Text -- Exodus 19:1-6 (NET)

Israel at Sinai

19:1 In the third month after the Israelites went out from the land of Egypt, on the very day, they came to the Desert of Sinai. 19:2 After they journeyed from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. 19:3 Moses went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people of Israel: 19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings and brought you to myself. 19:5 And now, if you will diligently listen to me and keep my covenant, then you will be my special possession out of all the nations, for all the earth is mine, 19:6 and you will be to me a kingdom of priests and a holy nation.’ These are the words that you will speak to the Israelites.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 19:1

In the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the spirit was poured out upon the apostles, at the feast of Pentecost, fifty days after the death of Christ. Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is called Sinai, from the multitude of thorny bushes that over-spread it.

Wesley: Exo 19:3

The people are called by the names both of Jacob and Israel, to mind them that they who had lately been as low as Jacob when he went to Padan-aram, were now grown as great as God made him when he came from thence, and was called Israel.

Wesley: Exo 19:4

An high expression of the wonderful tenderness God shewed for them. It notes great speed; God not only came upon the wing for their deliverance, but he hastened them out, as it were upon the wing. Also that he did it with great ease, with the strength as well as with the swiftness of an eagle. They that faint not, nor are weary, are said to mount up with wings as eagles, Isa 40:31. Especially it notes God's particular care of them, and affection to them. Even Egypt was the nest in which these young ones were first formed as the embryo of a nation: when by the increase of their numbers they grew to some maturity, they were carried out of that nest.

Wesley: Exo 19:4

They were brought not only into a state of liberty, but into covenant and communion with God. This, God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy.

Wesley: Exo 19:5

He doth not instance in any one particular favour, but expresseth it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. Nay you shall be a peculiar treasure: not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man doth his treasure; they were precious in his sight. He took them under his special care and protection, as a treasure that is kept under lock and key. He distinguished them from, and dignified them above all people, as a people devoted to him, and to his service.

Wesley: Exo 19:6

All the Israelites, if compared with other people, were priests unto God, so near were they to him, so much employed in his immediate service, and such intimate communion they had with him. The tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests, Rev 1:6, a chosen generation, a royal priesthood, 1Pe 2:9.

JFB: Exo 19:1

According to Jewish usage, the first day of that month--"same day."--It is added, to mark the time more explicitly, that is, forty-five days after Egypt--one day spent on the mount (Exo 19:3), one returning the people's answer (Exo 19:7-8), three days of preparation, making the whole time fifty days from the first passover to the promulgation of the law. Hence the feast of pentecost, that is, the fiftieth day, was the inauguration of the Old Testament church, and the divine wisdom is apparent in the selection of the same reason for the institution of the New Testament church (Joh 1:17; Act 2:1).

JFB: Exo 19:2

The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure.

JFB: Exo 19:2

Sinai, so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert--the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikh, while many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount." "In this valley--a long flat valley--about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit" [BONAR].

JFB: Exo 19:3-6

The Shekinah--within the cloud (Exo 33:20; Joh 1:18).

JFB: Exo 19:3-6

The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [1Ti 2:5; Heb 12:24].

JFB: Exo 19:6

As the priestly order was set apart from the common mass, so the Israelites, compared with other people, were to sustain the same near relation to God; a community of spiritual sovreigns.

JFB: Exo 19:6

Set apart to preserve the knowledge and worship of God.

Clarke: Exo 19:1

In the third month - This was called Sivan, and answers to our May. For the Jewish months, years, etc

Clarke: Exo 19:1

The same day - There are three opinions concerning the meaning of this place, which are supported by respectable arguments

1.    The same day means the same day of the third month with that, viz., the 15th, on which the Israelites had left Egypt

2.    The same day signifies here a day of the same number with the month to which it is applied, viz., the third day of the third month

3.    By the same day, the first day of the month is intended. The Jews celebrate the feast of pentecost fifty days after the passover: from the departure out of Egypt to the coming to Sinai were forty-five days; for they came out the fifteenth day of the first month, from which day to the first of the third month forty-five days are numbered. On the 2d day of this third month Moses went up into the mountain, when three days were given to the people to purify themselves; this gives the fourth day of the third month, or the forty-ninth from the departure out of Egypt. On the next day, which was the fiftieth from the celebration of the passover, the glory of God appeared on the mount; in commemoration of which the Jews celebrate the feast of pentecost. This is the opinion of St. Augustine and of several moderns, and is defended at large by Houbigant. As the word חדש chodesh , month, is put for new moon, which is with the Jews the first day of the month, this may be considered an additional confirmation of the above opinion

Clarke: Exo 19:1

The wilderness of Sinai - Mount Sinai is called by the Arabs Jibel Mousa or the Mount of Moses, or, by way of eminence, El Tor, The Mount. It is one hill, with two peaks or summits; one is called Horeb, the other Sinai. Horeb was probably its most ancient name, and might designate the whole mountain; but as the Lord had appeared to Moses on this mountain in a bush סנה seneh , Exo 3:2, from this circumstance it might have received the name of Sinai or הר סיני har Sinai , the mount of the bush or the mount of bushes; for it is possible that it was not in a single bush, but in a thicket of bushes, that the Angel of God made his appearance. The word bush is often used for woods or forests.

Clarke: Exo 19:3

Moses went up unto God - It is likely that the cloud which had conducted the Israelitish camp had now removed to the top of Sinai; and as this was the symbol of the Divine presence, Moses went up to the place, there to meet the Lord

Clarke: Exo 19:3

The Lord called unto him - This, according to St. Stephen, was the Angel of the Lord, Act 7:38. And from several scriptures we have seen that the Lord Jesus was the person intended; see Clarke’ s note on Gen 16:7; see Clarke’ s note on Gen 18:13; see Clarke’ s note on Exo 3:2.

Clarke: Exo 19:4

How I bare you on eagles’ wings - Mr. Bruce contends that the word נשר nesher does not mean the bird we term eagle; but a bird which the Arabs, from its kind and merciful disposition, call rachama , which is noted for its care of its young, and its carrying them upon its back. See his Travels, vol. vii., pl. 33. It is not unlikely that from this part of the sacred history the heathens borrowed their fable of the eagle being a bird sacred to Jupiter, and which was employed to carry the souls of departed heroes, kings, etc., into the celestial regions. The Romans have struck several medals with this device, which may be seen in different cabinets, among which are the following: one of Faustina, daughter of Antoninus Pius, on the reverse of which she is represented ascending to heaven on the back of an eagle; and another of Salonia, daughter of the Emperor Galienus, on the reverse of which she is represented on the back of an eagle, with a scepter in her hand, ascending to heaven. Jupiter himself is sometimes represented on the back of an eagle also, with his thunder in his hand, as on a medal of Licinus. This brings us nearer to the letter of the text, where it appears that the heathens confounded the figure made use of by the sacred penman, I bare you on eagles’ wings, with the manifestation of God in thunder and lightning on Mount Sinai. And it might be in reference to all this that the Romans took the eagle for their ensign. See Scheuchzer, Fusellius, etc

Clarke: Exo 19:4

Brought you unto myself - In this and the two following verses, we see the design of God in selecting a people for himself

1.    They were to obey his voice, Exo 19:5, to receive a revelation from him, and to act according to that revelation, and not according to their reason or fancy, in opposition to his declarations

2.    They were to obey his voice indeed, שמוע תשמעו shamoa tishmeu , in hearing they should hear; they should consult his testimonies, hear them whenever read or proclaimed, and obey them as soon as heard, affectionately and steadily

3.    They must keep his covenant - not only copy in their lives the ten commandments, but they must receive and preserve the grand agreement made between God and man by sacrifice, in reference to the incarnation and death of Christ; for from the foundation of the world the covenant of God ratified by sacrifices referred to this, and now the sacrificial system was to be more fully opened by the giving of the law

4.    They should then be God’ s peculiar treasure, סגלה segullah , his own patrimony, a people in whom he should have all right, and over whom he should have exclusive authority above all the people of the earth; for though all the inhabitants of the world were his by his right of creation and providence, yet these should be peculiarly his, as receiving his revelation and entering into his covenant

5.    They should be a kingdom of priests, Exo 19:6. Their state should be a theocracy; and as God should be the sole governor, being king in Jeshurun, so all his subjects should be priests, all worshippers, all sacrificers, every individual offering up the victim for himself. A beautiful representation of the Gospel dispensation, to which the Apostles Peter and John apply it, 1Pe 2:5, 1Pe 2:9; Rev 1:6; Rev 5:10, and Rev 20:6; under which dispensation every believing soul offers up for himself that Lamb of God which was slain for and which takes away the sin of the world, and through which alone a man can have access to God.

Clarke: Exo 19:6

And a holy nation - They should be a nation, one people; firmly united among themselves, living under their own laws; and powerful, because united, and acting under the direction and blessing of God. They should be a holy nation, saved from their sins, righteous in their conduct, holy in their hearts; every external rite being not only a significant ceremony, but also a means of conveying light and life, grace and peace, to every person who conscientiously used it. Thus they should be both a kingdom, having God for their governor; and a nation, a multitude of peoples connected together; not a scattered, disordered, and disorganized people, but a royal nation, using their own rites, living under their own laws, subject in religious matters only to God, and in things civil, to every ordinance of man for God’ s sake

This was the spirit and design of this wonderful institution, which could not receive its perfection but under the Gospel, and has its full accomplishment in every member of the mystical body of Christ.

Calvin: Exo 19:1

1.In the third month This chapter informs us by what means God rendered the people attentive and teachable when He would promulgate His laws. He had, indeed, previously delivered the rule of a just and pious life, but by writing the Law on tables, and by then adding its exposition, He not only embraced the perfect doctrine of piety and righteousness, but ratified it by a solemn rite, so that the recognition of it might remain and flourish in future times. And this is the main and principal thing which the prophets celebrate in the redemption of the people; and in this, as in a mirror, propose for consideration the image of the renewed Church, that God made known His testimonies to His redeemed, and bound the people, whom He had purchased, to Himself by a new covenant. He had indeed made with Abraham an eternal, and inviolable covenant; but because it had grown into disregard from the lapse of time, and the carelessness of mankind, it became needful that it should be again renewed. To this end, then, it was engraved upon the tables of stone, and written in a book, that the marvelous grace, which God had conferred on the race of Abraham, should never sink into oblivion. But in the first place we must observe that, although the Law is a testimony of God’s gratuitous adoption, and teaches that salvation is based upon His mercy, and invites men to call upon God with sure confidence, yet it has this peculiar property, that it; covenants conditionally. Therefore it is worth while to distinguish between the general doctrine, which was delivered by Moses, and the special command which he received. Moses everywhere exhorts men, by holding forth the hope of pardon, to reconcile themselves to God; and, whenever he prescribes expiatory rites, he doubtless encourages miserable sinners to have a good hope, and bears witness that God will be merciful to them. Meanwhile this office was separately imposed upon him, to demand perfect; righteousness of the people, and to promise them a reward, as if by compact, upon no other condition than that they should fulfill whatever was enjoined them, but to threaten and to denounce vengeance against them if ever they wandered from the way. It is certain indeed that the same covenant, of which Abraham had been the minister and keeper, was repeated to his descendants by the instrumentality of Moses; and yet Paul declares, that the Law “was added because of transgressions,” (Gal 3:19,) and opposes it to the promise given to Abraham; because, as he is treating of the peculiar office, power, and end of the Law, he separates it from the promises of grace. With the same import, he elsewhere calls it “the ministration of death,” and “the letter that killeth.” (2Co 3:6.) Again, in another place, he states that it “worketh wrath,” (Rom 4:15;) as if by its arraignment it inflicted a deadly wound on the human race, and left them no hope of salvation. In this preparation, then, wherein God instructed the people to reverence and fear, a twofold object may be perceived; for, since men’s minds are partly swollen with pride and haughtiness, and partly stupified by indifference, they must needs be either humbled or awakened, in order to their reception of divine teaching with the attention it deserves; nor can any be prepared to obey God, except he be bowed down and subdued by fear. Moreover, they then begin to be afraid when God’s majesty is displayed to inspire them with terror. Thus, therefore, let the fact that the authority of the Law was ratified by many signs and wonders, teach us that this is the beginning of piety and faith in God’s children. To this end also did God shake the earth, to arouse men’s hearts from their slumber, or to correct them by taming their pride. This object is common to the Law, the Prophets, and the Gospel, and to the whole sum of divine teaching, to which due honor is never paid, unless God’s majesty first shines forth, whereby He casts down all the haughtiness of the world. But we must not pass over what I lately asserted to be peculiar to the Law, via, to fill men’s minds with fear, and by setting forth its terrible curse, to cut off the hope of salvation; for, whilst it consists of three parts, each of them tends to the same end, that all should acknowledge themselves deserving of the judgment of eternal death, because in it God sustains no other character than that of a Judge, who, after having rigidly exacted what is due to Him, promises only a just reward, and threatens the transgressors with vengeance. But who will be found to be a perfect keeper of the Law? Nay, it is certain that all, from the least to the greatest, are guilty of transgression, wherefore God’s wrath overhangs them all This is what Paul means, when he writes that believers

“have not received the spirit of bondage again to fear; but the spirit of adoption, whereby they cry, Abba, Father,”
(Rom 8:15;)

showing how much better is our condition than that of the old fathers, because the Law kept them enslaved in its bondage, whilst the Gospel delivers us from anxiety, and frees us from the stings of conscience; for all must necessarily tremble, and finally be overwhelmed by despair, who seek for salvation by works; but peace and rest only exist in the mercy of God. The author of the Epistle to the Hebrews pursues this idea at greater length, where he says,

“Ye are not come unto the mount that must be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words: which voice they that heard entreated that the word should not be spoken to them any more, etc., ( whence Moses said I exceedingly fear and quake:) but ye are come unto Mount Sion,” etc.
(Heb 12:18.)

The antithesis here proves, that what was entrusted to Moses is separate and distinct from the Gospel; because God, who appeared in the Law as an avenger, now with fatherly kindness gently invites us unto salvation, and soothes our troubled minds by offering us the forgiveness of our sins. Now, Paul shows us that there is no contradiction in this diversity, because the people were taught by the Law not to seek for salvation anywhere but in the grace of Christ, and being convinced of the horrible condemnation under which they lay, were driven by fear to implore God’s mercy; for, as men are apt to ²⁰⁷ allow themselves in sin, “sin (as Paul says, Rom 5:13) is not imputed, where there is no law;” but those, who delight themselves in darkness, are by the teaching of the Law brought before God’s tribunal, that they may fully perceive their filthiness and be ashamed. Thus is Paul’s saying fulfilled, that the life of the Law is man’s death. (Rom 7:9.) Now we understand why the promulgation of the Law was ratified by so many miracles; viz., because, in general, the authority of the divine teaching was to be established among the dull and careless, or the proud and rebellious; and, secondly, because the Law was propounded to men, who sought the means of flattering themselves, as the mirror of the curse, so that, in themselves lost, they might fly to the refuge of pardon. I have thought it advisable to say thus much by way of preface, for the purpose of directing my readers to the proper object of the history, which is here related. But Moses first recounts that the people came, at a single march, from Rephidim into the region of Sinai; for so I interpret it, that there was no intervening station; for their interpretation is forced and unnatural, who take “the same day” for the beginning of the month.

Calvin: Exo 19:3

3.And Moses went up It is probable that Moses sought, as he was wont, retirement., in order to take counsel of God; for he speaks not as of some new or unusual circumstance, but of a custom previously observed; because he dared not stop anywhere, nor make any further advances, except as far as was prescribed him by the mouth of God. His going up to God signifies no more than that he went; out of the camp, that afar from the multitude, and from all distractions he might in secrecy and quiet inquire of God, what was His pleasure; for he did not, like the superstitious, choose a lofty position, that he might be nearer to God; but he withdrew himself from every disturbance, that he might engage all his senses in the occupation of learning. Afterwards, however, he adds, that he had obtained more than he had hoped for, because God, beyond what was customary with Him, addressed him respecting the renewal of His covenant. And to this the opening words have reference — “Thus shalt thou say to the house of Jacob, and tell the children of Israel;” wherein the repetition and diversity of expression is emphatic, as though He would speak of a very serious matter, and would thus awaken greater attention.

Calvin: Exo 19:4

4.Ye have seen With the view of gently inviting the people to obedience, He first recalls to their recollection the blessing of their deliverance, and then promises that the blessings of the future would be not inferior, if they on their part honored their deliverer with the piety and gratitude which belong to Him. He recounts the two parts of His loving-kindness, first that He had exerted His tremendous power against the Egyptians, and secondly, that He had marvelously brought His redeemed people through the sea, and the mighty wilderness, as through the clouds and the air; for this was an instance of His inestimable grace, that He had made war against a most powerful king, had afflicted a most flourishing nation, and had devastated a land remarkable for its extreme fertility, in order to succor a body of despised slaves. For there was no dignity in them, who first of all were strangers, and moreover abject herdsmen, and devoted to base and shameful slavery, whereby God might be incited for their sakes to destroy the Egyptians, who were illustrious in glory, in wealth, in the richness of their land, and in the splendor of their empire. Wherefore it would have been detestable ingratitude not to acknowledge their great obligations to God. What He adds in the second place, that He bare them as eagles are wont to carry their young, has reference to the constant course of His paternal care. Moses will hereafter use the same comparison in his song, and it often occurs in the prophets. But He mentions the eagle rather than other birds, in my opinion, that He may magnify their difficulties, and thus commend His grace; for eagles lift up their young ones upon high places, and accustom them to look at the sun; thus the people, as if carried above the clouds on the wings of God, had surmounted every obstacle, however great. For the notion which some have, that eagles are mentioned instead of other birds, because they alone bear up their young ones on their wings, is a foolish and truly Rabbinical gloss. ²⁰⁸

Calvin: Exo 19:5

5.Now, therefore God declares that He will ever be the same, and will constantly persevere ²⁰⁹ (in blessing them), provided the Israelites do not degenerate, but remain devoted to their Deliverer; at the same time, He reminds them also, wherefore he has been so bountiful to them, viz., that they may continually aspire unto the end of their calling; for He had not willed to perform toward them a single act of liberality, but to purchase them as His peculiar, people. This privilege he sets before them in the word סגלה , ²¹⁰ segullah, which means all things most precious, whatever, in fact, is deposited in a treasury; although the word “peculium,” a peculiar possession, by which the old interpreter ²¹¹ has rendered it, is not unsuitable to the passage; because it is plain from the immediate context, that it denotes the separation of this people from all others; since these words directly follow: “for,” or, although “all the earth is mine;” the particle כי , ki, being often taken adversatively, and there is no doubt but that God would more exalt His grace, by comparing this one nation with the whole world, as it is said in the song of Moses,

“When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel; for the Lord’s portion is his people; Jacob is the lot of his inheritance.” (Deu 32:8.)

The sum then is, that whilst the whole earth is in God’s dominion, yet the race of Israel has been chosen by Him to excel all nations. Whence it is evident, that whereas the condition of all is alike, some are not distinguished from others by nature, but by gratuitous adoption; but, in order that they should abide in the possession of so great a blessing, fidelity towards God is required on their part. And, first, they are commanded to listen to his voice, (since no sacrifice is more pleasing to him than obedience, 1Sa 15:22;) and then a definition of obedience is added, viz., to keep His covenant.

Calvin: Exo 19:6

6.And ye shall be unto me He points out more clearly, and more at length, how the Israelites will be precious unto God; viz., because they will be for “a kingdom of priests, and an holy nation.” By these words, he implies that they will be endowed with sacerdotal as well as royal honors; as much as to say, that they would not only be free, but also like kings, if they persevered in faith and obedience, since no kingdom is more desirable, or more happy, than to be the subjects of God. Moreover, he calls this “an holy kingdom,” because all the kingdoms of the world were then in heathenism; for the genitive, according to the usual idiom of the language, is put for an adjective, as if he had said, that they would enjoy not merely an earthly and transitory dominion, but also a sacred and heavenly one. Others understand it passively, that God would be their king; whilst mortals, and for the most part cruel tyrants, would rule over other nations. Though I do not altogether reject this sense, yet I rather prefer the other, to which also St. Peter leads us: for when the Jews, who by their refusal of Christ had departed from the covenant, still improperly gloried in this title, he claims this honor for the members of Christ only, saying, “Ye are a chosen generation, a royal priesthood,” etc. (1Pe 2:9.) But the passive sense would not accord with these words, viz., that believers are subject to the priesthood of God, for the Apostle gracefully applies the words to take away the unacceptableness of novelty; as if he had said, God formerly promised to our fathers that they should be to Him for a royal priesthood. This privilege all, who separate themselves from Christ the Head, falsely lay claim to, since He alone makes us a royal priesthood. Meanwhile he teaches, by this apparent adaptation of the words, that what had been spoken by Moses is actually fulfilled. And, in fact, Christ appeared invested with the kingdom and the priesthood, that He might confer both of these privileges upon His members; whence it follows, that whosoever divorce themselves from Him, are unworthy of either honor, and are justly deprived of them. The nation is here called holy, not with reference to their piety or personal holiness, but as set apart from others by God by special privilege. Yet on this kind of sanctification the other depends, viz., that they who are exalted by God’s favor should cultivate holiness, and thus on their part sanctify God.

TSK: Exo 19:1

am 2513, bc 1491, An, Ex, Is, 1, Sivan

the third : Exo 12:2, Exo 12:6; Lev 23:16-18

came : Exo 16:1; Num 33:15

TSK: Exo 19:2

Rephidim : Exo 17:1, Exo 17:8

the desert : Mount Sinai, called by the Arabs Jibbel Mousa, the Mountain of Moses, and sometimes by way of eminence, El Tor, the Mount, is a range of mountains in the peninsula formed by the gulfs of the Red Sea. It consists of several peaks, the principal of which are Horeb and Sinai; the former, still called Oreb, being on the west, and the latter, called Tur Sina, on the east, at the foot of which is the convent of St. Catherine. Dr. Shaw conceives that the wilderness of Sinai, properly so called, is that part which is to the eastward of this mount; so that the removal of the Israelites from Rephidim, which was on the West, to the desert of Sinai, was only removing from one part of the mountain to another.

camped : Exo 3:1, Exo 3:12, Exo 18:5; Act 7:30, Act 7:38; Gal 4:24

TSK: Exo 19:3

went up : Exo 20:21, Exo 24:15-18, Exo 34:2; Deut. 5:5-31; Act 7:38

called : Exo 3:4

TSK: Exo 19:4

seen : Exod. 7:1-14:31; Deu 4:9, Deu 4:33-36, Deu 29:2; Isa 63:9

I bare you : Deu 32:11, Deu 32:12; Isa 40:31, Isa 63:9; Rev 12:14

TSK: Exo 19:5

if ye : Exo 23:22, Exo 24:7; Deu 11:27, Deu 28:1; Jos 24:24; 1Sa 15:22; Isa 1:19; Jer 7:23, Jer 11:4-7; Heb 11:8

keep : Deu 5:2; Psa 25:10, Psa 103:17, Psa 103:18; Isa 56:4; Jer 31:31-33

a peculiar : Deu 4:20, Deu 7:6, Deu 14:2, Deu 14:21, Deu 26:18, Deu 32:8, Deu 32:9; 1Ki 8:53; Psa 135:4; Son 8:12; Isa 41:8, Isa 43:1; Jer 10:16; Mal 3:17; Tit 2:14

all the earth : Exo 9:29; Deu 10:14; Job 41:11; Psa 24:1, Psa 50:11; Dan 4:34, Dan 4:35; 1Co 10:26, 1Co 10:28

TSK: Exo 19:6

a kingdom : Deu 33:2-4; Isa 61:6; Rom 12:1; 1Pe 2:5, 1Pe 2:9; Rev 1:6, Rev 5:10, Rev 20:6

and an : Lev 11:44, Lev 11:45, Lev 19:2, Lev 20:24, Lev 20:26, Lev 21:7, Lev 21:8, Lev 21:23; Deu 7:6, Deu 26:19, Deu 28:9; Isa 62:12; 1Co 3:17; 1Th 5:27; 1Pe 1:15, 1Pe 1:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 19:1-2

The wilderness ... the desert of Sinai - If the mount from which the law was delivered be the rock of Ras Safsafeh, then the spacious plain of Er Rahah would be the "desert"of Sinai (see Exo 5:17).

Barnes: Exo 19:3

Moses went up unto God - This seems to imply that the voice was heard by Moses as he was ascending the mount.

House of Jacob - This expression does not occur elsewhere in the Pentateuch. It has a special fitness here, referring doubtless to the special promises made to the Patriarch.

Barnes: Exo 19:4

On eagles’ wings - Both in the law Deu 32:11 and in the Gospel Mat 23:37, the Church is compared to fledgelings which the mother cherishes and protects under her wings: but in the law that mother is an eagle, in the Gospels "a hen"; thus shadowing forth the diversity of administration under each covenant: the one of power, which God manifested when He brought His people out of Egypt with a mighty hand and an outstretched arm, and led them into the promised land; the other of grace, when Christ came in humility and took the form of a servant and became obedient unto death, even the death of the Cross. Compare also Rev 12:14.

Barnes: Exo 19:5

A peculiar treasure - A costly possession acquired with exertion, and carefully guarded. The special relation in which Israel stands, taken out of the pagan world and consecrated to God, as His slaves, subjects, and children, determines their privileges, and is the foundation of their duties. The same principle applies even in a stronger sense to the Church. See Act 20:28; 1Co 6:20; 1Pe 2:9.

All the earth is mine - It was a point of great practical importance, to impress upon the Jews that their God was no mere national Deity. Compare Deu 10:14; Psa 24:1.

Barnes: Exo 19:6

A kingdom of priests - Israel collectively is a royal and priestly race: a dynasty of priests, each true member uniting in himself the attributes of a king and priest. Compare 1Pe 2:5; Rev 1:6.

An holy nation - The holiness of Israel consisted in its special consecration to God: it was a sacred nation, sacred by adoption, by covenant, and by participation in all means of grace. Compare Deu 7:6; Deu 26:19; Deu 28:9; 1Co 3:17; 1Th 5:27.

Poole: Exo 19:1

The same day Heb. in that day , to wit, when the month or new moon began, and when they departed from Rephidim, to note, that there was no station between these two. This is set down thus accurately, because it gives an account of the original of the feast of pentecost, because the giving of the law, which was three or four days after this time, was fifty days after the passover, whereof forty-six or forty-seven were past at their first coming to Sinai, reckoning from the fifteenth day of the first month, when they came out of Egypt, to this time.

Poole: Exo 19:2

To the desert of Sinai i.e. to that part of the desert which adjoined to Mount Sinai, as Rephidim, from whence they came, was in that part of the wilderness adjoining to Horeb, which was another part of the same mountain. See Exo 17:6 . So they seem to have fetched a large compass, and to have come from one side of the mountain to the other.

Poole: Exo 19:3

Moses went up into the mount of God, to the place where God had now fixed his cloudy pillar, and where he was about to manifest himself in a glorious manner. So it is an anticipation.

Poole: Exo 19:4

i. e. Safely, out of the reach of danger; and strongly, against all opposition. Compare Deu 32:11 Isa 63:9 Rev 12:14 .

Unto myself into my presence, and favour, and fellowship, to be my peculiar people, to serve and worship me as your only Lord and King.

Poole: Exo 19:5

If ye will obey my voice indeed Heb. obeying ye will obey ; i.e. if ye will obey me sincerely, diligently, and constantly.

A peculiar treasure highly prized and loved, and carefully kept by me, as men’ s treasures generally are. For all people upon earth are mine by creation and dominion, and I can dispose of them all as I please, and either choose or refuse any of them as I think fit; and therefore though I might refuse you, as well as any others, yet it is my pleasure to single you out of all the world, upon whom to confer my chiefest and peculiar blessings. Or, though all the earth be mine , by general right, yet you only are mine by special title and privilege.

Poole: Exo 19:6

A kingdom of priests so they are called in regard,

1. Of their exemption and separation from all the people of the world, as priests are taken out of the multitude of men.

2. Of their consecration to the worship and service of God, every subject of this kingdom being in some sort a priest to offer some kind of sacrifices to God,

3. Of their privileges, because God conferred upon them singular honour, safety, and immunity, and liberty of coming near to him, as priests among all nations have been esteemed privileged persons. An holy nation, purged from the idolatry and other abominations of the heathen world, and separated from them by a avail of partition; allied to me by a holy covenant, and consecrated to my use and service.

Haydock: Exo 19:1

This day. The same on which they departed from the Raphidim, or on the third day of the third month; though St. Augustine understands the first of the month; (Calmet) on which last supposition, allowing 16 days of the month Nisan, 30 of Jiar, and 4 of Sivan, the law was given 50 days after the liberation of the Jews, as the new law was promulgated on Whit-Sunday, on the day of Pentecost. (St. Augustine, ep. 119. 16.) (Worthington)

Haydock: Exo 19:3

And Moses went up to God. Moses went up to Mount Sinai, where God spoke to him.

Haydock: Exo 19:4

Eagles. Out of the reach of danger. As eagles carry their young upon their wings, so I have protected you from all your enemies, Deuternomy xxxii. 11. (Calmet)

Haydock: Exo 19:5

Possession, ( peculium ). Hebrew segula, "a chosen portion or treasure." (Menochius) ---

Mine. I could have made choice of others. We cannot but admire the goodness of God, who asks for the free consent of the people. Hence they can have no pretence for breaking this solemn covenant. (Calmet) (Theodoret, 9. 35.)

Haydock: Exo 19:6

Priestly kingdom. "Priests and kings," Chaldean. You shall rule over the Chanaanites, &c., and you shall offer sacrifice to me, at least, by slaying the paschal lamb. This kingdom shall not be merely of a civil nature; it shall be also sacred. The whole nation shall be holy, separated from the pagans, and consecrated to me. (Menochius)

Gill: Exo 19:1

In the third month, when the children of Israel were gone forth out of the land of Egypt,.... Which was the month Sivan, and answers to part of May and part of June:

the same day came they into the wilderness of Sinai; which had its name from the mountain situated in it, and that from the bushes which grew upon it. Justin ^z calls it Synan, which he says Moses occupied, and Strabo ^a, Sinnan. Hither they came either on the same day they came from Rephidim; which, according to Bunting ^b, were eight miles from it, or on the same day of the month, as to number, that is, on the third day of the third month; and so Jerom ^c and others say it was on the forty seventh day after their coming out of Egypt, three days after which they received the law on Mount Sinai, it being a generally received notion that the law was given fifty days after the passover; hence the feast of weeks is called from thence the feast of pentecost, or fifty days: or rather this was the first day of the month, as Jarchi and R. Moses; with which agrees the Targum of Jonathan; and so was the forty fifth of their coming out of Egypt, five days after which they received the law; it being a tradition with the Jews, as Aben Ezra observes, that that was given on the sixth of Sivan, and may be accounted for thus; on the first day they came to Sinai, and encamped there, on the day following Moses went up to God, Exo 19:3, on the third day Moses gathered the elders together, Exo 19:7, and declared to them the words of God, and on the third day after that, which was the sixth, the law was delivered to them.

Gill: Exo 19:2

For they were departed from Rephidim,.... After they had fought with Amalek, and came to the western part of the mount to Horeb, where the rock was smitten for them; and they were come from that now, and encamped at Sinai, after Jethro had paid a visit to Moses:

and were come to the desert of Sinai, and had pitched in this wilderness; that is, of Sinai, as in the preceding verse:

and there Israel encamped before the mount; Mount Sinai, from whence the desert or wilderness was called. This, as Jarchi says, was on the east side of the mount; Horeb and Sinai were but one and the same mountain, which had two tops. Horeb was on the western side, near to which lay the plain of Rephidim; and Sinai was on the eastern side, on which the wilderness of that name bordered: so that the children of Israel, when they came from Rephidim, came from the western side, and took a circuit about and came to the eastern; which, according to a fore mentioned writer, was eight miles, and was the twelfth station or mansion of the children of Israel. This number twelve is taken notice of by some, as having something singular and peculiar in it; there were the twelve tribes of Israel, and at their twelfth mansion the law was given them; Christ had twelve apostles, and there are twelve foundations of the new Jerusalem, and 12,000 were sealed out of every tribe of Israel.

Gill: Exo 19:3

And Moses went up unto God,.... Who was in the pillar of cloud upon the top of the mount; this was on the second day, according to the Targum of Jonathan: "the Lord called unto him out of the mountain"; or had called unto him, as Aben Ezra, since without his leave he could not have gone up. He called to him out of the cloud upon the top of the mountain to come up, and being come near him, he called to him, and spoke with an articulate voice, as follows:

saying, thus shalt thou say, to the house of Jacob, and tell the children of Israel; which are the same, and are described as descending from the same person, who was called by both names; the one was his name in the former and lower state of his life, the other in the latter and more prosperous one; and his posterity are called by these two names, as Bishop Patrick observes, to put them in mind, that they who had lately been as low as Jacob, when he went to Padanaram, were now grown as great as God made him when he came from thence, and was called Israel.

Gill: Exo 19:4

Ye have seen what I did to the Egyptians,.... The plagues he brought upon them in Egypt, and the destruction of them at the Red sea; these things they were eyewitnesses of, and needed no other proof or evidence to convince and assure them of them, and therefore must be under obligation to attend to what he was about to recommend unto them, for which reason this is observed:

and how I bare you on eagles' wings; that is, as on eagles' wings, the note of similitude being wanting, but to be supplied; for it cannot be thought that they were literally bore on eagles' wings; but as that creature is reported to be very affectionate to its young, and careful of it, and, as is said, only to one; for, having more, it will cast away all but one, and reserve that, which it carefully nourishes; and being swift of flight, and strong of wing, it will in a remarkable manner take its young upon it, and safely and swiftly convey it where it pleases; of which See Gill on Deu 32:11. The eagle excels other birds both in its strength and in the size of its body; and especially its pectoral muscles, by which its wings are supported; are very strong, so that it can carry its young, and other things, on its back and wings; and some such thing nature itself seems to have required, as naturalists observe ^d; and there are some histories, which, if true, greatly confirm and illustrate this. Aelianus ^e reports of Tilgamus, a Babylonian, and who afterwards was king of Babylon, and who seems to be the Tilgath Pilneser of the Scriptures, king of Assyria, that when a lad, being thrown down from the top of a tower, an eagle, which is a very quick sighted bird, saw him, and, before he came to the ground, flew under him, took him upon its back, and carried him into a garden, and gently let him down. So it is related of Aristomenes ^f, that as he was casting headlong into a deep ditch by the Lacedemonians, where they used to throw condemned malefactors, an eagle flew under him, and bore him on its wings, and carried him to the bottom, without any hurt to any part of his body. Jarchi observes, that whereas other birds carry their young between their feet, for fear of those that fly above them, the eagle flying above all others, and so in no fear of them, carries its young upon its wings, judging it better that a dart should pierce that than its young. The Targums of Jonathan and Jerusalem paraphrase the words,"and I bore you on clouds, as on eagles' wings;''which covered, and protected, and sustained them, as the eagles' wings do its young; the former adds, from Pelusium, a city in Egypt, supposed by the Targumist to be the same with Rameses; where Jarchi observes the people of Israel were very swiftly gathered together as the place of their rendezvous, and were as safely brought from thence to the place where they now were. Thus the Lord showed an affectionate concern for Israel, took them under his care and protection, stood between them and the Egyptians in a pillar of cloud, and secured them from their arrows, and swiftly and safely removed them from the land of Egypt to the place where they now were, distinguishing them from all other nations, having chosen them to be a special people to himself:

and brought you unto myself: to the mountain of God, where he had appeared to Moses, and given this as a sign and token of the truth of his mission, that he and Israel, when brought out of Egypt by him, should serve him on this mount; and now they were brought thither, where he was about not only to grant his presence in a very singular manner, but to deliver his law unto them, and enter into a covenant with them, and establish and settle them as his people; so that they were a people near unto the Lord, taken into covenant, and indulged with communion with him, and made partakers of various distinguished blessings of his: both the above Targums are, "I brought you to the doctrine of my law", to receive it at this mount.

Gill: Exo 19:5

Now therefore,.... Since they had received such marks of his favour, and were laid under great obligations to him:

if ye will obey my voice indeed; truly, sincerely, and heartily; or "in hearkening hearken", or "in obeying obey" ^g; that is, closely and attentively hearken to what he should say to them, and thoroughly and constantly yield a cheerful obedience to his commands:

and keep my covenant; now about to be made with them, which would consist of promises of good things to be done to them on his part, and of duties to be performed by them on their part, and so would constitute a formal covenant by stipulation and restipulation:

then ye shall be a peculiar treasure unto me above all people; be as highly valued by him, and as carefully preserved as the richest treasure among men; even as the treasure of princes, consisting of gold and silver, precious stones, pearls and jewels, and everything that is valuable; and of this he would give such proof and demonstration, as would make it appear that they were esteemed by him above all people upon the face of the earth; being chosen for his peculiar treasure, and redeemed out of the house of bondage and slavery to be his peculiar people, and distinguished from all others by particular favours and blessings:

for all the earth is mine; as it is, and the inhabitants of it, by creation, sustentation, preservation, and dominion, all being made, upheld, preserved, and governed by him; and therefore, as he had a right to all, could choose what part he pleased for his special use and service; or "though all the earth is mine" ^h, as Marinus in Aben Ezra, which yet the latter does not seem to approve of; and then the sense is, though the whole world was his, and all that is in it, yet such was his special affection, and peculiar regard to Israel, as to choose them, and esteem them as his portion and inheritance, his jewel, and peculiar treasure.

Gill: Exo 19:6

And ye shall be unto me a kingdom of priests,.... Instead of being in a state of servitude and bondage, as they had been in Egypt, they should be erected into a kingdom, become a body politic, a free state, a commonwealth governed by its own laws, and those laws of God's making; yea, they should be a kingdom to him, and he be more immediately the king of them, as he was not of others, the government of Israel being a Theocracy; and this kingdom should consist of men that were priests, who had access to God, served him, and offered sacrifice to him; or of men greatly esteemed and honoured, as priests were in those times. Jarchi interprets it, a kingdom of princes, as the word sometimes signifies: the subjects of this kingdom were princes, men of a princely spirit, and these princes, like those of the king of Babylon, who boasted they were altogether kings; and like the Roman senators, of whom the ambassador of Pyrrhus said, that he saw at Rome as many kings as he saw senators. And so here all the Targums render it, "kings and priests": to which reference seems to be had not only in 1Pe 2:9 but in Rev 1:6, they were kings when they got the victory, as in the times of Joshua, over the several kings of Canaan, and had their kingdoms divided among them; and before the priesthood was settled in the family of Aaron, every head of a family in Israel was a priest; and they were all priests at the passover, as Philo ⁱ observes: and so the spiritual Israel of God are kings and priests; they are kings, having the power and riches of kings; having got through Christ the victory over sin, Satan, and the world; and being possessed of the kingdom of grace, and heirs of the kingdom of glory; and priests, being allowed to draw nigh to God, to present themselves, souls and bodies, a holy and living sacrifice, to offer to him the sacrifices of prayer and praise through Christ, by whom they become acceptable to him: "and an holy nation"; being separated from all others, and devoted to the worship and service of God, having holy laws, and holy ordinances, and a holy service, and a holy place to perform it in, and holy persons to attend unto it, as they afterwards had. In allusion to this, the spiritual Israel, or people of God, are also called so, 1Pe 2:9 being chosen unto holiness, redeemed from all iniquity, called with an holy calling, sanctified by the blood of Christ, and made holy by the Spirit of God, and under the influence of his grace live holy lives and conversations:

these are the words thou shalt speak unto the children of Israel: what he would have them do, and they were bound to do in a way of duty to him, and what he in a way of grace would do for them, and they should be unto him,

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 19:1

¹ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

² tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

³ tn Heb “on this day.”

NET Notes: Exo 19:2

¹ tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

² sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

NET Notes: Exo 19:3

¹ tn Heb “and Moses went up.”

² tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

NET Notes: Exo 19:4

¹ tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.

² sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

NET Notes: Exo 19:5

¹ tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.

² tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”

³ tn The lamed preposition expresses possession here: “to me” means “my.”

⁴ tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.

NET Notes: Exo 19:6

¹ tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).

² tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).

³ tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.

Geneva Bible: Exo 19:1

In the ^{( a )} third month, when the children of Israel were gone forth out of the land of Egypt, the same ^{( b )} day came they [into] the wilderness of Sinai.

^{( a )} Which was in the beginning of the month of Sivan, containing part of May and part of June.

^{( b )} That they departed from Rephidim.

Geneva Bible: Exo 19:3

And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of ^{( c )} Jacob, and tell the children of Israel;

^{( c )} God called Jacob, Israel: therefore the house of Jacob and the people of Israel signify God's people.

Geneva Bible: Exo 19:4

Ye have seen what I did unto the Egyptians, and [how] I bare you on ^{( d )} eagles' wings, and brought you unto myself.

^{( d )} For the eagle by flying high, is out of danger, and by carrying her birds on her wings rather than in her talons declares her love.

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 19:1-8

Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, Jer 31:33; Heb 8:7-10. The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, as a Prophet, reveals God's will to us, his precepts and promises; and then, as a Priest, offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections, and pious resolutions, the work of his own Spirit in us.

Matthew Henry: Exo 19:1-8

Here is, I. The date of that great charter by which Israel was incorporated. 1. The time when it bears date (Exo 19:1) - in the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the Spirit was poured out upon the apostles at the feast of pentecost, fifty days after the death of Christ. In Egypt they had spoken of a three days' journey into the wilderness to the place of their sacrifice (Exo 5:3), but it proved to be almost a two months' journey; so often are we out in the calculation of times, and things prove longer in the doing than we expected. 2. The place whence it bears date - from Mount Sinai, a place which nature, not art, had made eminent and conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities, and palaces, and magnificent structures, setting up his pavilion on the top of a high mountain, in a waste and barren desert, there to carry on this treaty. It is called Sinai, from the multitude of thorny bushes that overspread it.

II. The charter itself. Moses was called up the mountain (on the top of which God had pitched his tent, and at the foot of which Israel had pitched theirs), and was employed as the mediator, or rather no more than the messenger of the covenant: Thus shalt thou say to the house of Jacob, and tell the children of Israel, Exo 19:3. Here the learned bishop Patrick observes that the people are called by the names both of Jacob and Israel, to remind them that those who had lately been as low as Jacob when he went to Padan-aram had now grown as great as God made him when he came thence (justly enriched with the spoils of him that had oppressed him) and was called Israel. Now observe, 1. That the maker, and first mover, of the covenant, is God himself. Nothing was said nor done by this stupid unthinking people themselves towards this settlement; no motion made, no petition put up for God's favour, but this blessed charter was granted ex mero motu - purely out of God's own good-will. Note, In all our dealings with God, free grace anticipates us with the blessings of goodness, and all our comfort is owing, not to our knowing God, but rather to our being known of him, Gal 4:9. We love him, visit him, and covenant with him, because he first loved us, visited us, and covenanted with us. God is the Alpha, and therefore must be the Omega. 2. That the matter of the covenant is not only just and unexceptionable, and such as puts no hardship upon them, but kind and gracious, and such as gives them the greatest privileges and advantages imaginable. (1.) He reminds them of what he had done for them, Exo 19:4. He had righted them, and avenged them upon their persecutors and oppressors: " You have seen what I did unto the Egyptians, how many lives were sacrificed to Israel's honour and interests:"He had given them unparalleled instances of his favour to them, and his care of them: I bore you on eagles' wings, a high expression of the wonderful tenderness God had shown for them. It is explained, Deu 32:11, Deu 32:12. It denotes great speed. God not only came upon the wing for their deliverance (when the set time was come, he rode on a cherub, and did fly), but he hastened them out, as it were, upon the wing. He did it also with great ease, with the strength as well as with the swiftness of an eagle: those that faint not, nor are weary, are said to mount up with wings as eagles, Isa 40:31. Especially, it denotes God's particular care of them and affection to them. Even Egypt, that iron furnace, was the nest in which these young ones were hatched, where they were first formed as the embryo of a nation; when, by the increase of their numbers, they grew to some maturity, they were carried out of that nest. Other birds carry their young in their talons, but the eagle (they say) upon her wings, so that even those archers who shoot flying cannot hurt the young ones, unless they first shoot through the old one. Thus, in the Red Sea, the pillar of cloud and fire, the token of God's presence, interposed itself between the Israelites and their pursuers (lines of defence which could not be forced, a wall which could not be penetrated): yet this was not all; their way so paved, so guarded, was glorious, but their end much more so: I brought you unto myself. They were brought not only into a state of liberty and honour, but into covenant and communion with God. This, this was the glory of their deliverance, as it is of ours by Christ, that he died, the just for the unjust, that he might bring us to God. This God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy. He appeals to themselves, and their own observation and experience, for the truth of what is here insisted on: You have seen what I did; so that they could not disbelieve God, unless they would first disbelieve their own eyes. They saw how all that was done was purely the Lord's doing. It was not they that reached towards God, but it was he that brought them to himself. Some have well observed that the Old Testament church is said to be borne upon eagles' wings, denoting the power of that dispensation, which was carried on with a high hand an out-stretched arm; but the New Testament church is said to be gathered by the Lord Jesus, as a hen gathers her chickens under her wings (Mat 23:37), denoting the grace and compassion of that dispensation, and the admirable condescension and humiliation of the Redeemer. (2.) He tells them plainly what he expected and required from them in one word, obedience (Exo 19:5), that they should obey his voice indeed and keep his covenant. Being thus saved by him, that which he insisted upon was that they should be ruled by him. The reasonableness of this demand is, long after, pleaded with them, that in the day he brought them out of the land of Egypt this was the condition of the covenant, Obey my voice (Jer 7:23); and this he is said to protest earnestly to them, Jer 11:4, Jer 11:7. Only obey indeed, not in profession and promise only, not in pretence, but in sincerity. God had shown them real favours, and therefore required real obedience. (3.) He assures them of the honour he would put upon them, and the kindness he would show them, in case they did thus keep his covenant (Exo 19:5, Exo 19:6): Then you shall be a peculiar treasure to me. He does not specify any one particular favour, as giving them the land of Canaan, or the like, but expresses it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. [1.] God here asserts his sovereignty over, and propriety in, the whole visible creation: All the earth is mine. Therefore he needed them not; he that had so vast a dominion was great enough, and happy enough, without concerning himself for so small a demesne as Israel was. All nations on the earth being his, he might choose which he pleased for his peculiar, and act in a way of sovereignty. [2.] He appropriates Israel to himself, First, As a people dear unto him. You shall be a peculiar treasure; not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man does his treasure; they were precious in his sight and honourable (Isa 43:4); he set his love upon them (Deu 7:7), took them under his special care and protection, as a treasure that is kept under lock and key. He looked upon the rest of the world but as trash and lumber in comparison with them. By giving them divine revelation, instituted ordinances, and promises inclusive of eternal life, by sending his prophets among them, and pouring out his Spirit upon them, he distinguished them from, and dignified them above, all people. And this honour have all the saints; they are unto God a peculiar people (Tit 2:14), his when he makes up his jewels. Secondly, As a people devoted to him, to his honour and service (Exo 19:6), a kingdom of priests, a holy nation. All the Israelites, if compared with other people, were priests unto God, so near were they to him (Psa 148:14), so much employed in his immediate service, and such intimate communion they had with him. When they were first made a free people it was that they might sacrifice to the Lord their God, as priests; they were under God's immediate government, and the tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests (Rev 1:6), a chosen generation, a royal priesthood, 1Pe 2:9.

III. Israel's acceptance of this charter, and consent to the conditions of it. 1. Moses faithfully delivered God's message to them (Exo 19:7): He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. 2. They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente - without a dissentient voice (Exo 19:8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. O that there had been such a heart in them! 3. Moses, as a mediator, returned the words of the people to God, Exo 19:8. Thus Christ, the Mediator between us and God, as a prophet reveals God's will to us, his precepts and promises, and then as a priest offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections and pious resolutions, the work of his own Spirit in us. Thus he is that blessed days-man who lays his hand upon us both.

Keil-Delitzsch: Exo 19:1-2

In the third month after their departure from Egypt, the Israelites arrived at Sinai, proceeding from Rephidim into the desert of Sinai, and encamping there before the mountain. On what day of the month, the received text does not state. The striking expression הזּה בּיּום ("the same day"), without any previous notice of the day, cannot signify the first day of the month; nor can השּׁלישׁי החדשׁ signify the third new moon in the year, and be understood as referring to the first day of the third month. For although, according to the etymology of חדשׁ (from חדשׁ to be new), it might denote the new moon, yet in chronological data it is never used in this sense; but the day of the month is invariably appended after the month itself has been given (e.g., לחדשׁ אחד Exo 40:2, Exo 40:17; Gen 8:5, Gen 8:13; Num 1:1; Num 29:1; Num 33:38, etc.). Moreover, in the Pentateuch the word חדשׁ never signifies new moon; but the new moons are called חדשׁים ראשׁי (Num 10:10; Num 28:11, cf. Hengstenberg, Dissertations , vol. ii. 297). And even in such passages as 1Sa 20:5; 1Sa 18:24; 2Ki 4:23; Amo 8:5; Isa 1:13, etc., where חדשׁ is mentioned as a feast along with the Sabbaths and other feasts, the meaning new moon appears neither demonstrable nor necessary, as חדשׁ in this case denotes the feast of the month, the celebration of the beginning of the month. If, therefore, the text is genuine, and the date of the month has not dropt out (and the agreement of the ancient versions with the Masoretic text favours this conclusion), there is no other course open, than to understand יום , as in Gen 2:4 and Num 3:1, and probably also in the unusual expression החדשׁ יום , Exo 40:2, in the general sense of time; so that here, and also in Num 9:1; Num 20:1, the month only is given, and not the day of the month, and it is altogether uncertain whether the arrival in the desert of Sinai took place on one of the first, one of the middle, or one of the last days of the month. The Jewish tradition, which assigns the giving of the law to the fiftieth day after the Passover, is of far too recent a date to pass for historical (see my Archäologie , §83, 6).

The desert of Sinai is not the plain of er Rahah to the north of Horeb, but the desert in front ( נגד ) of the mountain, upon the summit of which Jehovah came down, whilst Moses ascended it to receive the law (Exo 19:20 and Exo 34:2). This mountain is constantly called Sinai so long as Israel stayed there (Exo 19:18, Exo 19:20, Exo 19:23, Exo 24:16; Exo 34:2, Exo 34:4, Exo 34:29, Exo 34:32; Lev 7:38; Lev 25:1; Lev 26:46; Lev 27:34; Num 3:1; see also Num 28:6 and Deu 33:2); and the place of their encampment by the mountain is also called the " desert of Sinai, "never the desert of Horeb (Lev 7:38; Num 1:1, Num 1:19; Num 3:14; Num 9:1; Num 10:12; Num 26:64; Num 33:15). But in Exo 33:6 this spot is designated as "Mount Horeb,"and in Deuteronomy, as a rule, it is spoken of briefly as "Horeb"(Deu 1:2, Deu 1:6, Deu 1:19; Deu 4:10, Deu 4:15; Deu 5:2; Deu 9:8; Deu 18:16; Deu 29:1). And whilst the general identity of Sinai and Horeb may be inferred from this; the fact, that wherever the intention of the writer is to give a precise and geographical description of the place where the law was given, the name Sinai is employed, leads to the conclusion that the term Horeb was more general and comprehensive than that of Sinai; in other words, that Horeb was the range of which Sinai was one particular mountain, which only came prominently out to view when Israel had arrived at the mount of legislation. This distinction between the two names, which Hengstenberg was the first to point out and establish (in his Dissertations , vol. ii. p. 325), is now generally admitted; so that the only room that is left for any difference of opinion is with reference to the extent of the Horeb range. There is no ground for supposing that the name Horeb includes the whole of the mountains in the Arabian peninsula. Sufficient justice is done to all the statements in the Bible, if we restrict this name to the southern and highest range of the central mountains-to the exclusion, therefore, of the Serbal group.

(Note: This hypothesis advocated by Lepsius , that Sinai or Horeb is to be sought for in Serbal, has very properly met with no favour. For the objections to this, see Ritter , Erdkunde 14, pp. 738ff.; and Kurtz , History of O.C., vol. iii. p. 94ff.)

This southern range, which Arabian geographers and the Bedouins call Jebel Tur or Jebel Tur Sina , consists of three summits: (1) a central one, called by the Arabs Jebel Musa (Moses' Mountain), and by Christians either Horeb or else Horeb-Sinai , in which case the northern and lower peak, or Ras es Sufsafeh , is called Horeb, and the southern and loftier one Sinai; (2) a western one, called Jebel Humr , with Mount Catherine on the south, the loftiest point in the whole range; and (3) an eastern one, called Jebel el Deir (Convent Mountain) or Episteme ( vide Ritter , 14, pp. 527ff.). - Near this range there are two plains, which furnish space enough for a large encampment. One of these is the plain of er Rahah , on the north and north-west of Horeb-Sinai, with a level space of an English square mile, which is considerably enlarged by the Sheikh valley that opens into it from the east. At its southern extremity Horeb, with its granite rocks, runs almost precipitously to the height of 1200 or 1500 feet; and towards the west it is also shut in as with a wall by the equally precipitous spurs of Jebel Humr. The other plain, which is called Sebayeh , lies to the south-east of Sinai, or Jebel Musa in the more restricted sense; it is from 1400 to 1800 feet broad, 12,000 feet long, and is shut in towards the south and east by mountains, which rise very gently, and do not reach any considerable height. There are three wadys leading to this plain from er Rahah and the Sheikh valley. The most westerly of these, which separates Horeb-Sinai from Jebel Humr with Mount Catherine on the south, is called el Leja , and is a narrow defile full of great blocks of stone, and shut in towards the south like a cul de sac by Mount Catherine. The central one, which separates Horeb from Jebel Deir, is Wady Shoeib (Jethro valley), with the convent of Sinai in it, which is also called the Convent Valley in consequence. This is less confined, and not so much strewed with stones; towards the south it is not quite shut in, and yet not quite open, but bounded by a steep pass and a grassy mountain-saddle, viz., the easily accessible Jebel Sebayeh . The third and most easterly is the Wady es Sebayeh, which is from 400 to 600 feet broad, and leads form the Sheikh valley, in a southern and south-westerly direction, to the plain of the same name, which stretches like an amphitheatre to the southern slope of Sinai, or Jebel Musa, in the more restricted sense. When seen from this plain, "Jebel Musa has the appearance of a lofty and splendid mountain cone, towering far above the lower gravelly hills by which it is surrounded"( Ritter , pp. 540, 541).

Since Robinson, who was the first to describe the plain of er Rahah , and its fitness for the encampment of Israel, visited Sinai, this plain has generally been regarded as the site where Israel encamped in the "desert of Sinai."Robinson supposed that he had discovered the Sinai of the Bible in the northern peak of Mount Horeb, viz., Ras es Sufsafeh . But Ritter , Kurtz , and others have followed Laborde and Fa. A. Strauss , who were the first to point out the suitableness of the plain of Sebayeh to receive a great number of people, in fixing upon Jebel Musa in the stricter sense, the southern peak of the central group, which tradition had already indicated as the scene of the giving of the law, as the true Mount Sinai, where Moses received the laws from God, and the plain of Sebayeh as the spot to which Moses led the people (i.e., the men) on the third day, out of the camp of God and through the Sebayeh valley (Exo 19:16). For this plain is far better adapted to be the scene of such a display of the nation, than the plain of er Rahah: first, because the hills in the background slope gradually upwards in the form of an amphitheatre, and could therefore hold a larger number of people;

(Note: "Sinai falls towards the south for about 2000 feet into low granite hills, and then into a large plain, which is about 1600 feet broad and nearly five miles long, and rises like an amphitheatre opposite to the mountain both on the south and east. It is a plain that seems made to accommodate a large number gathered round the foot of the mountain"( Strauss , p. 135).)

whereas the mountains which surround the plain of er Rahah are so steep and rugged, that they could not be made use of in arranging the people: - and secondly, because the gradual sloping of the plain upwards, both on the east and south, would enable even the furthest rows to see Mount Sinai in all its majestic grandeur; whereas the plain of er Rahah slopes downwards towards the north, so that persons standing in the background would be completely prevented by those in front from seeing Ras es Sufsafeh. - If, however, the plain of es Sebayeh so entirely answers to all the topographical data of the Bible, that we must undoubtedly regard it as the spot where the people of God were led up to the foot of the mountain, we cannot possibly fix upon the plain of er Rahah as the place of encampment in the desert of Sinai. The very expression "desert of Sinai,"which is applied to the place of encampment, is hardly reconcilable with this opinion. For example, if the Sinai of the Old Testament is identical with the present Jebel Musa, and the whole group of mountains bore the name of Horeb, the plain of er Rahah could not with propriety be called the desert of Sinai, for Sinai cannot even be seen from it, but is completely hidden by the Ras es Sufsafeh of Horeb. Moreover, the road from the plain of er Rahah into the plain of es Sebayeh through the Sebayeh valley is so long and so narrow, that the people of Israel, who numbered more than 600,000 men, could not possibly have been conducted from the camp in er Rahah into the Sebayeh plain, and so up to Mount Sinai, and then, after being placed in order there, and listening to the promulgation of the law, have returned to the camp again, all in a single day. The Sebayeh valley, or the road from the Sheikh valley to the commencement of the plain of Sebayeh, is, it is true, only an hour long. But we have to add to this the distance from the point at which the Sebayeh valley opens into the Sheikh valley to the western end of the plain of er Rahah, viz., two hours' journey, and the length of the plain of Sebayeh itself, which is more than five miles long; so that the Israelites, at least those who were encamped in the western part of the plain of er Rahah, would have to travel four or five hours before they could be posted at the foot of Sinai.

(Note: Some Englishmen who accompanied F. A. Strauss "had taken three-quarters of an hour for a fast walk from the Sebayeh plain to Wady es Sheikh;"so that it is not too much to reckon an hour for ordinary walking. Döbel tool quite six hours to go round Horeb-Sinai, which is only a little larger than Jebel Deir; so that at least three hours must be reckoned as necessary to accomplish the walk from the eastern end of the plain of er Rahah through the Wady Sebayeh to the foot of Sinai. And Robinson took fifty minutes to go with camels from the commencement of the Sheikh valley, at the end of the Convent Valley, to the point at which it is joined by the valley of Sebayeh (Palestine i. p. 215).)

Tischendorf calls this a narrow, bad road, which the Israelites were obliged to pass through to Sinai, when they came out of the Sheikh valley. At any rate, this is true of the southern end of the valley of Sebayeh, from the point at which it enters the plain of Sebayeh, where we can hardly picture it to ourselves as broad enough for two hundred men to walk abreast in an orderly procession through the valley;

(Note: We are still in want of exact information from travellers as to the breadth of the southern end of the valley of Sebayeh. Ritter merely states, on the ground of MS notes in Strauss' diary, that "at first it is somewhat contracted on account of projections in the heights by which it is bounded towards the south, but it still remains more than 500 feet broad."And "when it turns towards the north-west, the wady is considerably widened; so that at the narrowest points it is more than 600 feet broad. And very frequently, at the different curves in the valley, large basins are formed, which would hold a considerable number of people.")

consequently, 600,000 men would have required two hours' time simply to pass through the narrow southern end of the valley of Sebayeh. Now, it is clear enough from the narrative itself that Moses did not take merely the elders, as the representatives of the nation, from the camp to the mountain to meet with God (Exo 19:17), but took the whole nation, that is to say, all the adult males of 20 years old and upwards; and this is especially evident from the command so emphatically and repeatedly given, that no one was to break through the hedge placed round the mountain. It may also be inferred from the design of the revelation itself, which was intended to make the deepest impression upon the whole nation of that majesty of Jehovah and the holiness of His law.

Under these circumstances, if the people had been encamped in the plain of er Rahah and the Sheikh valley, they could not have been conducted to the foot of Sinai and stationed in the plain of Sebayeh in the course of six hours, and then, after hearing the revelation of the law, have returned to their tents on the same day; even assuming, as Kurtz does (iii. p. 117), that "the people were overpowered by the majesty of the promulgation of the law, and fled away in panic;"for flight through so narrow a valley would have caused inevitable confusion, and therefore would have prevented rather than facilitated rapidity of movement. There is not a word, however, in the original text about a panic, or about the people flying (see Exo 20:18): it is merely stated, that as soon as the people witnessed the alarming phenomena connected with the descent of God upon the mountain, they trembled in the camp (Exo 19:16), and that when they were conducted to the foot of the mountain, and "saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking,"and heard the solemn promulgation of the decalogue, they trembled ( ינעוּ , Exo 19:16), and said to Moses, through their elders and the heads of tribes, that they did not wish God to speak directly to them any more, but wished Moses to speak to God and listen to His words; whereupon, after God had expressed His approval of these words of the people, Moses directed the people to return to their tents (Exo 20:18.; Deu 5:23-30). If, again, we take into consideration, that after Moses had stationed the people at the foot of the mountain, he went up to God to the summit of Sinai, and came down again at the command of God to repeat the charge to the people, not to break through the hedge round the mountain (Exo 19:20-25), and it was not till after this, that God proclaimed the decalogue, and that this going up and down must also have taken up time, it cannot have been for so very short a time that the people continued standing round the bottom of the mountain. But if all these difficulties be regarded as trivial, and we include the evening and part of the night in order to afford time for the people to return to their tents; not only is there nothing in the biblical text to require the hypothesis which assigns the encampment to the plain of er Rahah, and the posting of the people at Sinai to the plain of Sebayeh, but there are various allusions which seem rather to show that such a hypothesis is inadmissible. It is very obvious from Exo 24:17, that the glory of the Lord upon the top of the mountain could be seen from the camp; and from Exo 34:1-3, that the camp, with both the people and their cattle in it, was so immediately in the neighbourhood of Sinai, that the people could easily have ascended the mountain, and the cattle could have grazed upon it. Now this does not apply in the least to the plain of er Rahah, from which not even the top of Jebel Musa can be seen, and where the cattle could not possibly have grazed upon it, but only to the plain of Sebayeh; and therefore proves that the camp in "the desert of Sinai"is not to be sought for in the plain of er Rahah, but in the plain of Sebayeh, which reaches to the foot of Sinai. If it should be objected, on the other hand, that there is not room in this plain for the camp of the whole nation, this objection is quite as applicable to the plain of er Rahah, which is not large enough in itself to take in the entire camp, without including a large portion of the Sheikh valley; and it loses all its force from the fact, that the mountains by which the plain of Sebayeh is bounded, both on the south and east, rise so gently and gradually, that they could be made use of for the camp, and on these sides therefore the space is altogether unlimited, and would allow of the widest dispersion of the people and their flocks.

Keil-Delitzsch: Exo 19:3-4

Moses had known from the time of his call that Israel would serve God on this mountain (Exo 3:12); and as soon as the people were encamped opposite to it, he went up to God, i.e., up the mountain, to the top of which the cloud had probably withdrawn. There God gave him the necessary instructions for preparing for the covenant: first of all assuring him, that He had brought the Israelites to Himself to make them His own nation, and that He would speak to them from the mountain (Exo 19:4-9); and then ordering him to sanctify the people for this revelation of the Lord (Exo 19:10-15). The promise precedes the demand; for the grace of God always anticipates the wants of man, and does not demand before it has given. Jehovah spoke to Moses "from Mount Horeb."Moses had probably ascended one of the lower heights, whilst Jehovah is to be regarded as on the summit of the mountain. The words of God (Exo 19:4.) refer first of all to what He had done for the Egyptians, and how He had borne the Israelites on eagles' wings; manifesting in this way not only the separation between Israel and the Egyptians, but the adoption of Israel as the nation of His especial grace and favour. The "eagles' wings"are figurative, and denote the strong and loving care of God. The eagle watches over its young in the most careful manner, flying under them when it leads them from the nest, least they should fall upon the rocks, and be injured or destroyed (cf. Deu 32:11, and for proofs from profane literature, Bochart , Hieroz, ii. pp. 762, 765ff.). " And brought you unto Myself: "i.e., not "led you to the dwelling-place of God on Sinai,"as Knobel supposes; but took you into My protection and My especial care.

Keil-Delitzsch: Exo 19:5-6

This manifestation of the love of God to Israel formed only the prelude, however, to that gracious union which Jehovah was now about to establish between the Israelites and Himself. If they would hear His voice, and keep the covenant which as about to be established with them, they should be a costly possession to Him out of all nations (cf. Deu 7:6; Deu 14:2; Deu 26:18). סגלּה does not signify property in general, but valuable property, that which is laid by, or put aside ( סגל ), hence a treasure of silver and gold (1Ch 29:3; Ecc 2:8). In the Sept . the expression is rendered λαὸς περιούσιος , which the Scholiast in Octat . interprets ἐξαίρετος , and in Mal 3:17 εἰς περιποίησιν : hence the two phrases in the New Testament, λαὸς περιούσιος in Tit 2:14, and λαὸς εἰς περιποίησιν in 1Pe 2:9. Jehovah had chosen Israel as His costly possession out of all the nations of the earth, because the whole earth was His possession, and all nations belonged to Him as Creator and Preserver. The reason thus assigned for the selection of Israel precludes at the very outset the exclusiveness which would regard Jehovah as merely a national deity. The idea of the segullah is explained in Exo 19:6 : "Ye shall be unto Me a kingdom of priests." ממלכה signifies both kingship , as the embodiment of royal supremacy, exaltation, and dignity, and the kingdom , or the union of both king and subjects, i.e., the land and nation, together with its king. In the passage before us, the word has been understood by most of the early commentators, both Jewish and Christian, and also in the ancient versions,

(Note: lxx: βασίλειον ἱεράτευμα , a royal priesthood, i.e., a priestly nation of royal power and glory. כּהנין מלכין: Eritis coram me reges coronati ( כלילא< vincti coronis ) et sacerdotes ministrantes " Eritis meo nomini reges et sacerdotes "( Jer. Targ. ).)

in the first or active sense, so that the expression contains the idea, "Ye shall be all priests and kings"( Luther ); praeditos fore tam sacerdotali quam regio honore ( Calvin ); quod reges et sacerdotes sunt in republica, id vos eritis mihi ( Drusius ). This explanation is required by both the passage itself and the context. For apart from the fact that kingship is the primary and most general meaning of the word ממלכה (cf. דּוד ממלכת , the kingship, or government of David), the other (passive) meaning would not be at all suitable here; for a kingdom of priests could never denote the fellowship existing in a kingdom between the king and the priests, but only a kingdom or commonwealth consisting of priests, i.e., a kingdom the members and citizens of which were priests, and as priests constituted the ממלכה , in other words, were possessed of royal dignity and power; for ממלכה , βασιλεία , always includes the idea of מלך or ruling ( βασιλεύειν ). The lxx have quite hit the meaning in their rendering: βασίλειον ἱεράτευμα . Israel was to be a regal body of priests to Jehovah, and not merely a nation of priests governed by Jehovah. The idea of the theocracy, or government of God, as founded by the establishment of the Sinaitic covenant institution in Israel, is not at all involved in the term "kingdom of priests."The theocracy established by the conclusion of the covenant (Exo 24) was only the means adopted by Jehovah for making His chosen people a royal body of priests; and the maintenance of this covenant was the indispensable subjective condition, upon which their attainment of this divinely appointed destiny and glory depended. This promise of Jehovah expressed the design of the call of Israel, to which it was to be fully conducted by the covenant institution of the theocracy, if it maintained the covenant with Jehovah. The object of Israel's kingship and priesthood was to be found in the nations of the earth, out of which Jehovah had chosen Israel as a costly possession. This great and glorious promise, the fulfilment of which could not be attained till the completion of the kingdom of God, when the Israel of God, the Church of the Lord, which Jesus Christ, the first-begotten from the dead, and prince ( ἄρχων , ruler) of the kings of the earth, has made a "kingdom,""priests unto God and His Father"(Rev 1:6 and Rev 5:10, where the reading should be βασιλεῖς καὶ ἱερεῖς ), is exalted to glory with Christ as the first-born among many brethren, and sits upon His throne and reigns, has not been introduced abruptly here. On the contrary, the way was already prepared by the promises made to the patriarchs, of the blessing which Abraham would become to all the nations of the earth, and of the kings who were to spring from him and come out of the loins of Israel (Gen 12:3; Gen 17:6; Gen 35:11), and still more distinctly by Jacob's prophecy of the sceptre of Judah, to whom, through Shiloh , the willing submission of the nations should be made (Gen 49:10). But these promises and prophecies are outshone by the clearness, with which kingship and priesthood over and for the nations are foretold of Israel here.

This kingship, however, is not merely of a spiritual kind, consisting, as Luther supposes, in the fact, that believers "are lords over death, the devil, hell, and all evil,"but culminates in the universal sway foretold by Balaam in Num 24:8 and Num 24:17., by Moses in his last words (Deu 33:29), and still more distinctly in Dan 7:27, to the people of the saints of the Most High, as the ultimate end of their calling from God. The spiritual attitude of Israel towards the nations was the result of its priestly character. As the priest is a mediator between God and man, so Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth. By this it unquestionably acquired an intellectual and spiritual character; but this includes, rather than excludes, the government of the world. For spiritual and intellectual supremacy and rule must eventually ensure the government of the world, as certainly as spirit is the power that overcomes the world. And if the priesthood of Israel was the power which laid the foundation for its kingship, - in other words, if Israel obtained the ממלכה or government over the nations solely as a priestly nation, - the Apostle Peter, when taking up this promise (1Pe 2:9), might without hesitation follow the Septuagint rendering ( βασίλειον ἱεράτευμα ), and substitute in the place of the "priestly kingdom,"a "royal priesthood;"for there is no essential difference between the two, the kingship being founded upon the priesthood, and the priesthood completed by the kingship.

As a kingdom of priests, it was also necessary that Israel should be a "holy nation." Gens sancta hic dicitur non respectu pietatis vel sanctimoniae, sed quam Deus singulari privilegio ab aliis separavit. Verum ab hac sanctificatione pendet altera, nempe ut sanctitatem colant, qui Dei gratia eximii sunt, atque ita vicissim Deum sanctificent ( Calvin ). This explanation is in general a correct one; for these words indicate the dignity to which Israel was to be elevated by Jehovah, the Holy One, through its separation from the nations of the earth. But it cannot be shown that קדושׁ ever means "separated."Whether we suppose it to be related to חדשׁ , and חדשׁ the newly shining moonlight, or compare it with the Sanskrit dhûsch , to be splendid, or beautiful, in either case the primary meaning of the word is, "to be splendid, pure, untarnished." Diestel has correctly observed, that the holiness of God and Israel is most closely connected with the covenant relationship; but he is wrong in the conclusion which lie draws from this, namely, that "holy"was originally only a "relative term,"and that a thing was holy "so far as it was the property of God."For the whole earth is Jehovah's property (Exo 19:5), but it is not holy on that account. Jehovah is not holy only "so far as within the covenant He is both possession and possessor, absolute life and the source of life, and above all, both the chief good and the chief model for His people"( Diestel ), or "as the truly separate One, enclosed within Himself, who is self-existent, in contrast with the world to which He does not belong"( Hoffmann ); but holiness pertains to God alone, and to those who participate in the divine holiness-not, however, to God as the Creator and Preserver of the world, but to God as the Redeemer of man. Light is the earthly reflection of His holy nature: the Holy One of Israel is the light of Israel (Isa 10:17, cf. 1Ti 6:16). The light, with its purity and splendour, is the most suitable earthly element to represent the brilliant and spotless purity of the Holy One, in whom there is no interchange of light and darkness (Jam 1:17). God is called the Holy One, because He is altogether pure, the clear and spotless light; so that in the idea of the holiness of God there are embodied the absolute moral purity and perfection of the divine nature, and His unclouded glory. Holiness and glory are inseparable attributes in God; but in His relation to the world they are so far distinguished, that the whole earth is full of His glory, whilst it is to and in Israel that His holiness is displayed (Isa 6:3); in other words, the glory of God is manifested in the creation and preservation of the world, and His holy name in the election and guidance of Israel (compare Ps 104 with Ps 103). God has displayed the glory of His name in the creation of the heavens and the earth (Psa 8:1-9); but His way in Israel (Psa 77:14), i.e., the work of God in His kingdom of grace, is holy; so that it might be said, that the glory of God which streams forth in the material creation is manifested as holiness in His saving work for a sinful world, to rescue it from the φθορά of sin and death and restore it to the glory of eternal life, and that it was manifested here in the fact, that by the counsels of His own spontaneous love (Deu 4:37) He chose Israel as His possession, to make of it a holy nation, if it hearkened to His voice and kept His covenant. It was not made this, however, by being separated from the other nations, for that was merely the means of attaining the divine end, but by the fact, that God placed the chosen people in the relation of covenant fellowship with Himself, founded His kingdom in Israel, established in the covenant relationship an institution of salvation, which furnished the covenant people with the means of obtaining the expiation of their sins, and securing righteousness before God and holiness of life with God, in order that by the discipline of His holy commandments, under the guidance of His holy arm, He might train and guide them to the holiness and glory of the divine life. But as sin opposes holiness, and the sinner resists sanctification, the work of the holiness of God reveals itself in His kingdom of grace, not only positively in the sanctification of those who suffer themselves to be sanctified and raised to newness of life, but negatively also, in the destruction of all those who obstinately refuse the guidance of His grace; so that the glory of the thrice Holy One (Isa 6:3) will be fully manifested both in the glorification of His chosen people and the deliverance of the whole creation from the bondage of corruption into the glorious liberty of the children of God (Rom 8:21), and also in the destruction of hardened sinners, the annihilation of everything that is ungodly in this world, the final overthrow of Satan and his kingdom, and the founding of the new heaven and new earth. Hence not only is every person, whom God receives into the sphere of His sin-destroying grace, קדושׁ , or holy; but everything which is applied to the realization of the divine work of salvation, or consecrated by God to this object. The opposite of קדושׁ , holy, is הל , κοινός , profanus (from חלל , to be loose, lit., the unbound), not devoted to holy purposes and uses (cf. Lev 10:10); and this term was applied, not only to what was sinful and unclean ( טמא ), but to everything earthly in its natural condition, because the whole earth, with all that is upon it, has been involved in the consequences of sin.

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.