Moses went up to God, and Yahweh called to him out of the mountain, saying, “This is what you shall tell the house of Jacob, and tell the children of Israel:
Parallel Translations
-
Moses went up to God, and Yahweh called to him out of the mountain, saying, “This is what you shall tell the house of Jacob, and tell the children of Israel:
-
And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;
-
And Moses went up unto God, and the LORD called unto him out of the mountain, saying: 'Thus shalt thou say to the house of Jacob, and tell the children of Israel:
Cross-references (6)
Passages linked to Exodus 19:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 3:4 When Yahweh saw that he came over to see, God called to him out of the middle of the bush, and said, “Moses! Moses!” He said, “Here I am.”
- Acts 7:38 This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living revelations to give to us,
- Exodus 20:21 The people stayed at a distance, and Moses came near to the thick darkness where God was.
- Exodus 24:15-18 Moses went up on the mountain, and the cloud covered the mountain. Yahweh’s glory settled on Mount Sinai, and the cloud covered it six days. The seventh day he called to Moses out of the middle of the cloud. The appearance of Yahweh’s glory was like devouring fire on the top of the mountain in the eyes of the children of Israel. Moses entered into the middle of the cloud, and went up on the mountain; and Moses was on the mountain forty days and forty nights.
- Deuteronomy 5:5-31 (I stood between Yahweh and you at that time, to show you Yahweh’s word; for you were afraid because of the fire, and didn’t go up onto the mountain) saying, “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. “You shall have no other gods before me. “You shall not make a carved image for yourself—any likeness of what is in heaven above, or what is in the earth beneath, or that is in the water under the earth. You shall not bow yourself down to them, nor serve them; for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children and on the third and on the fourth generation of those who hate me; and showing loving kindness to thousands of those who love me and keep my commandments. “You shall not misuse the name of Yahweh your God; for Yahweh will not hold him guiltless who misuses his name. “Observe the Sabbath day, to keep it holy, as Yahweh your God commanded you. You shall labor six days, and do all your work; but the seventh day is a Sabbath to Yahweh your God, in which you shall not do any work— neither you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your livestock, nor your stranger who is within your gates; that your male servant and your female servant may rest as well as you. You shall remember that you were a servant in the land of Egypt, and Yahweh your God brought you out of there by a mighty hand and by an outstretched arm. Therefore Yahweh your God commanded you to keep the Sabbath day. “Honor your father and your mother, as Yahweh your God commanded you; that your days may be long, and that it may go well with you in the land which Yahweh your God gives you. “You shall not murder. “You shall not commit adultery. “You shall not steal. “You shall not give false testimony against your neighbor. “You shall not covet your neighbor’s wife. Neither shall you desire your neighbor’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor’s.” Yahweh spoke these words to all your assembly on the mountain out of the middle of the fire, of the cloud, and of the thick darkness, with a great voice. He added no more. He wrote them on two stone tablets, and gave them to me. When you heard the voice out of the middle of the darkness, while the mountain was burning with fire, you came near to me, even all the heads of your tribes, and your elders; and you said, “Behold, Yahweh our God has shown us his glory and his greatness, and we have heard his voice out of the middle of the fire. We have seen today that God does speak with man, and he lives. Now therefore, why should we die? For this great fire will consume us. If we hear Yahweh our God’s voice any more, then we shall die. For who is there of all flesh, that has heard the voice of the living God speaking out of the middle of the fire, as we have, and lived? Go near, and hear all that Yahweh our God shall say, and tell us all that Yahweh our God tells you; and we will hear it, and do it.” Yahweh heard the voice of your words when you spoke to me; and Yahweh said to me, “I have heard the voice of the words of this people which they have spoken to you. They have well said all that they have spoken. Oh that there were such a heart in them that they would fear me and keep all my commandments always, that it might be well with them and with their children forever! “Go tell them, ‘Return to your tents.’ But as for you, stand here by me, and I will tell you all the commandments, and the statutes, and the ordinances, which you shall teach them, that they may do them in the land which I give them to possess.”
- Exodus 34:2 Be ready by the morning, and come up in the morning to Mount Sinai, and present yourself there to me on the top of the mountain.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain God called Jacob, Israel: therefore the house of Jacob…
God called Jacob, Israel: therefore the house of Jacob and the people of Israel signify only God’s people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Exo 19:3 And Moses went up unto God, and…
Exo 19:3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;
Ver. 3. And Moses went up.] {See Trapp on "Exo 3:12"}
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 Moses went up into the mount of God, to…
Moses went up into the mount of God, to the place where God had now fixed his cloudy pillar, and where he was about to manifest himself in a glorious manner. So it is an anticipation.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Moses went up unto God,.... Who was in…
And Moses went up unto God,.... Who was in the pillar of cloud upon the top of the mount; this was on the second day, according to the Targum of Jonathan: "the Lord called unto him out of the mountain"; or had called unto him, as Aben Ezra, since without his leave he could not have gone up. He called to him out of the cloud upon the top of the mountain to come up, and being come near him, he called to him, and spoke with an articulate voice, as follows:
saying, thus shalt thou say, to the house of Jacob, and tell the children of Israel; which are the same, and are described as descending from the same person, who was called by both names; the one was his name in the former and lower state of his life, the other in the latter and more prosperous one; and his posterity are called by these two names, as Bishop Patrick observes, to put them in mind, that they who had lately been as low as Jacob, when he went to Padanaram, were now grown as great as God made him when he came from thence, and was called Israel.
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 Thus shalt thou say to the house of Jacob,…
Thus shalt thou say to the house of Jacob, and the children of Israel - The people are called by the names both of Jacob and Israel, to mind them that they who had lately been as low as Jacob when he went to Padan-aram, were now grown as great as God made him when he came from thence, and was called Israel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. Moses went up unto God] It is…
Verse 3. Moses went up unto God] It is likely that the cloud which had conducted the Israelitish camp had now removed to the top of Sinai; and as this was the symbol of the Divine presence, Moses went up to the place, there to meet the Lord.
The Lord called unto him] This, according to St. Stephen, was the Angel of the Lord, Ac 7:38. And from several scriptures we have seen that the Lord Jesus was the person intended; See Clarke on Ge 16:7; "Ge 18:13"; "Ex 3:2".
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 19:3. Thus shalt thou say to the house…
Exo 19:3. Thus shalt thou say to the house of Jacob, and Israel — The people are called by the names both of Jacob and Israel, to remind them that they who had been as low as Jacob when he went to Padan-aram, were now grown as great as God made him when he came from thence and was called Israel.
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 Moses went up unto God - This seems to…
Moses went up unto God - This seems to imply that the voice was heard by Moses as he was ascending the mount.
House of Jacob - This expression does not occur elsewhere in the Pentateuch. It has a special fitness here, referring doubtless to the special promises made to the Patriarch.
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 And Moses went up to God. Moses went up…
And Moses went up to God. Moses went up to Mount Sinai, where God spoke to him.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Moses went up unto God--the Shekinah--within the cloud (Exo…
Moses went up unto God--the Shekinah--within the cloud (Exo 33:20; Joh 1:18).
Thus shalt thou say to the house of Jacob, &c.--The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [Ti1 2:5; Heb 12:24].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain PREPARATIONS FOR THE SINAITIC THEOPHANY, Exo_19:3-15.
PREPARATIONS FOR THE SINAITIC THEOPHANY, Exo_19:3-15.
Before the divine glory is revealed upon the mount, the people must be admonished and purified. To effect this Moses first goes up into the mountain and receives for Israel the gracious words of Exo_19:3-6. To these the people cheerfully respond with promise of obedience, and Moses, like a true mediator, returns their answer to Jehovah. Exo_19:7-8. Again Jehovah speaks to Moses, and gives order for careful preparations and purifying against the third day, when he will reveal himself in the sight of all the people, (9-13,) which order Moses is careful to enforce, (14, 15.) Thus begins the more direct religious discipline of the chosen people in the sacred school at Sinai.
Read full note →
3. Moses went up unto God — Notice the peculiar statement that Moses went up unto ELOHIM, and JEHOVAH called unto him out of the mountain. He seems to have gone up prompted by a holy impulse, and perhaps went to the spot where he had seen the burning bush, expecting to receive a divine communication. While thus seeking and expecting, JEHOVAH, the God of the Memorial Name, (Exo_3:14-15,) called to him from the mountain. We need not suppose that Moses was at the time upon the summit, or that this call of Jehovah summoned him thither. He had gone up, apart from the people, into the mountain, and while thus alone the voice of the invisible Jehovah addressed him. As yet there was no visible display of the divine glory.
House of Jacob — “This expression does not occur elsewhere in the Pentateuch. It has a peculiar fitness here, referring doubtless to the special promises made to the patriarch.” — Speaker’s Com. The entire address, Exo_19:3-6, is highly poetic, and may be rendered as follows: —
Thus shalt thou say to the house of Jacob,
And tell to the sons of Israel:
Ye have seen what I did to the Egyptians,
And I bore you upon the wings of eagles,
And brought you unto me.
And now, if ye will diligently hear my voice,
And keep my covenant,
Ye shall be to me a precious possession above all the peoples,
For all the earth is mine.
And ye shall be to me a kingdom of priests and a holy nation.
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 3a (E). The mountain is the abode of God…
3a (E). The mountain is the abode of God (cf. on v. 4): so Moses, immediately upon the Israelites’ arrival at Sinai, naturally goes up it to Him. The original sequel follows in v. 10.
3b–6. Jehovah calls to Moses ‘out of’ (or ‘from’) the mountain—so that he is apparently still below—and tells him of the exalted future which, if Israel will but be obedient, He has in store for it, and of the special relation to Himself in which, upon the same condition, it is His intention to place it. The words are (McNeile) ‘a very beautiful expression of God’s relations with His people, written by a religious thinker of the Deuteronomic school’; and (Di.) ‘the locus classicus of the OT. on the nature and aim of the theocratic covenant: they have, that least at the beginning, an elevated, poetical form; and the rhythmical articulation of v. 3b explains the expression “house of Jacob,” which occurs nowhere else in the Pent.’
Read full note →
3. Thus shalt thou say] Exo_3:14-15, Exo_20:22.
the house of Jacob] Isa_2:5-6; Isa_8:17; Isa_10:20, &c. ‘Jacob,’ as a poet. synonym of ‘Israel,’ occurs also often besides in the prophets; in the Pent., only in Gen_49:7, Num_23:7; Num_23:10; Num_23:21; Num_23:23; Num_24:5; Num_24:17; Num_24:19, Deu_33:4; Deu_33:10; Deu_33:28.
3. The covenant concluded with Israel in the steppes of Moab, in the basis of the Deuteronomic legislation itself, Deu_29:1 a, 9, 12, 14, 21, 25 (cf. 2Ki_23:2; 2Ki_23:21, where this legislation is called the ‘book of the covenant’).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) Moses went up unto God—i.e., ascended Sinai, where…
(3) Moses went up unto God—i.e., ascended Sinai, where he expected that God would speak with him.
The Lord called unto him out of the mountain.—While he was still on his way, as it would seem, so that he was spared the toil of the ascent. God meets us half-way when we “arise and go” to Him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ver. 3-9. THE FIRST COVENANT BETWEEN GOD AND ISRAEL.…
Ver. 3-9. THE FIRST COVENANT BETWEEN GOD AND ISRAEL. AS Moses, having reached the foot of Sinai, was proceeding to ascend the mountain, where he looked to have special revelations from God, God called to him out of the mountain, and required a positive engagement on the part of the people, before he would condescend to enter into further direct relations with them. If, through gratitude for what had been done for them in the deliverance from Egypt, and since, they would solemnly engage to obey God and keep the covenant that he should make with them (verse 5), then a fresh revelation should be made, and fresh engagements entered into; but not otherwise. Moses communicated the message to the people through the alders, and received the solemn promise, which he carried back to God. "All that the Lord hath spoken we will do.
Moses went up unto God. From the time of his call Moses had known that Israel was to serve God upon Sinai, (Exo_3:12) and had regarded either one special peak, or the whole range as "the mount of God a place dedicated and set apart to Jehovah. It was natural, therefore, that, so soon as he reached the near vicinity of the mount, he should ascend it. The Lord called to him out of the Mount. God often accepts the will for the deed, and spares his saints a needless toil. Here, as Moses was on his way, God anticipated him, and calling to him out of the mountain sent him back to the people with a message. The house of Jacob. This rare expression, familiar to no sacred writer but Isaiah, recalls the promises made to Jacob of a numerous seed, which should grow from a house to a nation. (Gen_28:14 Gen_35:11)
Read full note →
HOMILIES BY J. ORR Vers. 3-10. The covenant proposed.
A characteristic difference is to be observed between the covenant made at Sinai and that formerly established with Abraham. In both, there is a wonderful act of Divine condescension. In both, God as well as man comes under engagements, ratified by outward formalities. But there is a difference in the design. In Abraham"s case, the covenant was obviously intended as an aid to faith, an expedient for strengthening confidence in the Divine word. It is God who, in condescension to man"s weakness, binds himself to be faithful to his word. At Sinai, on the other hand, it is the people who bind themselves to be faithful to God. They take the oath of allegiance to their invisible king. They pledge themselves to be obedient. God, on his side, appears as the promiser. He will make this nation a peculiar treasure unto himself, a kingdom of priests, etc. The present passage deals with preliminaries.
I THE DIVINE PROPOSALS (vers. 3-7). A covenant, from its nature, is an act of freedom. Prior to the formation of this covenant, it was obviously necessary that Jehovah should approach the people, should state his terms to them, and should require them to declare whether they approved of these terms, and were willing to assent to them. This is what is here done. Observe:
1. The initiative in the covenant was taken by Jehovah. This was inevitable. "The characteristic thing about such" covenants" with God lies here, that the engagement must originate on the side of God himself, springing out of his free favour with a view to ratify some spontaneous promise on his part. Man can exact no terms from Heaven. No creature dare stipulate for conditions with his Creator. It is when the Most High, out of his own mere mercy, volunteers to bind himself by a promise for the future, and having done so, stoops still further to give a pledge for the execution of that promise, that what may fairly be deemed a "covenant" is established" (Dr. Dykes).
2. The people are reminded of past gracious dealings of God with them (ver. 4). God reminds them, to begin with, of how he had taken them from Egypt, and had borne them on eagle"s wings, and had brought them to this desert place unto himself. "Eagle"s wings" signify that his help had been strong, sustaining, protecting. In Egypt, at the Red Sea, in the wilderness, they had experienced this help, and had found it all sufficient. The resources of the infinite had been placed at their disposal. The special point, however, is, that all this which had been done for them was the fruit of free, unmerited favour; of a grace which imposed no conditions, and had as yet asked for no return. This was an important point to be reminded of on the eve of a revelation of law. These past actings of God testified that his relation to Israel was fundamentally a gracious one. Law might veil grace, but it could not cancel or annul it. Like primitive rock, underlying whatever strata might subsequently be reared upon it, this gracious relation must abide. With a relation of this kind to fall back upon, the Israelite need not despair, even when he felt that his law condemned him. It was a pledge to him that, not only amidst daily error and shortcoming, but even after grievous falls falls like David"s mercy would receive the man of contrite spirit. (Ps 51) Thus far, we are quite in the element of the Gospel Salvation precedes obedience. Obedience follows, a result of the flee acceptance of the obligations which redemption imposes on us.
3. The condition of the fulfilment of promise is that the people obey God"svoice, and keep his covenant (ver. 5). On no other terms could God consent to be their God, and on no other terms would he consent to have them for his people. Grace precedes law, grace accompanies law, grace passes beyond law; nevertheless, grace must conserve law. (Rom_3:31) God can propose to man no terms of favour, which do not include the need for an obedient will. He does not do so under the Gospel any more than he did under the law. (cf. Mat_7:21; Rom_2:6, Rom_2:7; 1Co_7:19; 1Jn_2:4, etc.) "It is exclusively Christ"s righteousness which is of grace imputed to us. Yet this has to be appropriated in an upright heart" (Martensen). When God took Israel out of Egypt, it was implied and intended that the redeemed people should "obey his voice." The covenant but made explicit an implicit obligation.
4. The promises themselves are of the grandest possible description (vers. 5, 6).
(1) Israel would be to God "a peculiar treasure." Out of all the nations of the earth for all the earth was his Jehovah had chosen this one, to reveal himself to it, to give it laws and judgments, and to dwell in its midst as its king, benefactor, and defender. (cf. Deu_4:33-37) What an honour was this! And yet how inferior to the spiritual privileges of believers in Christ, who enjoy a nearness to God, an interest in his love, a special place in his regard, of which, not the earth only, but the universe, affords no other example.
(2) Israel would be to God "a kingdom of priests." There is implied in this, on the one hand, royalty, dignity, rule; on the other, special consecration to God"s service, the privilege of acceptable approach to him, and an intercessory and mediatorial function in relation to other nations. This promise also, has its higher counterpart in the privileges of Christians, who are "a chosen generation, a royal priesthood, a holy nation, a peculiar people". (1Pe_2:9) Grace in the soul is a kingly, a dignifying, an ennobling principle. It confers true royalty of character. And in the future form of his kingdom, God, we may be sure, has royal places for all his royal children. (Luk_19:17, Luk_19:19; Rev_1:6 Rev_2:26 Rev_3:21) And believers are a "priesthood." Not, indeed, in the old sense of having to offer atoning sacrifices, but priests in virtue of special consecration, of right of near approach to God, and of their calling "to offer up spiritual sacrifices, acceptable to God by Jesus Christ", (1Pe_2:5) and to intercede for the world. (1Ti_2:1)
(3) Israel would be to God "a holy nation." This is involved in their calling to be priests. God. being holy, those who are about him who serve him who worship him, or who stand in any near relation to him must be holy also. "Be ye holy, for I am holy". (1Pe_1:16) This requirement of holiness is unchangeable. Believers have in them the principle of holiness, and are engaged in "perfecting holiness in the fear of. (2Co_7:1) Holiness is that essential qualification, "without which no man shall see the Lord". (Heb_12:14)
5. The promise contains a hint of the catholicity of God"s design in thecalling of Israel. "For all the earth is mine" (ver. 5). Israel was called with a view to the ultimate benefit of the world. It was but the "first-born" of many sons whom God would lead to glory.
II THE PEOPLE"S RESPONSE (vers. 7-10). They willingly took upon themselves the obligations indicated in the words, "Now, therefore, if ye will obey my voice indeed, and keep my covenant;" etc. (verse 5). They said at once "all that the Lord hath spoken we will do." There is a certain nobleness in this reply a temporary rising of these long-enslaved minds to something like the dignity of their high calling as sons of God. Yet
1. It was a reply given without much knowledge of the law. They apprehended hut little of its breadth, and of the spirituality of its requirements, else they would not have engaged so readily to do all that it enjoined. One design in placing Israel under law was just that they might grow in this knowledge of the breadth of the commandment, and so might have developed in them the consciousness of sin. (Rom_7:7-25)
2. It was a reply given without much knowledge of themselves. The people do not seem to have doubted their ability to keep God"s word. They thought, like many more, that they had but to try, in order to do. Accordingly, a second design in placing them under law was to convince them of their mistake to discover to them their spiritual inability. There is no way of convincing men of their inability to keep the law of God like setting them to try. (Ro 7)
3. It was a reply given, as respects the mass of the people, without heart-conversion. It was the outcome of a burst of enthusiasm, of an excited state of feeling. There was not the true "heart" in them to do what God commanded. (Deu_5:29) Hence their speedy apostasy (ch. 32.) The test of true conversion is perseverance. (Heb_3:14; 1Jn_2:19) Moses, having received the reply of the people, returned it to God, who, on hearing it, declared his purpose of coming in a thick cloud, and of speaking with Moses in the audience of all the people (cf. verse 19). The design was "that the people may hear when I speak with thee, and believe thee for ever" (verse 9). J.O.
HOMILIES BY D. YOUNG Ver. 3-6. God"s first message to the people at Sinai.
The cloud going on before the people from Rephidim, brings them at last to what by pre-eminence is called the mount. The mount, not because it was higher, but because there the burning bush appeared, and there the people were to serve God. Moses goes up to the mount, probably to the very spot where a while ago he had seen the burning bush and received his great commission to Pharaoh. From this scene he had been travelling in a circle, and had now come whence he had started, but not as many travellers in a circle do, returning poor and profitless as they went. Here he is, treading once again the hallowed mountain side; the people whom he has brought are below; God, he knows, is near, for he has just had most gracious experience of him in Rephidim; and now he waits for further revelations and commands. A great deal Moses has to listen to in Sinai from Jehovah; and therefore it is very interesting to notice the words with which Jehovah begins. Consider
I THE TERMS BY WHICH GOD INDICATES HIS PEOPLE. "The house of Jacob children of Israel." Thus Jehovah was ever sending the thoughts of his people far back into the past, and making them feel its important and glorious connection with the present. The house of Jacob was the house of him who had known many changes of circumstances, many disappointments and trials. It was the house of one who, born in Canaan, spent some of the best of his time at a distance with Laban, and died at last in Egypt. If he, the great ancestor, had thus been a man of change, what wonder that trying changes came upon the posterity! Then they were also the children of Israel. This was the name Divinely given; and if Israel forgets its purport and the privilege involved, Jehovah himself assuredly did not. Significant names, that would otherwise get hidden in the past, God takes special care to preserve.
II THE WAY IN WHICH GOD DESCRIBES HIS RECENT DEALINGS. To the Israelites all had been very confused, tedious, and trying, in spite of all the miraculous exemptions, escapes, and provisions they had enjoyed. They had not very well known what was being done with them. But now, in the compass of a sweeping verse, the whole course of affairs is presented as one rapid and decisive action. As a bird might snatch its offspring out of captivity and bear it far on high to some safe shelter, so Jehovah has done with Israel. He puts before them, as in a vision, these three things to be considered
1. The liberation.
2. The consequent journey.
3. The destination.
And these three things he describes in a peculiar way.
1. The liberation he indicates by this signification, "what I did unto the Egyptians." He wished the people here to ponder the extent and significance of his terrible dealings in Egypt. The Israelites had gazed on a succession of varied and penetrating calamities coming on the Egyptians. But Jehovah wishes the observers to mark that these things were of his doing. Jehovah"s actions are not to be buried in oblivion when once they are past, because they are terrible actions. It is just because they are the terrible acts of a holy and just God that they are to be remembered. There was in them nothing of a tyrant"s caprice; they were not wild gusts of power to be ashamed of in calmer moments. There had been due prediction and preparation; there was an orderly, gradual, impressive, instructive mounting to a climax: and if any of the people were inclined to forget the doer in the deeds, the liberator in the liberation, here is a warning that things must not be so thought on. God is ever devising to make us look at events in their connection and continuity. The plagues of Egypt were only the preliminary overturning to carry on the greater plan of God. Egypt had fast hold of Israel; wherefore Israel"s God smote Egypt so that he might free his own people and bring them to himself.
2. The journey Jehovah indicates by a peculiarly beautiful and inspiring figure. "I bare you on eagles" wings." This was an appropriate figure for people dwelling in the wilderness. Moses had, doubtless, seen many eagles in his shepherd experiences; and the Israelites would become familiar with them during their wanderings. Thus the eagle"s ways would be known; and after this word of Jehovah Moses would study them more and more, and one result of such observation we find in Deu_32:11. When men exalt themselves as the eagle, and set their nests among the stars, God can bring them down; but when he puts on the eagle"s wings, it is to exalt himself into a place which shall be one of perfect safety for his people. One imagines the eaglet thus lying on the parent"s wing. It may wriggle about uneasily, wondering at the speed with which it is taken, the shaking it has to undergo and the unfamiliar scenes through which it is passing. But these struggles count for little; they are natural enough, but they do not hinder the eagle in its progress. Patiently, calmly, strongly, it rises towards its secure destination. These unfamiliar scenes are by-and-by to be the frequent path of the now struggling, bewildered eaglet; in due time its own wings will appear in them
Sailing with supreme dominion Through the azure deep of air
Paul himself, dazed and shaken to the very depths of his being on his first dealings with Jesus, had known what it was to be borne on eagle"s wings, and he lived to render a little of the same sort of ministry to the perplexed and desponding Timothy. The Israelites had been struggling and unbelieving, as at the Red Sea, at Marah, at the time when the manna was given, and at Rephidim; but in spite of all these, the strong eagle wings of God had berne them onward. Our struggles are but a trifle, if only God has us really in charge. Let us think ever of the eagle wings rather than the ignorant offspring carried thereon.
3. The destination. "I brought you unto myself." Just as the eagle brings its young to a place where without distraction or fear of interruption it can attend to their nourishment and growth. How beautifully God thus turns away the thoughts of his people from the desolation of the visible scene! True it was a wilderness; emphasis is laid upon this in vers. 1, 2; but if we are brought to God, this is more than all that may be barren and cheerless in mere circumstances. The place which men do not care about and where they would not come of their own accord, is the place where God reveals himself gloriously and graciously to his own. Israel will now do well to consider, not what carnal comforts they lack, but what dangers they have escaped, and what Divine possessions they are in the way to acquire. To be brought to God in the fullest sense of the word, and to lie comfortably under his protection and nurture, what a great matter!. (Rom_8:38, Rom_8:39)
III So much, then, for what Jehovah has done in the past, and now he turns to the future, making A LARGE PROMISE DEPENDENT ON THE FULFILLING OF STRICT CONDITIONS. He had to bring the people to himself on eagle"s wings, because they themselves were helpless to achieve the deliverance and security they needed. And now the time has come for response from them. He has brought them to himself, that being with him they may become his, fully and acceptably. They are put into external conditions such as make it possible for them to obey; therefore Jehovah has a right, and does right, to ask them for obedience. He who speaks about Jacob and Israel, cannot but also speak of the ancient covenant, with respect to which the children of Israel must labour earnestly to fulfil their part. God has already made certain requirements from the people, such as the passover regulations and those concerning the manna. But now his requirements are to flow forth in a great continuing stream. He will go on asking, as if asking were never to be at an end; and therefore it is well to start with a solemn preparatory word. As to the promise itself, we notice that it is a promise to a nation to a whole people. As we see in the next chapter, the conditions are to be achieved by individual obedience: God comes to the individual with his commandments, and says, "Thou." But the promise is for the nation. It is a promise, too, which seems worded for appreciation in the future rather than in the present, or if in the present, only by a few who had been prepared to understand it. Perhaps it may be most fittingly described as a promise to be the stimulus and stay of truly patriotic hearts. Wherever there is a man who glories in the race from which he sprang and the land where he was born, there is one who may be expected to understand the force of an appeal like this. No nation could really be more to God than another nation, unless it were a better one. Israel had been made free from Egypt that it might then rise into all the fulness of what a nation ought to be; and therefore God sets these great possibilities before the people. All the earth, he said, was his. Be had proved his complete control over one much esteemed tract of territory by the confusions and calamities he had brought into Pharaoh"s domains; and there was no nation among men that he could not treat in the same fashion. But, if only men will submit, he can make to himself a peculiar people, testifying to his power, not from among humiliations consequent on despising him, but from the heights of glory and blessedness to which he lifts those who obey him. He mingles in one glorious expression the thought of all those blessings which come from the union of true religion and right government. A kingdom of priests is one where harmony and right dealing will be found running through all relations, because each member is continually serving God with the great, loving, acceptable sacrifice of his own life. God is not really king in any society of men, unless each member of that society is fully a priest towards him. Y.
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 I bare you on eagles wings.
Exo_19:3-4
I bare you on eagles wings.
Read full note →
Borne on eagles wings
God here employs a similitude denoting the speed, the security and the tender care with which they were, as it were, transported from the house of bondage, and which is expanded in fuller significancy (Deu_32:11-12). Here is a figurative illustration of an important work. We may apply it to three things in the history of the Christian.
1. To the period of conversion. Then God bears sinners on eagles wings and brings them to Himself. He stirs up the nest of self-righteousness and carnal security; flutters over them, excites and teaches them to fly towards heaven in their desires and affections.
2. It will also apply to the season of deliverance, and is descriptive of the speed with which God comes to the help of His people, and the security He effects; for the eagle is not only a swift, but a powerful bird.
3. It will apply to their final happiness. He will bear His people on eagles wings to heaven. It may be He may bear them through many a dark and trying scene, but they shall be brought to glory at last. (A. Nevin, D. D.)
Gods deliverances
There is great beauty and truth in this expression, and it well displays all that God had done for this enslaved people. The eagle is the most powerful of the birds of prey of the ancient world; it is the most rapid in its flight, the highest and most majestic in its aerial courses, and, at the same time, one of the most tender towards its young. These four qualities of the eagle admirably depict--
1. The power with which God had delivered Israel, destroying for them the most formidable nations, raising tempests in the heavens, and the waves of the sea, opening its abyss, and, as it is elsewhere expressed, saving them through a mighty hand, and by a stretched-out arm.
2. The astonishing quickness of this deliverance: fifty days had scarcely elapsed since this multitude were slaves on the borders of the Nile employed in making bricks, under the lash of the task-masters; and lo! they were all gathered together at the foot of the mountains of Arabia, having passed, like an eagle, over deserts and seas.
3. The majesty which God had displayed in His intervention. As the eagle which, bearing its young upon its back, flies not near the earth, nor from tree to tree like other birds, but soars majestically at the height of the clouds, see with what brilliant grandeur God had delivered Israel: the Nile is turned into blood, the sun darkened, darkness covers the land for three days, thunder and hailstones rend the heavens, the Destroying Angel passes over Egypt in the terrible night of the death of its firstborn, the pillar of the cloud by day, and the pillar of fire by night goes before the camp of Israel, the voice of God is heard with power from the heights of heaven.
4. The tender care of the eagle for its cherished young presents to us a touching figure of the conduct of God towards Israel. The eagle broods over its young in its nest in the crevice of some rock, it cherishes them, it nourishes them, it carries them upon its wings, it deposits them tenderly, in such places as it deems good for them, and soon teaches them to fly alone in the sky. Well, such had been the conduct of God towards His people. Read what God Himself says about it in Deu_32:7-14. (Prof. Gaussen.)
And brought you unto Myself
The Israelites had, on the one side, by the Egyptian servitude; on the other, by the Egyptian idolatry, with which they had contaminated themselves, swerved far from God, His purity and sanctity--in a word, from truth and genuine faith; now God, in graciously granting them His revelation and His pure doctrines, brings them again back to Himself; He intends to make them a kingdom of priests and a holy nation. (M. M. Kalisch, Ph. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Thus shalt thou say
Thus shalt thou say
It is exceedingly important to observe:
Read full note →
(1) that Jehovah reminded the people that hitherto they had been the objects of His free grace;
(2) that the law is not proposed as a means of life, but as a means by which Israel might become "a peculiar treasure" and a "kingdom of priests";
(3) that the law was not imposed until it had been proposed and voluntarily accepted. The principle is stated in Gal 5:1-4.
For Another Point of View: See Topic 301181
Additional Factors to Consider See Topic 301321
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the house of Jacob
the house of Jacob
The word "house" here represents Jacob's family and descendants. AT: "the descendants of Jacob" (See: Metonymy)
Read full note →
the house of Jacob, the people of Israel
The phrase "the people of Israel" explains what "the house of Jacob" means.
You have seen
The word "you" here refers to the Israelites. Yahweh is telling Moses what to tell the Israelites. (See: Forms of You)
I carried you on eagles' wings
God speaks of caring for his people while they traveled as if he were an eagle and carried them on his wings. AT: "I helped you travel like an eagle that carries her babies on her wings" (See: Metaphor)
obediently listen to my voice
Obediently can be expressed as a verb. AT: "listen to my voice and obey me"
my voice
God's voice represents what he says. AT: "what I say" or "my words" (See: Metonymy)
keep my covenant
"do what my covenant requires you to do"
special possession
"treasure"
a kingdom of priests
God speaks of his people as if they were priests. AT: "a kingdom of people who are like priests" or "a kingdom of people who do what priests do" (See: Metaphor)
translationWords
Moses
God
Yahweh
call
house
Jacob
eagle
obey
voice
covenant
possess
people group
earth
kingdom
priest
holy
nation
word
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 19:3 the family of Jacob . . . the…
19:3 the family of Jacob . . . the descendants of Israel: The link between Jacob and the present generation reflected continuity with the past. God had kept all his promises thus far, and the promises he was yet to make would be equally trustworthy.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.