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: ‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to myself. Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; and you shall be to me a kingdom of priests, and a holy nation.’ These are the words which you shall speak to the children of Israel.”
Moses came and called for the elders of the people, and set before them all these words which Yahweh commanded him. All the people answered together, and said, “All that Yahweh has spoken we will do.” Moses reported the words of the people to Yahweh.
Yahweh said to Moses, “Behold, I come to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever.” Moses told the words of the people to Yahweh.
Geneva Bible translators 1599 · Public Domain On vv3–4 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 On vv3–9 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 On vv3, 4, 5, 6, 8, 9 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.
Matthew Henry 1710 · Public Domain On v9 Here, I. God intimates to Moses his purpose of…
Here, I. God intimates to Moses his purpose of coming down upon mount Sinai, in some visible appearance of his glory, in a thick cloud (Exo 19:9); for he said that he would dwell in the thick darkness (Ch2 6:1), and make this his pavilion (Psa 18:11), holding back the face of his throne when he set it upon mount Sinai, and spreading a cloud upon it, Job 26:9. This thick cloud was to prohibit curious enquiries into things secret, and to command an awful adoration of that which was revealed. God would come down in the sight of all the people (Exo 19:11); though they should see no manner of similitude, yet they should see so much as would convince them that God was among them of a truth. And so high was the top of mount Sinai that it is supposed that not only the camp of Israel, but even the countries about, might discern some extraordinary appearance of glory upon it, which would strike a terror upon them. It seems also to have been particularly intended to put an honour upon Moses: That they may hear when I speak with thee, and believe thee for ever, Exo 19:9. Thus the correspondence was to be first settled by a sensible appearance of the divine glory, which was afterwards to be carried on more silently by the ministry of Moses. In like manner, the Holy Ghost descended visibly upon Christ at his baptism, and all that were present heard God speak to him (Mat 3:17), that afterwards, without the repetition of such visible tokens, they might believe him. So likewise the Spirit descended in cloven tongues upon the apostles (Act 2:3), that they might be believed. Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, Joh 7:17.
II. He orders Moses to make preparation for this great solemnity, giving him two days' time for it.
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1. He must sanctify the people (Exo 19:10), as Job, before this, sent and sanctified his sons, Job 1:5. He must raise their expectation by giving them notice what God would do, and assist their preparation by directing them what they must do. "Sanctify them," that is, "Call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Let them be ready," Exo 19:11. Note, When we are to attend upon God in solemn ordinances it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections abandoned, disquieting passions suppressed, nay, and all cares about secular business, for the present, dismissed and laid by, that our hearts may be engaged to approach unto God. Two things particularly prescribed as signs and instances of their preparation: - (1.) In token of their cleansing themselves from all sinful pollutions, that they might be holy to God, they must wash their clothes (Exo 19:10), and they did so (Exo 19:14); not that God regards our clothes; but while they were washing their clothes he would have them think of washing their souls by repentance from the sins they had contracted in Egypt and since their deliverance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God, who sees them as plainly as men see our clothes. This is absolutely necessary to our acceptably worshipping God. See Psa 26:6; Isa 1:16-18; Heb 10:22. (2.) In token of their devoting themselves entirely to religious exercises, upon this occasion, they must abstain even from lawful enjoyments during these three days, and not come at their wives, Exo 19:15. See Co1 7:5.
2. He must set bounds about the mountain, Exo 19:12, Exo 19:13. Probably he drew a line, or ditch, round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, (1.) That humble awful reverence which ought to possess the minds of all those that worship God. We are mean creatures before a great Creator, vile sinners before a holy righteous Judge; and therefore a godly fear and shame well become us, Heb 12:28; Psa 2:11. (2.) The distance at which worshippers were kept, under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb 10:19.
3. He must order the people to attend upon the summons that should be given (Exo 19:13): "When the trumpet soundeth long then let them take their places at the foot of the mount, and so sit down at God's feet," as it is explained, Deu 33:3. Never was so great a congregation called together, and preached to, at once, as this was here. No one man's voice could have reached so many, but the voice of God did.
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 On vv3–9 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 On vv3–8 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 On vv3, 4, 6, 7, 8, 9 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 On vv3–7 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 On vv3, 4, 5, 6, 8 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 On vv3, 4, 5, 6, 8, 9 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 On vv3, 6, 7, 9 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 On vv3–9 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.
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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 On vv3, 4, 5, 6, 7, 9 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.’
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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 On vv3–9 (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 On vv3–9 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)
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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 On vv3, 5, 7 I bare you on eagles wings.
Exo_19:3-4
I bare you on eagles wings.
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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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v7 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_19:7-24
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_19:7-24
The subject of this paragraph is God’s revelation of Himself,—the call to receive it, the manner in which it was made.
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I. When God reveals Himself man is summoned to attend. This is uniformly God’s method. First the call, then the revelation. “Hear, O Israel,” then, “the Lord thy God is one Lord.” “This is My beloved Son, hear ye Him,” then the New Testament dispensation. This was “one of the sundry times and divers manners” in which “God spake to the fathers by the prophets.” Moses was His minister here. “In these last days,” He “hath spoken unto us by His Son.” The aim of Moses is to call Israel’s attention to God. So Christ, in answer to the prayer, “Show us the Father,” says, “I am the way,” &c. Moses was a type of the ministry of the Son of Man, and an example to Christian ministers in the manner in which he summoned men to God. He spoke—
1. Authoritatively. “Moses came and called for the elders of the people.” He spoke for God. He knew that he spoke for God. His message was no trivial speculation of his own about which there might be two opinions. God’s truth, his own conviction of it, and its great importance, invested him with authority.
2. Clearly. He “laid it before their faces.” In order for a declaration to be clear, the speaker must see it clearly himself, or he will never make it plain to his hearers. He who has never seen Christ will never be able to proclaim Him to others. In order to see a thing clearly one must contemplate it for a sufficient length of time, till all its points and bearings are fully understood. Then, in order to convey it clearly to others, an intellect capable of more or less concentrated thought and power of distinct articulation are indispensable. All these qualifications Moses possessed in an eminent degree.
3. Completely. “All these words.” This needed courage; a weak man would have suppressed or toned down what was likely to be unpalatable. Memory, unselfishness, fidelity, a habit of accurate statement, and a sense of the vast importance of his message. Peter, “All the words of this life.” Paul, “I have not shunned to declare unto you all the counsel of God.”
4. Successfully.
(1.) It was successful in producing the desired effect upon the people (Exo_19:8). This is the true test and seal of a faithful ministry. If men will deliver “all the words of the Lord” without adulteration in all their Divine power, they will do their appointed work. The result may not be seen, but that is God’s matter (Ecc_11:1; Isa_55:10-11).
(2.) It was successful in securing the people’s confidence; “that the people may … believe Thee for ever.” Another test and seal of a faithful ministry. Men will honour those who honour the truth. Men will trust those who are true to their own convictions. All workers for God should aim at these elements of success. “Seals for their ministry and souls for their hire” and the confidence of their fellow-men.
5. Moses spoke for the people to God. “Moses told the words of the people back to God.” So does Christ combine our poor prayers with the mighty eloquence of His intercession.
II. When God reveals Himself man must be prepared for the revelation (Exo_19:10-15). This is natural. Men prepare themselves for a visit from their fellow-man. Much more so should man be prepared for the revelation of God. It were an insult to receive any superior otherwise; much more so when that superior is God (Ecc_5:1). In order to be prepared man must—
1. Attend to the herald who proclaims God’s coming. It was Moses in this instance. God announces Himself through many agencies. His Son, His Spirit, His Providence, His Word, the means of grace, the Christian ministry, &c., are ever telling man to “prepare to meet” his “God.” Hence the importance of treating them with due respect. Learning and dignity sink into insignificance before the humblest of God’s messengers (Heb_12:25).
2. Man must be prepared by personal sanctification. “Sanctify them.” “And Moses … sanctified them.” Sanctification in its Biblical sense means—
(1.) Separation from sin; for only “the pure in heart shall see God.”
(2.) Separation to God, or else God cannot be seen. These two ideas must never be disassociated. There can be no real separation from sin which is not at the same time separation to God. Some men deny this, and call the outcome of their discipline virtue and morality. But these are only artificial flowers, fading and perishable, without life, having no root in the ground of true virtue, and no spring in the source of true morality. On the other hand, no amount of asceticism, praying, psalm singing, or ecstasy will impart sanctity to a life which harbours or practises any form of sin. “Wherefore come out from among them,” &c. (2Co_6:17).
3. Man must be prepared by a ready acquiescence in all that God commands. Some of the commands here indicated may seem trivial; but they are not really so. They involve great principles, and that God commands them invests them with importance. One of the first was personal cleanliness. Discomfort, disease, death, are God’s retribution on those who deem this trivial. Again, they were not to presume to over step a prescribed boundary. Those who would enjoy God’s revelation of Himself must remain humbly and patiently in the sphere which God sees fit to appoint.
4. Man must be prepared at the appointed time. “Be ready against the third day.”
(1.) God has now appointed times in which He promises to reveal Himself to men. The Lord’s day. All times of duty and religious privilege. Let no man be unprepared, or plead excuses, or make other engagements. “Be not deceived, God is not mocked.”
(2.) God has now appointed times which He has not chosen to reveal. Death, judgment. We “know not the day nor the hour when the Son of Man cometh.” Hence the wisdom of immediate and constant preparation. “Watch and pray.” Ten virgins. “Blessed is the man who, when his Lord cometh,” &c.
III. When God reveals Himself it is in a manner suited to the occasion. It was necessary that He should speak to men who for years had been surrounded by idolatrous associations, and who had become debased by years of servitude, in a most solemn, startling, and impressive form. God has other methods than those employed here. Abraham, Elijah. Bethlehem, Pentecost, Patmos, &c. So in each individual case.
1. God here revealed Himself in a cloud, luminous, but still a cloud. So He does now in many instances. Doubt, adversity, depression. But every cloud is luminous that has God in it. Christians, therefore, should not “fear to enter into the cloud.”
2. God revealed Himself within a Divine enclosure (Exo_19:12-13). So He does always. God ever says, “Hitherto shalt thou go and no further (Job_38:11). Hence the sinfulness of undue speculations about the Divine existence—of spiritualistic prying into the mysteries of the unseen world (Deu_29:29). God has made all things plain that are necessary to life and godliness. Let us be satisfied with that.
3. God revealed Himself with terrible manifestations of His power. It was needful under the circumstances. It is often needful now. It is perilous for man to prescribe to God. He could be as tender in His dealings with His people then as He usually is now (Deu_1:30; Deu_1:33; Psalms 103; Isaiah 54). And God never, under the Old Testament dispensation, revealed Himself more terribly than He has through loving lips in Matthew 24; Matthew 25; 2 Thess., Heb_12:28-29, Jude and Revelation, and in some of the events of modern history.
4. God revealed Himself after He had minutely ascertained that all preparations were complete (Exo_19:21-25). This reveals to us God’s careful attention to detail, and affords us many thoughts for edification and comfort. He studies the safety of His people. It is for their temporal and eternal safety that there is so much minute detail in the dispensation of—
(1.) Creation (Isa_40:12-31).
(2.) Providence (Mat_6:25-30).
(3.) Grace. Promise in the garden, types, prophecies, incarnation, crucifixion, Pentecost, means of grace, ministry, &c. Learn then:
1. To listen when God speaks. Faith has a faculty not only of sight but of hearing.
2. When God calls obey that call, and be prepared for the public revelation which that call precedes. “God now commandeth every man to repent” (2Co_7:1).
3. Receive God’s revelation of Himself in His own way.—J. W. Burn.
A COMMENDABLE ENGAGEMENT, RASHLY MADE, AND REPEATEDLY BROKEN.—Exo_19:8
The covenant between God and Israel was, in general, made at this time. Its particulars were entered into subsequently (Exo_30:27-28). A clear and correct idea of how the term covenant is here used is important. When applied to relations subsisting between God and man, the word is evidently used by way of accommodation; because man is in no respect in the position of an independent covenanting party in relation to God. He cannot say upon what terms he will render obedience, &c. Compliance with the Divine requirements is a most binding obligation, from which there is no possibility of escape for man. “Generally, however, the form of a covenant is maintained by the benefits which God engages to bestow being made by Him dependent upon the fulfilment of certain conditions which He imposes on man.” Two points are clear.
1. The covenant does not originate in human obligation to render to God loyal obedience. It recognises it, enforces it; but its origin is coeval with human existence, and springs out of man’s relation to God as a dependent moral creature.
2. The covenant is an act of grace and condescension on the part of God towards man. In assuming the attitude of a contracting party with us He generally stoops to our weakness, &c. Our text is the response of Israel to the general terms of the covenant as stated by Moses. We have in the text—
I. A commendable engagement. “All that the Lord hath spoken we will do.” This promise is commendable.
1. Because of its righteousness. To do what God commands is our sacred duty. Even if there were no heaven for the loyal and obedient, and no hell for the rebellious and incorrigible, still it would be our binding duty to seek truth, practise righteousness, reverence holiness, love moral beauty.
2. Because of its advantageousness. In keeping the commands of God there is great reward. The Lord promised to bestow the choicest blessings upon Israel if they would obey His voice indeed (Exo_19:5-6). He engaged to grant unto them
(1.) The highest character: “a holy nation.”
(2.) The highest service: “unto Me a kingdom of priests.”
(3.) The highest privilege: “a peculiar treasure unto Me,” &c. How very much is included in the last-named assurance. The path of obedience to God is the path of safety and blessedness for man. “In the way of righteousness is life.” “He that keepeth the law, happy is he” (Pro_3:13-27; 1Ti_4:8; 1Ti_6:6).
3. Because of its unanimity. “And all the people answered together,” &c. Such harmony in making this holy engagement is admirable. In itself it is commendable. Union in a holy enterprise is beautiful. In its tendency it is commendable. The natural tendency of this union would be to promote the fulfilment of this engagement.
II. A commendable engagement rashly made. The Israelites entered into this engagement—
1. Without due consideration. They had not weighed the character or measured the extent of the obligations which they undertook. Had they considered what was involved in being unto God “a holy nation”? Or estimated the comprehension of their promise, “All that the Lord hath spoken we will do”? Their haste in making so vast and solemn a promise reminds us of the scribe who said unto Jesus, “Master, I will follow Thee whithersoever Thou goest.” In making religious vows, serious and thorough thought should be exercised.
2. Without earnest purpose. As the subsequent history shows with painful copiousness and conclusiveness, they entered into this engagement without any high and earnest resolution to keep it. Sacred promises should not be uttered without a sincere and firm purpose to fulfil them.
3. Without hearty concurrence with the will which they promised to obey. In their after history they manifested an almost utter absence of sympathy with the will of God. They had little or no love for either God or His will, although they so readily promised to obey it in all things. Make no religious resolutions except your heart be in them.
4. Without any realisation of their need of Divine help in order that they may keep it. The ring of self-confidence is in their words “How easily overween we our own abilities!” The most ready promisers are often the slowest performers. He who makes religious promises in his own strength is deplorably self-ignorant. Peter is a conspicuous example of this (Mat_26:33-35; Mat_26:69-75). “Apart from Me ye can do nothing.” “When I am weak, then am I strong.” “I can do all things through Christ which strengtheneth me.”
III. A commendable engagement repeatedly and terribly broken. They seem to have forgotten the promise as readily as they made it. They violated their engagement.—
1. With great frequency. Many instances in the following history (32; Numbers 11; Numbers 14; Numbers 16; Num_20:1-7; Num_21:4-6; et al).
2. With great unanimity. The great majority of the people united in practically repudiating the solemn obligations of the covenant. In the narrative of their rebellions we meet with some of these words frequently—“the people gathered themselves together;” … “all the people;” … “all the congregation;” et al. The breakers of the engagement were not the exception, but the rule.
3. With great aggravations. Their sin in violating this solemn promise was the more heinous because of
(1.) God’s great goodness to them.
(2.) His invariable faithfulness in His portion of the covenant.
(3.) The comparatively trivial circumstances and slight influences which proved sufficient to induce them to break their engagement. Notwithstanding the strongest obligations to fulfil their promise, they broke it upon the slightest provocation. CONCLUSION.—
1. Let us heed well our obligation to do all that the Lord commands.
2. Let us be careful in the utterance of religious vows.
3. Let us be humbled by the recollection of the many religious vows we have made but not kept, and seek forgiveness for our failures.
4. Let us endeavour to perform our vows, looking to God for strength to enable us to do so.—William Jones.
THE RESPONSE OF THE PEOPLE TO GOD’S CALL.—Exo_19:7-9
Moses was God’s minister. In a sense, he spoke for God to the people, and for the people to God. “I stood between the Lord and you” (Deu_5:5).
I. The call (Exo_19:7).
1. The elders represented the people. In dealing with so great a multitude some such arrangement was necessary. So it is in many things—in the nation, the family, the Church.
2. God’s commands were faithfully communicated. “Laid before their faces all,” &c., nothing was added and nothing kept back. The will of God was made known so plainly that none could plead ignorance; so particularly that none could plead excuse. The truth was communicated to every man’s conscience in the sight of God.
II. The response (Exo_19:8). “And all the people answered together,” &c.
1. Prompt. There was no hesitancy.
2. Hearty. There was no reservation.
3. Unanimous. There was no dissentient voice (Act_2:1). How grand the spectacle. The mighty multitude as with one heart and voice proclaimed their submission to God. But, alas! the sequel showed, that mixed with their apparent sincerity and enthusiasm there was much of ignorance, presumption, and self-conceit. Like myriads since, they had not rightly counted the cost. They professed more than they felt; they promised more than they could perform; they needed further and deeper instruction, both as to God’s law and their own hearts. How penetrating and wise are the words of Joshua at a similar juncture, “Ye cannot serve the Lord, for He is a holy God” (Jos_24:19).
III. The report to God. “And Moses returned the words of the people unto the Lord” (cf. Exo_19:9). Such report was necessary to secure the favour of God and the faith of the people. It tended to—
1. Exoneration of conscience.
2. Relief of the heart.
3. Invigoration of hope.
4. Accrediting of character.
5. Success of ministry. Nothing works more to give a man power with men than the belief that he has power with God.—William Forsyth.
THE PREPARATION FOR MEETING WITH GOD.—Exo_19:10-14
Moses acted throughout according to Divine command.
I. The people were called to sanctify themselves. This work was to be done thoroughly. Both inward and outward defilement were to be put away (Lev_11:44-45; Heb_10:22). There must be separation from what was not of God, that there might be fellowship with what was of God. To this end self-consecration was required (Psa_26:6; Isa_1:16-18; Rom_12:1; 1Co_6:9-20).
II. The people were charged to be ready at the appointed time (Exo_19:11). The fixing of times and seasons for worship belongs to God. Unquestioning obedience is ours. Thus we receive the blessing. But times of special manifestation and privilege require special preparation. The soul must be in readiness, the ear open to hear, the reason quick to apprehend; the conscience, the heart, and the will ready to bow in homage and submission. Come into God’s presence careless or preoccupied, and you can expect no benefit; but come with humility, prayer, and hope, and you will not come in vain. Instructed and refreshed, your grateful song will be, “This is none other but the house of God; this is the gate of heaven!”
III. The people were commanded to observe the prescribed laws and ordinances as to approach to God. Bounds were fixed as to place, action, and behaviour (Exo_19:12-14). These restrictions were not arbitrary. They proceeded from the wisdom and love of God. They were necessary to check vain curiosity and unhallowed licence, and to preserve due order and reserve at a time of extraordinary excitement and peril. The lesson for all time is that found in the counsels of St. Paul, “Let all things be done decently and in order” (1Co_14:10). “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear. For our God is a consuming fire” (Heb_12:28-29).—William Forsyth.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_19:7-15. Orderly proceeding to acquaint the people with God’s will by their chiefs is reasonable.… Proposition and exposition of God’s words must be made to souls that they may know them all to be God’s words, and no more but His.… Jehovah commands His ministers to speak to His people. Universal and free must be the confessions of the Church visible to the demands of God.
Mediators can return no other but what they receive from people unto God.
Upon people’s readiness to obey, God is willing to make known His law.
People must hear God’s speech by ministers, that they may believe it.
Sanctification of the people by the mediators is commanded by God before He deal with them.… Due preparation must be performed by souls against the time of meeting with God.
Exo_19:16-25. God on Mount Sinai. With what eager hearts would the people hail the dawn of the third—the appointed day. Doubtless they must have had many strange thoughts, and much talk one with another of what was to come to pass, but who could have conceived the reality? Fathers and mothers were there by thousands who had seen the wonders of the Lord in Egypt, and His works in the wilderness; but now something more sublime and terrible by far was to be revealed to their eyes. What excitement there must have been when they were commanded to leave their tents! What an awful pause of stillness and suspense as they stood marshalled in the plain before the Mount of God! And then—Exo_19:16-20. This manifestation was fitted to give an awful sense of—
I. The greatness of God. The most tremendous powers of nature were under His control. They were His servants, to do His pleasure (Exo_20:20; Psa_96:4; Psa_97:1-6; Psa_104:4).
II. The nearness of God. The thunder was near, but nearer seemed the lightning. The lightning was near, but nearer still seemed the trumpet. The trumpet was near, but nearest of all was “The Voice.” It was the Voice of Jehovah, and spoke to the hearts of the people, thrilling them through and through (Deu_4:7-12).
III. The mysteriousness of God. Though much was revealed, more was unrevealed. “Clouds and darkness are round about Him. Righteousness and judgment are the habitation of His throne” (Psa_97:2; cf. Job_12:7; Isa_45:5; Deu_29:29; Rom_11:33-35).
IV. The holiness of God. Everything proclaimed the holiness of God (Exo_15:11; Isa_6:1-2; Rev_4:8; 1Pe_1:16).
V. The sovereignty and mercy of God (Deu_5:24). It is a fearful thing to fall into the hands of the living God. How great our privileges under the Gospel of Jesus Christ (cf. Heb_12:18-29).—William Forsyth.
Exo_19:17. The highest ministry. The ultimate and supreme object of man is to be united to God. But we forget this. The things of this world for countless powers and agencies are constantly at work to hide God from us, and to make us feel and act as if there were no God. The essence of religion is to realise the presence of God. Therefore we should hail as our highest benefactor the man who does for us as Moses did for Israel. “And Moses brought forth the people out of the camp to meet with God.”
I. In the operations of nature. Poets have sung of the sublimities and beauties of nature, and philosophers explain her secrets, but he does the noblest work who brings us face to face with nature’s God.
II. The events of providence. Many writers have done well in history and fiction, and have depicted with wondrous skill the varieties of character and incident, and the strange vicissitudes of human life; but he does best who shows us that there is a providence in the affairs of men, and that the Lord our God ruleth over all in righteousness and love.
III. The ordinances of the Gospel. Preachers may be learned and eloquent, but it is only as they manifest God’s law to the conscience and God’s love to the heart that they do us real good. Prayer and praise are proper duties, but unless in them we rise to God they are meaningless and vain. We should remember the words of Christ, “I am the way, and the truth, and the life; no man cometh unto the Father but by Me.” “Without Me ye can do nothing.” Only through Christ can men be brought to God, united to God, and blessed in God.—William Forsyth.
Exo_19:21. Vain curiosity. There is a curiosity which is just, and which lies at the foundation of all science and research. But there is a curiosity which is vain and productive of much evil.
I. It pries into secrets.
II. Breaks through boundaries.
III. Sacrifices reverence and self-respect.
IV. Recklessly rushes into danger.
V. Multiplies confusions and perils.
Remember Eve, Uzziah.
According to this agreement, ratified by God, in which the mediatorship between God and the people was conferred upon Moses, the latter now approached the darkness in which God dwelt. Who does not stand amazed at the admirable confidence exemplified by Moses under such terrific circumstances—a confidence so filial and fearless! Who does not rejoice at the power which God can bestow upon the children of men, filially and confidentially to converse with Him, as a man with a friend. If such was the case under the Old Testament, where a spirit of fear predominated, and the true way of holiness was not yet thrown open, what cannot, what ought not, to take place under the New Testament which bestows a filial spirit, by which we cry, “Abba, Father!” and are encouraged to come boldly to the throne of grace; whilst at that period the people were told not to come near, but to stand at a distance.—P. Krummacher.
ILLUSTRATIONS
BY
THE REV. WILLIAM ADAMSON
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.”
Oath of Allegiance! Exo_19:7-8. When a kingdom is established, an oath of allegiance is required. Napoleon the Great, when he founded his empire on the ruins of the great “French Revolution,” required this. And when Victoria was proclaimed the Empress of India at Delhi, it was accompanied by a similar requirement. God was now about to become the King or President of Israel, and required a voluntary self-surrender to His holy law. With a view to this, the hosts were marshalled, and by some suitable arrangement Moses communicated all the words of the Lord. They were good precepts and gracious promises, and the people took the preliminary oath of allegiance, “All the words which the Lord hath said will we do.” Such supreme self-surrender is still required. Matthew Henry wrote as follows: “Oct. 20, 1686.—I take God the Father to be my chiefest good and highest end. I take God the Son to be my Prince and Saviour. I take God the Holy Ghost to be my Sanctifier, Teacher, Guide, and Comforter. I take the Word of God to be my rule in all my actions, and the people of God to be my people in all conditions. And this I do deliberately, sincerely, freely, and for ever.” This Divine oath of allegiance need not be written. “To whom shall we go but unto Thee! Thou hast the words of eternal life.”
“Lord, Thou art mine, and I am Thine,
If mine I am; and Thine much more,
Than I or ought or can be mine.
If I without Thee could be mine,
I neither should be mine nor Thine.”
—Herbert.
Divine-Division! Exo_19:12. An eminent war-correspondent describes his first sensations during the Crimean war in beholding a shell fired from an English mortar. He watched it as it issued from the mortar, and admired the sublime rapidity with which it cuts through the air. While he followed the deadly missile, an explosion far off in the enemy’s earthworks attested at once its gunner’s purpose and unerring aim. The terrors of Sinai were a sublime spectacle, but their design was to shatter Israel’s earthwork of self-confidence; to show men in all ages of the world that no citadel of self-righteous dependence was proof against the Divine law.
“Hence shall dividing hills and rents
Between my soul and Thee,
Be to my faith but arguments
To haste thy march to me.”
—Erakine.
Divine Monitions! Exo_19:16. There is a quaint fable of the archer who went to the mountains in search of game. All the beasts of the forest fled at his approach. The lion alone challenged him to combat. The bow-man shot an arrow at the monarch of the wild, who fled in pain and panic. Met by a fox, who exhorted him to take courage and not give up at the first onset, the king of beasts replied, “You advise to no purpose, for if you archer sends so fearful a messenger before him, who will be able to contend when the man himself draws near?” If the bolts and arrows of Sinai were so terrible to Israel, what must be the appalling terrors of His arm when He draws near at the last day! Sir F. Henneker says that “so great is the wildness of this region that if he had to represent the end of the world, he would model it from Mount Sinai.”
“Then the trumpet’s pealing clangour
Through the earth’s four quarters spread,
Waxing loud and even louder,
Shall convoke the quick and dead.”
—Latin.
Fire-Symbolism! Exo_19:18. The lamp of fire was an emblem of the Divine presence in Gen_15:17. That presence was connected with covenant, and was indicated by the fire that passed between the pieces of the victims sacrificed. In the literature and customs of the East, the same thing is still asserted; and at the celebration of respectable marriages, it is a general practice to have a fire as a witness of the transaction. This fire is made of the wood of the mango-tree, and intimated that the vow was taken in the presence of the God of fire, whose vengeance was thereby invoked upon the breaker of the covenant. The Sinaitic covenant was entered into with all the sacred accessions of the most solemn invocation; and Jehovah’s judicial presence at the last day will be linked with fire.
“Flame, and fire, and desolation
At the Judge’s feet shall go;
Earth, and sea, and all abysses,
Shall his mighty sentence know.”
Fiery-Clouds! Exo_19:16-18. Brydone relates that in his tour through Malta, in 1757, a great black cloud was visible, which, as it settled, changed colour, till at last it became like a flame of fire mixed with black smoke. In 1772, in the island of Java, a bright cloud was observed covering a mountain in the Cheriton district. It was seen rising and falling like the waves of the sea, and emitting globes of fire, while loud reports as of cannon terrified the natives. Sir Charles Lyell says that Commander Murray observed, at Bagdad in 1857, a huge black cloud like a pall over the heavens. Afterwards, the black darkness was succeeded by a red lurid gloom.
“Ye fearful saints, fresh courage take;
The clouds ye so much dread
Are big with mercy, and shall break
In blessings on your head.”
Divine Forces! Exo_19:23. A traveller relates that—when passing through an Austrian town—his attention was directed to a forest on a slope near the road. He was told that death was the penalty of cutting down one of those trees. He was incredulous, until he was further informed that they were the protection of the city, breaking the force of the descending avalanche, which—without this natural barrier—would sweep over the quiet home of thousands. When a Russian army was marching there, and began to cut away the defence for fuel, the inhabitants besought them to take their dwellings instead. Alas! men are not so anxious to preserve those moral fences which God sets up for the preservation of their souls from His righteous judgments.
Law Functions! Exo_19:25. Wandering last year over the South Downs with my daughter, we came upon a model farm, under whose open outhouses were ranged the various implements of husbandry. It was no difficult task to explain to the young inquirer what the “drill” was. She could understand why it was necessary to plant the seed, and, under the blessing of God, ensure a golden harvest to a full garner. But the “plough,” with its shining, terrible coulter, called for greater and more careful explanation. Why should it be required? To upheave the hard clods of earth—to uproot the tangled thistles and weeds. Are men not more readily disposed to believe in the “Gospel Drill” than in the “Legal Plough”! And yet both conserve the same purpose—both conduce to the same result. The Law ploughs conviction deep in the hard, weed-grown human heart; while the Gospel follows in due time, casting in seeds of saving grace. And the deeper the plough is put in beforehand, the better the crop afterwards.
“So the hearts of Christians owe
Each its deepest, sweetest strain
To the pressure firm of woe,
And the tension tight of palm.”
THE TEN COMMANDMENTS.—Exo_20:1-17
These words stand out from all others in the Old Testament. Other things God spake to mankind through men,—these were spoken by Him through the nobler ministry of angels (Heb_2:2; Gal_3:19; Act_7:53). They were uttered, not by the Divine spirit in the stillness of a prophet’s soul, but audibly, as voices coming from heaven (Deu_5:22-26). They may be said to have been the only direct utterance made by God to men under the old covenant (Deu_5:4). As if to mark the special sacredness that belonged to them, they were, moreover, Divinely recorded (Exo_31:18; Exo_32:15-16). But what were the words that were uttered under circumstances so solemn, and recorded in a manner so special? When we compare the two versions of the Ten Commandments (Exo_20:1-17; Deu_5:6-21), we find some important variations such as the reason assigned for the sanctification of the seventh day. Probably all were originally given with the same brevity as the first, sixth, seventh, and eighth; and all else that we now find included in them is amplification, command, and explanations which Moses was Divinely authorised to make in order to render their meaning more plain. Concerning these great commandments, I observe—
I. That they are of universal obligation. They thus differ from many ceremonial injunctions afterwards given to the Jews. They are intrinsically and therefore eternally right. They have their foundation in the nature of God and of man, and therefore can never be abrogated while God and man continue what they are. This is true of the fourth. “The Sabbath was made for man” (Mar_2:27) by his Creator, who best knows what his needs are; and while man continues what he is, he cannot neglect to consecrate to rest and worship without sinning against himself, as well as against God.
II. They are universal in their scope. They cover the whole range of duty, at least to the prohibition of every kind of wrong-doing. Consider what would be the state of society were they universally obeyed!
III. They reach to the heart, as well as the outward life. They are completed by One that teaches the heart alone. Christ teaches us that all the other commandments were intended to forbid, in like manner, not merely the actions named in them, but the cherishing in the heart of those evil thoughts which are the germs of crime (Mat_5:21-28). Hence, if we would know if we have kept these great commandments, we must examine our heart as well as our outward life. In that solemn day, when the secrets of all hearts shall be known, it will be seen that some of the blackest criminals who ever trod this earth were men whose outward lives were blameless, and upon whom their fellow-men looked with a respect that almost amounted to veneration (Mat_23:27-28).
IV. Nevertheless they are the most elementary that can be conceived of. If God undertook to give men any intimation at all as to their duty towards Him and each other, He could not have said less than He did from Mount Sinai. A man may keep all these commandments from his youth up, and yet lack the “one thing needful” (Mar_10:1-20). Nay, he may do so, and yet be far from being a good man. Now, with one exception—the command to honour father and mother—they are all negations. They tell us what we must not do. Even the command to keep holy the Sabbath day is explained by a series of negations. To abstain from evil is better than to commit it. But abstinence from evil is by no means all that is demanded from moral agents. Otherwise, even an atheist who worked only six days in the week might be said to keep all the commandments of the first table, and a harmless idiot all the commands of the second. Remember, you may abstain from all forms of crime, and yet not be a good man. Were I to propose to erect a statue in honour of a man who had never been known to be guilty of any violation of the letter of the Ten Commandments, you would laugh at me. You would ask me what good he did—what benefactions he conferred on society—that he should be thus honoured. The barren fig-tree did no harm; it brought forth no poisonous fruit, as do some trees, that smite all who partake of them with madness and death: it simply brought forth no fruit—it did no good; and that was reason enough for condemning it (Luk_8:7). If we would be loved of men and commended of God, we must not only eschew that which is evil: we must follow that which is good (Rom_5:7). Before we can even thus secure the commendation of God, we must be restored to a right relation to Him. Through Jesus Christ, we must obtain the pardon of our first transgressions, and our acceptance with God or His children. Then our acts of faith and love will be sacrifices well pleasing in His sight; and even the imperfections of our services will be passed over in His fatherly pity (Psa_103:13-14).—R. A. Bertram.
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.
C. I. Scofield 1917 · Public Domain On vv3, 5, 8 Thus shalt thou say
Thus shalt thou say
It is exceedingly important to observe:
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(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 On vv3, 7 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)
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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 On vv3, 5, 7, 9 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.