand was not laid upon them but they ate and drank. Hence we may gather that God’s paternal favor towards them is pointed out in that He spared them; for we must bear in mind what is said elsewhere, “There shall no man see my face and live.” (Exo 33:20.) Thus, amongst the ancients, this was a kind of proverbial expression: We shall die, because we have seen God. So Jacob, in commendation of God’s grace, says, “I have seen God face to face, and my life is preserved.” (Gen 32:30.) For if the mountains melt at the sight of Him, what must needs happen to a mortal man, than whom there is nothing more frail or feeble? Herein, then, does God’s incomparable lenity betray itself, when, in manifesting Himself to His elect, He does not altogether absorb and reduce them to nothing; especially when some special vision is presented to them. In sum, therefore, Moses shews us that it was a miracle that the rulers of Israel remained safe and sound, although the terrible majesty of God had appeared to them. Now, this was the case, because they had not rashly thrust themselves forward, but had come near at the call of God. Hence we learn that our boldness never exceeds its due bounds, nor can be condemned as presumption, when it is founded on the command of God; whilst worse than any pride or self-confidence is timidity, which, under pretense of modesty, leads us to distrust the word of God. If any one of the people had attempted to do the same as the rulers, he would have experienced in his destruction what it is to advance beyond bounds. But the reason why their free and bold access turned out successfully to the elders, was because they obeyed the command of God.

What follows, as to their eating, I interpret to mean a solemn banquet, which was a part or appendage of a sacrifice, as we have seen on Exo 18:0 ³¹⁹ and in many other places.

TSK: Exo 24:11

nobles : Exo 24:1, Exo 24:9; Num 21:18; Jdg 5:13; 1Ki 21:8; 2Ch 23:20; Neh 2:16; Jer 14:3

laid not : Exo 19:21, Exo 33:20-23; Gen 32:24-32; Deu 4:33; Jdg 13:22

they saw : Exo 24:10; Gen 16:13

did eat : Exo 18:12; Gen 18:18, Gen 31:54; Deu 12:7; Ecc 9:7; Luk 15:23, Luk 15:24; 1Co 10:16-18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 24:11

He laid not his hand - i. e. He did not strike them. It was believed that a mortal could not survive the sight of God Exo 33:20; Gen 32:30; Jdg 6:22; Jdg 13:22 : but these rulers of Israel were permitted to eat and drink, while they were enjoying in an extraordinary degree the sense of the divine presence, and received no harm.

Poole: Exo 24:11

The nobles or, separated or select ones , i.e. the persons who were singled out to go up with Moses, Exo 24:1,9 , the same of whom it is said here, and Exo 24:10 , that they saw God .

He laid not his hand i.e. did not hurt or destroy them, as they might expect according to the vulgar opinion, Gen 16:13 32:20 , &c., and the conscience of their own guilt, as being now before their Lord and Judge. And so the phrase of putting or stretching forth the hand is most frequently used, as Gen 37:22 1Sa 26:11,23 Es 2:21 Job 1:11,12 Ps 138:7 , &c.

Did eat and drink so far they were from being destroyed, that they were not affrighted at this glorious appearance of God, but were refreshed and comforted by it, and did joyfully eat and drink together in God’ s presence, celebrating the sacred feast made of the remnant of the peace-offerings, according to the manner. Thus God gave them a taste of his grace and mercy in this covenant, and an assurance that he would not deal with them according to the rigours of the law, but for the sake of the blood of Christ typically represented there, would graciously pardon and accept all those that sincerely, though imperfectly, obey him.

Haydock: Exo 24:11

Saw God, under the appearance of a burning fire, ver. 17. They beheld some rays of his glory, but not distinct similitude, (Deuteronomy iv. 15,) though Cajetan thinks that God appeared in a human form. (Calmet) ---

Drink. They made a feast of thanksgiving for so great a favour, and for the preservation of their lives, after beholding such a glorious apparation. (Vatable)

Gill: Exo 24:11

And upon the nobles of the children of Israel he laid not his hand,.... Which some interpret of his hand of prophecy, and of the measure of the Spirit, such an one as Moses had, and by virtue of which he lived forty days and nights without eating and drinking; but these not having such a measure of the Spirit, were obliged to eat and drink to support nature, as in the next clause: but it is rather to be understood of the hand of God; he did not inflict any disease or death upon them on their sight of him, it being a notion that no man could see God and live; but these men did live, not only Moses, and Aaron and his two sons, but the seventy elders, who were the principal choicest persons among the children of Israel; wherefore the Targum of Jonathan wrongly restrains this to Nadab and Abihu:

also they saw God, and did eat and drink: though they saw God, they continued alive and well, and in good health, of which their eating and drinking were a sign and evidence; or they ate, as Abendana, the sacrifices of the peace offerings, which were usually eaten by the priests and the people; and as a feast was common at covenant making, here was a feast kept by the elders, the representatives of the people, when they covenanted with God. Onkelos favours this sense,"and they rejoiced in their sacrifices, which were accepted with good will, as if they had ate and drank.''

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 24:11

¹ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

² tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.

³ sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

Geneva Bible: Exo 24:11

And upon the nobles of the children of Israel he ^{( f )} laid not his hand: also they saw God, and ^{( g )} did eat and drink.

^{( f )} He did not make them afraid, nor punish them.

^{( g )} That is, rejoiced.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 24:1-18

1 Moses is called up into the mountain.

3 The people promise obedience.

4 Moses builds an altar, and twelve pillars.

6 He sprinkles the blood of the covenant.

9 The glory of God appears.

14 Aaron and Hur have the charge of the people.

15 Moses goes into the mountain, where he continues forty days and forty nights.

Maclaren: Exo 24:1-12

Exodus 24:1-12

An effort is needed to feel what a tremendous and unique fact is narrated in these words. Next to the incarnation, it is the most wonderful and far-reaching moment in history. It is the birthday of a nation, which is God's son. It is the foundation stone of all subsequent revelation. Its issues oppress that ancient people to-day, and its promises are not yet exhausted. It is history, not legend, nor the product of later national vanity. Whatever may come of analyzing sources' and of discovering redactors, Israel held a relation to God all its own; and that relation was constituted thus.

I. Note The Preliminaries Of The Covenant.

The chapter begins with the command to Moses to come up to the mount, with Aaron and other representatives of the people. But he was already there when the command was given, and a difficulty has been found (or, shall we say, made) out of this. The explanation seems reasonable and plain enough, that the long section extending from Exodus 20:22, and containing the fundamental laws as spoken by God, is closed by our Exodus 24:1-2, which imply, in the very order to Moses to come up with his companions, that he must first go down to bring them. God dismisses him as a king might end an audience with his minister, by bidding him return with attendants. The singular use of the third person in reference to Moses in the third verse is not explained by supposing another writer; for, whoever wrote it, it would be equally anomalous.

So he comes down from the stern cloud-encircled peak to that great plain where the encampment lay, and all eyes watch his descent. The people gather round him, eager and curious. He recounts all the judgments,' the series of laws, which had been lodged in his mind by God, and is answered by the many-voiced shout of too swiftly promised obedience. Glance over the preceding chapters, and you will see how much was covered by all that the Lord hath spoken.' Remember that every lip which united in that lightly made vow drew its last breath in the wilderness, because of disobedience, and the burst of homage becomes a sad witness to human weakness and change-fulness. The glory of God flashed above them on the barren granite, the awful voice had scarcely died into desert silence, nerves still tingled with excitement, and wills were bowed before Jehovah, manifestly so near. For a moment, the people were ennobled, and obedience seemed easy. They little knew what they were saying in that brief spasm of devotion. It was high-water then, but the tide soon turned, and all the ooze and ugliness, covered now, lay bare and rotting. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.' We may take the lesson to ourselves, and see to it that emotion consolidates into strenuous persistency, and does not die in the very excitement of the vow.

The pledge of obedience was needed before the Covenant could be made, and, as we shall find, was reiterated in the very center of the ceremonial ratification. For the present, it warranted Moses in preparing for the morrow's ritual. His first step was to prepare a written copy of the laws to which the people had sworn. Here we come across an old, silenced battery from which a heavy fire used to be directed against the historical accuracy of the Pentateuch. Alphabetic writing was of a later date. There could not have been a written code. The statement was a mere attempt of a later age to claim antiquity for comparatively modern legislation. It was no more historical than similar traditions in other countries, Sibylline books, etc. All that is out of court now. Perhaps some other guns will be spiked in due time, that make a great noise just at present. Then comes the erection of a rude altar, surrounded by twelve standing stones, just as on the east of Jordan we may yet see dolmens and menhirs. The altar represents the divine presence; and the encircling stones, Israel gathered around its God. The group is a memorial and a witness to the people,--and a witness against them, if disobedient. Thus two permanent records were prepared, the book and the monument. The one which seemed the more lasting has perished; the more fragile has endured, and will last to the world's end.

II. Note The Rite Of Ratification Of The Covenant.

The ceremonial is complex and significant. We need not stay on the mere picture, impressive and, to our eyes, strange em it is, but rather seek to bring out the meaning of these smoking offerings, and that blood flung on the altar and on the crowd. First came two sorts of sacrifices, offered not by priests, but by selected young men, probably one for each tribe, whose employment in sacrificial functions shows the priestly character of the whole nation, according to the great words of Exodus 19:6. Burnt-offerings and peace-offerings differed mainly in the use made of the sacrifice, which was wholly consumed by fire in the former, while it was in part eaten by the offerer in the latter. The one symbolized entire consecration; the other, communion with God on the basis of sacrifice. The sin-offering does not appear here, as being of later origin, and the product of the law, which deepened the consciousness of transgression. But these sacrifices, at the threshold of the covenant, receive an expiatory character by the use made of the blood, and witness to the separation between God and man, which renders amity and covenant friendship impossible, without a sacrifice.

They must have yielded much blood. It is divided into two parts, corresponding to the two parties to the covenant, like the cloven animals in Abraham's covenant. One half is sprinkled' on the altar, or, as the word means, swung,'--which suggests a larger quantity and a more vehement action than sprinkling' does. That drenching of the altar with gore is either a piece of barbarism or a solemn symbol of the central fact of Christianity no less than of Judaism, and a token that the only footing on which man can be received into fellowship with God is through the offering of a pure life, instead of the sinner, which, accepted by God, covers or expiates sin. There can be no question that the idea of expiation is at the very foundation of the Old Testament ritual. It is fashionable to regard the expiatory element of Christianity as Hebrew old clothes,' but the fact is the other way about. It is not that Christianity has not been able to rid itself of a rude and false conception, but that Judaism' had its sacrifices appointed by God, in order to prepare the way for the true offering, which takes away sin.

The expiation by blood having been thus made, the hindrances to the nation's entering into covenant are removed. Therefore follows in logical order the next step, their formal (alas! how purely formal it proved to be) taking on themselves its obligations. The freshly written book' is produced, and read there, to the silent people, before the bloody altar, beneath the peak of Sinai. Again the chorus of assent from a thousand throats echoes among the rocks. They accept the conditions. They had done so last night; but this is the actual contract on their part, and its place in the whole order of the ceremony is significant. It follows expiation, without which man cannot enter into friendship with God, without the acceptance of which man will not yield himself in obedience. The vows which God approves are those of men whose sins are covered.

The final step was the sprinkling of the people with the blood. The division of the blood into two portions signifies that it had an office in regard to each party to the covenant. If it had been possible to pour it all on the altar, and then all on the people, that would have been done. The separation into two portions was inevitable; but in reality it is the same blood which, sprinkled on the altar, expiates, and on the worshipper, consecrates, cleanses, unites to God, and brings into covenant with Him. Hence Moses accompanies the sprinkling of the people with the explanation, This is the blood of the covenant, which the Lord hath made with you, upon all these conditions' (Rev. Ver. margin). It ratifies the compact on both sides. God hath made' it, in accepting the sprinkled blood; they have made it, in being sprinkled therewith. But while the rite sets forth the great gospel truth of expiation, the Covenant moves within the region of law. It is made on the basis of all these words,' and is avoidable by disobedience. It is the Magna Charta of the nation, and its summing up is this do, and thou shalt live.' Its promises are mainly of outward guardianship and national blessings. And these are suspended by it, as they were in fact contingent, on the national observance of the national vow.

The general idea of a covenant is that of a compact between two parties, each of whom comes under obligations contingent on the other's discharge of his. Theologians have raised the question whether God's covenant is of this kind. Surely it is. His promises to Israel had an if,' and the fulfillment of the conditions necessarily secured the accomplishment of the promises. The ritual of the first covenant transcends the strictly retributive compact which it ratified, and shadows a gospel beyond law, even the new covenant which brings better gifts, and does not turn on do,' but simply on the sprinkling with the blood of Jesus. The words of Moses were widened to carry a blessing beyond his thoughts, which was disclosed when, in an upper chamber, a dying man said to the twelve representatives of the true Israel, This is the new covenant in My blood, drink ye all of it.' The blood which Moses sprinkled gave ritual cleansing, but it remained outside the man. The blood of Jesus gives true purification, and passes into our veins to become our life. The covenant by Moses was do and live'; that in Christ is believe and live.' Moses brought commandments, and on them his covenant was built; Christ brings gifts, and His covenant is all promises, which are ours on the simple condition of taking them.

III. Note The Vision And Feast On The Basis Of The Covenant.

The little company that climbed the mountain, venturing within the fence, represented the whole people. Aaron and his sons were the destined priests. The elders were probably seventy, because that number is the product of the two perfect numbers, and perhaps with allusion to the seventy souls who went down into Egypt with Jacob. It is emphatically said that they saw the God of Israel,' for that day's covenant had made him so in a new closeness of relationship. In token of that new access to and possession in Him, which was henceforth to be the prerogative of the obedient people, some manifestation of His immediate presence was poured on their astonished eyes. It is needless to inquire its nature, or to ask how such a statement is consistent with the spirituality of the divine nature, or with what this same book of Exodus says, There shall no man see Me, and live.' The plain intention is to assert that there was a visible manifestation of the divine presence, but no attempt is made to describe it. Our eyes are stayed at the pavement beneath His feet, which was blue as sapphire, and bright as the cloudless sky gleaming above Sinai. It is enough to learn that the secret of the Lord is with them' to whom He shows His covenant'; that, by the power of sacrifice, a true vision of God may be ours, which is in a mirror, darkly,' indeed, but yet is real and all sufficing. Before the covenant was made, Israel had been warned to keep afar lest He should break through on them, but now' He laid not His hand' upon them; for only blessing can stream from His presence now, and His hand does not crush, but uphold.

Nor is this all which we learn of the intercourse with God which is possible on the ground of His covenant. They did eat and drink.' That may suggest that the common enjoyments of the natural life are in no way inconsistent with the vision of God; but more probably it is meant to teach a deeper lesson. We have remarked that the ritual of the peace-offering included a feast on the sacrifice before the Lord,' by which was signified communion with Him, as at His table, and this meal has the same meaning. They who stand in covenant relations with God, feed and feast on a sacrifice, and thereby hold fellowship with Him, since He too has accepted the sacrifice which nourishes them. So that strange banquet on Sinai taught a fact which is ever true, prophesied the deepest joys of Christian experience, which are realized in the soul that eats the flesh and drinks the blood of Christ, the Mediator of the new covenant, and dimly shadowed the yet future festival, when, cleansed and consecrated by His blood, they who have made a covenant with Him by His sacrifice, shall be gathered unto Him in the heavenly mount, where He makes a feast of fat things and wines on the lees well refined,' and there shall sit, for ever beholding His glory, and satisfied with the provisions of His house.

MHCC: Exo 24:9-11

The elders saw the God of Israel; they had some glimpse of his glory, though whatever they saw, it was something of which no image or picture could be made, yet enough to satisfy them that God was with them of a truth. Nothing is described but what was under his feet. The sapphires are the pavement under his feet; let us put all the wealth of this world under our feet, and not in our hearts. Thus the believer sees in the face of Jesus Christ, far clearer discoveries of the glorious justice and holiness of God, than ever he saw under terrifying convictions; and through the Saviour, holds communion with a holy God.

Matthew Henry: Exo 24:9-11

The people having, besides their submission to the ceremony of the sprinkling of blood, declared their well-pleasedness in their God and his law, again and again, God here gives to their representatives some special tokens of his favour to them (for God meets him that rejoices and works righteousness), and admits them nearer to him than they could have expected. Thus, in the New Testament church, we find the four living creatures, and the four and twenty elders, honoured with places round the throne, being redeemed unto God by the blood of the Lamb which is in the midst of the throne, Rev 4:4, Rev 4:6; Rev 5:8, Rev 5:9. Observe, 1. They saw the God of Israel (Exo 24:10), that is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude, and his being no man hath seen nor can see, 1Ti 6:16. They saw the place where the God of Israel stood (so the Septuagint), something that came near a similitude, but was not; whatever they saw, it was certainly something of which no image nor picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet; for our conceptions of God are all below him, and fall infinitely short of being adequate. They saw not so much as God's feet; but at the bottom of the brightness, and as the footstool or pedestal of it, they saw a most rich and splendid pavement, such as they never saw before nor after, as it had been of sapphires, azure or sky-coloured. The heavens themselves are the pavement of God's palace, and his throne is above the firmament. See how much better wisdom is than the precious onyx or the sapphires, for wisdom was from eternity God's delight (Pro 8:30), and lay in his bosom, but the sapphires are the pavement under his feet; there let us put all the wealth of this world, and not in our hearts. 2. Upon the nobles (or elders) of Israel, he laid not his hand, Exo 24:11. Though they were men, the dazzling splendour of his glory did not overwhelm them; but it was so moderated (Job 26:9), and they were so strengthened (Dan 10:19), that they were able to bear it. Nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his punishing avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord's mercies that we are not consumed. 3. They saw God, and did eat and drink. They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased and elevated it. They feasted upon the sacrifice, before God, in token of their cheerful consent to the covenant now made, their grateful acceptance of the benefits of it, and their communion with God, in pursuance of that covenant. Thus believers eat and drink with Christ at his table, Luk 22:30. Blessed are those that shall eat bread in the kingdom of our Father, and drink of the wine new there.

Keil-Delitzsch: Exo 24:9-11

Through their consecration with the blood of the covenant, the Israelites were qualified to ascend the mountain, and there behold the God of Israel and celebrate the covenant meal; of course, not the whole of the people, for that would have been impracticable on physical grounds, but the nation in the persons of its representatives, viz., the seventy elders, with Aaron and his two eldest sons. The fact that the latter were summoned along with the elders had reference to their future election to the priesthood, the bearers of which were to occupy the position of mediators between Jehovah and the nation, an office for which this was a preparation. The reason for choosing seventy out of the whole body of elders (Exo 24:3) is to be found in the historical and symbolical significance of this number. "They saw the God of Israel." This title is very appropriately given to Jehovah here, because He, the God of the fathers, had become in truth the God of Israel through the covenant just made. We must not go beyond the limits drawn in Exo 33:20-23 in our conceptions of what constituted the sight ( חזה Exo 24:11) of God; at the same time we must regard it as a vision of God in some form of manifestation which rendered the divine nature discernible to the human eye. Nothing is said as to the form in which God manifested Himself. This silence, however, is not intended "to indicate the imperfection of their sight of God,"as Baumgarten affirms, nor is it to be explained, as Hoffmann supposes, on the ground that "what they saw differed from what the people had constantly before their eyes simply in this respect, that after they had entered the darkness, which enveloped the mountain that burned as it were with fire at its summit, the fiery sign separated from the cloud, and assumed a shape, beneath which it was bright and clear, as an image of untroubled bliss."The words are evidently intended to affirm something more than, that they saw the fiery form in which God manifested Himself to the people, and that whilst the fire was ordinarily enveloped in a cloud, they saw it upon the mountain without the cloud. For, since Moses saw the form ( תּמוּנה ) of Jehovah (Num 12:8), we may fairly conclude, notwithstanding the fact that, according to Exo 24:2, the representatives of the nation were not to draw near to Jehovah, and without any danger of contradicting Deu 4:12 and Deu 4:15, that they also saw a form of God. Only this form is not described, in order that no encouragement might be given to the inclination of the people to make likenesses of Jehovah. Thus we find that Isaiah gives no description of the form in which he saw the Lord sitting upon a high and lofty throne (Isa 6:1). Ezekiel is the first to describe the form of Jehovah which he saw in the vision, "as the appearance of a man"(Eze 1:26; compare Dan 7:9 and Dan 7:13). " And there was under His feet as it were work of clear sapphire ( לבנת , from לבנה whiteness, clearness, not from לבנה a brick),

(Note: This is the derivation adopted by the English translators in their rendering " paved work."- Tr.)

and as the material ( עצם body, substance) of heaven in brilliancy, "- to indicate that the God of Israel was enthroned above the heaven in super-terrestrial glory and undisturbed blessedness. And God was willing that His people should share in this blessedness, for " He laid not His hand upon the nobles of Israel, "i.e., did not attack them. " They saw God, and did eat and drink, "i.e., they celebrated thus near to Him the sacrificial meal of the peace-offerings, which had been sacrificed at the conclusion of the covenant, and received in this covenant meal a foretaste of the precious and glorious gifts with which God would endow and refresh His redeemed people in His kingdom. As the promise in Exo 19:5-6, with which God opened the way for the covenant at Sinai, set clearly before the nation that had been rescued from Egypt the ultimate goal of its divine calling; so this termination of the ceremony was intended to give to the nation, in the persons of its representatives, a tangible pledge of the glory of the goal that was set before it. The sight of the God of Israel was a foretaste of the blessedness of the sight of God in eternity, and the covenant meal upon the mountain before the face of God was a type of the marriage supper of the Lamb, to which the Lord will call, and at which He will present His perfected Church in the day of the full revelation of His glory (Rev 19:7-9).

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 24:1-11

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

"The great event in chapter 24 is the climax of the Book of Exodus."⁴¹³

24:1-8 The remaining verses in this section contain God's directions to Moses personally. He, Aaron, Aaron's two eldest sons, and 70 of the elders of Israel were to ascend the mountain to worship God. God permitted only Moses to approach Him closely, however.

Moses first related the content of God's covenant with Israel orally, and the people submitted to it (v. 3). Then he wrote out God's words to preserve them permanently for the Israelites (v. 4). The altar he built memorialized this place as where God had revealed Himself to His people. The 12 pillars were probably not part of the altar but separate from it. They probably represented the permanent relationship of the 12 tribes with God that God established when He made this covenant.

"In the ceremony to be performed, the altar will represent the glory of the Lord, whilst the pillars will represent the tribes of Israel; the two contrasting parties will stand facing each other."⁴¹⁴

The 12 pillars may also have served as memorial standing stones to commemorate the occasion (cf. Gen. 31:45).⁴¹⁵ The young men (v. 5) were probably assistants to Moses chosen for this special occasion to serve as priests (cf. 19:22, 24).

"In the blood sprinkled on the altar [v. 6], the natural life of the people was given up to God, as a life that had passed through death, to be pervaded by His grace; and then through the sprinkling upon the people [v. 8] it was restored to them again, as a life renewed by the grace of God. In this way the blood not only became a bond of union between Jehovah and His people, but by the blood of the covenant, it became a vital power, holy and divine, uniting Israel and its God; and the sprinkling of the people with this blood was an actual renewal of life, a transposition of Israel into the kingdom of God, in which it was filled with the powers of God's spirit of grace, and sanctified into a kingdom of priests, a holy nation of Jehovah (19:6)."⁴¹⁶

"The throwing of half of the blood of the offerings against the altar, which represented the Lord, and half on the people, or that which represented them, signifies a joining together of the two contracting parties (communio), and symbolized the execution of the deed of covenant between them.

"Between one blood-throwing and the other, the content of the covenant was finally and solemnly ratified by Moses' reading from the Book of the Covenant and by the people's expression of consent."⁴¹⁷

This ritual constituted the formal ratification of the Mosaic Covenant by which Yahweh adopted Israel as His son (cf. Gen. 15).

"In all such ceremonies the oath of obedience [v. 7] implied the participants' willingness to suffer the fate of the sacrificed animals if the covenant stipulations were violated by those who took the oath."⁴¹⁸

"Virtually every sovereign-vassal treaty incorporated a list of deities before whom the solemn oaths of mutual fidelity were sworn. These witnesses' could not, of course, be invoked in the case of the biblical covenants, for there were not gods but Yahweh and no higher powers to whom appeal could be made in the event of covenant violation. The counterpart of this is not lacking, however, for the ceremony of covenant-making described in Exodus 24 clearly includes witnesses' to the transaction. These are in the form of the altar, which represented Yahweh, and the twelve pillars, which represented the twelve tribes. Although there is no explicit word to the effect that these objects were witnesses as well as representations, the use of inanimate objects in that capacity elsewhere certainly allows for that possibility here."⁴¹⁹

There is some disagreement among the commentators about the meaning of "the Book of the Covenant" (v. 7). Most take it to mean the "Bill of Rights" that God had just given (20:22-23:33). Some feel it included "the whole corpus of Sinai laws."⁴²⁰ Others hold that, ". . . it denotes a short general document, a kind of testimony and memorial to the making of the covenant."⁴²¹ I prefer the view that it refers to the covenant stipulations God had made known to the Israelites at this time including the Decalogue and the "Bill of Rights." This seems most consistent with other references to this book in the text.⁴²²

24:9-11 The ratification ceremony concluded with a meal (vv. 9-11), not a picnic lunch but a sacrificial meal (v. 5).

"They ate and drank' describes a covenant meal celebrating the sealing of the covenant described in vv. 3-8."⁴²³

We must understand the statement that the leaders of Israel saw God (v. 10) in the light of other passages (33:20-23; Isa. 6:1; John 1:18). Perhaps they only saw His feet or more exactly a representation of part of God in human form (cf. Isa. 6:1; Rev. 4:2, 6). The pavement of clear sapphire contributed to the vision of God as the supra-terrestrial sovereign.

". . . what Moses and his companions experience is a theophany of the Presence of God, not a vision of his person, and what they see, bowed before even that awesome reality, is what could be seen from a position of obeisant prostration, the surface on which his Presence offered itself. . . . The reference in v 10 may therefore be a double one, calling up the deep dark blue of an endless sky and the building materials of legendary divine dwelling-places."⁴²⁴

God in mercy did not consume the sinners before Him. Rather He allowed them to eat in His presence thus symbolizing the fact that He was taking on responsibility for their safety and welfare (cf. Gen. 31:44-46).⁴²⁵

"We have argued that the awkward surface structure of the narrative [in chapters 19-24], which results in the non-linear temporal ordering of events, can be explained when one takes into account the sequence structure of the narrative, particularly the use of the literary device called resumptive repetition. As a result of this literary device we have demonstrated that the narrative contains two different perspectives of the theophany. First, there is the perspective of Yahweh which emphasizes the preparation and execution of the covenant as well as highlighting the holiness of God, which is a key to understanding the relationship that exists between Yahweh and His people. Second, there is the perspective of the people, which is elaborated upon in the two resumptive narratives in 20, 18-21 and 24, 1-8. The first resumptive narrative in 20, 18-21, which elaborates in detail the fear of the people, serves as a preface and introduction to the Decalogue and Covenant Code. In addition, it also acts as a causal link between the fear of the people and their sinful acts below the mountain in Exod 32. The second resumptive narrative in 24, 1-8 elaborates in detail the ratification of the covenant and also leads into the subsequent ascent of Moses to the mountain where he receives the rest of God's regulations."⁴²⁶

Guzik: Exo 24:1-18

Exodus 24 - The Covenant Is Made

A. The "signing" of the Mosaic covenant.

1. (1-3) Moses relates all the words of the LORD and all the judgments to Israel.

Now He said to Moses, "Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from afar. And Moses alone shall come near the LORD, but they shall not come near; nor shall the people go up with him." So Moses came and told the people all the words of the LORD and all the judgments. And all the people answered with one voice and said, "All the words which the LORD has said we will do."

a. Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel: We are reminded that God spoke Exodus chapters 20:22 through 23:33 to Moses alone. Now others were to come up on the mountain with Moses, yet Moses alone shall come near. Moses was allowed special access to God, so God would speak to Moses and Moses could speak to the nation.

b. So Moses came and told the people all the words of the LORD and all the judgments: When the people heard the law of God they responded with complete agreement (all the people answered with one voice). Then they verbally agreed to obey the LORD (All the words which the LORD has said we will do).

i. Israel here is perhaps guilty of tremendous over-confidence. The way they seemed to easily say to God, "we will keep Your law" seems to lack appreciation for how complete and searching God's law is.

ii. However, a nation that had been terrified by God's awesome presence at Sinai was in no state of mind to do anything but agree with God.

2. (4-8) The nation confirms their solemn covenant with God.

And Moses wrote all the words of the LORD. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars according to the twelve tribes of Israel. Then he sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half the blood and put it in basins, and half the blood he sprinkled on the altar. Then he took the Book of the Covenant and read in the hearing of the people. And they said, "All that the LORD has said we will do, and be obedient." And Moses took the blood, sprinkled it on the people, and said, "This is the blood of the covenant which the LORD has made with you according to all these words."

a. And Moses wrote all the words of the LORD: In the previous verse (Exodus 24:3), Israel verbally agreed to a covenant-relationship with God; but there is a sense in which this is simply not good enough. They must do specific things to confirm their covenant with God. First, the word of God must be written: Moses wrote all the words of the LORD. God's word was important enough that it was not be left up to human recollection and the creative nature of memory. It had to be written down.

i. With the same idea God spoke through Habakkuk: Write the vision and make it plain on tablets, that he may run who reads it. (Habakkuk 2:2)

b. Who offered burnt offerings and sacrificed peace offerings of oxen to the LORD: Second, covenant is only made in the context of sacrifice. Sacrifice admits our own sin and failing before God, and addressing that need through the death of a substitute.

c. He took the Book of the Covenant and read in the hearing of the people: Third, covenant is made when God's word is heard and responded to. Our covenant with God is based on His words, His terms, not our own words and terms.

i. Additionally, there must be a response to God's word: All that the LORD has said we will do, and be obedient. Just as much as God would not negotiate His covenant with Israel, neither would He force it upon them. They must freely respond.

d. Moses took the blood, sprinkled it on the people: Fourth, covenant is made with the application of blood. As the nation "received" the blood of the covenant, the covenant was sealed.

i. There was nothing "magical" about blood, but because it represents the life of a being (For the life of the flesh is in the blood, Leviticus 17:11), blood represents the outpouring of life, of one life being given for another.

ii. Almost a thousand years later, God did not forget the blood of this covenant: Because of the blood of your covenant, I will set your prisoners free from the waterless pit. (Zechariah 9:11)

iii. The blood of Jesus' covenant saves us: this is My blood of the new covenant, which is shed for many for the remission of sins. (Matthew 26:28)

iv. The blood of Jesus' covenant is also the foundation for all our growth and maturity in Christ: Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen. (Hebrews 13:20-21)

B. The elders and priests of Israel with God on Sinai.

1. (9-11) The elders of Israel meet with God.

Then Moses went up, also Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and they saw the God of Israel. And there was under His feet as it were a paved work of sapphire stone, and it was like the very heavens in its clarity. But on the nobles of the children of Israel He did not lay His hand. So they saw God, and they ate and drank.

a. And they saw the God of Israel: It is difficult to say exactly what they saw. Most likely they saw a heavenly vision of God, after the pattern of Isaiah (Isaiah 6) or Ezekiel (Ezekiel 1).

i. The blue of the sapphire may suggest that the elders saw the sea of glass before the throne of God (Revelation 4:6).

b. But on the nobles of the children of Israel He did not lay His hand: This indicates that as glorious as this experience was, there was something missing or incomplete in the encounter. This was not a "face-to-face" encounter with God. These elders of Israel could see God, but there was no fellowship or communication between them and God.

c. So they saw God: God allowed the elders of Israel to see such a spectacular vision to impress on them the reality of God's presence. After this experience they would be more likely to trust God when He spoke through Moses.

d. And they ate and drank: God wanted them to eat and drink in His presence because He wanted to communicated a sense of fellowship with these leaders of Israel.

2. (12-18) Moses goes up on the mountain to meet with God and to receive the tablets of the Ten Commandments.

Then the LORD said to Moses, "Come up to Me on the mountain and be there; and I will give you tablets of stone, and the law and commandments which I have written, that you may teach them." So Moses arose with his assistant Joshua, and Moses went up to the mountain of God. And he said to the elders, "Wait here for us until we come back to you. Indeed Aaron and Hur are with you. If any man has a difficulty, let him go to them." Then Moses went up into the mountain, and a cloud covered the mountain. Now the glory of the LORD rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud. The sight of the glory of the LORD was like a consuming fire on the top of the mountain in the eyes of the children of Israel. So Moses went into the midst of the cloud and went up into the mountain. And Moses was on the mountain forty days and forty nights.

a. Come up to Me on the mountain and be there: Moses went up at God's invitation and he also brought with him his assistant Joshua. This same Joshua became the great leader God used to bring Israel into the Promised Land, but he began as Moses' assistant - first, helping Moses in battle (Exodus 17:8-16), then by assisting him here in spiritual things.

b. Indeed Aaron and Hur are with you: Moses had good reason to believe that these two men could supervise the camp of Israel. They already proved themselves as men capable of assisting Moses in prayer (Exodus 17:10-13). Yet Aaron and Hur didn't do a good job guarding the camp.

c. The sight of the glory of the LORD was like a consuming fire on the top of the mountain in the eyes of the children of Israel: Perhaps this looked like glowing, radiant embers of a hot fire (a consuming fire). The glorious presence of God on Sinai lingered the forty days Moses was on the mount. Though the people could not see God, and could not see Moses, God left them reminders of His glory and presence, to help them trust what they could not see.

i. God gives us similar reminders of His glory and His presence. He gives us reason to trust Him whom we cannot see because of these reminders.

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

Commentary -- Other

Critics Ask: Exo 24:11

EXODUS 24:9-11 —How could these people see God when God said in Exodus 33:20 , “no man shall see me and live”?

PROBLEM: Exodus 24:9-11 records that Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel ascended the mountain of God and “saw the God of Israel.” However, Exodus 19:12-13 says that the people could not even touch the base of the mountain without being put to death. And in Exodus 33:20 God says that no one can see Him and live. How could these people go up the mountain and see God and yet live?

SOLUTION: First, it should be noted that God invited them to see Him. In Exodus 19:12-13 God told Moses to set the boundaries around the mountain so that no one should even touch its base without the punishment of death. However, God specifically invited these people to ascend the mountain in order to consecrate them for the service to which they had been appointed, and to seal the covenant which had been established between God and the nation of Israel.

Second, it is clear from the description and from other passages of Scripture ( Ex. 33:19-20 ; Num. 12:8 ; John 1:18 ), that what these people saw was not the essence of God, but rather a visual representation of the glory of God. Even when Moses asked to see God’s glory ( Ex. 33:18-23 ), it was only a likeness of God which Moses saw (cf. Num. 12:8 where the Hebrew word temunah —“form,” “likeness”—is used), and not the very essence of God.   

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 24 (Chapter Introduction)

Overview

Exo 24:1, Moses is called up into the mountain; Exo 24:3, The people promise obedience; Exo 24:4, Moses builds an altar, and twelve pillars; Exo 24:6, He sprinkles the blood of the covenant; Exo 24:9, The glory of God appears; Exo 24:14, Aaron and Hur have the charge of the people; Exo 24:15, Moses goes into the mountain, where he continues forty days and forty nights.

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 24 (Chapter Introduction)

CHAPTER 24

Moses, Aaron, Nadab, and Abihu are commanded to appear before the Lord, Exo 24:1 . Who was to come near the Lord, Exo 24:2 . Moses buildeth an altar and twelve pillars, Exo 24:4 . He sends young men to sacrifice unto the Lord, Exo 24:5 . He sprinkles the altar with the blood, Exo 24:6 . The covenant being read, the people promise obedience, Exo 24:7 . The people are sprinkled with blood, Exo 24:8 . Moses and the elders of Israel see the Lord, Exo 24:9,10 . God promises to give to Moses tables of stone, Exo 24:12 . Moses and Joshua go up into the mount, Exo 24:13 . Aaron and Hur took care for the people in the mean time, Exo 24:14 . God’ s glory on the mount, Exo 24:15,16 ; appeareth like devouring fire, Exo 24:17 . Moses remains there forty days and forty nights, Exo 24:18 .

After thou hast gone down and acquainted the people with my will, and received their answer, then come up again. This sense is gathered from the repetition of this command after that was done, Exo 24:12 . Aaron, Nadab, and Abihu Aaron and his two eldest sons, whom by this special honour and favour he prepared for that office to which they were to be called, Ex 28 . Seventy of the elders of Israel not the seventy governors which were chosen after this time, as appears from Num 11:16 , compared with Exo 24:14 ; but seventy persons selected by Moses out of those rulers chosen and mentioned Exo 18:25 ; and possibly these were the chief heads of those several families which went with Jacob into Egypt, which were about seventy. See Gen 46:26,27 . Worship ye afar off Though they may come up into the mount further than the people, yet do thou, and let them especially, keep their distance; and what worship either thou or they shall offer to me, shall be performed afar off from the top of the mountain, whither thou only shalt be admitted, and that not to pray to me, but only to receive laws and oracles from me. See Exo 24:2 .

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 24 (Chapter Introduction)

(Exo 24:1-8) Moses is called up into the mountain, The people promise obedience.

(Exo 24:9-11) The glory of the Lord appears.

(Exo 24:12-18) Moses goes up into the mountain.

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 24 (Chapter Introduction)

Moses, as mediator between God and Israel, having received divers laws and ordinances from God privately in the three foregoing chapters, in this chapter, I. Comes down to the people, acquaints them with the laws he had received, and takes their consent to those laws (Exo 24:3), writes the laws, and reads them to the people, who repeat their consent (Exo 24:4-7), and then by sacrifice, and the sprinkling of blood, ratifies the covenant between them and God (Exo 24:5, Exo 24:6, Exo 24:8). II. He returns to God again, to receive further directions. When he was dismissed from his former attendance, he was ordered to attend again (Exo 24:1, Exo 24:2). He did so with seventy of the elders, to whom God made a discovery of his glory (Exo 24:9-11). Moses is ordered up into the mount (Exo 24:12, Exo 24:13); the rest are ordered down to the people (Exo 24:14). The cloud of glory is seen by all the people on the top of mount Sinai (Exo 24:15-17), and Moses is therewith God forty days and forty nights (Exo 24:18).

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 24 (Chapter Introduction)

INTRODUCTION TO EXODUS 24

In this chapter we have an account that Moses was ordered to come up to the Lord alone, Exo 24:1, but that before he did go up, he related to the people all the above laws delivered to him, which they promised obedience to, and so a covenant was made between God and the people by sacrifice, and by the sprinkling of blood, Exo 24:3, upon which he and Aaron, and his two sons and seventy elders of Israel, went up part of the mountain, and had a vision of God, Exo 24:9, when Moses with Joshua was called, and went up higher, until at length he entered into the cloud where the Lord was, and continued forty days and forty nights, Exo 24:12.