Text -- Exodus 19:2 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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].

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

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).

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.

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.

Commentary -- Verse Notes / Footnotes

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.

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.

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

Bibliography

Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis and Exposition 1:1 (Fall 1986):82-92.

Aharoni, Yohanan. "Kadesh-Barnea and Mount Sinai." In God's Wilderness: Discoveries in Sinai, pp. 115-70. Edited by B. Rothenberg, Y. Aharoni, and A Hashimshoni. New York: Thomas Nelson & Sons, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

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_____. "Northwest-Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C." Journal of the American Oriental Society 74 (1954):222-33.

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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.