Exegetical and Hermeneutical Commentary of Exodus 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;

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.’

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.

Fuente: The Cambridge Bible for Schools and Colleges

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’).

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

Exo 19:3-4

I bare you on eagles wings.

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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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“.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3-6. Moses went up unto GodtheShekinahwithin the cloud (Exo 33:20;Joh 1:18).

Thus shalt thou say to thehouse of Jacob, c.The object for which Moses went up was toreceive and convey to the people the message contained in theseverses, and the purport of which was a general announcement of theterms on which God was to take the Israelites into a close andpeculiar relation to Himself. In thus negotiating between God and Hispeople, the highest post of duty which any mortal man was ever calledto occupy, Moses was still but a servant. The only Mediator is JesusChrist [1Ti 2:5 Heb 12:24].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

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were encamped opposite to it, he went up to God, i.e., up the mountain, to the top of which the cloud had probably withdrawn.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

Fuente: Keil & Delitzsch Commentary on the Old Testament

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

Fuente: Calvin’s Complete Commentary

(3) Moses went up unto Godi.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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

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 .

Fuente: Whedon’s Commentary on the Old and New Testaments

Yahweh Declares His People To Be A Holy People And His Treasured Possession, A Kingdom of Priests ( Exo 19:3-9 ).

This may be analysed as follows:

a Moses goes up to God and Yahweh calls to him from the mountain (Exo 19:3).

b Thus shall you say to the house of Jacob and tell the children of Israel, “You have seen what I did to the Egyptians and how I bore you on eagles’ wings and brought you to myself” (Exo 19:4).

c “Now therefore if you will obey my voice indeed” (Exo 19:5 a).

d “And keep my covenant,” (Exo 19:5 b).

e “Then you shall be a special possession to me from among all people” (Exo 19:5 c),

f “For all the earth is mine” (Exo 19:5 d).

e “And you shall be to me a kingdom of priests, and a holy nation” (Exo 19:6 a).

d These are the words (of My covenant) which you will speak to the children of Israel (Exo 19:6 b).

c And Moses came and called for the elders of the people and set before them all these words which Yahweh commanded him, and all the people answered together and said, “All that Yahweh has spoken we will do.” And Moses reported the words of the people to Yahweh (Exo 19:7-8).

b And Yahweh said to Moses, “Lo I come to you in a thick cloud that the people may hear when I speak with you, and may also believe you for ever” (Exo 19:9 a).

a And Moses told the words of the people to Yahweh (Exo 19:9 b).

Note how in ‘a’ Yahweh calls to Moses from the mountain, while in the parallel Moses replies to Yahweh and tells Him words of the people. In ‘b’ Yahweh declares in a short covenant form what He had done to their oppressors, the Egyptians, and how He had borne them on eagles’ wings and brought them too Himself, while in the parallel He will come in a thick cloud (the cloud that has ever been their protector and has gone with them) so that the people might hear Him and believe, being thus brought to Himself. In ‘c’ the call in the covenant is to obey Him while in the parallel the people respond in promising obedience. In ‘d’ He calls on them to keep His covenant while in the parallel His covenant words are to be spoken to the children of Israel. In ‘e’ they are to be a special possession and in the parallel they are to be a kingdom of priests and a holy nation. These are the central promises of the covenant. While ‘f’ is central to the whole covenant.

Exo 19:3-4

‘And Moses went up to God, and Yahweh called to him out of the mountain, saying, “Thus shall you say to the house of Jacob, and tell the children of Israel. You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself.”

Having arrived at the mount and encamped Moses went up into the mountain to meet with God (it is the mountain of God), as Exo 3:12 had promised he would. And as he ascended Yahweh spoke to him from the mountain above.

The words that follow are in the form of a covenant. They are addressed to the people, they declare what Yahweh has done for them and how He has cared for them, they further declare what privileges will be theirs if they hear and obey Him. And Moses is then called on to report His words to the people, to which they make a specific covenant response. This is preparing them for the greater experience that they will shortly have, a kind of preparation before the main event.

“The house of Jacob — the children of Israel.” This demonstrates how closely the phrase ‘the children of Israel’ still refers back to Jacob as their patriarchal figure. They are of the household of Jacob, one people. Thus are the mixed multitude (Exo 12:38) ensured of their place in Jacob’s household, and among the children of Israel if they respond to His covenant.

The reference back to the wonders He wrought in Egypt and the way He had brought them through the wilderness is preparatory to this covenant but is also preparing for the great covenant that is coming. These events are the basis of the covenant, the reason why He demands that they accept it.

“Went up to God (Elohim).” Here ‘God’ is probably used instead of Yahweh to stress a movement into the supernatural sphere. ‘Elohim’ stresses the sphere of the supernatural and can be used of angels and spirits. Thus it stresses that Moses was moving into a higher sphere, where he met God. But it is Yahweh Who speaks to him.

“Bore you on eagles” wings.’ The eagle flew swiftly (Deu 28:49; 2Sa 1:23) and bore its young on its wings (Deu 32:11). So has Yahweh borne His people through the wilderness. They are His ‘young’. (In the Bible the term ‘eagle’ is used of large birds generally and often refers to vultures).

“Brought you to myself.” These words are indicative of the importance of this moment. They have been brought to Him as His own chosen people. And now, as a result of His sovereign choice, revealed by His actions on their behalf, He will have dealings with them.

In Exo 19:9 we have the parallel thought that He has been with them in His thick cloud in which His presence is made known to them, from which He will speak to them so that they might hear and believe

Exo 19:5

“Now therefore if you will indeed obey my voice and keep my covenant, then you will be my treasured personal possession from among all peoples. For all the earth is mine.”

Having first stated why they should be grateful to Him, He now declares that if they will obey Him and observe the requirements of His covenant, then He will treat them in turn as special and unique. As we shall see, this gratitude for what He has done for them, and the subsequent demand for obedience to His terms, is the basis of the covenant in Exodus 20 that we call the Ten Commandments, but Exodus calls ‘the ten words’ (we call it that because we have partly missed the point of what it is really saying. We stress the commandments as permanent principles and tend to ignore the covenant).

“My treasured personal possession.” (Hebrew ‘segulah’). Compare its use in 1 Chronicles 3 where it differentiates David’s own treasure from the general treasure. All the earth is Yahweh’s but they will be specially His own. There for His joy and delight and cared for as none other.

“For all the earth is mine.” A clear declaration that He is God of the whole earth and can do with it as He will. That is why what He is doing will affect all peoples.

Exo 19:6

“And you shall be to me a kingdom of priests and a holy nation. These are the words that you will speak to the children of Israel.”

While certainly forward looking this promise is intrinsic in the covenants made with Abraham, Isaac and Jacob. If the whole world was to be blessed through them, and through His covenant with them, there had to be some means of it reaching to the world and in those days this would be accomplished through teaching priests. Thus God’s destiny for Israel was that they should be priests to the nations. They were to be holy to Yahweh, separated and true to Him, and finally to minister to the nations.

“A kingdom of priests.” As Yahweh’s subjects they were later to have priestly responsibility towards the nations. No other description of a whole people who were to evangelise the world would have been conceivable at that time. In the terms of the day it would include sacrificial responsibilities, including the ministering of the benefits of those sacrifices, and teaching responsibilities so that men may know and understand Yahweh’s covenant (the teaching responsibilities of priests are referred to in Deu 33:8-10; see also Jer 31:34 for the future hope that all Israel will qualify as teachers. Compare 2Ch 17:7-10; Neh 8:7-8; Mal 2:6-7). What Moses at present did for them acting as their priest they would do for the nations. The later fulfilment of this through the ministry of the cross and the true Christian church is the quite remarkable result (1Pe 2:5; 1Pe 2:9; Rev 1:6).

“A holy nation.” A nation set apart to Yahweh for a holy purpose, sharing His sanctity and uniquely in a position to dispense His mercy to the world. This, as the covenant makes clear, includes purity of living, something unique in regard to the concept of ‘holiness’ in the ancient world. They were ideally to present to the world the essence of what Yahweh was in visible form, and were separated off for this purpose which would be accomplished by their obedience to the covenant, which in itself would reveal Yahweh’s uniqueness and purity to the world.

“These are the words that you will speak to the children of Israel.” So Yahweh begins preparations for what is about to happen by outlining His final purposes for them. From the beginning they are shown the distant objective and their glorious destiny. Before the detail they are shown the final overall plan.

Exo 19:7-8

‘And Moses came and called for the elders of the people, and set before them all these words which Yahweh commanded them, and all the people answered together and said, “All that Yahweh has said, we will do.” And Moses reported the words of the people to Yahweh.’

Moses reported back to the elders all that Yahweh had said, and his requirement that the people should see themselves as priests to the nations, with their lives dedicated to this responsibility. The people themselves were then informed and brought together en masse. And there they declared their intent to do what Yahweh had said.

Then Moses returned into the mountain and told Yahweh what the response the people had made. There was an offer, and an acceptance, and the acceptance of the covenant was now communicated to the offerer.

Exo 19:9

‘And Yahweh said to Moses, “Lo, I am coming to you in a thick cloud, so that the people may hear when I speak with you, and may also believe you for ever.” And Moses told the words of the people to Yahweh.’

The cloud was already the visible sign of Yahweh’s presence with His people. Perhaps it had already gone to the top of the mountain when Moses went there. Now Yahweh promises that when He speaks the words of His great covenant the cloud will appear so that all the people will see that He is speaking to Moses and will hear His words. Then their faith will not just rest on what Moses tells them but also on what they themselves have heard and seen.

“And may also believe you for ever.” This was one thing on which future generations of Israel would never be in doubt, that Yahweh had given His covenant on the Mount and had revealed His demands through Moses.

“And Moses told the words of the people to Yahweh.” This may well have been for a second time. Possibly it was like the responses in a consecration service, with the replies often repeated (compare Exo 24:3; Exo 24:7). If so, to this new approach from Yahweh he repeats the words of the people, “All that Yahweh has said, we will do.” It was important that they should voluntarily indicate their willingness to be a kingdom of priests and a holy nation as Yahweh desired, and a thing repeated twice was especially binding.

However, repetition was commonplace in ancient narratives and this may simply be a repeat intended to stress that Moses did give the peoples’ reply to Yahweh, binding them to His requirements, thus making their responsibility doubly clear.

Fuente: Commentary Series on the Bible by Peter Pett

EXPOSITION

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 (Exo 19:5), 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.”

Exo 19:3

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).

Exo 19:4

Ye have seen what I did unto the Egyptians. God prefaces his appeal to Israel with respect to the future, by reminding them of what he had done for them in the past. In the fewest possible words he recalls to their recollection the whole series of signs and wonders wrought in Egypt, from the turning of the water into blood to the destruction of Pharaoh’s host in the Red Sea. These, he implies, ought to have taught them to trust him. I bare you on eagle’s wings (compare Deu 32:11), where the metaphor is expanded at considerable length The strength and might of God’s sustaining care, and its loving tenderness, are especially glanced at in the comparison. Brought you unto myself. “Brought you,” i.e; “to Sinai, the mount of God, where it pleases me especially to reveal myself to you.”

Exo 19:5

Now therefore. Instead of asking the simple question”Will ye promise to obey me and keep my covenant.God graciously entices the Israelites to their own advantage by a most loving promise. If they will agree to obey his voice, and accept and keep his covenant, then they shall be to him a peculiar treasure (segullah)a precious possession to be esteemed highly and carefully guarded from all that might injure it. (Compare Psa 135:4; and see also Isa 43:1-4.) and this preciousness they shall not share with others on equal terms, but enjoy exclusivelyit shall be theirs above all people. No other nation on the earth shall hold the position which they shall hold, or be equally precious in God’s sight. All the earth is his: and so all nations are his in a certain sense. But this shall not interfere with the special Israelite prerogative they alone shall be his “peculiar people” (Deu 14:2).

Exo 19:6

Ye shall be unto me a kingdom of priests. Or “a royalty of priests”at once a royal and a priestly raceall of you at once both priests and kings. (So the LXX. render, ; the Targums of Onkelos and Jerusalem, “kings and priests;” that of Jonathan, “crowned kings and ministering priests.”) They would be “kings,” not only as “lords over death, the devil, hell, and all evil” (Luther), but also partly as having no earthly king set over them, but designed to live under a theocracy (1Sa 12:12), and partly as intended to exercise lordship over the heathen. Their unfaithfulness and disobedience soon forfeited both privileges. They would be “priests,” as entitledeach one of themto draw near to God directly in prayer and praise, though not in sacrifice, and also as intermediaries between God and the heathen world, to whom they were to be examples, instructors, prophets. And an holy nation. A nation unlike other nationsa nation consecrated to God’s service, outwardly marked as his by the symbol of circumcision, his (if they chose) inwardly by the purity and holiness whereto they could attain. These are the words. Much speaking was not needed. The question was a very simple one. Would they accept the covenant or no, upon the conditions offered? It was not likely that they would reject such gracious proposals.

Exo 19:7

And Moses came. Moses descended from the point of the mountain which he had reached, and summoned a meeting of the elders of the people. When they were come together, he reported to them totidem verbis the message which he had received from God. He is said to have laid the words “before their faces“a Hebraism, meaning simply “before them.”

Exo 19:8

And all the people answered together. It would seem that the elders submitted to the whole congregation the question propounded by Moses; or at any rate submitted it to a popular meeting, fairly representing the congregation. No doubt the exact purport of the question was made known by the usual means beforehand, and the assembly was summoned to declare, by acclamation, its assent or dissent. The result was a unanimous shout of approval:”All that the Lord hath spoken we will do”i.e; “we will obey his voice indeed, and keep his covenant” (see Exo 19:5). In this way they accepted the covenant beforehand, not knowing what its exact provisions would be, but assured in their hearts that all would be right, just, and good; and anxious to secure the promised blessings (Exo 19:5, Exo 19:6) for themselves and their posterity Moses returned the words of the people unto the Lordi.e; Moses was the mouthpiece both ways. He took the messages of God to the people, and carried back (“returned”) their answer.

Exo 19:9

I came unto thee in a thick cloud. Literally, “in the thickness of a cloud.” God must always veil himself when he speaks with man, for man could not bear “the brightness of his presence.” If he takes a human form that form is a veil; if he appears in a burning bush, the very. fire is a shroud. On the present occasion it was the more needful that he should cover himself up, as he was about to draw near to the whole congregation, among whom were many-who were impure and impenitent. It was necessary, in order that all might be convinced of the Divine mission of Moses, for all to be so near as to hear him speak out of the cloud; but sinners cannot abide the near presence of God, unless he is carefully hidden away from them. Probably, the cloud out of which he now spoke was that which had accompanied the Israelites out of Egypt, and directed their march (Exo 13:21, Exo 13:22), though this is not distinctly stated. That the people may believe thee for ever. In “the people” are included their descendants; and they are to “believe Moses for ever, because the law is in some sense of eternal obligation on all men” (Mat 5:18). And Moses told the words of the people unto the Lord. It is not easy to assign a reason for the repetition of this clause from Exo 19:8, in almost identical terms. There were no fresh “words of the people” to report. We can only say that such seemingly needless repetitions are in the manner of archaic writers, who seem to intend in this way to emphasise a fact. The acceptance of the covenant by the people beforehand, completed by Moses reporting it to God, is the necessary basis of all that followsthe required preliminary to the giving of any covenant at all.

HOMILETICS

Exo 19:5, Exo 19:6

God’s promises to such as keep his covenant.

Three things are here specially worthy of consideration:

1. The nature of the promises;

2. The grounds on which they may be believed and trusted; and

3. The conditions attached to them.

I. THE NATURE OF THE PROMISES. God’s promises to Israel are threefoldthey shall be kings; they shall be priests; they shall be his peculiar treasure.

(a) Kings. Most men are slavesservants of Satan, servants of sin, slaves to their evil passions, slaves to opinion, abject slaves to those among their fellow-men on whom they depend for daily bread, or for favour and advancement. The glorious liberty of the children of God shakes off all these yokes. Man, awakened to his true relations with God, at once asserts himself, realises his dignity, feels that he need “call no man, master.” He himself is supreme over himself; his conscience is his law, not the will of another. His life, his acts, his words, are under his own control. Within this sphere he is “king,” directing and ruling his conduct according to his own views of what is right and fitting; and this kingship is mostly followed by another. Let a man once show himself a true, brave, upright, independent person, and he will soon have subjects enough. The weak place themselves under his protection, the timid under his guidance. He will have a clientele, which will continually grow so long as he remains on earth, and in Heaven he will be a “king” too. The” faithful and true servant” has “authority over ten cities.” he “reigns with Christ for ever and ever” (Rev 20:6; Rev 22:5).

(b) Priests. A priest is one who is consecrated to God, who has free and ready access to him without an intermediary at all times and seasons, and who acts as an intermediary between God and others. As circumcision consecrated the Israelite, so baptism consecrates the Christian. lie receives “an unction from the Holy One” (1Jn 1:1-10 :20), and is thenceforth a “priest to God,” bound to his service, brought near to him, entitled to “go boldly to the throne of grace,” to offer up his own prayers and intercessions, nayeven to “enter into the holiest” (Heb 10:19). He is further not only entitled, but bound to act as intermediary between God and those who do not know God; to teach them; convert them, if he can; intercede for them; under certain circumstances, to baptise them.

(c) His peculiar treasure. The world despises God’s servants, sets little store by them, regards them as poor weak creatures, whom it may ill-use at its pleasure. But God holds each servant dear, sets a high value on him, regards him as precious. “They shall be mine, saith the Lord of hosts, in that day when I make up my jewels” (Mal 3:17). Each saint is a jewel in the crown of the Lord Christ, and is estimated accordingly. A king would as soon lose one of his crown jewels as Christ one of those for whom he shed his precious blood. He has “bought them at a price;” they are his; and the value which he sets on them no man can know. They are to him “more precious than rubies.”

II. THE GROUNDS ON WHICH THE PROMISES MAY BE BELIEVED AND TRUSTED. As we have found of men in the past, so we look to find of them in the future. God bade the Israelites look back, and consider what he had already done for themwhether in the past he had proved himself faithful and truewhether he had supported and sustained them, “borne them up on eagle’s wings,” protected them, delivered them from dangers. If this were so, could they not trust him for the future? Would they not believe the promises which he now held out to them? Would they not regard them as certain of accomplishment? The Israelites appear to have believed; and shall not Christians do the like? Have not above three thousand years tested God’s faithfulness, since he thus spoke to Israel? In the whole long course of these millennia has he ever been proved unfaithful? Assuredly not. All that he promises, and more than all he promises, does he perform for the sons of men. Never does he disappoint them; never does he fail to make good his word. Each promise of God therefore may be trusted implicitly. “God is not a man that he should lie, or the son of man that he should repent.” He is true, and therefore must will to do as he has said; he is omnipotent, and therefore must be able to do as he wills.

III. THE CONDITIONS ON WHICH THE PROMISES ARE GIVEN. “If ye will obey my voice indeed, and keep my covenant.” The precious promises of God to man are conditional upon

(a) his general obedience;

(b) his observance of a certain formal covenant.

The obedience must be “an obedience indeed“i.e; an obedience from the heart, sincere, loving, complete, so far as human frailty permitsnot partial, not grudging, not outward only. The covenant must be kept in all its essentials. To the Jew, circumcision was necessary, after which he had to make offerings, to attend certain festivals year by year, to pay tithes, and to observe numerous minute regulations with regard to “cleanness” and “uncleanness.” The Christian covenant has but two essential rites, Baptism and the Lord’s Supper. Even these are only “generally necessary to salvation.” Still, if we look for covenanted mercies and claim them, we must take care to be within the covenant. We must inquire dispassionately, what the terms are upon which Christ receives us into covenant with him, and not take upon ourselves a dispensing power, absolving us from all such obligations. Christ rejected from the marriage-feast the man who had not on a wedding-garment. No one who neglects either of the two solemn and simple ordinances which alone Christ has ordained in his Church can be sure that he will not in the last day be rejected.

HOMILIES BY J. ORR

Exo 19:3-10

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 (Exo 19:3-7). 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 (Exo 19:4). 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 fallsfalls like David’smercy would receive the man of contrite spirit (Psa 51:1-19.). 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‘s voice, and keep his covenant (Exo 19:5). 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; Rom 6:1-23.; 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 (Exo 19:5, Exo 19:6).

(1) Israel would be to God “a peculiar treasure.” Out of all the nations of the earthfor all the earth was hisJehovah 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, an 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 “an holy nation.” This is involved in their calling to be priests. God. being holy, those who are about himwho serve himwho worship him, or who stand in any near relation to himmust 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 God” (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 the calling of Israel. “For all the earth is mine” (Exo 19:5). 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 (Exo 19:7-10). 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. (Exo 19:5). They said at once “all that the Lord hath spoken we will do.” There is a certain nobleness in this replya 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 mistaketo 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 (Rom 7:1-25.).

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 (Exo 32:1-35.) 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. Exo 19:19). The design was “that the people may hear when I speak with thee, and believe thee for ever” (Exo 19:9).J.O.

Exo 19:5

My covenant.

It may be proper at this stage to indicate briefly the nature of the constitution under which Israel was placed at Sinai, directing attention to some of the resemblances and contrasts between it and the new and better covenant which has since superseded it. The nature of the old covenant, though set in a very clear light in the writings of St. Paul, does not seem to be well understood. Sometimes it is too much assimilated to the New Testament covenant: sometimes it is viewed as totally diverse from it. The truth is, the covenant may be looked at from a number of very different points of view, and according as it is thus regarded, it will present itself under very different aspects. It was a covenant of law; yet under it Israel enjoyed many privileges which more properly belong to a state of grace. We should, e.g; greatly misconceive its nature, if, looking only to the tender, almost caressing words of this text, we did not also take into account the manifestations of terror amidst which the law was given from Sinai (Exo 19:16-20), with such other facts as the planting of the stones on Mount Ebal (Deu 27:1-9; Jos 8:30-35), and the recital of the blessings and curses (Deu 27:11-26). But we should do the covenant equal injustice if we looked only to the latter class of facts, and did not observe the former. That Israel’s standing under the law was modified by grace is shown:

1. From the fact of grace preceding law;

2. From the employment of a mediator;

3. From the “blood of sprinkling” at the ratification of the covenant (Exo 24:1-18.);

4. From the propitiatory arrangements subsequently introduced;

5. From the revealed scope and design of the economy;

6. From the actual facts of Israel’s history. Keeping in view this double aspect of the covenant of Sinaithat on its inner side it was one of grace, on its outer side one of lawwe have to consider its relations to the covenant of the Gospel.

I. THE COVENANTS ARE, IN CERTAIN OBVIOUS RESPECTS, STRIKINGLY CONTRASTED. The contrasts in question arise from the particularistic character, the defective spirituality, and the paedagogic design, of the older covenant. That which has succeeded it is more inward and spiritual in its nature; is universal in its scope; and is made primarily with individuals. Special contrasts are these:

1. The older covenant is more preceptive in its character than the later one. “Tutors and governors” (Gal 4:2).

2. It is more concerned with outward rites and ceremonies (Heb 9:10).

3. It relies more on penalty and reward as motives.

4. The blessings promised are largely temporal. In the new covenant, temporal promises hold a very subordinate place. They are overshadowed by spiritual ones.

II. THERE ARE ELEMENTS OF CONTRAST EVEN IN THE RESEMBLANCES BETWEEN THE TWO COVENANTS. The covenants of the law and of the Gospel are alike

1. In requiring that the people of God shall be “an holy people.” But the holiness of Israel was made to consist largely in the observance of outward distinctions. It was largely ceremonial. The holiness of the new covenant is purely spiritual.

2. In requiring obedience as the condition of fulfilment of promise. But

(1) under the law, life and blessing were attached to obedience in the way of legal reward. The rubric was: “Do this, and thou shalt live” (Rom 10:5). Under the Gospel, this element is wholly eliminated. The law having done its work in showing that “by the deeds of the law there shall no flesh be justified in (God’s) sight” (Rom 3:20), the bestowal of reward is taken from this ground, and placed explicitly on that of grace. All we receive is for the sake of Christa fruit of his righteousness.

(2) The law, while requiring obedience, did not raise the point of man’s ability to render that obedience. But power to render obedience is itself one of the blessings of the new covenant, which thus goes deeper, and includes vastly more than the older one.

(3) In general, the Gospel, while agreeing with the law in aiming at forming a people unto righteousness, takes up the individual at a riper stage in his religious development. It assumes that the taw has done its work in himhas convinced him of sin, and of his inability to attain to life through legal efforts. It supposes him to he aware of his guilt and danger as a sinner. In this conditionbroken and humbled by the action of the law upon his conscienceit meets him with the tidings of redemption, and of life and blessing (including spiritual renewal) coming to him on the ground of “the righteousness of faith” (cf. Act 13:38, Act 13:39);

3. The privileges of the older covenant foreshadowed those of the new (1Pe 2:9). But the contrast is great here also. See above.

III. THESE CONTRASTS ALL DEPEND UPON A FUNDAMENTAL CONTRAST. The deepest contrast between the two covenants is to be sought for in the view which each takes of the direction in which the individual (formerly the nation) is to look for acceptance and happinessfor “life.”

1. The law. The law appears in the covenant with Sinai in its original, unqualified severity, as, on the one hand, awarding life to the obedient, and on the other, denouncing penalties against the breakers of even the least of its commandments (Gal 3:10-13). Doubtless, but for daily pardon of daily offences, the Israelite, under so strict a constitution, would have been totally unable to maintain his footing. These offences, however, appear as so many breaches of the covenant bond, which, in strictness, was the keeping of the whole law. A right apprehension of God’s design in placing Israel under this constitution will do away with any appearance of harshness in the arrangement, as if God were purposely mocking the weakness of the people by setting them to work out a problemthe attainment of righteousnessin that way incapable of solution. The moral task given to Israel among the nations was, indeed, to aim at the realisation of righteousness, of righteousness as prescribed by the law. But God’s design in this was not, certainly, to make the salvation of any Israelite depend on the fulfilment of impossible conditions, but, primarily, to conduct the seeker after righteousness by the path of honest moral endeavour, to a consciousness of his inability to keep the law, and so to awaken in him the feeling of the need of a better righteousness than the law could give himto drive him back, in short, from law to faith, from a state of satisfaction with himself to a feeling of his need of redemptionof redemption at once from the guilt of past transgressions, and from the discord in his own nature. The law had thus an end beyond itself. It was a schoolmaster to lead to Christ. The later Jews totally misconceived its nature when they clung to it with unbending tenacity as the sole instrument of justification (Rom 10:1-4).

2. The Gospel. In this is revealed “the righteousness of faith”the righteousness which is “unto all and upon all them that believe.” This is the only righteousness which can make the sinner truly just before God” (Rom 3:21-27). But the law is not thereby made void. It remains, as before, the standard of dutythe norm of holy practice. The design of the Gospel is not to abolish it, but to establish it more firmly than ever (Rom 3:31). Faith includes the obedient will. The end of redemption is holiness.

IV. THE ISRAELITE, WHILE BOUND TO GOD BY A COVENANT OF LAW, YET ENJOYED MANY BENEFITS OF THE STATE OF GRACE. The better part of the Israelites were perfectly aware that had God been strict to mark iniquities, they could not stand before him (Psa 130:3); that their own law would have condemned them. But they knew, too, that there was forgiveness with God, that he might be feared (Exo 19:4). Piously availing himself of the expiatory rites provided for the covering of his sin, the godly Jew had confidence towards God. Many in the nation grasped the truth that an obedient will is, in God’s sight, the matter of chief importance, and that, where this is found, much else will be forgiventhat he that feareth God, and worketh righteousness, is accepted with him (Act 10:35), notwithstanding the special imperfections which may mark his daily life. This was practically to rise from the standpoint of the law, to that of the righteousness of faith. It enabled those who had attained to it, though under the law, to cherish a delight in spiritual righteousness, and even to find joy in the law itself, as the outward expression of that righteousness. It was not, however, the complete joy of salvation. The law still hovered above the consciousness of the Israelite with its unfulfilled demand; and he had not the means of perfectly pacifying his conscience in relation to it. While in those in whom the law had wrought its work most effectually, there was a deep feeling of sin, a painful conscious-hess of frustration in efforts after the highest goodness, which day by day wrung from them such cries as that of St. Paul”O wretched man,” etc. (Rom 7:24). Here, again, the Gospel reveals itself as the termination of the law of Moses (Rom 10:4).J.O.

HOMILIES BY D. YOUNG

Exo 19:3-6

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””the 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 Deu 32:1, Deu 32:2; 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 nationto 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.

HOMILIES BY J. URQUHART

Exo 19:1-6

The Lord and his people.

I. WHO THE PEOPLE OF GOD ARE.

1. The children of the promise, “the house of Jacob,” etc; the household of faith.

2. They who have experienced deliverance and known God’s love: “Ye have seen what I did,” etc. The law the picture of the Gospel: those only can enter into the covenant of obedience who have known that God has chosen and blessed them. “We love him because he first loved us.”

II. WHAT THE LORD ASKS OF THEM.

1. True obedience: not a profession, but a life.

2. To keep his covenant: to understand his will, and make that will their law. The whole end of both taw and gospel is missed if the life is not laid hold of, if the man is not brought to wear again the image of him who created him.

III. THE GLORY GOD WILL GIVE THEM IN THE EARTH.

1. They will be God’s best beloveda peculiar treasure unto him “above all people.” Note the true position of God’s people. It is not that God cares for them only. He cares for all: “all the earth is mine.” They are the choicest of his earthly treasures.

2. They are to be “a kingdom of priests.” They will minister to the nations in the things of Godleading them into his presence, teaching them his will.

3. They will be “a holy nation,” a consecrated people. The Spirit’s anointing will rest upon them.

4. This threefold glory the portion of God’s people to-day: the knowledge that God has chosen us; our priestly service among our brethren; the unction from on high.U.

HOMILIES BY H. T. ROBJOHNS

Exo 19:1-15

Covenant before law.

“Now, therefore, if ye will obey,” etc.Exo 19:5, Exo 19:6. This subject might well be introduced by:

1. Showing how exactly the topography of Sinai (i.e; the plain of Er Rahah, Ras Sufsafeh, and Jebel Musa) agrees with the sacred history. [For material of description see “The Desert of the Exodus.”]

2. How suitable mountains were to constitute the scenery of Divine manifestation.

3. An analysis of this section

(1) God and Moses;

(2) Moses with the people;

(3) God and Moses again;

(4) Once more Moses with the people.

In this preparation for the law, we shall see the Gospel. The Gospel antedated law (see Gal 3:1-29.). Here we have several evangelical principles:

I. NO COVENANT, NO LIVING OBEDIENCE. Here may be discussed and illustrated the whole question whether God’s grace precedes our obedient living unto him, or vice versa.

II. NO OVERTURE FROM GOD, NO COVENANT. The initiative is ever with God (Exo 19:3, Exo 19:4). To illustrate:Suppose the words had run this way: “Ye know what ye did in Egypt, how ye sought me, if haply ye might find me; how all the way through the desert ye have followed hard after me, if peradventure ye might see my face, and hear lay voice in this mountain.” Not one word would have been true. God ever first seeks man, not nigh God.

III. NO REDEMPTIVE ACTION, NO OVERTURE POSSIBLE. God’s appeal is ever strengthened by his deeds. In the case of Israel, there had been the paschal lamb, the passing over, the passage of the Red Sea, and the constitution of a Church. Thereafter covenant, and anon law! Show the analogies in Christian timesthe atonement, pardon, adoption, inclusion in the Church, the establishment of covenantal relations, the coming under the Christian rule of life.

IV. NO CONCURRENCE, NO RESULT (Exo 19:5). “If,” etc.

1. In all God’s dealing with us he has respect to our liberty.

2. The condition here is a believing obedience. The Hebrew word for “obey” seems to carry pregnantly within it all these meaningshearing, listening, heeding, trusting, acting according to what we hear and believe. It might be welt to show that practically in Christian life the believing man is the obedient, and vice versa.

3. And keeping the covenant. Bring out the sentinel idea in the “keeping,” and then show that we keep the covenant:

(1) By complying with the conditions on our side.

(2) By jealously guarding the conditions on God’s side against the tamperings of error.

V. WITH CONCURRENCE, THE MOST BLESSED RESULTS. They who believe and keep the covenant become:

1. The private and peculiar treasure of the King of kings. Amongst earthly potentates there is a distinction between the treasures which they hold in their public capacity and those which are their own private property. When a king abdicates, he leaves behind him the public treasure, but carries with him his own. In an analogous sense we become the priceless jewels of the King of kings, though “all the earth is his” (same Hebrew word in Mal 3:17).

2. A kingly priesthood (Exo 19:6). “A royalty of priests,” i.e; every king a priest, and every priest a king. Here we have

(1) The royalty of religion. Religion the most powerful factor in life. Illustrate the monarchy of religione.g; St. Paul on board the ship.

(2) The priesthood of religion. Priestcraft is vile; priesthood a benediction. The priest receives from God for man; offers for man to God, e.g; the priesthood Aaronic, that of the Lord Jesus, that of Israel for the nations, that of the Christian believer.

3. Separate. Negatively, from the world, but also positively unto God. “A holy nation.”R.

Fuente: The Complete Pulpit Commentary

Exo 19:3. Moses went up unto God The Deity having made his presence known by the usual symbol, Moses ascended to that part of the Mountain where the Lord manifested himself, and from whence he issued his sacred mandates. We have so frequently observed, that the Divine Person, who is called God, and also Lord or Jehovah, and who appeared throughout the Old Testament, was CHRIST, the Angel of the Covenant; that it may be unnecessary to remark, that the Angel, mentioned Act 7:38 means the same person. The Lord being about to deliver a system of laws to the Israelites, introduces it with a pathetic declaration of what he had already performed for them, and with the most engaging promises of what he would hereafter perform, if they would obey his covenant, (Exo 19:5.) and we find, all through the Jewish economy, that national happiness or misery was the invariable consequence of their obedience or neglect.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 91
MOSES MESSAGE TO THE ISRAELITES

Exo 19:3-6. And Moses went up unto God: and the Lord called unto him out of the mountain, saying, Thus shall thou say to the house of Jacob, and tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles wings, and brought you unto myself. Now therefore, if ye mitt obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

WE cannot but admire Gods condescension in noticing our fallen race. When we see him renewing to them his acts of kindness after repeated instances of ingratitude, we are yet more amazed: but when we behold him entering into covenant with the most rebellious of his creatures, and binding himself by promises and oaths to load them with his richest benefits, we are altogether lost in wonder. Since the time that Israel were liberated from their bondage in Egypt, about six weeks had now elapsed; during which time every successive trial had evinced, that they were a rebellious and stiff-necked people. But, instead of casting them off, God commissioned Moses to propose to them a covenant, wherein they should engage to be obedient to his will, and he would engage to make them truly prosperous and happy. The same condescension does God manifest to us; as will appear if we consider,

I.

The mercies God has already vouchsafed us

Those enumerated in the text were distinguishing mercies

[God had inflicted the heaviest judgments on the Egyptians; but had brought out his people safely and triumphantly [Note: The eagle, to rescue her young from impending danger, will bear them upon her pinions to a place of safety. Compare Deu 32:11.] to the mountain, which he had long before marked as the place where they should worship him and enjoy his presence [Note: Exo 3:12.]. This they saw; and therefore could not question the goodness of God towards them ]

And have we no distinguishing mercies to call forth our gratitude?

[What though we have never experienced such miraculous interpositions; have we not, both individually and collectively, unbounded reason for thankfulness on account of the peculiar favours conferred on us?
Think how many millions of the human race are sitting in darkness and the shadow of death, without the smallest knowledge of a Saviour, or even of the one true God! But we are favoured with the light of revelation, and, we hope we may say too, a faithful ministration of the word of life Reflect further, how many, under distress of mind, or body, or estate, are sinking under the insupportable load of their afflictions, whilst we have experienced but little trouble, perhaps so much only as to display more clearly the goodness of God in our repeated deliverances Consider also, how many have within a few months or years been summoned into the presence of their God, whilst we have yet our lives prolonged, and further space given us for repentance Could we but realize these thoughts, we should see that not even the Israelites themselves had more reason for gratitude than we.]

Let us from the consideration of Gods past mercies extend our views to,

II.

Those which he has yet in reserve for us

Those which he promised to the Israelites were exceeding great
[All the earth was the Lords; and therefore he might have taken any other people in preference to them [Note: This is evidently the meaning of the text; and it should not be overlooked.]: but he had chosen them in preference to all others [Note: Deu 7:6-8.] ; and promised to exalt them above all others in national honour, and individual happiness.

What an unspeakable honour was it to them to be made an holy nation, consecrated in a peculiar manner to the service of their God! to be a kingdom of priests, all having access to God, to offer to him the sacrifices of prayer and praise! and to be regarded by God as his peculiar treasure, which he prized above all, and would secure to himself for ever!

What an happiness too to all of them, as far as worldly prosperity could make them happy; and, to those who could discern the spiritual import of these promises, what a source it was of unutterable peace and joy! ]

But the mercies promised to them were only shadows of those which are reserved for us
[These promises have their chief accomplishment under the Gospel dispensation [Note: 1Pe 2:9.]. And O! how inconceivably great and precious are they! Believers are at this time amidst the ungodly world, what the Israelites were in Egypt, a chosen generation, objects of Gods sovereign and eternal choice. They are a royal priesthood, even kings and priests unto their God [Note: Rev 1:6.], having dominion over sin and Satan, and yielding up themselves to him a living sacrifice, acceptable to him through Jesus Christ. As embodied under one head (the Lord Jesus), and living under the same laws, and enjoying the same privileges, they are also an holy nation; and as differing from all others in their views and principles, their spirit and conduct, they are a peculiar people, a peculiar people zealous of good works [Note: Tit 2:14.].

These are the blessings promised to men under the Gospel; and it will be utterly our own fault if we be not partakers of them.]
But these blessings must be sought for in Gods appointed way. Let us therefore consider,

III.

The terms upon which he will bestow them upon us

The promises of God to Israel were altogether conditional
[We have seen what he engaged to do for them: but it was upon the express condition, that they obeyed his voice, and kept his covenant. They must take him for their God. and devote themselves to his serviceand then he would make them his people, and give them incessant and increasing tokens of his love and favour. This covenant was not wholly legal, nor wholly evangelical, but a mixture of both. Inasmuch as it prescribed conditions, it was legal; and inasmuch as it secured to them a remission of sins upon their returning unto God, it was evangelical: but on the whole the legal part was far the more prominent: and the promises were made void by their neglecting to perform the stipulated conditions.]
Those made to us, though absolute in some respects, are conditional in others
[Under the Christian dispensation, all is of grace: grace is not only the predominant feature, but the sum and substance of the New Covenant: and repentance, faith, and holiness, are not merely required, but bestowed [Note: Act 5:31; Heb 12:2; Rom 6:14.]: and that freely unto all who ask for them at the hands of God [Note: Eze 36:37.]. By the grace of God we are what we are: and by grace are we saved from first to last. Yet are faith and obedience indispensably necessary to our eternal salvation: nor need we be afraid of speaking of them as conditions of our salvation, provided we be careful to divest them of all idea of merit, or of being a price whereby ulterior blessings are to be purchased. God has given us a covenant of grace; and that covenant we must embrace: and it will be in vain to hope for acceptance with God, if we do not found all our hopes of happiness on Christ the Mediator of that Covenant. God has also given us a revelation of his will: and that will we must do; nor will that grace of God ever bring salvation unto us, if it do not lead us to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in this present world [Note: Tit 2:11-12.]. These then are the terms on which we shall enjoy all the privileges of Gods chosen people: and, though it is true that without Christ we can do nothing, it is also true, that the only way in which we ever can attain happiness, is, by repentance towards God, and faith in our Lord Jesus Christ. Christ is ready to save us all; but he will ultimately prove a Saviour to those only who obey him ]

In applying this subject to ourselves, we shall,
1.

Deliver Gods message to you

[Observe how solemnly Gods injunction to Moses respecting the delivery of this message is twice repeated in the text. In reference to this, God twice says by the prophet, that he protested, yea protested earnestly, to this people [Note: Jer 11:7.]. But you have already seen that the promises in our text refer principally to the dispensation under which we live. To you therefore must this message be addressed, in the name, and by the command, of God himself. And, as Moses laid before the faces of that people the words which God commanded him, so also would we use great plainness of speech, whilst we are delivering to you the message of the Most High.

The terms on which alone you can be saved have been already stated to you [Note: A recapitulation of them here would be proper.] We ask you then, is there any thing unreasonable in them? Are you not rather so convinced of their reasonableness, that, if we were to tell you that you were at liberty to disregard Gods covenant, and to violate his will, you would cry out against us as impious blasphemers?Behold, then, we have a testimony in your own consciences in favour of the message which we have delivered to you: and, if you continue to expect heaven on any other terms, you will be self-condemned to all eternity [Note: See Jer 11:1-5.].]

2.

Inquire what answer we must return to God

[Moses received the peoples answer, and reported it to God. And O that we could near the same answer from you all, All that the Lord hath spoken will we do! It is true, they spake in their own strength, and therefore failed to execute their promises: but surely it was good to form the determination; it shewed that they saw the equity of Gods commands: and, had they sought strength from God to fulfil his will, their resolution would have produced the best effects. But are not many of you disposed rather to reply, As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee [Note: Jer 44:16.] ? Perhaps you are not yet hardened enough to make this reply in words; but is it not the language of your hearts and lives? Must we not carry this report to God [Note: Put their conduct into words.] ? O that you would hearken to Gods voice, before it be too late [Note: Jer 13:15-17.] !

But we trust there are some of a better mind amongst us, some who cordially assent to whatever God has been pleased to propose On behalf of them we pray, that God may fix this pious disposition abidingly in their hearts [Note: 1Ch 29:18.]. Happy are we to see the rising purpose to obey God! but we must caution all not to adopt the purpose lightly, or to carry it into execution in a partial or listless manner. The message of God in the text is, If ye will obey my voice indeed. Our obedience must be sincere, habitual, and unreserved. We must not be satisfied with purposes and resolutions, but must carry them into effect: nothing must divert us, nothing intimidate us, nothing retard us. But let us hold fast the covenant of grace, and uniformly obey the commands of God, and then all. the blessings of grace and glory shall be ours ]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Act 7:32 . Observe how often Moses went up into the Mount, and returned to the people; nine or ten times in this chapter!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

went up unto God: Moses’ first ascent. From the Structures T, U, and U (p. 85), it will be seen that we have here the first occurrence of this expression, and the first of the six ascents and descents of Moses to receive and give His laws and ordinances. The following is a summary:.

Ascents. Descents.

Exo 19:3-6. First. Exo 19:7, Exo 19:8 -.

Exo 19:8-13. Second. Exo 19:14-19.

Exo 19:20-24. Third. Exo 19:25.

Exo 24:9 – Exo 32:14. Fourth. Exo 32:15-30.

Exo 32:31-33. Fifth. Exo 32:34 – Exo 34:3.

Exo 34:4-28. Sixth. Exo 34:29-35.

Note that the two sets of three each are marked off by the two great events: the giving of the Law, and the setting up of the Tabernacle; while the fourth and sixth ascents are marked by the giving of the first and second tables (See App-10).

The fourth and sixth ascents are the fullest, and receive special expansion. See above X4 (p. 94), Exo 20:21 – Exo 24:2, and X5 (p. 94), Exo 24:9 – Exo 32:15.

God. Hebrew. that. ‘ Elohim. See App-4.

the LORD (Hebrew. Jehovah. called. The only occurance of this expression in Exodus. in Exo 8:4, it is “God (Elohim) called”.

children of Israel. A reading called Sevir reads “house of Israel”. See App-34.

Fuente: Companion Bible Notes, Appendices and Graphics

Thus shalt thou say

It is exceedingly important to observe:

(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

Fuente: Scofield Reference Bible Notes

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

called: Exo 3:4

Reciprocal: Exo 3:1 – the mountain Exo 4:27 – the mount Exo 19:20 – Moses went up Lev 1:1 – called Num 10:33 – the mount Deu 29:1 – beside the Rom 9:4 – are Israelites

Fuente: The Treasury of Scripture Knowledge

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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

19:3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of {c} Jacob, and tell the children of Israel;

(c) God called Jacob, Israel: therefore the house of Jacob and the people of Israel signify God’s people.

Fuente: Geneva Bible Notes