In the third month after the children of Israel had gone out of the land of Egypt, on that same day they came into the wilderness of Sinai.
Parallel Translations
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In the third month after the children of Israel had gone out of the land of Egypt, on that same day they came into the wilderness of Sinai.
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In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
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In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
Cross-references (5)
Passages linked to Exodus 19:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 12:6 You shall keep it until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at evening.
- Exodus 16:1 They took their journey from Elim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
- Exodus 12:2 “This month shall be to you the beginning of months. It shall be the first month of the year to you.
- Leviticus 23:16-18 The next day after the seventh Sabbath you shall count fifty days; and you shall offer a new meal offering to Yahweh. You shall bring out of your habitations two loaves of bread for a wave offering made of two tenths of an ephah of fine flour. They shall be baked with yeast, for first fruits to Yahweh. You shall present with the bread seven lambs without defect a year old, one young bull, and two rams. They shall be a burnt offering to Yahweh, with their meal offering and their drink offerings, even an offering made by fire, of a sweet aroma to Yahweh.
- Numbers 33:15 They traveled from Rephidim, and encamped in the wilderness of Sinai.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain Which was in the beginning of the month Sivan,…
Which was in the beginning of the month Sivan, containing part of May, and part of June.
That they departed from Rephidim.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Exo 19:1 In the third month, when the children…
Exo 19:1 In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they [into] the wilderness of Sinai.
Ver. 1. Into the wilderness of Sinai.] A place where were many bushes and briers. Here they received the law, which, like briers and brambles, pricketh and pierceth the consciences of evil men. And this happened four hundred and thirty years after the promise made to Abraham; not to disannul the promise, {Gal 3:17} but to advance it; and, that guilt being discovered, and "every mouth stopped," {Rom 3:19} we might acknowledge the riches of free grace and mercy.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Heb. Third new moon, called Sivan, including the latter…
BC 1491
Heb. Third new moon, called Sivan, including the latter part of May, and the former part of June.
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The same day, Heb. in that day, to wit, when the month or new moon began, and when they departed from Rephidim, to note, that there was no station between these two. This is set down thus accurately, because it gives an account of the original of the feast of pentecost, because the giving of the law, which was three or four days after this time, was fifty days after the passover, whereof forty-six or forty-seven were past at their first coming to Sinai, reckoning from the fifteenth day of the first month, when they came out of Egypt, to this time.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, I. The date of that great charter…
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, Pe1 2:9.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain In the third month, when the children of Israel…
In the third month, when the children of Israel were gone forth out of the land of Egypt,.... Which was the month Sivan, and answers to part of May and part of June:
the same day came they into the wilderness of Sinai; which had its name from the mountain situated in it, and that from the bushes which grew upon it. Justin (z) calls it Synan, which he says Moses occupied, and Strabo (a), Sinnan. Hither they came either on the same day they came from Rephidim; which, according to Bunting (b), were eight miles from it, or on the same day of the month, as to number, that is, on the third day of the third month; and so Jerom (c) and others say it was on the forty seventh day after their coming out of Egypt, three days after which they received the law on Mount Sinai, it being a generally received notion that the law was given fifty days after the passover; hence the feast of weeks is called from thence the feast of pentecost, or fifty days: or rather this was the first day of the month, as Jarchi and R. Moses; with which agrees the Targum of Jonathan; and so was the forty fifth of their coming out of Egypt, five days after which they received the law; it being a tradition with the Jews, as Aben Ezra observes, that that was given on the sixth of Sivan, and may be accounted for thus; on the first day they came to Sinai, and encamped there, on the day following Moses went up to God, Exo 19:3, on the third day Moses gathered the elders together, Exo 19:7, and declared to them the words of God, and on the third day after that, which was the sixth, the law was delivered to them.
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(z) E Trogo, l. 36. c. 2. (a) Geograph. l. 16. p. 520. (b) Travels, p. 82. (c) Epist. Fabiolae de 42 mansion. fol. 15. c. 1. tom. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain This chapter introduces the giving of the law upon…
This chapter introduces the giving of the law upon Mount Sinai, which was one of the most sensible appearances of the divine glory that ever was in this lower world. Here are,
I. The circumstances of time and place, ver. 1, 2.
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II. The covenant between God and Israel settled in general. The gracious proposal God made to them, ver. 3-6. And their consent to the proposal, ver. 7, 8.
III. Notice given three days before of God's design to give the law out of a thick cloud, ver. 9. Orders given to prepare the people to receive the law, ver. 10-13. and care taken to execute those orders, ver. 14, 15.
IV. A terrible appearance of God's glory, ver. 16-20.
V. Silence proclaimed, and strict charge given to the people to observe a decorum while God spake to them, ver. 20-25.
In the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the spirit was poured out upon the apostles, at the feast of Pentecost, fifty days after the death of Christ. Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is called Sinai, from the multitude of thorny bushes that over-spread it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The children of Israel, having departed from Rephidim, come…
CHAPTER XIX
The children of Israel, having departed from Rephidim, come to the
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wilderness of Sinai in the third month, 1, 2.
Moses goes up into the mount to God, and receives a message which
he is to deliver to the people, 3-6.
He returns and delivers it to the people before the elders, 7.
The people promise obedience, 8.
The Lord proposes to meet Moses in the cloud, 9.
He commands him to sanctify the people, and promises to come down
visibly on Mount Sinai on the third day, 10, 11.
He commands him also to set bounds, to prevent the people or any
of the cattle from touching the mount, on pain of being stoned or
shot through with a dart, 12, 13.
Moses goes down and delivers this message, 14, 15.
The third day is ushered in with the appearance of the thick cloud
upon the mount, and with thunders, lightning, and the sound of a
trumpet! at which the people are greatly terrified, 16
NOTES ON CHAP. XIX
Verse 1. In the third month] This was called Sivan, and answers to our May. For the Jewish months, years, c., see the tables at the end of Deuteronomy.
The same day] There are three opinions concerning the meaning of this place, which are supported by respectable arguments.
1. The same day means the same day of the third month with that, viz., the 15th, on which the Israelites had left Egypt.
2. The same day signifies here a day of the same number with the month to which it is applied, viz., the third day of the third month.
3. By the same day, the first day of the month is intended.
The Jews celebrate the feast of pentecost fifty days after the passover: from the departure out of Egypt to the coming to Sinai were forty-five days for they came out the fifteenth day of the first month, from which day to the first of the third month forty-five days are numbered. On the 2d day of this third month Moses went up into the mountain, when three days were given to the people to purify themselves; this gives the fourth day of the third month, or the forty-ninth from the departure out of Egypt. On the next day, which was the fiftieth from the celebration of the passover, the glory of God appeared on the mount; in commemoration of which the Jews celebrate the feast of pentecost. This is the opinion of St. Augustine and of several moderns, and is defended at large by Houbigant. As the word חדש chodesh, month, is put for new moon, which is with the Jews the first day of the month, this may be considered an additional confirmation of the above opinion.
The wilderness of Sinai.] Mount Sinai is called by the Arabs Jibel Mousa or the Mount of Moses, or, by way of eminence, El Tor, THE Mount. It is one hill, with two peaks or summits; one is called Horeb, the other Sinai. Horeb was probably its most ancient name, and might designate the whole mountain; but as the Lord had appeared to Moses on this mountain in a bush סנה seneh, Ex 3:2, from this circumstance it might have received the name of Sinai or הר סיני har Sinai, the mount of the bush or the mount of bushes; for it is possible that it was not in a single bush, but in a thicket of bushes, that the Angel of God made his appearance. The word bush is often used for woods or forests.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Exo 19:1. In the third month — After they…
Exo 19:1. In the third month — After they came out of Egypt, including the latter part of May and the former part of June. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of pentecost was observed the fiftieth day after the passover, and in compliance with which the Spirit was poured out upon the apostles, at the feast of pentecost, fifty days after the death of Christ.
Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is called Sinai, from the multitude of thorny bushes that overspread it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The wilderness ... the desert of Sinai - If…
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).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain This day. The same on which they departed from…
This day. The same on which they departed from the Raphidim, or on the third day of the third month; though St. Augustine understands the first of the month; (Calmet) on which last supposition, allowing 16 days of the month Nisan, 30 of Jiar, and 4 of Sivan, the law was given 50 days after the liberation of the Jews, as the new law was promulgated on Whit-Sunday, on the day of Pentecost. (St. Augustine, ep. 119. 16.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain
SECOND DIVISION: MOSES AND SINAI.
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FOUNDATION IN THE LARGER SENSE
Exodus 19-31
FIRST SECTION
The Arrival at Sinai and the Preparation for the Giving of the Law. The Covenant People and Covenant Kingdom. Institution of the Covenant
Exo_19:1-25
1In the third month when [after] the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 2For they were departed [And they journeyed] from Rephidim, and were come [and came] to the desert of Sinai, and had pitched [and encamped] in the wilderness, and there Israel camped [was encamped] before the mount. 3And Moses went up unto God, and Jehovah called unto him out of [from] the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: 4Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. 5Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people [peoples]: for all the earth is mine: 6And ye shall be unto me a kingdom of priests, and an [a] holy nation. These are the words which thou shalt speak unto the children of Israel. 7And Moses came and called for the elders of the people, and laid before their faces 8[before them] all these words which Jehovah commanded him. And all the people answered together, and said, All that Jehovah hath spoken we will do. And Moses 9returned [brought back] the words of the people unto Jehovah. And Jehovah said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee and believe [trust] thee for ever. And Moses told the 10words of the people unto Jehovah. And Jehovah said unto Moses, Go unto the people, and sanctify them to-day and to-morrow, and let them wash their clothes, 11And be ready against the third day: for [for on] the third day Jehovah will come down in the sight of all the people upon mount Sinai. 12And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up [Beware of going up] into the mount, or touch [touching] the border of it: whosoever toucheth the mount shall be surely [surely be] put to death. 13There shall not an [no] hand touch it [him],1 but he shall surely be stoned, or shot through; whether it be beast or man, it [he] shall not live: when the trumpet soundeth long, they shall come up to the mount. 14And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes. 15And he said unto the people, Be ready against the third day: come not at your wives [near a woman]. 16And it came to pass on the third day, in the morning [when morning came], that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the [a] trumpet exceeding loud; so that [and] all the people that was17[were] in the camp trembled. And Moses brought forth the people out of the camp to meet with [to meet] God; and they stood at the nether part [the foot] of the mount. 18And mount Sinai was altogether on a smoke [all mount Sinai smoked], because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19And when the voice of the trumpet sounded long, and waxed louder and louder [And the voice of the trumpet waxed louder and louder], Moses spake [speaking] and God answered [answering] 20him by a voice.2 And Jehovah came down upon mount Sinai, on [to] the top of the mount; and Jehovah called Moses up to the top of the mount; and Moses went 21up. And Jehovah said unto Moses, Go down, charge the people, lest they break through unto Jehovah to gaze [behold], and many of them perish. 22And let the priests also, which [who] come near to Jehovah, sanctify themselves, lest Jehovah break forth upon them. 23And Moses said unto Jehovah, The people cannot come up to mount Sinai: for thou chargedst [hast charged] us, saying, Set bounds about 24the mount, and sanctify it. And Jehovah said unto him, A way [Go], get thee down; and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto Jehovah, lest he break forth upon them. 25So Moses went down unto the people, and spake unto [told] them.
TEXTUAL AND GRAMMATICAL
[Exo_19:13. The repetition of the word “touch” (נָגַע) naturally suggests the thought that the object is the same as in the preceding verse, viz., “mount.” But this cannot be the case. For (1) if this were so, it is not probable that the word “hand” would be used, especially after the more general prohibition. The second prohibition would be weaker than the first, for one would most naturally touch the mountain with the foot, not the hand. But (2) more decisive still is the consideration that the conjunction כִּי does not admit of this construction. It can here only have the meaning “but” in the sense of the German “sondern,” i.e, “but on the contrary.” As the verse stands in A. V., a reader would most naturally understand “but” to be equivalent to “but that,” and the meaning to be, “No hand shall touch it wilhout his being stoned,” etc., which, however, cannot have been the meaning of the translators, and certainly not of the Hebrew author. On the other hand, it makes no sense to say, “No hand shall touch the mountain, but on the contrary he shell be stoned.” The meaning must be: “No hand shall touch him,” i.e., the offender; “but he shall be killed without such contact by being stoned or shot.”—Tr.]
[The last two verbs in this verse are in the Imperfect tense, and hence express continued action. The Hebrew does not say, “when the voice.… waxed louder and londer, [then] Moses spake,” etc., especially not, if “when” is understood to be equivalent to “atter.” We have endeavored to give the true sense by the participial rendering.—Tr.]
EXEGETICAL AND CRITICAL
1. Sinai and the Arrival there.
A full geographical treatise on the whole Horeb group, and especially Sinai, is given by Ritter VIII. 2, p. 527 sqq.; Robinson, 1., p. 140 sqq.; Tischendorf, Aus dem heiligen Lande, p. 61 sqq.; Strauss, p. 133 sqq. See also the lexicons and commentaries. We quote from Zeller’s Biblisches Wörterbuch, II., p. Exodus 482: “A few remarks on the question respecting the scene of the giving of the law. There are two different localities which have their advocates. Some find the place in Sinai proper, Jebel Musa and the plain es-Sebaiyeh lying south of it; others, in the northern terrace of Sinai, that which is now called Horeb, especially the peak of Ras es-Safsafeh, with the plain er-Rahah, which stretches out before it in the north. Both plains would be in themselves suitable for the purpose; for they are about equally large, and furnish room for the marshalling of a large multitude. Each is so sharply distinguished from the mountain rising up from it that the latter might in the most literal sense be said to be touched by one in the plain;—which gives an excellent illustration of the expression used by Moses (Exo_19:12): ‘whosoever toucheth the mount,’ etc. Yet perhaps the weight of the evidence is in favor of the southern plain, es-Sebaiyeh. For (1) the mountains within which the plain reposes, like a secluded asylum, rise up from it in an amphitheatrical form and very gradually, and therefore its slopes could have been used for the marshalling of the people if at any time there was not quite space enough in the plain itself; whereas the mountains bordering on the plain er-Rahah are so abrupt and steep that they could not have been used for this purpose. (2) The plain er-Rahah has a water-shed from which the ground to the north falls away more and more, so that to the view of those standing there, Ras es-Safsafeh must have become less and less prominent, whereas the plain es-Sebaiyeh rises higher and higher towards the south, and Jebel Musa or Sinai becomes more and more majestic in appearance. (3) The view on the south side of Sinai, where this mountain towers up perpendicularly nearly 2000 feet, like an immense altar, is decidedly more grand. (4) In Exo_19:17 it is said that Moses brought the people out of the camp to meet God. Now we can hardly conceive a place better fitted for a camping-place than the plain er-Rahah with the valleys and pastures of the environs, especially the wady es-Sheikh closely adjoining it. But if this was the camping place, and at the same time the place where the people were drawn up at the time of the giving of the law, how are we to conceive of that bringing forth out of the camp? This expression would have no meaning. Whereas this expression becomes full of appositeness, if we assume the plain er-Rahah on the north of Horeb to be the camping-place, but the plain es-Sebaiyeh south of Jebel Musa to be the standing-place of the people when the law was given. From that northern plain 600,000 men (for children and minors, as well as women and old men doubtless remained behind in the camp) might well have gone in the course of a day through the short wadies es-Sebaiyeh and Shoeib into the southern plain, and back again into the camp; for the distance is only a short hour’s journey.”—On the difficulties attending the combination of both places, see Keil, II., p. 94. The expression, “Israel camped before the mount” (Exo_19:2), is certainly opposed to the assumption of two camps over against two mountains. Comp. the graphic description in Strauss. On the relation between the names Sinai and Horeb, comp. Knobel, p. 188. Note: (1) that the whole region is named, after the mountain where the law was given, sometimes Sinai, sometimes Horeb; (2) that Horeb, being reached while the people were in Rephidim, may include Sinai; (3) that Horeb, as a separate mountain, lies to the north of Sinai, and therefore was first reached by the Israelites. See also Keil, p. 90, and Philippson, p. 403.—This group of lofty granite mountains cannot primarily be designed to serve as a terror to sinners; it rather represents the majesty and immovable fixedness of God’s moral revelation, of His law, in a physical form; it is therefore a positive, imposing fact, which disseminates no life, yet on which the sinner’s false life may be dashed to destruction.—“Lepsius’ hypothesis, that Sinai or Horeb is to be looked for in Mt. Serbal, has rightly met no approval. In opposition to it consult Dieterici, Reisebilder, II., p. 53 sqq.; Ritter, Erdkunde, XIV., p. 738 sqq.; and Kurtz, History, etc., III., p. 93” (Keil).
The Arrival at Sinai.—In the third month. Two months then have passed thus far, of which probably the greater part belongs to the encampment in Elim and Rephidim. The same day.—According to the Jewish tradition this means on the first day of the third month, but grammatically it may be taken more indefinitely = “at this time.”
2. Jehovah’s Proposal of a Covenant, and the Assent of the People. Exo_19:3-8.
And Moses went up.—On Sinai Moses received his commission from Jehovah to lead out the people. Therefore he must now again appear before Jehovah on Sinai, to complete his first mission, and receive Jehovah’s further commands. It is a characteristic feature of the following transaction concerning the covenant, that Jehovah calls out to Moses as he goes up. A covenant is a coming together of two parties. It has been said indeed, that בְּרִית, διαθήκη, testamentum, means, not covenant, but institution. It is true, the divine institution is the starting-point and foundation, but the product of this institution is the covenant. This is true of all the covenants throughout the Bible. They everywhere presuppose personal relations, reciprocity, freedom; i.e., free self-determination.
So here the people are induced by Jehovah’s proposal to declare their voluntary adoption of the covenant (Exo_19:8). After this general adoption of the covenant, there follows a special adoption of the covenant law, Exo_24:3. Not till after this does the solemn covenant transaction take place, in which the people again avow their assent, their free subjection to the law of Jehovah (Exo_24:7). This relation is so far from being an absolute enslavement of the human individuality by the majesty of the divine personality, as Hegel imagines (Vol. xi. 2, 46), that on the basis of this relation the notion of a bridal and conjugal relation between Jehovah and His people gradually comes to view. But the characteristic feature of the law is, that it rests, in general, on a germ of ideality, of knowledge, of redemption, but, in particular, everywhere requires an unconditional, and even blind, obedience. Hence it may be said: In general it is doctrine (Thorah), in particular it is statute. The ideal and empirical basis is the typical redemption: I am Jehovah, thy God, that have brought thee out of Egypt, etc., as a fact of divine goodness and grace; and the spirit of it is expressed in the rhythmically solemn form in which the covenant is proclaimed in Exo_19:3-6. The parallel phrases, “House of Jacob,” and “Children of Israel,” present in conjunction the natural descent of the people, and the spiritual blessings allotted to them. Ye have seen.—A certain degree of religious experience is essential in order to be able to enter into covenant relations with Jehovah. This experience is specifically an experience of the sway of His justice over His enemies, and of His grace over His chosen people. Eagles’ wings.—“The eagle’s wings are an image of the strong and affectionate care of God; for the eagle cherishes and fosters her young very carefully; she flies under them, when she takes them out of the nest, in order that they may not fall down upon rocks and injure themselves or perish. Comp. Deu_32:11, and illustrations from profane writers, in Bochart, Hieroz. II., pp. 762, 765 sqq.” (Keil).—And brought you unto myself.—Knobel: to the dwelling-place on Sinai. Keil: unto my protection and care. It probably means: to the revelation of myself in the form of law, symbolized indeed by the sanctuary of the lawgiver, viz., Sinai. But that is a very outward conception of Keil’s, that the pillar of cloud probably retired to mount Sinai. Now therefore, if ye will obey my voice indeed.—According to Keil the promise precedes the requirement, “for God’s grace always anticipates man’s action; it demands nothing before it has given.” But here evidently the requirement precedes the promise; and this is appropriate to the legal religion of Moses in the narrower sense. In the patriarchal religion of Abraham the promise precedes the requirement; under Moses the requirement precedes the promise, but not till after the fulfilment of a former patriarchal promise, an act of redemption, had preceded the requirement. The requirement is very definite and decided, accordant with the law.—The promise is, first: Ye shall be a peculiar treasure unto me.—Keil says: סְגֻלָּה signifies not possession in general, but a precious possession, which one saves, lays up (סָגַל), hence treasure of gold and silver, 1Ch_29:3, etc. (λαὸς περιούσιος, etc.Mal_3:17; Tit_2:14; 1Pe_2:9). “We translate, “above all people,” not, “out of all people,” in accordance with the following words: for all the earth is mine.—“This reason for choosing Israel at once guards against the exclusiveness which would regard Jehovah as merely a national God” (Keil). It may be observed that the people are to be as distinctively the lot (κλῆρος) of Jehovah, as Jehovah desires to be the lot of His people.—In the second place, the first promise, or the סְגֻלָּה, is explained: Ye shall be unto me a kingdom of priests.—The LXX. translate, βασίλειον ἱεράτευμα; so Peter, 1Pe_2:9. Onkelos: “kings, priests.” Jonathan: “crowned kings, ministering priests.” According to the Hebrew text, the kingdom as a unit, or the realm as a body of citizens, is a nation of priests. The individuals are priests; the unity of their commonwealth is a kingdom, whose king is Jehovah. It is therefore a kingdom whose royal authority operates every way to liberate and ennoble, to sanctify and dignify; the priests are related to the king; in their totality under the king they constitute the priesthood, but only under the condition that they offer sacrifice as priests. The N. T. term, “a royal priesthood,” derived from the LXX., merges the several priests in the higher unity of a single priesthood, whose attribute, “royal,” expresses the truth that the king, through his royal spirit, has incorporated himself into the midst of his people. All this, now, the Israelites are to be, in their general attitude, first in the typical sense, which points forward to the actual fulfilment, and prophetically includes it. Keil, therefore, is wrong in saying that “the notion of theocracy or divine rule (referring to the preceding explanations, II., p. 97), as founded by the establishment of the Sinaitic covenant, does not at all lie in the phrase מַמְלֶכֶת כֹּהֲנִים [‘kingdom of priests’]. The theocracy established by the formation of the covenant (chap. 24) is only the means by which Jehovah designs to make His chosen people a kingdom of priests.” Whilst here the theocracy is made not even a type, but only the medium of a type, of the New Testament kingdom of heaven, the people of Israel are raised high above their typical significance (p. 98), much as is done in the Judaizing theories of Hofmann and others. The relations are rather quite homogeneous: a typical people, a typical kingdom of God, a typical law, a typical sacrifice, etc. On the other hand, Keil’s sentiment, that Israel, as a nation of priests, has a part to act in behalf of other people, is every way accordant with the Old Testament prophecy and with the New Testament. (Isaiah 42; Rom_11:15; Rom_15:16.) And a holy nation.—The notion of the holiness of Jehovah first appears in chap. 15. Here the notion of a holy people. The holiness of Jehovah is the originating cause of the creation of a holy people. On the various explanations of the notion of holiness, vid. Keil, p. 99. Neither the notion of newness or brilliancy, nor that of purity or clearness satisfies the concrete import of holiness. Jehovah keeps Himself pure in His personality, He protects His glory by His purity, His universality by His particularity—thus is He the Holy One. And so He creates for Himself a holy people that in a peculiar sense exist for Him, separated from the ungodly world, as He in a peculiar sense exists for them, and keeps Himself aloof from notions and forms of worship that conflict with true views of His personality. The opposite of קָדוֹשׁ is חֹל, κοινός, profanus” (Keil). See the passages 1Pe_1:15; comp. Lev_11:44; Lev_19:2.—And all the people answered together. Thus a historical, positive, conscious obligation is entered into, resting, it is true, on an obligation inherent in the nature of things.
3. Provisions for the Negotiation of the Covenant. Exo_19:9-13.
First: Jehovah will reveal Himself to Moses in the thick cloud. The people are to listen while He talks with Moses. Keil seems to assume that the people also are to hear with their own ears the words of the fundamental law. But Exo_19:16-19 show what is meant by the people’s hearing. The sound of thunder and of the trumpet which the people hear sanctions the words which Moses hears. In consequence of this the people are to believe him for ever. The perpetual belief in Moses is the perpetual belief in the revelation and authority of the law. What follows shows that mediately the people did hear the words.
Secondly: The people, in order to receive the law, are to be sanctified for three days, i.e., are to dispose themselves to give exclusive attention to it. The symbolical expression for this consists in their washing their garments, ceremonially purifying them. It shows a want of appreciation of propriety to include, as Keil does, the explanatory precept of Exo_19:15 among the immediate requirements of Jehovah.
Thirdly: The people are to be kept back by a fence enclosing the mountain. That is, the restraining of the people from profaning the mountain as the throne of legislation serves to protect them; comp. the significance of the parables in Matthew 13. The transgressor is exposed to capital punishment; but inasmuch as his transgression finds him on the other side of the limit, no one could seize him without himself becoming guilty of the transgression; hence the direction that he should be killed from a distance with stones or darts.3 Consistency requires that the same should be done with beasts that break through. Reverence for the law is thus to be cultivated by the most terrifying and rigorous means. When the trumpet.שׁוֹפָר = קֶרֶן חַֹיּבֵל ,חַֹיּבֵל. “To draw out the horn [as the Hebrew expresses it] is the same as to blow the horn in prolonged notes” (Keil). Vid. Winer, Realwörterbuch, Art. Musikalische Instrumente. It is a question when the prohibition to come near the mountain was to be terminated. According to Keil, a signal was to be given summoning the people to approach, and that then the people, as represented by the elders, were to ascend the mountain. But nothing is anywhere said of such a signal. It is simpler, with Knobel, thus to understand the direction: “When at the close of the divine appearances and communications an alarm is sounded, and so the people are summoned to start, to separate.”4 When the tabernacle was finished, this became the sacred meeting-place of the people, to which they were called. Soon afterwards the trumpets summoned them to set forth, perhaps re-enforced, on account of the importance of the occasion, by the jubilee horn, or itself identified with it.
4. The Preparation of the People. Exo_19:14-15.
The direction given by Jehovah respecting the sanctification of the people is further explained by Moses. The distinction between the divine revelation and the human expansion of it appears here as in 1 Corinthians 7.
5. The Signs accompanying the Appearance of Jehovah, the Lawgiver, on Sinai. Exo_19:16-19.
And it came to pass on the third day. Here is another prominent element in the miracle of Sinai, that is generally overlooked, viz., the fact that Moses through divine illumination so definitely predicted that the miraculous occurrence would take place in three days. By identifying him all along with God’s revelation the miraculous mystery of his inner life is obliterated. That there were thunders and lightnings.—All this animated description of the miraculous event Keil takes literally, and following Deu_4:11; Deu_5:20 (23), expands the account, although if the mountain was burning in the literal sense of the word so that its flame ascended up to heaven, there would be no place for clouds and cloudy darkness. In a thunder-storm are united both nocturnal darkness and flaming light. Keil quotes various conjectures concerning the trumpet sound. No reference is had to the trumpet sound made by the voice of God in the ghostly sphere of the remorseful conscience of a whole people. But comp. Joh_12:29. That the darkness indicates the invisibility and unapproachableness of the holy God who veils Himself from mortals even when He discloses Himself, is evident from all the analogies of clouds up to the sacred one in which Christ ascended. Fire has a twofold side, according to man’s attitude towards the divine government; it is therefore, as Keil says, at once the fire of the zeal of anger and the zeal of love. To unite both ideas in one, it is the fire of the power that sanctifies, which therefore purges, transforms, vivifies, and draws upward, as is shown by the ascension of Elijah and the phenomena of the day of Pentecost. The same is true of thunder. Since the law is now given for the first time, this can have nothing to do with the thunder of the last judgment. Vid. on Revelation, p. 197.—All the people trembled. While in this mood they are led by Moses out of the camp to the foot of the mountain. It is, to be sure, hardly to be supposed that this denotes a march from the plain of Rahah into that of Sebaiyeh. “The people, i.e., the men,” says Keil,—a limitation for which there is little reason.—And all mount Sinai smoked.—The view of the scene is renewed and intensified, the nearer the people come to the foot of the mountain. Moses speaking, and God answering.—Glorious definition of the nature of law! All of God’s commands are, so to speak, answers to the commands and questions of God’s chosen servant; they grow out of a reciprocal action of God and the inmost heart of humanity.
6. The Calling of Moses alone up to the Mount, etc. Exo_19:20-25.
And Jehovah said unto Moses.—There must be some significance in the fact that Moses is required again to descend from Sinai, in order repeatedly to charge the people not to cross the limit in order to gaze, because by this sin many might perish. This direction is now even extended to the priests; and in accordance with their position they are exposed to the sentence of death even in the camp unless they sanctify themselves; only Aaron is permitted to go up in company with Moses. So sharp a distinction is made between the theocratic life of the people, between the sphere of sacerdotal ordinances (which, therefore, already exist), and the sphere of revelation, of which Moses is the organ. That Aaron is allowed to accompany him when the first oral revelation of the law is made, indicates that in and with him the priests, and gradually also the whole priestly nation, which begins to assume a priestly relation to mankind in the near presence of the law, are to be lifted up into the light of revelation. Various views of this passage, especially a discussion of Kurtz’s opinion, are to be found in Keil. Knobel finds here “an interpolation of the Jehovist.”
Inasmuch now as the narrative makes the law of the ten commandments follow immediately, whilst Moses seems to be standing below with the people, a literal interpretation concludes that Jehovah communicated the ten commandments down from Mt. Sinai immediately to the people, and so “the fundamental law of the theocracy has a precedence over all others” (Knobel; see also Keil, p. 106). The fact that Jehovah has already given answer to Moses on the mountain, is overlooked; as also the passages Exo_24:15 sqq.; 34; Deu_5:5; Deu_33:4, to say nothing of Galatians 3 and other passages. It is true, the representation here is designed to make the impression that the law of the ten commandments, although mediated by Moses, has yet the same authority as if Jehovah had spoken it directly to the people from Sinai; and no less does it express the pre-eminent importance of the ten commandments. The following distinctions are marked: As oral (or spiritual) words Moses receives the divine answers on the mountain (Exo_19:19). Then God addresses the same words from Sinai in the voices of thunder to the people at the foot of the mountain; and Moses, who stands below with the people, is the interpreter of these voices, as is clearly shown by Deu_5:5. This oral, spiritual law of principles, which is echoed in the conscience of all the people, as if Jehovah were directly talking with them, is the foundation for the establishment and enforcement of the written law engraved on the stone tablets.
Footnotes:
[1][Exo_19:13. The repetition of the word “touch” (נָגַע) naturally suggests the thought that the object is the same as in the preceding verse, viz., “mount.” But this cannot be the case. For (1) if this were so, it is not probable that the word “hand” would be used, especially after the more general prohibition. The second prohibition would be weaker than the first, for one would most naturally touch the mountain with the foot, not the hand. But (2) more decisive still is the consideration that the conjunction כִּי does not admit of this construction. It can here only have the meaning “but” in the sense of the German “sondern,” i.e, “but on the contrary.” As the verse stands in A. V., a reader would most naturally understand “but” to be equivalent to “but that,” and the meaning to be, “No hand shall touch it wilhout his being stoned,” etc., which, however, cannot have been the meaning of the translators, and certainly not of the Hebrew author. On the other hand, it makes no sense to say, “No hand shall touch the mountain, but on the contrary he shell be stoned.” The meaning must be: “No hand shall touch him,” i.e., the offender; “but he shall be killed without such contact by being stoned or shot.”—Tr.]
[2][The last two verbs in this verse are in the Imperfect tense, and hence express continued action. The Hebrew does not say, “when the voice.… waxed louder and londer, [then] Moses spake,” etc., especially not, if “when” is understood to be equivalent to “atter.” We have endeavored to give the true sense by the participial rendering.—Tr.]
[3]This is perhaps in general the reason for stoning.
[4][There seems to be no inconsistency between Knobel’s view and that of Keil. The latter understands the sound of the trumpet (Exo_19:13) to be the signal, and so does Knobel. And both assume that the signal was to follow the promulgation of the law.—Tr.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain The Divine Glory, and the Giving of the Law…
II. JEHOVAH REVEALED AS KING OF ISRAEL.
The Divine Glory, and the Giving of the Law at Sinai. Chaps.
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Exo_19:1 to Exo_24:18.
THE ENCAMPMENT AT MOUNT SINAI, 1, 2.
We now approach the most sublime and impressive narrative of Old Testament history. After the struggle and victory of the exodus, and after two months’ experience of desert journeys and exposures, the Israelites came and pitched their tents at the holy mountain where Moses beheld the burning bush. Comp. Exo_3:12. Here they were to await further revelations of Jehovah.
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The particular mountain at which the law was given has naturally been the subject of earnest research. Three different summits have their claims to this distinction — Serbal, Jebel Musa, and Ras es-Sufsafeh — all of them notable among the prominent mountains of the Sinaitic peninsula. Having identified Rephidim with the Wady Feiran at the northern base of Serbal, (see on Exo_17:1,) we need not linger here to consider its claims, which indeed seem very futile. Jebel Musa has in its favour the local traditions of at least fifteen centuries, and occupies the centre of the Sinaitic group of mountains. Its summit consists of an area of huge rocks, about eighty feet in diameter, partly covered with ruins, but the view is confined, and far less extensive and imposing than that from other summits in the group. There is no spot to be seen around it suitable for a large encampment, and the bottoms of the adjacent valleys are invisible. (Robinson, Biblical Researches, vol. i, pp. 104, 105.) Far more imposing and every way in harmony with the scriptural narrative is the height known as Ras es-Sufsa-feh, at the north-western end of the same ridge, overlooking the plain of er-Rahah. See note on Exo_19:12. Robinson describes the view from this summit as follows: “The whole plain er-Rahah lay spread out beneath our feet, with the adjacent wadies and mountains; while Wady esh-Sheikh on the right, and the recess on the left, both connected with and opening broadly from er-Rahah, presented an area which serves nearly to double that of the plain. Our conviction was strengthened that here, or on some of the adjacent cliffs, was the spot where the Lord descended in fire and proclaimed the law. Here lay the plain where the whole congregation might be assembled; here was the mount that could be approached and touched, if not forbidden; and here the mountain-brow where alone the lightnings and the thick cloud would be visible, and the thunders and the voice of the trump be heard, when the Lord ‘came down in the sight of all the people upon Mount Sinai.’ We gave ourselves up to the awful scene; and read, with a feeling that shall never be forgotten, the sublime account of the transaction of the commandments there promulgated, in the original words as recorded by the great Hebrew legislator.” — Biblical Researches, vol. i, p. 107. For further discussion of the subject, see Stanley, Sinai and Palestine, pp. 74-76; Palmer, Desert of the Exodus, chapter vi, and the biblical cyclopaedias under the word Sinai.
1. In the third month,… the same day — This is certainly a singular form of statement, and begets the suspicion of some corruption in the Masoretic text. The day of the month is not given, and the rendering, in the third new moon, adopted by many exegetes, and explained as equivalent to the first day of the third month, has no parallel in Hebrew usage. Had that been the author’s meaning why would he not have employed the form of expression which appears in Exo_40:1; Exo_40:17? Comp. also the usage as seen in Gen_8:5; Gen_8:13; Lev_23:24; Num_1:1. In Num_9:1; Num_20:1, the name of the month only is given, and, were it not for the words, the same day, in our verse, we would naturally suppose that the writer did not intend to specify the day of the month when Israel arrived at Mount Sinai. But those words seem best explained by the supposition that the day of the month was originally written in the earlier part of the verse, but before the date of the ancient versions it by some oversight was dropped out. To explain the words, the same day, in connexion with the mention of the third month, as here, in the general sense of time, (“at that time,”) is very unsatisfactory. According to Bush, who explains the text as it now stands as meaning the first day of the month, “this was just forty-five days after the departure from Egypt; for, adding sixteen days of the first month to twenty-nine of the second, the result is forty-five. To these we must add the day on which Moses went up to God, (Exo_19:3,) the next day after, when he returned their answer to God, (Exo_19:7-8,) and the three days more mentioned in Exo_19:10-11, which form altogether just fifty days from the passover to the giving of the law on Mount Sinai. Hence the feast which was kept in after-times to celebrate this event was called Pentecost, or the fiftieth day.” — Notes on Exodus, in loco. But this idea, which appears nowhere in Josephus, or Philo, or any of the older Jewish writers, seems to be a late rabbinic tradition, and without valid warrant in Scripture.
The wilderness of Sinai — This expression denotes the open plain “before the mount,” (Exo_19:2,) where the Israelites encamped and remained during the giving of the law, and the construction of the tabernacle. Comp. Leviticus 8:38; Num_1:1; Num_1:19; Num_3:14; Num_9:1; Num_10:12, etc. The magnificent plain er-Rahah, which lies at the base of Ras es-Sufsafeh, most remarkably meets the conditions of the biblical narrative, and is the only place yet discovered in the Sinaitic mountains large enough to accommodate a congregation of two million people, and overhung by a mountain which may be literally touched from the plain below.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. the same day] The day of the month…
1. the same day] The day of the month must in some way have fallen out in the early part of the verse.
the wilderness of Sinai] The area in front of the mountain, whether ‘Sinai’ be J. Serbâl or J. Mûsâ (see p. 186 ff.): so v. 2, Lev_7:38 b, Num_1:1; Num_Exo_1:19; Num_3:14; Num_9:1; Num_10:12; Num_26:64; Num_33:15-16 (all P). If Sinai be J. Serbäl, the ‘wilderness’ will be the stretch of W. Feiran, ¾ mile long, between W. ‘Ajeleh and W. ‘Aleyat (cf. on Exo_17:1 a), 3 miles N. of J. Serbâl, and separated from J. Serbǎl itself by a chaos of rugged hills (cf. p. 182, and see the map): if Sinai be J. Mûsâ, then the ‘wilderness’ will be the plain er-Râḥah, about 1½ mile long, and ½ mile broad, fronting it on the NW., and, according to the best route (p. 182), 37 miles above Feiran. Er-Râḥah, it may be added, is 3000 ft. above Feiran, and 5000 ft. above the sea.
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1, 2.a (P). Arrival of the Israelites at Sinai. The ‘when’ in v. 2. is intended to remove a difficulty: the Heb. is, And they took their journey …, and came …, and pitched, &c.; these words, however, beginning with the departure from Rephidim, would naturally precede v. 1, which, stating the new fact of the date of their arrival at Sinai, would as naturally then follow. And this doubtless was the original order, viz.: And they took their journey (Exo_16:1) from Rephidim, and came to the wilderness of Sinai, and pitched in the wilderness: in the third month after, &c., came they into the wilderness of Sinai. For the form of v. 2a, comp. now Exo_16:1, Num_33:16.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain Exodus 19
Exodus 19
We have now arrived at a most momentous point in Israel’s history. We are called to behold them standing at the foot of "the mount that might be touched, and that burned with fire." The fair millennial scene which opened before us in the preceding chapter has passed away. It was but a brief moment of sunshine in which a very vivid picture of the kingdom was afforded; but the sunshine was speedily followed by the heavy clouds which gathered around that "palpable mount," where Israel, in a spirit of dark and senseless legality, abandoned Jehovah’s covenant of pure grace for man’s covenant of works. Disastrous movement! A movement fraught with the most dismal results. Hitherto, as we have seen, no enemy could stand before Israel - no obstacle was suffered to interrupt their onward and victorious march. Pharaoh’s hosts were overthrown - Amalek and his people were discomfited with the edge of the sword - all was victory, because God was acting on behalf of His people, in pursuance of His promise to Abraham, Isaac, and Jacob.
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In the opening verses of the chapter now before us, the Lord recapitulates His actings toward Israel in the following touching and beautiful language: " Thus shalt thou say to the house of Jacob, and tell. the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests and an holy nation." (Ver. 3-6) Observe, it is "my voice" and "my covenant." What was the utterance of that "voice?" and what did that "covenant" involve? Had Jehovah’s voice made itself heard for the purpose of laying down the rules and regulations of a severe and unbending law-giver? By no means. It had spoken to demand freedom for the captivity provide a refuge from the sword of the destroyer - to make a way for the ransomed to pass over - to bring down bread from heaven, to draw forth water out of the flinty rock. Such had been the gracious and intelligible utterances of Jehovah’s "voice," up to the moment at which " Israel camped before the mount."
And as to His "covenant," it was one of unmingled grace. It proposed no condition - it made no demands - it put no yoke on the neck - no burden on the shoulder. When "the God of glory appeared unto Abraham," in Ur of the Chaldees, He certainly did not address him in such words as, "thou Shalt do this," and "thou shalt not do that." Ah! no; such language was not according to the heart of God. It suits Him far better to place "a fair mitre" upon a sinner’s head, than to "put a yoke upon his neck." His word to Abraham was, "I WILL GIVE." The land of Canaan was not to be purchased by man’s doings, but to be given by God’s grace. Thus it stood; and, in the opening of the book of Exodus, we see God coming down in grace to make good His promise to Abraham’s seed. The condition in which He found that seed made no difference, inasmuch as the blood of the lamb furnished Him with a perfectly righteous ground on which to make good His promise. He evidently had not promised the land of Canaan to Abraham’s seed on the ground of ought that He foresaw in them, for this would have totally destroyed the real nature of a promise. It would have made it a compact and not a promise; "but God gave it to Abraham by promise," and not by compact. (Read Gal. 3)
Hence, in the opening of this 19th chapter, the people are reminded of the grace in which Jehovah had hitherto dealt with them; and they are also assured of what they should yet be, provided they continued to hearken to mercy’s heavenly "voice," and to abide in the "covenant" of free and absolute grace. "Ye shall be a peculiar treasure unto me above all people." How could they be this? Was it by stumbling up the ladder of self-righteousness and legalism? Would they be "a peculiar treasure" when blasted by the curses of a broken law - a law which they had broken before ever they received it? Surely not. How then were they to be this "peculiar treasure?" By standing in that position in which Jehovah surveyed them when He compelled the covetous prophet to exclaim, "How goodly are thy tents, 0 Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt; he hath as it were the strength of an unicorn." (Num. 24: 5-8)
However, Israel was not disposed to occupy this blessed position. Instead of rejoicing in God’s "holy promise," they undertook to make the most presumptuous vow that mortal lips could utter. "All the people answered together, and said, "All that the Lord hath, spoken we will do." (Ex. 19: 8) This was bold language. They did not even say, "we hope to do" or "we will endeavour to do." This would have expressed a measure of self-distrust. But no; they took the most absolute ground. "We will do." Nor was this the language of a few vain, self-confident spirits who presumed to single themselves out from the whole congregation. No; "all the people answered together." They were unanimous in the abandonment of the holy promise" - the "holy covenant."
And now, observe the result. The moment Israel uttered their "singular vow," the moment they undertook to "do," there was a total alteration in the aspect of things. "And the Lord said unto Moses, Lo, I come unto thee in a thick cloud. . . . . And thou shalt set bounds unto the people, round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount, shall be surely put to death." This was a very marked change; the One who had just said, "I bare you on eagles’ wings, and brought you unto myself," now envelopes Himself "in a thick cloud," and says, "set bounds unto the people round about." The sweet accents of grace and mercy are exchanged for the "thunderings and lightnings" of the fiery mount. Man had presumed to talk of his miserable doings in the presence of God’s magnificent grace. Israel had said, "we will do," and they must be put at a distance in order that it may be fully seen what they are able to do. God takes the place of moral distance; and the people are but too well disposed to have it so, for they are filled with fear and trembling; and no marvel, for the sight was "terrible," - "so terrible that Moses said, I exceedingly fear and quake." Who could endure the sight of that "devouring fire," which was the apt expression of divine holiness? "The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Paran, and he came with ten thousands of saints; from his right hand went a fiery law for them." (Deut. 33: 2) The term "fiery," as applied to the law, is expressive of its holiness: "Our God is a consuming fire," - perfectly intolerant of evil, in thought, word, and deed.
Thus, then, Israel made a fatal mistake in saying, "we will do." It was taking upon themselves a vow which they were not able, even were they willing, to pay; and we know who has said, "better that thou shouldest not vow, than that thou shouldest vow and not pay." It is of the very essence of a vow that it assumes the competency to fulfil; and where is man’s competency? As well might a bankrupt draw a cheque on the bank, as a helpless sinner make a vow. A man who makes a vow, denies the truth, as to his nature and condition. He is ruined, what can he do? He is utterly without strength, and can neither will nor do anything good. Did Israel keep their vow Did they do "all that the Lord commanded?" Witness the golden calf, the broken tables, the desecrated Sabbath, the despised and neglected ordinances, the stoned messengers, the rejected and crucified Christ, the resisted Spirit. Such are the overwhelming evidences of mans dishonoured vows. Thus must it ever be when fallen humanity undertakes to vow.
Christian reader, do you not rejoice in the fact that your eternal salvation rests not an your poor shadowy vows and resolutions, but on "the one offering of Jesus Christ once?" Oh, yes, "this is our joy, which never can fail." Christ has taken all our vows upon Himself, and gloriously discharged them for ever. His resurrection-life flows through His members and produces in them results which legal vows and legal claims never could effect. He is our life, and He is our righteousness. May his name be precious to our hearts. May His cause ever command our energies. May it be our meat and our drink to spend and be spent in His dear service.
I cannot close this chapter without noticing, in connection, a passage in the Book of Deuteronomy, which may present a difficulty to some minds. It has direct reference to the subject on which we have been dwelling. "And the Lord heard the voice of your words, when ye spake unto me; and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. (Deut. 5: 28) From this passage it might seem as though the Lord approved of their making a vow; but if my reader will take the trouble of reading the entire context, from ver. 24-27, he will see at once that it has nothing whatever to say to the vow, but that it contains the expression of their terror at the consequences of their vow. They were not able to endure that which was commanded. "If," said they, "we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived! Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it and do it." It was the confession of their own inability to encounter Jehovah in that awful aspect which their proud legality had led Him to assume. It is impossible that the Lord could ever commend an abandonment of free and changeless grace for a sandy foundation of "works of law."
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-2. THE JOURNEY TO MOUNT SINAI. From Rephidim…
ISRAEL AT SINAI, PREPARATIONS FOR THE GIVING OF THE LAND.
Vers. 1-2. THE JOURNEY TO MOUNT SINAI. From Rephidim in the Wady Feiran, where they had discomfited Amalek, (Exo_17:8-13) the Israelites moved towards Sinai, probably by the two passes known as Wady Solar and Wady-esh-Sheikh, which gradually converge and meet at the entrance to the plain of Er-Rahah. This plain is generally allowed to be "the Desert of Sinai." It is "two miles long, and half-a-mile broad" (Our Work in Palestine , p. 268), nearly flat, and dotted with tamarisk bushes. The mountains which enclose it have for the most part sloping sides, and form a sort of natural amphitheatre. The plain abuts at its south-eastern extremity on abrupt cliffs of granite rock rising from it nearly perpendicularly, and known as the Ras Sufsafeh. "That such a plain should exist at all in front of such a cliff is," as Dean Stanley well remarks, "so remarkable a coincidence with the sacred narrative, as to furnish a strong internal argument, not merely of its identity with the scene, but of the scene itself having been described by an eye-witness" (Sinai and Palestine, pp. 42-3). All the surroundings are such as exactly suit the narrative. "The awful and lengthened approach, as to some natural sanctuary, would have been the fittest preparation for the coming scene. The low line of alluvial mounds at the foot of the cliff exactly answers to the "bounds" which were to keep the people off front "touching the mount." The plain itself is not broken and uneven and narrowly shut in, like almost all others in the range, but presents a long retiring sweep, against which the people could "remove and stand afar off" The cliff, rising like a huge altar, in front of the whole congregation, and visible against the sky in lonely grandeur from end to end of the whole plain, is the very image of the mount that might be touched, and from which the voice of God might be heard far and wide over the plain below, widened at that point to its utmost extent by the confluence of all the contiguous valleys. Here, beyond all other parts of the peninsula, is the adytum, withdrawn as if in the end "of the world," from all the stir and confusion of earthly things" (ib, p. 43). As an eminent engineer has observed spot in the world can be pointed out which combines in a more remarkable manner the conditions of a commanding height and of a plain in every part of which the sights and sounds described in Exodus would reach an assembled multitude of more than two million souls." Here then, we may well say, in the words used by the most recent of scientific explorers, "was the scene of the giving of the law. From Ras Sufsafeh the law was proclaimed to the children of Israel, assembled in the plains of Er Rahah" (Our Work in Palestine, p. 208).
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In the third month. The month Sivan, corresponding nearly with our June. When the children of Israel were gone forth. Rather, "after the children of Israel had gone forth," or "after the departure of the children of Israel out of the land of Egypt." Compare Exo_16:1, where the expression used is the same. The same day. Literally, "on that day which can only mean "on the day that the month began on the 1st of Sivan. The wilderness of Sinai. The plain Er-Rahah; as is now generally allowed, since the true character of the Wady Sebaiyeh has been shown by Dean Stanley (Sinai and Palestine, p. 76) and others.
Vers. 1-2. Localities shaped to suit God"s moral purposes.
It is scarcely possible to read the descriptions of the Sinaitic localities by modern travellers, who pointedly note their exact adaptation to the scenes transacted among them, without the feeling stealing upon us, that God, in the countless ages during which he was shaping and ordering the earth to be a fitting habitation for man was also arranging it in such sort as would best conduce to the exhibition upon it of those supernatural occurrences, which in his counsels were to constitute turning-points in the moral history of man. Take for instance Jerusalem: are we to suppose that the valleys were furrowed and the rocky platform upraised by the elements acting mechanically, as chance might direct, or not rather that God lovingly shaped, age after age, the mountain where he was about to set his name, and which was to be "the joy of the whole earth"? (Psa_48:2) Rome again, with its seven hills: was not this remarkable formation brought into existence to constitute the site for that capital which was to be, first and last, the pivot of the world"s secular history; for five hundred years the seat of an almost universal empire; for a thousand the western ecclesiastical centre; and having in the future possibilities which the wisest forecast can only dimly indicate, but which transcend those of any other existing city. And, if in these cases Providence contrived and shaped the geographic features with a view to the future history, must it not have been the same at Sinai? Must not that vast granite cluster have been upreared in the place it holds by a series of throes which shook all the regions of the east, in order that from it the law might be given in such a way as to impress men deeply? Must not the plain Er-Rahah have been washed by floods into its present level surface to furnish a convenient place from which the multitudinous host of Israel might at once see and hear? Must not the entire Sinaitic region have been so modelled, that here should be the adytum here and here alone in the entire district, should be the natural "inmost sanctuarypenetrale of holies the centre of attraction the fit spot for supernatural events, on which the future of mankind was to hinge for fourteen centuries? To us it seems, that God did not so much select for his supernatural communications with man the fittest of existing localities, as design the localities themselves with a view to the communications, shaping them to suit his moral purposes.
HOMILIES BY J. ORR Vers. 1, 2. Arrival and encampment at Sinai. We come now to the consideration of what, next to the exodus, is thegreatest event in Israel"s history the ratification at Sinai of the nation"s covenant with God, preceded by the giving of the law. We cannot attach too great importance to these Divine acts. The covenant at Sinai placed Israel in a totally unique relation to Jehovah. It conferred on that people an honour the like of which no nation on earth ever had, or ever has since, enjoyed. It gave rise to an economy, the express design of which was to prepare the way for Christ to shut men up under a conviction of the hopelessness of attaining righteousness by the law, to the faith that should afterwards be revealed. (Gal_3:23) This covenant, as befitted the majesty of God, dealing with a sinful people, was to be ordained "in the hand of a mediator". (Gal_3:19) Moses, accordingly, is seen in these verses entering on his mediatorial functions. Once, a second, and a third time, in the course of this single chapter, he is seen ascending the mount, to meet with God (vers. 3, 8, 20); and once, a second, and a third time, he is sent back from its awful recesses with a message to the people. Vers. 1, 2 relate the arrival at Sinai.
I THE NOTE OF TIME. the third month," etc. (ver. 1). That is, about six weeks forty or fifty days after leaving Egypt. This was close on the date of Pentecost, afterwards traditionally observed as the anniversary of the giving of the law. It was probably with allusion to this fact that, in the new economy, the day of Pentecost was chosen for the gift of the Spirit to the Church. (Ac 2) Thus was fulfilled the prophecy the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah I will put my law in their inward parts, and write it in their hearts". (Jer_31:31-33) "Sinai, then, was the Pentecost of the old dispensation. And, conversely, Pentecost is the Sinai of the new." (Gibson.)
II THE PLACE OF ENCAMPMENT. wilderness of Sinai before the mount" (vers. 1, 2). A fitter theatre for the awful revelation about to be given could scarcely be imagined. The heart of the desert, it was
1. A place of absolute solitude. The people were absolutely alone with God withdrawn from everything which could distract their thoughts from him and from his message. Owen observes God deals with men by the law, he will let them see nothing but himself and their own consciences For the most part, when the law is preached to sinners, they have innumerable diversions and reliefs at hand to shield them from its terror and efficacy. They have other things to do than to attend to the voice of the law; at least, it is not yet necessary that they should so do. But when God will bring them to the mount, as he will here or hereafter, all these pretexts will vanish and disappear". (on Heb_12:18) For the thorough awakening of conscience, we must get a man alone must, in some way or other, sever him from his ordinary surroundings.
2. A place of great sublimity. Travellers dwell with awe on its bare, desolate grandeur on "the lengthened approach" to the mount, "as to some natural sanctuary." The mind, amidst such grandeur, is irresistibly drawn upwards. It is brought into the condition most fit for the reception of thoughts of the everlasting and sublime. How suitable was such a place for the promulgation of that moral law which Kant said affected him with such indescribable awe every time he thought of it! Every circumstance was present which could lend body, vastness, volume, impressiveness, and reduplicated sublimity to the terrors of the revelation. The "sound of the trumpet and the voice of words" would reverberate with strange power amid those rocky heights, and along the echoing valleys. The sternness of the environment was itself a commentary on the law"s sanctities.
3. A place of barrenness. "It was a barren and fruitless desert, where there was little water or food, and, answerably thereunto, the law in a state of sin, would bring forth no fruit, nothing acceptable to God, nor useful to the souls of men." (Owen.) So entirely has the spirit of this scene of this awful desert solitude passed into the revelation connected with it, that the two can no longer be dissociated. Sinai, unconsciously to ourselves, acts upon us to this hour, in every contact of our minds with the truths of the law.
III THE DESIGN OF THE STAY. Israel abode at Sinai for eleven months. During this period the nation enjoyed a season of rest, received the law, ratified its covenant with God, constructed a sanctuary, and was otherwise equipped and organised. It was a time of repose, of retired communion with God, of receptivity. Such times are very needful in the spiritual life.
1. Needful for all. The Christian toiler needs seasons of rest. (Mar_6:31) His truest rest will be found in communion with God and study of his will. By-and-by the call will come, summoning him to renewed activity have dwelt long enough in this mount," etc.. (Deu_1:6)
2. Specially needful in the stage of spiritual history immediately succeeding conversion. Young converts will do well to ponder the example of Paul, who, after God had revealed his Son in him, and before entering on his work as an apostle, "went into Arabia," perhaps revisiting this very. (Gal_1:17) They are all the better for some such season of solitary communion with God as is represented by Israel"s stay at Sinai. They need repose of mind. Like the Israelites, they have a covenant to ratify with God. Like the Israelites, they stand greatly in need of instruction. They need time for lengthened study of the Divine will. They need equipment and preparation for the trials they are afterwards to encounter. Their coming, it is true, is rather figured as a coming to Mount Sion, than as a coming to Mount Sinai; (Heb_12:22) but none the less has Sinai important lessons which it will be for their interest not to overlook. The Christian who does not frequently in spirit visit Sinai will not readily understand his privileges at Sion. The following words of Dr. Candlish express important truth: by a separate process in each mind, a distinct spiritual change in every soul, God effects the rescue of his people. There cannot, therefore, be any general gathering together, in a literal sense, such as there was at Sinai. But practically, in a real though spiritual sense, every converted soul has to pass through an analogous spiritual crisis. It is a momentous crisis, as regards both the exodus and the pilgrimage; the escape he has made and the way he has to go. It is, in fact, the settlement, once for all, of the terms upon which he is henceforth to be with his God as his Sovereign Lord. It is his being confronted and brought face to face with God, in a new state and character, as redeemed by his grace, and ready for his work." ("Fatherhood of God.") J.O.
HOMILIES BY J. URQUHART Vers. 1-6. The Lord and his people.
I WHO THE PEOPLE OF GOD ARE.
1. The children of the promise, "the house of Jacob," etc., the household offaith.
2. They who have experienced deliverance and known God"s love: "Yehave seen what I did," etc. The law the picture of the Gospel: those only can enter into the covenant of obedience who have known that God has chosen and blessed them. "We love him because he first loved us.
II WHAT THE LORD ASKS OF THEM.
1. True obedience: not a profession, but a life.
2. To keep his covenant: to understand his will, and make that will theirlaw. The whole end of both taw and gospel is missed if the life is not laid hold of, if the man is not brought to wear again the image of him who created him.
III THE GLORY GOD WILL GIVE THEM IN THE EARTH.
1. They will be God"s best beloved a peculiar treasure unto him "aboveall people." Note the true position of God"s people. It is not that God cares for them only. He cares for all: "all the earth is mine." They are the choicest of his earthly treasures.
2. They are to be "a kingdom of priests." They will minister to the nationsin the things of God leading them into his presence, teaching them his will.
3. They will be "a holy nation," a consecrated people. The Spirit"sanointing will rest upon them.
4. This threefold glory the portion of God"s people to-day: the knowledgethat God has chosen us; our priestly service among our brethren; the unction from on high. U.
HOMILIES BY H. T. ROBJOHNS Vers. 1-15. Covenant before law.
therefore, if ye will obey," etc. Exo_19:5, Exo_19:6. This subject might well be introduced by:
1. Showing how exactly the topography of Sinai (i.e., the plain of Er Rahah, Ras Sufsafeh, and Jebel Musa) agrees with the sacred history. For material of description see "The Desert of the Exodus.
2. How suitable mountains were to constitute the scenery of Divinemanifestation.
1. An analysis of this section
1. God and Moses;
2. Moses with the people;
3. God and Moses again;
4. Once more Moses with the people.
In this preparation for the law, we shall see the Gospel. The Gospel antedated law. (see Ga 3) Here we have several evangelical principles:
I NO COVENANT, NO LIVING OBEDIENCE. Here may be discussed and illustrated the whole question whether God"s grace precedes our obedient living unto him, or vice versa.
II NO OVERTURE FROM GOD, NO COVENANT. The initiative is ever with God (vers. 3, 4). To illustrate: Suppose the words had run this way: "Ye know what ye did in Egypt, how ye sought me, if haply ye might find me; how all the way through the desert ye have followed hard after me, if peradventure ye might see my face, and hear lay voice in this mountain." Not one word would have been true. God ever first seeks man, not nigh God.
III NO REDEMPTIVE ACTION, NO OVERTURE POSSIBLE. God"s appeal is ever strengthened by his deeds. In the case of Israel, there had been the paschal lamb, the passing over, the passage of the Red Sea, and the constitution of a Church. Thereafter covenant, and anon law! Show the analogies in Christian times the atonement, pardon, adoption, inclusion in the Church, the establishment of covenantal relations, the coming under the Christian rule of life.
IV NO CONCURRENCE, NO RESULT (ver. 5). If," etc.
1. In all God"s dealing with us he has respect to our liberty.
2. The condition here is a believing obedience. The Hebrew word for "obey" seems to carry pregnantly within it all these meanings hearing, listening, heeding, trusting, acting according to what we hear and believe. It might be welt to show that practically in Christian life the believing man is the obedient, and vice versa.
3. And keeping the covenant. Bring out the sentinel idea in the "keeping," and then show that we keep the covenant:
(1) By complying with the conditions on our side.
(2) By jealously guarding the conditions on God"s side against the tamperings of error.
V WITH CONCURRENCE, THE MOST BLESSED RESULTS. They who believe and keep the covenant become:
1. The private and peculiar treasure of the King of kings. Amongst earthly potentates there is a distinction between the treasures which they hold in their public capacity and those which are their own private property. When a king abdicates, he leaves behind him the public treasure, but carries with him his own. In an analogous sense we become the priceless jewels of the King of kings, though "all the earth is his". (same Hebrew word in Mal_3:17)
2. A kingly priesthood (ver. 6). "A royalty of priests," i.e. , every king a priest, and every priest a king. Here we have
(1) The royalty of religion. Religion the most powerful factor in life. Illustrate the monarchy of religione.g. , St. Paul on board the ship.
(2) The priesthood of religion. Priestcraft is vile; priesthood a benediction. The priest receives from God for man; offers for man to God, e.g. , the priesthood Aaronic, that of the Lord Jesus, that of Israel for the nations, that of the Christian believer.
3. Separate. Negatively, from the world, but also positively unto God. "A holy nation. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Wilderness of Sinai.
Exo_19:1-2
Wilderness of Sinai.
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Lessons
1. Months and days from Egyptian bondage are fit to be recorded.
2. Days are set by God for the Churchs gradual progress to their rest; it fails not (Exo_19:1).
3. From Rephidim to Sinai, or from straits and trials to some rest and doctrine God removes His Church.
4. The Churchs camp and Gods mount are sweetly joined together (Exo_19:2). (G. Hughes, B. D.)
The wilderness of Sinai
After their long halt, exulting in their first victory, they advanced deeper into the mountain ranges, they knew not whither. They knew only that it was for some great end, for some solemn disclosure, such as they had never before witnessed. Onward they went, through winding valley, and under high cliff, and over rugged pass, and through gigantic forms, on which the marks of creation even now seem fresh and powerful; and at last, through all the different valleys, the whole body of the people were assembled. On their right hand and on their left rose long sucessions of lofty rocks, forming a vast avenue, like the approaches which they had seen leading to the Egyptian temples between colossal figures of men and of gods. At the end of this broad avenue, rising immediately out of the level plain on which they were encamped, towered the massive cliffs of Sinai, like the huge altar of some natural temple; encircled by peaks of every shape and height, the natural pyramids of the desert. In this sanctuary, secluded from all earthly things, they waited for the revelation of God. (Dean Stanley.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain
CHAPTER XIX.
AT SINAI.
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Exo_19:1-25.
In the third month from the Exodus, and on the selfsame day (which addition fixes the date precisely), the people reached the wilderness of Sinai. This answers fairly to the date of Pentecost, which was afterwards connected by tradition with the giving of the law. And therefore Pentecost was the right time for the gift of the Holy Ghost, bringing with Him the law of the spirit of life in Christ Jesus, and that freedom from servile Jewish obedience which is not attained by violating law, but by being imbued in its spirit, by the love which is the fulfilling of the law.
* * * * *
There is among the solemn solitudes of Sinai a wide amphitheatre, reached by two converging valleys, and confronted by an enormous perpendicular cliff, the Ras Sufs‰feh--a "natural altar," before which the nation had room to congregate, awed by the stern magnificence of the approach, and by the intense loneliness and desolation of the surrounding scene, and thus prepared for the unparalleled revelation which awaited them.
It is the manner of God to speak through nature and the senses to the soul. We cannot imagine the youth of the Baptist spent in Nazareth, nor of Jesus in the desert. Elijah, too, was led into the wilderness to receive the vision of God, and the agony of Jesus was endured at night, and secluded by the olives from the paschal moon. It is by another application of the same principle that the settled Jewish worship was bright with music and splendid with gold and purple; and the notion that the sublime and beautiful in nature and art cannot awaken the feelings to which religion appeals, is as shallow as the notion that when these feelings are awakened all is won.
What happens next is a protest against this latter extreme. Awe is one thing: the submission of the will is another. And therefore Moses was stopped when about to ascend the mountain, there to keep the solemn appointment that was made when God said, "This shall be the token unto thee that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain" (Exo_3:12). His own sense of the greatness of the crisis perhaps needed to be deepened. Certainly the nation had to be pledged, induced to make a deliberate choice, now first, as often again, under Joshua and Samuel, and when Elijah invoked Jehovah upon Carmel. (Jos_24:24; 1Sa_12:14; 1Ki_18:21, 1Ki_18:39.)
It is easy to speak of pledges and formal declarations lightly, but they have their warrant in many such Scriptural analogies, nor should we easily find a church, careful to deal with souls, which has not employed them in some form, whether after the Anglican and Lutheran fashion, by confirmation, or in the less formal methods of other Protestant communions, or even by delaying baptism itself until it becomes, for the adult in Christian lands, what it is to the convert from false creeds.
Therefore the Lord called to Moses as he climbed the steep, and offered through him a formal covenant to the people.
"Thus shalt thou say to the house of Jacob,[33] and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself."
The appeal is to their personal experience and their gratitude: will this be enough? will they accept His yoke, as every convert must, not knowing what it may involve, not yet having His demands specified and His commandments before their eyes, content to believe that whatever is required of them will be good, because the requirement is from God? Thus did Abraham, who went forth, not knowing whither, but knowing that he was divinely guided. "Now, therefore, if ye will obey My voice indeed and keep My covenant, then ye shall be a peculiar treasure unto Me from among all peoples; for all the earth is Mine, and ye shall be unto Me a kingdom of priests and a holy nation."
Thus God conveys to them, more explicitly than hitherto, the fact that He is the universal Lord, not ruling one land or nation only, nor, as the Pentateuch is charged with teaching, their tutelary deity among many others. Thus also the seeds are sown in them of a wholesome and rational self-respect, such as the Psalmist felt, who asked "What is man, that Thou art mindful of him?" yet realised that such mindfulness gave to man a real dignity, made him but little lower than the angels, and crowned him with glory and honour.
Abolish religion, and mankind will divide into two classes,--one in which vanity, unchecked by any spiritual superior, will obey no restraints of law, and another of which the conscious pettiness will aspire to no dignity of holiness, and shrink from no dishonour of sin. It is only the presence of a loving God which can unite in us the sense of humility and greatness, as having nothing and yet possessing all things, and valued by God as His "peculiar treasure."[34]
And with a reasonable self-respect should come a noble and yet sober dignity--"Ye shall be a kingdom of priests," a dynasty (for such is the meaning) of persons invested with royal and also with priestly rank. This was spoken just before the law gave the priesthood into the hands of one tribe; and thus we learn that Levi and Aaron were not to supplant the nation, but to represent it.
Now, this double rank is the property of redeemed humanity: we are "a kingdom and priests unto God." Yet the laity of the Corinthian Church were rebuked for a self-asserting and mutinous enjoyment of their rank: "Ye have reigned as kings without us"; and others there were in this Christian dispensation who "perished in the gainsaying of Korah" (1Co_4:8; Jud_1:11).
If the words "He hath made us a kingdom and priests" furnish any argument against the existence of an ordained ministry now, then there should have been no Jewish priesthood, for the same words are here. And is it supposed that this assertion only began to be true when the apostles died? Certainly there is a kind of self-assertion in the ministry which they condemn. But if they are opposed to its existence, alas for the Pastoral Epistles! It was because the function belonged to all, that no man might arrogate it who was not commissioned to act on behalf of all.
But while the individual may not assert himself to the unsettling of church order, the privilege is still common property. All believers have boldness to enter into the holiest place of all. All are called upon to rule for God "over a few things," to establish a kingdom of God within, and thus to receive a crown of life, and to sit with Jesus upon His throne. The very honours by which Israel was drawn to God are offered to us all, as it is written, "We are the circumcision," "We are Abraham's seed and heirs according to the promise" (Php_3:3; Gal_3:29).
To this appeal the nation responded gladly. They could feel that indeed they had been sustained by God as the eagle bears her young--not grasping them in her claws, like other birds, but as if enthroned between her wings, and sheltered by her body, which interposed between the young and any arrow of the hunter. Thus, say the Rabbinical interpreters, did the pillar of cloud intervene between Israel and the Egyptians. If the image were to be pressed so far, we could now find a much closer analogy for the eagle "preferring itself to be pierced rather than to witness the death of its young" (Kalisch). But far more tender, and very touching in its domestic homeliness, is the metaphor of Him Whose discourses teem with allusions to the Old Testament, yet Who preferred to compare Himself to a hen gathering her chickens under her wing.
With the adhesion of Israel to the covenant, Moses returned to God. And the Lord said, "Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever."
The design was to deepen their reverence for the Lawgiver Whose law they should now receive; to express by lessons, not more dreadful than the plagues of Egypt, but more vivid and sublime, the tremendous grandeur of Him Who was making a covenant with them, Who had borne them on His wings and called them His firstborn Son, Whom therefore they might be tempted to approach with undue familiarity, were it not for the mountain that burned up to heaven, the voice of the trumpet waxing louder and louder, and the Appearance so fearful that Moses said, "I exceedingly fear and quake" (to phantazomenon-- Heb_12:21).
When thus the Deity became terrible, the envoy would be honoured also.
But it is important to observe that these terrible manifestations were to cease. Like the impressions produced by sickness, by sudden deaths, by our own imminent danger, the emotion would subside, but the conviction should remain: they should believe Moses for ever. Emotions are like the swellings of the Nile: they subside again; but they ought to leave a fertilising deposit behind.
That the impression might not be altogether passive, and therefore ephemeral, the people were bidden to "sanctify themselves"; all that is common and secular must be suspended for awhile; and it is worth notice that, as when the family of Jacob put away their strange gods, so now the Israelites must wash their clothes (cf. Gen_35:2). For one's vestment is a kind of outer self, and has been with the man in the old occupations from which he desires to purify himself. It was therefore that when Jehu was made king, and when Jesus entered Jerusalem in triumph, men put their garments under their chief to express their own subjection (2Ki_9:13; Mat_21:7). Much of the philosophy of Carlyle is latent in these ancient laws and usages.
Moreover, the mountain was to be fenced from the risk of profanation by any sudden impulsive movement of the crowd, and even a beast that touched it should be slain by such weapons as men could hurl without themselves pursuing it. Only when the trumpet blew a long summons might the appointed ones come up to the mount (Exo_19:13).
On the third day, after a soul-searching interval, there were thunders and lightnings, and a cloud, and the trumpet blast; and while all the people trembled, Moses led them forth to meet with God. Again the narrative reverts to the terrible phenomena--the fire like the smoke of a furnace (called by an Egyptian name which only occurs in the Pentateuch), and the whole mountain quaking. Then, since his commission was now to be established, Moses spake, and the Lord answered him with a voice. And when he again climbed the mountain, it became necessary to send him back with yet another warning, whether his example was in danger of emboldening others to exercise their newly given priesthood, or the very excess of terror exercised its well-known fascinating power, as men in a burning ship have been seen to leap into the flames.
And the priests also, who come near to God, should sanctify themselves. It has been asked who these were, since the Levitical institutions were still non-existent (Exo_19:22-24). But it is certain that the heads of houses exercised priestly functions; and it is not impossible that the elders of Israel who came to eat before God with Jethro (Exo_18:12) had begun to perform religious functions for the people. Is it supposed that the nation had gone without religious services for three months?
It has been remarked by many that the law of Moses appealed for acceptance to popular and even democratic sanctions. The covenant was ratified by a plŽbiscite. The tremendous evidence was offered equally to all. For, said St. Augustine, "as it was fit that the law which was given, not to one man or a few enlightened people, but to the whole of a populous nation, should be accompanied by awe-inspiring signs, great marvels were wrought ... before the people" (De Civ. Dei, x. 13).
We have also to observe the contrast between the appearance of God on Sinai and His manifestation in Jesus. And this also was strongly wrought out by an ancient father, who represented the Virgin Mary, in the act of giving Jesus into the hands of Simeon, as saying, "The blast of the trumpet does not now terrify those who approach, nor a second time does the mountain, all on fire, cause terror to those who come nigh, nor does the law punish relentlessly those who would boldly touch. What is present here speaks of love to man; what is apparent, of the Divine compassion." (Methodius De Sym. et Anna, vii.)
But we must remember that the Epistle to the Hebrews regards the second manifestation as the more solemn of the two, for this very reason: that we have not come to a burning mountain, or to mortal penalties for carnal irreverence, but to the spiritual mountain Zion, to countless angels, to God the Judge, to the spirits of just men made perfect, and to Jesus Christ. If they escaped not, when they refused Him Who warned on earth, much more we, who turn away from Him Who warneth from heaven (Heb_12:18-25).
There is a question, lying far behind all these, which demands attention.
It is said that legends of wonderful appearances of the gods are common to all religions; that there is no reason for giving credit to this one and rejecting all the rest; and, more than this, that God absolutely could not reveal Himself by sensuous appearances, being Himself a Spirit. In what sense and to what extent God can be said to have really revealed Himself, we shall examine hereafter. At present it is enough to ask whether human love and hatred, joy and sorrow, homage and scorn can manifest themselves by looks and tones, by the open palm and the clenched fist, by laughter and tears, by a bent neck and by a curled lip. For if what is most immaterial in our own soul can find sensuous expression, it is somewhat bold to deny that a majesty and power beyond anything human may at least be conceived as finding utterance, through a mountain burning to the summit and reeling to the base, and the blast of a trumpet which the people could not hear and live.
But when it is argued that wondrous theophanies are common to all faiths, two replies present themselves. If all the races of mankind agree in believing that there is a God, and that He manifests Himself wonderfully, does that really prove that there is no God, or even that He never manifested Himself wondrously? We should certainly be derided if we insisted that such a universal belief proved the truth of the story of Mount Sinai, and perhaps we should deserve our fate. But it is more absurd by far to pretend that this instinct, this intuition, this universal expectation that God would some day, somewhere, rend the veil which hides Him, does actually refute the narrative.
We have also to ask for the production of those other narratives, sublime in their conception and in the vast audience which they challenged, sublimely pure alike from taint of idolatrous superstition and of moral evil, profound and far-reaching in their practical effect upon humanity, which deserve to be so closely associated with the giving of the Mosaic law that in their collapse it also must be destroyed, as the fall of one tree sometimes breaks the next. But this narrative stands out so far in the open, and lifts its head so high, that no other even touches a bough of it when overturned.
Is it seriously meant to compare the alleged disappearance of Romulus, or the secret interviews of Numa with his Egeria, to a history like this? Surely one similar story should be produced, before it is asserted that such stories are everywhere.
FOOTNOTES:
[33] This phrase is not found elsewhere in the Pentateuch. Is it fancy which detects in it a desire to remind them of their connection with the least worthy rather than the noblest of the Patriarchs? One would not expect, for instance, to read, Fear not, thou worm Abraham, or even Israel; but the name of Jacob at once calls up humble associations.
[34] This word is the same which occurs in the verse so beautifully but erroneously rendered "They shall be Mine, saith the Lord of hosts, in the day when I make up My jewels" (Mal_3:17, A.V.). "They shall be Mine ... in the day that I do make, even a peculiar treasure" (R.V.).
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Exo_19:1. The Wilderness of Sinai.]—Sinai is the “proper name…
CRITICAL NOTES.—
Exo_19:1. The Wilderness of Sinai.]—Sinai is the “proper name of the granite mountain in the Arabian Veninsula, rendered famous by the Mosaic legislation. It consists of three large summits, of which the north-eastern is called Horeb, the south-western that of St. Catherine. ‘The Wilderness of Sinai’ is the wilderness about Sinai, and particularly the plain of Sebayeh, south of Gibel Mûsa.” (Fürst.)—
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Exo_19:3. Thus shalt thou say.]—There is something peculiarly beautiful in this message to Israel. (a) Its poetical form strikes the ear as well as the eye if printed, as it ought to be, in parallel lines. (b) The graciousness of its tenor goes straight to the heart: “Ye have seen what I did … now therefore.” Benefits already bestowed are urged as a motive to consecration. (c) Its position at the commencement of the Divine announcement is an introductory proposal to Israel, eliciting Israel’s first response—being, as we may term it, “the first time of asking,” prior to the ratification of the covenant (ch. Exo_24:3; Exo_24:7). (d) Its lofty aim, namely, that of securing a holy, obedient “people,” and consecrating them as “a kingdom of priests” on behalf of all the earth, for which Jehovah thus shows His care. Note especially, how much light is here thrown upon the meaning of the Hebrew berith in its loftiest application, as truly signifying COVENANT; and, further, the grace of Jehovah, in that, even here, where He appears in terror as Lawgiver, He makes way for His sovereignty by the most exquisite tenderness and love.
Exo_19:5. Peculiar treasure. “Heb., çeghullah = property, possessim, i.e., that which one embraces, encloses. (Fürst.) The Sept. has periousios = “abundant, opulent; peculiar, eminent.” The language is that of one who has many valuables, but brings out one as his special delight. For all the earth is mine.]—The point of this clause is apt to be lost, until, with the proper emphasis laid on the pronoun “mine,” the contrast is carried forward by the adversative conjunction “but,” which in this case is required.
“For MINE is all the earth;
But YE shall become mine as a kingdom of priests,” &c.
The specialty of pure Hebraism and the narrowness of Pharisaic Judaism are utterly opposed to each other. Jehovah’s care for all nations is ever and anon gleaming out in the Hebrew Scriptures. Even here in Israel’s betrothal it is not forgotten.
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_19:1-6
GOD’S PROMISE TO THE JEWS
I. The recital of His works. The works recited are these:—What He did to the Egyptians for the sake of Israel, His people; how He bore His Church on eagles’ wings; how He bought His people to Himself. Every Christian can understand this: I defy any one else to do it. There is a spiritual import in all these expressions which none but the converted can understand. The child of God can enter into all this. God hath borne him on eagles’ wings, delivering him from worse than Egyptian bondage. “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son; in whom we have redemption through His blood, even the forgiveness of sins.”
II. The proposals of His love. The two things that God Almighty, by His servant Moses, urges upon the people, are these. First, “If ye will obey My voice indeed:” do not mistake the matter, every word has its meaning:—“If ye will obey My voice indeed.” They were to follow God at all risks, heedless of consequences: determined to obey Him, though all the world should frown, or hiss, or should persecute. Israel was also to keep the covenant of God. “If ye will keep My covenant.” It may be said that it was a national covenant; and I admit that to a great extent it was a national covenant. All must admit that who examine the matter; but I must affirm that it was something more than this. Yes, it had respect to a Saviour, to an approach to God which now, through infinite mercy, is offered to you and to me. There are two grand characteristics of a Christian wherever you meet with him, that by God’s help he is willing to follow God’s voice at all risks; and that he shall lay hold on the cross as the only means whereby sinful man can approach God.
III. The promises of His grace. Now this promise contained in the text is the most remarkable in the Bible, “Then ye shall be a peculiar treasure unto Me above all people; for all the earth is Mine.” Oh, what a bold word to utter! If the word had come out of other lips, it had been the greatest blasphemy ever uttered; but coming from God, it is the language of truth and soberness. “All the earth is Mine.” O Christian! do not be afraid! The very world in which you live, with all its treasure, with all upon its surface, with all beneath its surface, belongs to God. Now, though all the earth be His, He says, “Ye shall be a peculiar treasure unto Me above all people.” The Israelites were never great as a commercial people; they were never great as a maritime people; they were never great in war, except, indeed, in the early stage of their history, when, in fact, God fought for the people, and they had little to do but to take possession of what God had given them. But they were a peculiar treasure to God; and still that people have mercies in store for them. The Bible teems with promises of the restoration of the Jews. The poorest saint is a treasure to the Lord. We do not know how to set a value upon moral excellence, upon spiritual greatness, but God does: “They shall be Mine, saith the Lord of hosts, in that day when I make up My jewels.”
1. What actually became the state of the Jews? How far was this promise fulfilled? The Jews were, to a certain degree, for a long time, a kingdom of priests, a holy nation. While all other nations, the whole world around them, was in a state of pagan darkness, the lamp of life and truth shone forth in Israel. A succession of patriarchs, and then of prophets, and then of priests, was vouchsafed; and God’s truth was perpetuated among the people, and they were, to a great degree, a kingdom of priests, and a holy people.
2. What was it that caused it to come to pass that this promise was never completely fulfilled, that it never has yet been completely fulfilled to the Jews? Because the people left off to hear God’s voice, and left off to keep God’s covenant. They went after dumb idols. They left the God of all their mercies. Hence the promise has never been fully realised.
3. How far this promise, together with these proposals, may be considered as fairly bearing upon the state and upon the future prospects of the Christian Church. With all our improvements in science, we are a degenerate people as to the service of God. We must be more regular in the worship of God, in private devotion, in family prayer. Let us make the most of our exalted privileges.—Rev. T. Mortimer in The Pulpit.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_19:1-6. Months and days from Egyptian bondage are fit to be recorded.
Days are set by God for the progress and rest of the Church.
From Rephidim to Sinai, or from trials to rest, God removes His Church.
The camp of the Church and the Word of God are sweetly joined together.
In covenant making with God there is need of a mediator.
God’s call alone can qualify or authorise a mediator between Him and sinners.
It is incumbent on the mediator to declare fully God’s mind to His people.
A due recognition of God’s gracious acts for souls against enemies is a good preparation to receive His law.
God’s securing providence as well as selecting a people to Himself prepares them to hear His covenant.
God’s covenanted people are His peculiar treasure in the world.
Royalty, near communion with God, and sanctity, are the privileges of God’s peculiar ones.
The needs of duty and privilege must be spoken and made known to the Church.
We would remark that as soon as God had erected the framework of this body politic, He gave His subjects laws—His own laws. He did not allow any man to lay down a rule for His own conduct or for His own worship. He did not allow these people to think they could be independent of Him, but He brought them to this wilderness where they had evidence in abundance that their God was the God of Providence and the God of power; and now He was about to teach them another lesson, that He was the God to whom they were amenable. “I said it was interesting to mark the order in which these events occurred. It is false doctrine, though almost universally received, that it is God’s method to bring the sinner under subjection by moulding his heart into obedience by some repenting process as it were, and afterwards, when the man becomes worthy, then to bestow upon him His choicest gifts. There never was more unsound teaching, brethren. God takes the sinner just as he is; and according to the riches and sovereignty of His own grace, makes him a recipient of mercy; and after He has brought him into His fold—alter He has taken him under the shelter of His own wing, He writes His law upon the fleshly tables of that sinner’s heart.”
—W. H. Krause, M.A.
“You will observe, in the first place, that every man is thus taught his accountability to God. Do what you will, you cannot escape that accountability. It seemed as if God brought the people of Israel into the solitude of that wilderness that each man might, in the nakedness of his own soul, stand before God and hear His law. It has been said with much solemnity by a good man, that in the present time men hide themselves in the crowd, but in the day of judgment every man must stand alone, as if he saw or knew no one and nothing but himself and his own transgressions.
Exo_19:5. “For all the earth is Mine.”
I. God’s assertion of universal possession in the earth.
1. Nations.
2. Lands.
3. The animal and vegetable kingdoms.
II. God’s assertion excludes every other being from universal possession.
1. It is not man’s earth.
2. It is not the devil’s.
3. It does not belong to any created intelligence.
III. God’s assertion should awaken confidence in His saints and terror in sinners.
1. All forces are under His control.
2. Everything that is not of Him must fail.
3. His possession of the earth will be fully manifest in the end.
ILLUSTRATIONS
BY
THE REV. WILLIAM ADAMSON
Divine Motive! Exo_19:1-5. Exotic flowers or foreign plants, if seeded on the mountainside, or inserted in the meadow amongst the promiscuous herbage growing there, soon become choked and disappear. Those who wish to preserve the flaming glories of the Cape, or the rich fruits of the tropic, must provide a garden enclosed—must keep out the weeds and ruffian weather. And so God, anxious to preserve “His Holy Law,” fenced in the Hebrew nationality. He secluded them, and walled them in, and made them, as it were, His own conservatory—a conservatory where Divine truth should survive uninjured until Messiah should come.
“We are a garden walled around,
Chosen and made peculiar ground;
A little spot enclosed by grace
Out of the world’s wide wilderness.”
Divine-Presence! Exo_19:3. Greenland says that hunters once went out and found a revolving mountain, and that, attempting to cross the chasm between it and the firm land, some of these men were crushed as the mountain revolved. But they finally noticed that the gnarled, wheeling mass, had a red side and a white side. They waited till the white side came opposite them; and then, ascending the mountain, found that a king lived on its summit—made themselves loyal to him, surrendered themselves to him affectionately and irreversibly, and afterwards found themselves happy in his presence. There was but one way of approach to the “Mount of Awe,” and by that path Moses entered into Jehovah’s presence without fear. Along that “new living way” Gentile sinners pass to God. It is the King’s highway, for through Christ, who is our peace, both Jew and Gentile have access by one Spirit unto the Father. “I am the Way, the Truth, and the Life, no man cometh unto the Father but by ME.”
“Thou art the Way, the Truth, the life;
Grant us that Way to know,
That Truth to keep, that Life to win,
Whose joys eternal flow.”
—Donne.
Mountain-Eagles! Exo_19:4. Arabia is a region of mountains and magnificent bluffs; bare of verdure and destitute of streams of living water. Amid these granite cliffs the eagles make their nest; and high above their frowning peaks these noble birds wheel in majestic flight. So that this figure, “borne on eagles’ wings,” must have been full of deepest significance. M‘Cheyne, when visiting a synagogue in Tarnopol—one of the finest towns of Austrian Poland—witnessed a procession of the law, in which he observed a standard embroidered with the Austrian eagle, and bearing these words, “I bear you on eagles’ wings.” During the eagle-like career of Alexander the Great, he had occasion to attack the Sogdians. These people dwelt amid huge mountain rocks and refused to surrender. When threatened by the Macedonian conqueror, they replied that they feared not his soldiers until they were “borne up on eagles’ wings.” The eagle soars the highest, and is the most majestic in its aerial courses. God, as it were, bears up His people on these mighty wings, so that they are above all obstacles and hindrances. As no bird can rise higher than the eagle, so none can get above God’s children when He thus enables them to mount up with wings as eagles (Isa_40:31).
“While on this vantage-ground the Christian stands,
His quickened eye a boundless view commands;
Discovers fair abodes not made with hands—
Abodes of peace.”
—Elliott.
Divine Republics! Exo_19:5-9. When the freed negroes arrived on the West Coast of Africa, as the Republic of Liberia, they received certain laws and regulations. These were established amid the firing of cannon, the flaunting of flags, and the flashing of firearms. But when Jehovah constituted the legislation of Israel’s Divine Republic, the eye was arrested by darkness that defied the gaze, and by lightning and tempest that played about the summit of Sinai, while the ear was thrilled by the trumpet-blast, and appalled by the thunder. The great mountain rocked to and fro, and burned like a furnace. Then, piercing through cloud and camp, was heard the trumpet-blast pealing out above the thunder, that “the laws of the Divine Republic were about to be promulgated.” Glorious was this Divine legislation ceremony! The Lord came from Sinai, and rose up from Seir unto them. From His right hand went a fiery law for them: Deu_33:2.
“The terrors of that awful day, though past,
Have on the tide of time some glory cast.”
—Baillie.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Section 1. (Exo 19:1-25; Exo 20:1-26; Exo 21:1-36; Exo…
Section 1. (Exo 19:1-25; Exo 20:1-26; Exo 21:1-36; Exo 22:1-31; Exo 23:1-33; Exo 24:1-18.)
Law: the proclamation of the righteousness of a sovereign God; the people being yet unfallen. Typically, the obedience which grace enables for and makes necessary to the redeemed.
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In the first section, then, we have law in its purity, -the proclamation of the righteousness of God to a people standing on the ground of legal covenant. The measure of requirement must, of course, be in conformity with this, which, save One, no man has ever satisfied. Yet in the new covenant it is said, "I will put My law in their inward parts, and write it in their heart" (Jer 31:33); and as so written, it becomes a "law of liberty." Apart from any question here of the Christian rule of life -which Gal 6:16, Col 2:6, will answer -it is plain that redemption, as bringing the soul to God, sets up His throne within it, and obedience is the only liberty. It is plain, too, that there is a "righteousness of the law" which the law itself gives no power to fulfill, but which is fulfilled in us who walk not after the flesh but after the Spirit." (Rom 8:4.) What is merely dispensational passes, but not that which is the expression of God’s character, and required by it. Nothing of this can pass.
1. The people are now at Sinai. The name is nearly the same as that of the wilderness in which the manna fell, and has the same meaning. The scene is still a "wilderness," and the throne of the almighty Lawgiver a barren mount. Law cannot bring into the land, nor produce fruit from the barren heart of man; and of this God would encompass us with reminders.
Here, then, at Sinai, He proclaims the principle of law, -obedience as the ground of blessing. He recalls to them the mighty deliverance He had accomplished for them, and the way in which He had sustained and blessed them, and brought them to Himself. And now it was in His heart for them to have them as His own, -from among all the nations, His peculiar treasure. In an earthly place, and not a heavenly, they should be to Him a kingdom of priests (with perpetual right of approach to Himself ), a nation all holy. For this He demands obedience: without it, plainly this access to Himself would be a denial of His nature.
Grace still must affirm this, therefore, not set it aside; but it does what law does not -it provides for the accomplishment of the condition. First of all, the obedience of Another, who owed none, has glorified God infinitely with regard to those who owed but did not pay. Secondly, -for this even could not release (nor could there be blessing in release) from the personal obligation, -grace apprehended in the heart brings back the heart to God, and the heart brought back in love serves of necessity.
(1) There is that which abides for us here, but the law, while it rightly claims, cannot produce it. Israel never under the law became a "kingdom of priests." The choice of Aaron and his family afterward shows this fully. The people thus as a body were set aside from the priesthood, and it was death for any not of Aaron’s seed to invade the priestly office.
Thus the promise is one of conditional election, which of course does not touch the fact that God’s grace will at last make this good to the nation, when it is plain that in themselves they have no title.
(2) The people eagerly, and in ignorant self-confidence, accept the covenant. They have had plentiful proof of their own evil, and of their need of grace, and had been shown grace; yet, in spite of this, do not hesitate to put themselves under law: and just on this account they had to be put under law, that both they and all others through them might learn by their experience. And immediately they do learn what strict law is. The character of God’s dealing with them changes: cloud and darkness, and bounds set round the mount, enforced by the severest penalties, warn them of what law must entail upon a sinful people; the commandments themselves are made known in all the length and breadth of the divine holiness; and yet they go on, after the whole is thus declared, to ratify their engagement as confidently as they had undertaken it at first.
Apart from the legality of this, there is a truth which remains, an answer of the heart to God’s offer of love, which He seeks from us, a free-will offering of ourselves to Him (2Co 8:5). And so Barnabas exhorted the disciples, that "with purpose of heart they should cleave to the Lord." (Act 11:23.)
(3) On the third day, (the day of manifestation) the glory of Jehovah appears upon the mount; but though this be the seal of the covenant, the people are not able to draw nigh; and the mercy of God interdicts what would be fatal to man in his sinful condition. Thus already it is plain that the issue of the covenant cannot be favorable to him.
2. The ten commandments, as spoken by Jehovah Himself in the ears of the people, are expressly said to be the "words of the covenant." "Write thou these words," He says to Moses, "for after the tenor of these words I have made a covenant with thee and with Israel. . . . and he wrote upon the tables the words of the covenant, the ten commandments." It is very evident, therefore, that the ten commandments are not formally addressed to any other than Israel, the covenant-people.
In their form, they bear the most decisive marks of this: "I am Jehovah thy God, who brought thee out of the land of Egypt," and "that thy days may be long in the land that Jehovah thy God giveth thee," apply distinctively to Israel, as is plain. In Deu 5:15, the commandment to keep the Sabbath also is based upon their redemption out of Egypt. It is thus that the law is given to the people as a redeemed people; and this is noteworthy in two ways: —
First, it reminds us that man as man is fallen, and under condemnation, and that relationship with God must be on other than natural grounds. Only in grace could God give even a law to man now, although not, of course, the full grace that is made known in the gospel. The law as the terms of the covenant was necessarily the sign, therefore, of covenant-relationship.
Secondly, we see how still "all these things happened unto them for types." In the wisdom of God, that same law, whose principle was "do and live," could yet be the type of the obedience of faith in those who are the subjects of a spiritual redemption, the principle of which is "live and do." Let us remember, however, that law in itself retains none the less its character as opposed to grace, and that as a type it does not represent law any longer: we are not, as Christians, in any sense under the law, but under grace.
(1) The ten commandments divide, as our Lord has divided them, into duties Godward and manward: this being also the common division. There are four commandments in the first, and six in the second part; and so reckoned, they show the universal numerical stamp: —
The first commandment plainly affirms the unity of God: it also affirms His exclusive sovereignty.
The second forbids idolatry, -the abasing Him to some creature-conception. (See Rom 1:23.)
The third requires the hallowing of His Name, -that which stands for what He really is as revealed. These three commandments thus guard the grand primary truth upon which all others rest, for faith and practice. They are different in character from the fourth, so that this last has been by some of old transferred to the second division; but in fact, this only shows that the 4 here is, as usually, a 3 + 1. The difference sustains, therefore, the numerical arrangement.
The fourth commandment here falls into its place as a memorial of creation, -man owning in it his place as a creature, yet in rest, because God rested. True, sin has broken in upon His rest, but this is not noticed here, because in the law there is covenant-relationship supposed, though only while the law is kept. But the rest is in earthly blessing, and, like all else here, never carries us beyond.
(2) We come now to the second part: here of six commandments.
The first claims honor for parents, the earth-type and representatives of the Creator-Father. And to this, as the apostle notes, a special "promise of life"-though but the continuance of it -is attached.
The second forbids killing -of course, of men: which our Lord interprets as the prohibition even of anger without cause. It is, as one may say, the salvation-ordinance of the life that is.
The third sanctions and sanctifies marriage, and how far it extends the Lord again declares.
The fourth has to do with things, not persons, -the goods of others, which it protects from the spoiler.
The fifth, under the prohibition of false witness, condemns deceit of every kind, the resource of weakness at all times where God is not before the soul. The numerical place here seems to be intended to remind the creature of his need of God, walking with whom the holiness of truth will be maintained.
The sixth and last tracks sin to its lair, discovers it in "lust," as the apostle shows (Rom 7:7), and shows where victory over it must be found: although the secret of the victory it cannot penetrate. The law is but the "strength of sin" (1Co 15:56), and not of holiness.
In these "ten words" the measure of human responsibility is given -of man naturally. Christian responsibility we must not expect to find in it: that is measured only by our new place in Christ before God, -heavenly, so as to make us strangers and pilgrims upon the earth. Of this we have no hint here, and could not have: it would be mere confusion if introduced into it.
3. The unfitness of the people to approach God is demonstrated even to themselves, though they neither understand aright the cause nor receive the discovery aright. Ignorant of the sin which is the real barrier, and misreading, therefore, the mind of God, who would have His people with Himself, instead of seeking to have the barrier removed, they readily accept the place of distance, and beg that God may no more speak directly to them, but through Moses as the mediator. It is this spirit which would interpose the more tolerable image-worship, by which God is attempted to be brought nigh, but in reality banished. This leads, therefore, to the renewed interdiction of idolatry, while God prescribes the way in which He is to be approached. "The altar" as our Lord says, "is that which sanctifieth the gift." Now, if we take the "gifts" that are here spoken of, the burnt-offerings and peace-offerings undoubtedly prefigure the work of Christ. The only thing, then, that could make the work of Christ acceptable was the supreme excellence of the Person who did the work. Of Him the altar of burnt-offering, -as in due time we may see, -assuredly speaks. Of Him no less must the altars here. But as the burnt-offering will be found to have also a secondary application to the believer, so it will be found in this case also.
The gift, the Lord teaches, cannot be acceptable, where the heart of him that offers it is not right. (Mat 5:23-24.) This is easily understood: and thus the type before us finds very simply its meaning in both applications, whether (as primarily) to Christ, or to the worshiper.
The material that God accepts for His altar, then, is either earth or stone, -things which are in contrast with one another; "earth," deriving its name from its crumbling character (eretz, from ratz, to crumble, says Parkhurst of the Hebrew word); and stone, which resists pressure, and is characterized by its hardness and durability. Of the dust of the earth man was made, and as the earth is fertile as it yields to the hand that dresses it, so is man to God, as He yields Himself to the divine hand. Earth seems thus naturally to stand for the creature in its frailty, -conscious of it, and accepting the place of weakness and subjection, thus to bring forth fruit to God. While stone stands for the strength that is thus found in Another, linked with and growing out of the consciousness of weakness: "When I am weak, then am I strong."
Now in both respects He was perfect, who came down to all the reality of manhood, to know both its weakness and the wondrous strength which is wrought out of weakness thus waiting upon and subject to God. It was thus in endurance He yielded Himself up, and endured by yielding Himself to His Father’s will. The stone of the altar no human hand might shape; and he who approached was thus warned that by no work of his own could he gain acceptance with God, or even help to do so. And again, he was not to go up by steps unto God’s altar, for steps are human machinery to reach a higher level than otherwise belongs to us. God, blessed be His name, has come down to our need, and He would have also our worship and our walk on the same level. Otherwise the effort to take a higher place will surely but expose our shame.
That there is a secondary application of these altars to the believer also seems to be true, however, and may be indicated. Our justification is as ungodly (Rom 4:5); our acceptance, in Another, wholly; yet there are acceptable conditions of soul in drawing near to God, which seem to answer to what is here. If we realize our weakness, we find, as in Hebrews, provision for it in the "High-Priest over the house of God" (Heb 10:21), and all the tenderness of divine compassion drawn out by our necessity. On the other hand, we have our unchangeable position as in Christ before God, and realize thus "the strength of our salvation." The two things, though in contrast, yet suit well together, and we need to have them thus in counter-balance in order to know the fullness of the blessing which is ours, whether we consider what we are in ourselves, or what we are in Christ.
4. The ten commandments are in themselves a perfect rule of duty: yet the bluntness of man’s spiritual sense requires help in the application of them to practice. It has been seen thus by many commentators that the divisions of the three following chapters correspond, though not in exact order, with the commandments of the second table, and with that of the Sabbath, several of the divisions developing one of these each. Yet we must not suppose, on the other hand, a full development, which would be practically impossible, or, from its immensity, of little use, but test-cases, if we may call them so, illustrative of their application; leaving plenty of room for individual exercise, ever healthful and necessary to the discipline intended by them. This we shall see in the brief examination which it is alone possible to give them here.
"Bertheau, and after him Baumgarten, maintain," says Murphy, "that as the ’ten words’ constitute the great Decalogue, so each of these sections forms a minor decalogue. There is, we conceive, some tenable ground for this subdivision. This brings out in a striking light the wonderful system lying in the structure of this seemingly unconnected collection of injunctions. Seven groups of ten precepts each form the fundamental polity of the commonwealth of Israel."
Those who see so much should look further. What is true of these chapters is true of the whole Word of God, that there is a numerical structure every where which connects all together, and gives added significance to every part. The seventh section, however, in conformity with its character, which is mainly promise, seems to be rather divisible into seven than into ten parts.
(1) "The first of these sections," says Murphy again, "refers to the duties of masters and servants, and is therefore a natural expansion of the fifth commandment, which relates to parents and children." This is true, and deeply instructive: how instructive is it, and yet how simple, that the master is thus seen in the place of the parent! It is of slavery the commandment treats -an evil which as yet could not be done away; and which, in the limited form in which it is here permitted, became often a benefit. How truly so if the slave became thus, as it were, the adopted child of his master, or the maid-servant became the wife of her master or of his son!
But how infinitely is the servant’s place here exalted, when we see in the One who voluntarily chooses it forever the type of the blessed Person whose "body prepared" Him was really what the digged ear of the Hebrew servant was, -the sign of love’s surrender to perpetual service! Upon all this there is no space to enlarge; but this is how God has filled up the valleys, and glorified what is lowly. Blessed be His name!
(2) The second section is, without any doubt, an expansion of the second commandment of this table. Any comment upon it would have to be in detail, and is therefore beyond the scope of the present work.
(3) The third section does not follow the order of the Decalogue, but passes on to the fourth commandment, -the question of property. This is quite suitable to the significance of the number, however; the third commandment only finding brief reference in the fourth section, which is not at all, as Murphy very strangely makes it to be, devoted to it.
(4) The fourth section, rather, as Lange says, (though with him it is a fifth, ) pronounces against unnatural crimes, sins against either the assigned place in creation or the relation to the Creator, or that which we well call "humanity," the consideration of the need and weakness of the creature. And here the numerical stamp is evident.
(5) The fifth section plainly connects with the fifth commandment.
(6) The sixth section brings us back to the law of the Sabbath, but this only as connected with its subject, which is here to be sought certainly below the surface. On its face, it is a series of laws as to the religious seasons, and this, of course, must be the form under which we shall find the deeper truth. For deeper truth there must be: these positive outward institutions must have a purpose in the care of God for His people, as surely as they have also a typical meaning for us. Of the latter, here is not the place to speak: we find them here in connection with moral precepts, which are given for the spiritual education of the people, and
these carry their meaning upon their face: the moral purpose of the religious seasons must be as truly in them if not as evident.
Now, in general, it is plain, as we have seen, that these sections take up in order and apply the commandments of the second table, and that in this section, therefore, we should reach the last commandment, "Thou shalt not lust," or "covet." Can there, then, be any correspondence between that commandment, the most spiritual of all, and these merely (as it might seem) external observances?
Yet it becomes evident, as we look at what is here before us, how great a check to covetousness these ordinances would be. Every seventh day a Sabbath of rest; every seventh year sabbatic likewise; three times a year for every male to appear before the Lord, and never empty; the first-fruits to be for Him. In fact, we find that such laws were being constantly broken through by the greed and unbelief of the people. Even then they were witnesses against this. Beside which, a positive law, to which the conscience of the mass does not respond in the same way as to that which therefore they call moral, -if it require much, -tests the state of the heart more than this even. It rests more entirely for its sanction upon the authority of God; it demands more complete subjection from the will of man, which, in its revolt from God, and attracted by the world around, is lust. For those really subject, it becomes, on the other hand, a fruitful discipline.
Moreover, in this continual bringing God before the soul, and the soul to God, the true remedy is pointed out for this root and stronghold of sin within the soul. Attracted to God, the allurement of other things is met and broken, and we find true deliverance. This is what the apostle shows us in the seventh of Romans, though there in a manner beyond any thing the law could speak of.
Thus the connection of this sixth section with the sixth commandment is clearly to be seen however, and the importance of these institutions in Israel may be better realized.
(7) The seventh section is rather promise and assurance than command, although command there is also. It carries Israel’s heart on to the land of their inheritance, as ours are carried on to one more glorious.
The still smaller division of these subsections have been only indicated in the text. To have taken these up in detail would have enlarged these notes beyond their intended limit. We have before us yet much of the book, and where detail will be more required.
5. The law being now substantially complete, and when it is again, formally, accepted by the people, they are permitted to be with God as in covenant-relation. The glory of God is seen, though but afar off. It is for this reason that this manifestation of Himself does not come in its usual numerical place, but under the number which speaks of governmental dealing and human responsibility. This blessedness does not and cannot abide for them. How much can man keep of what is committed to him?
(1) And this is intimated at the outset: for the people, even in their representatives, cannot draw near. He who has come down to dwell among them has yet to hold them at a distance, while Moses alone, as type of a greater Mediator, is called to approach. This position of Moses is emphasized in Jehovah’s words here.
(2) We then find the covenant ratified, not alone by the reiterated consent of the people, but by the shedding of blood -the proclamation of the penalty of disobedience, and not the witness of the power of atonement for them. This, no doubt, seems strange and unlikely, when we read, as here, of burnt-offerings and peace-offerings offered, the well-known figures of the blessed Lord’s work for men. But when was cleansing by the blood of Jesus the result of man’s doing or engaging to do the work of the law? and this was, as Moses said to them, the blood of the covenant they were then making, that old covenant of law which is in contrast with the new covenant, and cannot be "added to" the promise of the gospel. (Gal 3:8-18.)
How, then, can the blood of the precious sacrifice be the blood of the legal covenant at the same time? For we may not say that the burnt-offering is not the blood of atonement (Lev 1:4); and we may not say that this blood atoned: how then? We have only to look at the cross of Christ, and we shall find in it the answer to this question.
Christ’s blood is the "blood of the new covenant" (Mat 26:28); but was it not also (in a sense) the blood of the old? Certainly in this way it was, that it affirmed the righteousness of the penalty of the law for those under it. "Christ hath redeemed us from the curse of the law, being made a curse for us," says the apostle. (Gal 3:13.) And this affirms the righteousness of the penalty. Even yet, then, for every one who presumptuously undertakes to stand upon the footing of law-works before God, the blood of Christ bears witness that he must meet the penalty, which for those who are "justified by His blood" (Rom 5:9) has been met. How solemn, then, does this make the witness here!
(3) But for the moment all seems well with the people, though they are not brought nigh. But how little man thinks really of being brought nigh! how well content he is to be in the sufferable distance, if only he may escape wrath! So the representatives of the people worship in the far-off place, and all is well. And they see the God of Israel, -not as Moses, "face to face," -nor must we speculate as to the vision. What is "under His feet" is what is dwelt on for us, -the sapphire work, like the clear transparent depths of the heavens themselves, which a comparison with Ezekiel’s vision, as well as also the language here, would seem to show as really meant: that "terrible crystal" vault, suggesting with its immeasurable depths the infinite to the finite, yet which God transcends by His whole Being: -for whom they are but the footstool for His feet. Wondrously this reveals Him whom yet we see not; for there is no likeness of Him, and they saw none (Deu 4:12). Yet we have seen Him, marvelous to say, in the likeness of the Son of Man! (Rev 1:13.)
(4) The spoken law has yet to be given into man’s hand as a written one. Such is man’s need, and so little can be trusted to tradition. In the wisdom of God the people are also to be tested by Moses’ absence from them: of this trial the forty days of absence definitely speak.
(5) The mount, covered with the cloud six days, on the seventh breaks out into flame to the people’s eyes; but the voice of the Lord calls Moses up to Himself, -to that serene Presence where cloud and fire are not. These are but as the ***** (infolding?) enfolding fire at the gate of Eden; beyond is the ineffable glory and the eternal peace.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Preparation for the Giving of the Law
Preparation for the Giving of the Law
1. The same day] the 15th day of the month: cp. Exo_12:18, Exo_12:29; Exo_16:1. Marching slowly, with long halts at the various stations on the route, the host took two months to traverse the 150 m between Egypt and Sinai. Here they remained eleven months (see Num_10:11-12), during which time the nation entered into a formal covenant with Jehovah on the basis of the moral law received from God by Moses, and promulgated by him.
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Wilderness of Sinai] This must not be confounded with the 'wilderness of Sin' (see on Exo_16:1). The wilderness of Sinai is generally identified with the modern Wady Er-Rahah, a plain fully 2 m. long by half-a-m. wide, 'enclosed between two precipitous mountain ranges of black and yellow granite, and having at its end the prodigious mountain block of Ras es-Sufsafeh,' which Dean Stanley and others take to be the mount on which the Law was given. Ras es-Sufsafeh is some 7,000 ft. in height, and rises sheer from the plain 'like a huge altar.' Some, however, believe that the actual mount of the Law was another peak of the same mountain mass S. of Sufsafeh, called Jebel Musa, the traditional site. The whole district has been described as one of the most awe-inspiring regions on the face of the earth, and as such it accorded well with the dread revelation of the divine majesty here given to Israel.
4. I bare you on eagles' wings] God's grace and care were the source of Israel's duty of obedience and loyalty: see on Exo_15:16. The image here employed to illustrate the watchful solicitude of God is true and beautiful. When the eaglets first attempt to fly, the parent bird is said to hover round them and beneath them, so as to support them on its expanded wings when they are exhausted: see Deu_32:11. Brought you unto myself] i.e. to Sinai, the 'mount of God,' where He was about to make a special revelation of Himself. It is possible, however, to take the words in a spiritual sense, as denoting the divine nurture and education of the Israelites in the fuller knowledge of the true God: see on Exo_19:5, Exo_19:6.
5. If ye will obey] Although God's grace preceded the covenant (see previous v.), the latter was made upon condition of perfect obedience. But as the law only serves to accentuate man's feeling of inability to keep it, it becomes a 'schoolmaster to lead to Christ,' and the redemption that is by faith in Him: see Rom_7:22-25; Gal_3:23, Gal_3:24. A peculiar treasure] a private and treasured possession. In later times the Jewish nation presumed upon their privilege as a chosen people, and believed in their unconditional possession of God's favour. From this false security it was the task of the prophets to rouse them: see e.g. Jer_7:4-16; Mat_3:9; Mat_8:11-12; Mat_21:31. Above all people] RV 'from among all peoples.' All the earth is the Lord's, but Israel belongs to Him in a special degree: cp. Exo_33:16; Amo_9:7.
6. A kingdom of priests] a kingdom of which every member is consecrated to the service of God, and so 'a holy nation': see on Lev_20:24, The designation expresses also the high calling of Israel. They are to be the medium of communicating the knowledge of the divine nature and will to the world. In general, it may be allowed that the Jewish nation has fulfilled its destiny. It has taught the world true religion. Through its rejection of the Messiah its sacred function has passed over to the Christian church, to which St. Peter transfers the titles given to Israel in these two vv.: see 1Pe_2:9; Rev_1:6.
7. The elders] see on Exo_3:16.
9. In a thick cloud] No one, not even Moses, is able to gaze upon the unveiled majesty of God: see Exo_3:6; Exo_33:20; Lev_16:2; Jdg_13:22. Hence when He appears it is in a cloud, which becomes the symbol and vehicle of the divine presence: see Jdg_13:21, also Num_11:25; 1Ki_8:10-11; Isa_6:4; Mat_17:5; Mat_26:64; 1Th_4:17; Rev_1:7; And believe thee] The superior favour shown to Moses as the direct recipient of the divine revelation would attest his authority. See on Num_12:7, Num_12:8.
10. Sanctify them] bid them sanctify themselves. The outward preparation consisted in washing their persons and clothes, and in abstinence from sexual intercourse: see Exo_19:15 and cp. Lev_15:16-18. These outward purifications symbolised the inward purity required in those who draw near to God: see Isa_1:16; Psa_51:6-7; 1Pe_3:21.
12. Set bounds unto the people] This was intended to impress the people with the unapproachable holiness of God. They could only draw near to God in the person of the mediator whom God Himself had chosen. The NT. writers emphasise the superior privilege of Christians, who enjoy access into the holiest through Christ 'the mediator of the new covenant': see Heb_10:19-22; Heb_12:18-24.
13. They shall come up] not the mass of the people, but their privileged representatives: see Exo_19:23-24, and cp. Exo_24:1, Exo_24:2.
22 The priests] The Levitical priesthood was not yet instituted, but among the Hebrews, as among other nations of antiquity, there were those, mainly the heads of tribes and families, who exercised priestly functions. Melchizedek was prince and priest in Jerusalem at the time of Abraham (Gen_14:18), and Jethro was both prince and priest of Midian, and offered sacrifice as such (Exo_2:16; Exo_3:1; Exo_18:1, Exo_18:12).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain In the third month
In the third month
At Sinai Israel learned the lessons:
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(1) of the holiness of Jehovah through the Commandments;
(2) of their own sinfulness and weakness through failure;
(3) and of the goodness of Jehovah through the provision of priesthood and sacrifice. The Christian learns through the experience of Rom 7:7-24 what Israel learned at Sinai. This division of Exodus should be read in light of; Rom 3:19-27; Rom 7:7-24; Gal 4:1-3; Gal 3:6-25 explains the relation of the law to the Abrahamic Covenant:
(1) the law cannot disannul that covenant;
(2) it was "added" to convict of sin;
(3) it was a child-leader unto Christ;
(4) it was but preparatory discipline "till the Seed should come."
third month i.e. June.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Arrival at Sinai and the First Message
The Arrival at Sinai and the First Message
v. 1. In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. The greater part of the time since the departure out of Egypt, on the fifteenth day of the first month, had apparently been spent at Elim and at Rephidim, and it was not until the third month that the great army came into the desert of Sinai proper.
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v. 2. For they were departed from Rephidim, Exo 17:1, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount, over against the mountain from which the entire range has received its name.
v. 3. And Moses went up unto God, he was on his way to the summit. And the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel. In poetic form the Lord prepares for the statement of the covenant which He here intended to make with the entire people through the person of Moses.
v. 4. Ye have seen what I did unto the Egyptians, in punishing them with such terrible plagues, and how I bare you on eagles’ wings, which are an image of the strong and affectionate care of God, for the eagle protects and fosters her young with great devotion, and brought you unto myself. The mountain on which the pillar of cloud now rested was to be considered the habitation of the Lord for the time being, the place where He intended to reveal Himself in the covenant which He was about to make with the people.
v. 5. Now, therefore, if ye will obey my voice in deed and keep my covenant, gladly enter into the relation of mercy which the Lord intended to propose, then ye shall be a peculiar treasure unto me above all people, a possession to be cherished and guarded most carefully, more than any other nation in the world; for all the earth is Mine, and the sovereign Lord of the universe, who is not a national god, has the right to manifest Himself to a single nation with unusual mercy.
v. 6. And ye shall be unto Me a kingdom of priests, kings, in order to conquer the heathen, and priests, in order to serve the living God, and an holy nation, a nation consecrated, set apart, for the service of Jehovah, and therefore under obligation to lead a life of sanctification before Him. These are the words which thou shalt speak unto the children of Israel. That was the solemn, welcoming message which the Lord sent to the people whom He had chosen. In this respect the children of Israel were a type of the New Testament Church, the chosen generation, the royal priesthood, the peculiar nation, 1Pe 2:9; for Christ has made us kings and priests unto God and His Father, Rev 1:6. As such we should show forth the praises of Him who has called us out of darkness into His marvelous light.
v. 7. And Moses came and called for the elders of the people, he summoned or invited them, and laid before their faces all these words which the Lord commanded him.
v. 8. And all the people without exception answered together, through their elders, and said, All that the Lord hath spoken we will do. They solemnly vowed allegiance and obedience, they took the obligation upon themselves. And Moses returned the words of the people unto the Lord.
v. 9. And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, whose darkness would, in a measure, conceal His glory, that the people may hear when I speak with thee, and believe thee for ever. The position of Moses as the receiver and the mediator of the divine revelation would thus be attested, and the revelation and the authority of the Law, as given by him, would be established. The fact that he teaches the Word of the Lord gives to every true preacher his authority to this day. And Moses told the words of the people unto the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 In the third month ... on the same day
In the third month ... on the same day
This means they arrived at the wilderness on the first day of the month just as they left Egypt on the first day of the month. The first day of the third month on the Hebrew calendar is near the middle of May on Western calendars. AT: "In the third month ... on the first day of the month" (See: Hebrew Months and Ordinal Numbers)
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had gone out from
"had left"
Rephidim
This is an area on the edge of the wilderness of Sinai where the people of Israel had been camping. See how you translated this name in Exodus 17:1. (See: How to Translate Names)
translationWords
people group
Israel
Egypt
day
desert
Sinai
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:1-9 God prepared his people to receive the covenant…
19:1-9 God prepared his people to receive the covenant by first reminding them of the past and of what they had learned about him (19:4). He then made promises concerning the future, which were contingent upon obedience (19:5-6). The final result was their promise to obey what the Lord has commanded (19:8).
19:1 Exactly two months after the Israelites left Egypt: It was now the fifteenth day of the third month.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.