The text implies that Moses and the elders had descended to the plain at the foot of the Mount, following the sacrificial meal (compare v. 14 and Ex 32:1). Jehovah summoned Moses to reascend the Mount, and to remain for further instructions.

“Tables of stone, a law, commandments,” lit. “tables of stone, the law, the commandments.” The law was written in stone with Jehovah’s own “finger” (Ex 21:18; De 9:10). “Tables” luach, “tablet, boards” of stone, to symbolize the permanence of the law and the commandments. These “commandments” were not in addition to those given orally and then recorded by Moses in the Book of the Covenant; they amplified, explained, and detailed the commandments and laws.

Moses appointed Aaron and Hur to act as judges in his absence. He gave specific instructions that the elders and Israel were to remain where they were until his return, no matter when that should be.

Moses took Joshua with him part of the way up the Mount. There they waited for six days as God manifested His presence upon the Mount. This was likely a period of consecration and preparation for Moses to proceed into Divine presence.

The appearance of the Mount was as if fire and smoke covered its summit. It was an awesome sight.

On the seventh day, Jehovah called Moses to ascend alone to the top of the Mount. There he remained for forty days and forty nights, fasting (De 9:9) anal communing with God.

Fuente: Garner-Howes Baptist Commentary

12. And the Lord said unto Moses, Come up to me. Moses himself is now taken up higher; because it was sufficient that the elders should be admitted to that intermediate vision, from whence they might certainly know that he would not proceed further, except by God’s command, in order that he might be received to familiar colloquy. Although, however, Joshua began to go on with him, it is plain that he was only his companion for six days, until Moses left him behind, and was gathered into the cloud. When God declares that He will give him “a law and commandment,” this must not be understood of any new instruction, but of the authentic writing ( consignatione) of the Law: for, after having spoken of the two tables, He immediately mentions, in apposition, the Law and Commandment, by way of explanation; as if He had said that He would give the tables, which were to be a divine monument (320) of His covenant; so that a summary of doctrine should exist among the people, not written with ink, and by the hand of man, but by the secret power of the Spirit. I am afraid the speculation of Augustine is more subtle than correct, that the Law was written by the finger of God, (321) because only the Spirit of God engraves it on our hearts; for, to pass over the fact that the hardness of the stones was not changed, what will their breaking mean, which will be spoken of hereafter? Surely it does not accord that, whereas the grace of regeneration endures unto the end, the Law should be only engraven efficaciously by the Spirit upon men’s hearts for a moment. What I have advanced, however, is beyond controversy, that the Law was inscribed upon these polished stones, that the perpetuity of the covenant might be testified in all ages.

(320) “Un document celeste et infallible;” a celestial and infallible document. — Fr.

(321) See Augustine, Serm. 155: De verbo Apost. sect. 3, tom. 5, pp. 742, 743, ( Edit. Bened.) See also Serm. 8. sect. 14, ibid. , p. 48. See also Quaest. in Exo 25:0, tom. 3., p. 429; and Quaest. 166., ibid. , pp. 471, 472. “Proinde magna oritur quaestio, quomodo illae tabulae, quas erat Moyses Deo utique praesciente fractures, non hominis opus esse dicantur, sed Dei, nec ab homine scriptae, sed digito Dei: posteriores vero tabulae tamdiu mansurae, ac in tabernaculo et templo Dei futurae, jubente quidem Deo, tamen ab homine excisae sint, ab homine scriptae. An forte in illis prioribus gratia Dei significabatur, non hominis opus, qua gratia indigni facti sunt revertentes corde in Aegyptum, et facientes idolum; unde illo beneficio privati sunt, et propterea Moyses tabulas fregit: istis vero tabulis posterioribus significati sunt qui de suis operibus gloriantur; unde dicit Apostolus (Rom 10:3) Ignorantes Dei justitiam, et suam volentes constituere, justitiae Dei non sunt subjecti; et ideo tabulae humano opere exsculptae et humano opere conscriptae datae sunt, quae cum ipsis manerent, ad eos significandos de suis operibus gloriaturos, non de digito Dei hoc est de Spiritu Dei.”

Fuente: Calvin’s Complete Commentary

MAIN HOMILETICS OF THE PARAGRAPH.Exo. 24:12-18

DIVINE PREPARATIONS

Through all the ages the Divine hand is at work. In the kingdoms of nature and of grace we notice vast preparatory processes. And the Almighty has to do with individuals as well as communities. He brings forth His chosen instruments when the fit time has come. But He does not bring forth until they are fitted for their work. Moses must dwell forty days and forty nights on Mount Sinai. As nature has its barren winter and fruitful harvest, so Gods heroes have the winter of seclusion, and the autumn of golden productiveness.

I. Each one has his proper position to occupy. Moses must go up into the Mount, be hidden in the cloud, and hold communion with the Infinite. Joshua must attend as the minister. Aaron and Hur must act in the place of Moses, and be the administrators of justice; and the elders must tarry. They may serve who only stand and wait; and this is sometimes the most arduous service. Tarry is very often an unwelcome word. Tarry when the cloud conceals a sublime mystery, and when Moses is about to penetrate that mystery. The man who can tarry in a right spirit has a well-disciplined nature. However, let each seek his proper position.

II. Each man has his own divine vision. There was one vision to Moses, and another to the children of Israel. Moses entered the cloud; but the children of Israel stood outside the cloud. And this is still true. The Almighty is differently revealed to different natures. And differently revealed to the same natures at different periods. There is the revelation of the cloud, and there is the revelation of the devouring fire. To-day we may experience Divine chidings, and to-morrow we may be on the Mount of Beatitude.

III. But there are specialities of work. Moses was the lawgiver. He was to teach unto the people the law and the commandments, which God delivered unto him on the Mount. Moses stands out in solitary grandeur as the great lawgiver of the Old Testament. His name stands high in the historic scroll. Grandest and noblest of men! His words and works speak and influence through all time.

IV. Therefore there must be speciality in the preparation. This we see in the whole of the chapter; and it has already been a subject of remark. Whatever may have been the nature of the vision vouchsafed to Moses, it must have been of a special nature. He entered the cloud and conversed with God. He breasted the devouring fire, and was not consumed. He fasted forty days and forty nights, and yet did not perish of hunger. The Bible does not satisfy an idle curiosity. No history writes the tale of that forty days and forty nights retirement. The deep things of spiritual retirement cannot be written. But their sublime influence will be felt. Moses was brighter, nobler, and truer for the mountain retirement. In all true life there must be seasons of disappearance and of reappearance. The man of action must be also the man of prayer. The man of mighty words must be the man of prolonged meditation. A man may have high swelling words, which are only sound and nothing more, who has never been guilty of half an hours deep meditation. Moses was not an empty rhetorician. Aaron was the fluent speaker, and yet the words of Moses are more powerful and vital than the words of Aaron. Learn to be much in thought, much in prayer, much in mountain solitude; but much also with the people. Be not the empty-headed demagogue; and be not the useless, selfish recluse. Let waiting and working go hand in hand. Above all things, obey the Divine voice. Wait even six days for the Divine utterance; and it may be that on the seventh, God will call to thee out of the midst of the cloud.

W. Burrows, B.A.

SUGGESTIVE COMMENTS ON THE VERSES

COMMUNION WITH GOD.Exo. 24:12-18

All great lives have been characterised by close and frequent communion with God. Enoch, Abraham, Moses, David, our Lord, &c., &c. All Scripture and Christian history testify to the importance and benefit of communion with God. Our text teaches us
I. That communion with God is necessary.

1. Moses went up after the solemnities of the covenant. Religious teachers, beware how your duties interfere with your devotions. You can only give what you get, and you can only get what you give by communion with God.
2. Moses went up after the performance of his official duties as judge and general of the people. Men of business, beware how your engagements interfere with your prayers. Parents, &c., you can only perform the duties of life well by the faith and fear which you can alone get from God.

II. That special places are appointed for communion with God. Come up unto the mount.

1. Gods house is appointed as the place where God records His name and vouchsafes His blessing (Heb. 10:25; Mat. 18:20).

2. The privacy of our own chamber (Mat. 6:6).

True, where there is a praying heart there is a sanctuary; but warehouses, counting-houses, &c., are hardly places where the soul can pour itself out to God.
III. That preparation should be made for communion with God, Exo. 24:14. Shut to the door (Mat. 6:6).

1. Arrangements should be made so that this communion may not be interrupted. Let not servant, nor family, nor callers take you away from this important business; let all those matters be settled before you commence.

2. Make such preparations that all worldly and anxious thought may be left outside, and give yourselves entirely up to the business in hand. How often are we half through the service before we begin to reap any benefit. It was not without significance that the Jews had a day of preparation (Mar. 15:42).

IV. That communion with God should be most frequently alone. The elders were to tarry behind. This is necessary.

1. Because the presence of others may distract the mind or embarrass the thoughts.
2. Because the presence of others may call our attention away from those intensely personal matters which concern our own souls alone.
3. Because there are sins and wants to confess, about which we should not like our dearest friends to know.

V. That in communion with God the presence of others is sometimes helpful and even necessary. And Moses rose up and his servant Joshua.

1. There are occasions on which we should take a friend, our wives, our children, separately with us to the throne of grace. There are matters which concern us in common, want, interest, &c. Two Christian workers, e.g., two partners in business, husband and wife about the family, &c.

2. The same applies to family worship and prayer meetings.

VI. That communion with God is the condition upon which man may witness the Divine glory. And the glory of the Lord abode on Mount Sinai (Exo. 24:16-17; Isaiah 6)

VII. That communion with God may be protracted, and man must not weary of it (Acts 1; Luk. 18:1-6; Act. 12:5; 1Th. 5:17). Mans duty is to wait upon the Lord.

1. Sometimes God delays to test His peoples faith.
2. Sometimes in order that the course of His providence may not be abruptly interfered with.

VIII. That among the purposes of communion with God are recognition of the divine authority and preparation for future work. Moses waited for further divine instructions (chaps. 2531.) In conclusion

(i.) Psa. 62:5; (iii.) Isa. 60:21.

J. W. Burn.

ILLUSTRATIONS

BY
REV. W. ADAMSON

Two Tables! Exo. 24:12.

1. Like that remarkable architecture still found amid Porters Giant Cities of Bashan, where a door will be hewn out of the solid rock, and door, rock, and hinge are all a single stone, the two tables make but one law. The fifth commandment is the axis or hinge on which they open and closethe connecting point where you pass from the one to the other.
2. According to the Talmud, these two tables were formed of sapphires; and it is certainly remarkable that the Hebrew word sappir is derived from the same root as the words that signify a book, writing, or engraving. Gods law, like His throne, is based on Love. Christ is Incarnate Loveblood-besprinkled bluesapphire soaked in sardine.

Alone, O Love ineffable!

Thy saving name is given;

To turn aside from Thee is hell,

To walk with Thee is heaven.

Whitties.

Covenant-Mediation! Exo. 24:12. A mediators hands receive the tables, thus establishing signs that grace is in the Law of Sinai. God states His claims that we may see our need of help to pay them, while our sense of ruin is designed to make us prize the gospel. Is it not grace to urge us onward towards the Crosstowards Him who is the Mediator of the New Covenant? To bring us to Christ, the law displays Gods holiness, sins heinousness, hell gaping at our feet. It shows that Gods whole nature abhors evil, and is pledged to execute just wrath. Peter was not alarmed to sink him fathoms deep in Galilees blue waters, but to persuade him to lean on ChristSave me, I perish. So the law convicts the sinner that he may seek the Mediators help; for there is such help in Christ, and Christ alone.

For Christ is given to be

The covenant of God to thee;
In HimGods golden scroll of light
The darkest truths are clear and bright,

Havorgal.

Forty-Days Food! Exo. 24:18. Clarke and Paxton Hood allude to a conversation between Rabbi Meir and another on this subject. Is it possible that any man can fast forty days and forty nights? To this Rabbi Meir replied, When thou takest up thy abode in a particular city, thou must live according to its customs. Moses ascended to heaven, where they neither eat nor drink; therefore he became assimilated to them. We are accustomed to eat and drink, and when angels descend to us, they eat and drink also. As Grozart says, truly it was a heavenly not an earthly life in the case equally of Moses, Elias, and our Lord.

Lo! He feeds on living bread,

Drinks the fountain from above,

Leans on Jesus breast his head,

Feasts for ever on His love.

Wesley.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(12) Come up to me into the mount, and be there.After the sacrificial meal, the seventy-four persons engaged in it had descended into the plain of Er-Rahah, and possibly spent some time there, before a second summons came to Moses. This time he was directed to ascend accompanied only by his minister, Joshua (Exo. 24:13), and was warned that his stay was to be a prolonged one in the words, And be there.

And I will give thee tables of stone . . . It is remarkable that these are not expressly said, either here or in Exo. 31:18, to have contained the ten commandments. The fact, however, is distinctly stated in Deu. 5:22; and with respect to the second tables, the same is affirmed in Exo. 34:28. The fiction of a double decalogue is thus precluded.

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

THE SECOND ASCENT OF MOSES INTO MOUNT SINAI.

(12-18) The great work still remained to be done. A series of laws had been laid down for the nation and accepted with unanimity (Exo. 24:3; Exo. 24:7). But quid prosunt leges sine moribus? It was necessary for the sustentation of the religious life of the people that a sacred polity should be instituted, a form of worship set up, and regulations established with regard to all the externals of religionholy persons, holy places, rites, ceremonies, vestments, incense, consecration. Moses was directed to ascend into the mount, and hold prolonged communion with God, in order that he might learn the mind of God with respect to all these things. His prolonged stay for forty days and forty nights (Exo. 24:18) was necessary to give him a full and complete knowledge of all the details so elaborately set forth in Exodus 25-30, and again in Exodus 35-40, which thenceforth constituted the essentials of the external worship of Israel, whereby the minds and habits of the people were moulded and impressed in a far more efficacious way than could ever have been done by a mere set of abstract propositions, appealing only to the intellect. Segnius irritant animum demissa per aures, Quam qu sunt oculis subjecta fidelibus. The Decalogue and the Book of the Covenant had no doubt a considerable share in forming the character of the Hebrew nation; but a larger share must be assigned to the ritual and ceremonial which Moses was now instructed to set up, and which forms the main subject of the remainder of the Book.

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

MOSES’S ASCENT INTO THE MOUNT, Exo 24:12-18.

12. Tables of stone, and a law, and commandments This may be rendered, Tables of stone, even the law and the commandment, and would then most naturally denote the decalogue graven on tables of stone . Ewald understands the reference to be to the decalogue, and also to other laws and commandments which were to be given. The rabbinical interpretation is, that only the tables of stone refer to the decalogue, while the law here means the written law of Moses, and the commandments the oral law which was handed down by tradition, and afterward embodied in the Talmud. As Exo 24:12-18 serve for an introduction to chapters 25-31, in which so many commandments are given touching the tabernacle and the priesthood, and as Exo 32:15, shows that Moses returned with the two tables in his hand, we may best understand that these words refer to other commandments besides those of the decalogue . Moses was called up to receive not the tables only, but also other revelations.

Teach them All the laws, and the entire revelation, were to be taught to the people.

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

Moses Called Up Into The Mount ( Exo 24:12-18 ).

Exo 24:12 gives the impression that they were now back in the camp. Thus it would seem that the call came to Moses there, and Moses went up into the Mount to receive the Overlord’s version of the covenant.

We may analyse this passage as follows:

a Moses is to go up into the mount to receive the written Law, and Moses and Joshua go up into the mount while the elders remain to oversee the people (Exo 24:12-14).

b Moses goes up into the mount and the cloud covers the mount (Exo 24:15).

c The glory of Yahweh is revealed on the mount (Exo 24:16 a).

d The cloud covers the mount and Yahweh speaks to Moses from the midst of the cloud (Exo 24:16 b).

c The appearance of the glory of Yahweh is like a devouring fire on the mount (Exo 24:17).

b Moses entered into the cloud and went up into the mount (Exo 24:18 a).

a Moses was in the mountain forty days and forty nights (Exo 24:18 b).

We note that in ‘a’ Moses goes up into the mount and in the parallel he is there for forty days and forty nights. In ‘b’ Moses goes up into the mount and the cloud covers the mount (where Moses is), in the parallel Moses enters the cloud and goes up into the mount a deliberate reversal. Both things occurred at the same time. In ‘c’ the glory of Yahweh is revealed and in the parallel it is described. The central point is that Yahweh is there and gives His words to Moses.

We also note that there is here a gradually increasing crescendo as Moses goes up to meet with Yahweh.

Exo 24:12

‘And Yahweh said to Moses, “Come up to me into the Mount and be there. And I will give you the tables of stone, and the law (instruction) and the commandment which I have written that you may teach them.” ’

“And Yahweh said to Moses.” In contrast with ‘He said to Moses’ (Exo 24:1) this indicates a new section in the narrative. In Exo 24:14 the elders were now clearly in the camp. Thus this is after the elders have left the mount and returned to the camp.

“Come up to me into the Mount and be there.” Now that the covenant feast was over the solemn presentation of the covenant by the Overlord, written by His own hand, would take place. Moses was called up to receive it solemnly from the hand of the Overlord. ‘And be there’ suggests that he would be there for some time.

“The tables of stone, even the instruction and the commandment which I have written.” The tablets of stone contained the instruction and the commandment. God’s covenant both guides and commands. We may possibly see here the distinction between the judgments (instruction) and the words (commandments) of Yahweh (see on Exo 24:3).

“The tables of stone — which I have written.” The tables of stone signified permanence. The writing of God stressed His personal involvement in the matter. They were written ‘with the finger of God’ (Exo 31:18; Exo 32:16), that finger which had worked so powerfully in Egypt (Exo 8:19).

“That you may teach them.” It was to be Moses’ solemn responsibility to ensure that the words and judgments of Yahweh were made known to the people constantly.

Exo 24:13-15

‘And Moses rose up, and Joshua his servant, and Moses went up into the Mount of God , and he said to the elders, “You wait here for us until we come to you again. And behold Aaron and Hur are with you. Whoever has a cause let him come near to them.” And Moses went up into the Mount and the cloud covered the Mount.’

In full obedience to his Lord Moses went up into the Mount taking with him Joshua, his ‘servant’. That Joshua does go is brought out in that Moses says ‘us’. But from then on we might think that Moses was alone. Ancient writings were often like this. They concentrated on the essentials. ‘Servant’ may be compared with the earlier ‘servants of Pharaoh’ (Exo 8:21), his chief officials. Joshua has clearly been selected out to be groomed for the future. ‘The servant of Moses’ is now Joshua’s official and prestigious title (Exo 33:11; Num 11:28; Jos 1:1).

“You wait here.” The words that follow show that this was not meant literally. It simply meant that they were not to go up any further. They were to wait at the bottom of the mountain and not go any higher. They were in fact to continue with their responsibility of judging the people, with Aaron and Hur designated as chief judges.

“Until we come to you again.” Moses did not know how long he would be and thus made provision for the judging of the people until he returned. But this suggests that he expected to be there for some time.

“Aaron and Hur”. Compare Exo 17:10-12. These were his two deputies. But Joshua was the heir apparent.

“And Moses went up into the Mount.” He climbed up higher taking Joshua with him, but did not yet enter the cloud.

“And the cloud covered the Mount.” This was preparatory to the appearing of the glory of Yahweh.

Exo 24:16-18

‘And the glory of Yahweh abode on Mount Sinai and the cloud covered it for six days, and the seventh day he called to Moses out of the midst of the cloud, and the appearance of the glory of Yahweh was like a devouring fire on the top of the Mount in the eyes of the children of Israel. And Moses entered into the midst of the cloud and went up into the Mount. And Moses was in the Mount forty days and forty nights.’

Moses did not go directly into the presence of Yahweh. He had to wait to be called. This period of waiting was probably in order to indicate that Moses had to be prepared before he could enter into God’s presence. Periods of waiting are often prescribed later as a part of the cleansing process. The waiting is for seven days. His cleansing is divinely perfect. Then he could be called and enter the cloud.

“The glory of Yahweh, like a devouring fire (see on Exo 19:18 ) ‘dwelt” on the Mount for the seven days, manifested to the children of Israel (Exo 22:17), who must have watched in awe as they realised that Moses and Joshua were up there with God. The glory was seen through the cloud.

“And Moses entered into the midst of the cloud and went up into the Mount.” The ascent has taken place in stages. Going up with Joshua, then leaving him, and then going further up, and now the final ascent to come into the very presence of God.

“And Moses was in the Mount forty days and forty nights.” ‘Forty days and forty nights’ was regularly a significant period when men of God waited on God at special moments in history (Moses – Exo 24:18; Exodus 34, 28; Deu 9:9; Deu 9:18; – Elijah – 1Ki 19:8; and Jesus Himself – Mat 4:2 and parallels). The mention of both days and nights shows the intensity of the experience. It was unceasing.

The phrase probably means ‘for longer than a moon period’, i.e. a month. ‘Forty days’ had probably already from earliest days (Gen 7:4; Gen 7:12; Gen 7:17) begun to mean an unspecified period of a little over a month, as it certainly would later as a period of waiting for judgment (Eze 4:6; Jon 3:4) or as a more general period of waiting (Num 13:25; 1Sa 17:16 – both significant periods of waiting for Israel). It was thus a period which stressed the significance of the event.

So Moses spent ‘forty days and forty nights’ with God. And Joshua was in the Mount with him. Here he would receive the tables of stone written with the finger of God, the final sealing of the covenant that Yahweh had made with His people. The Great Overlord will hand over to His people His version of the finalised covenant. He will then establish His throne (the Ark of the covenant) and His dwelling-place (the Tabernacle), both portable, among them. Details of this are given in the next section.

Note for Christians.

What significance has this covenant ceremony for us? It reminds us that we too have entered into solemn covenant with God when we became Christians. We too are solemnly bound by the covenant in His blood, a covenant enunciated for us in Heb 8:7-13 which has replaced the old by adding to it and improving it, for the old had been marred by misinterpretation and misuse. For the old covenant had come to have a different meaning and significance because of its misinterpretation. Thus it had to be replaced by a better covenant. But the one that was superseded was not the one that God made, but the misinterpretation of it that had changed it from what it was.

Fuente: Commentary Series on the Bible by Peter Pett

EXPOSITION

MOSES‘ ENTRY INTO THE CLOUD, AND FORTY DAYS‘ COMMUNE WITH GOD. It was necessary now that Moses should receive full directions for the external worship of God, the sanctuary, and the priesthood. Every religion has something tangible and material about itholy places, holy things, rites, ceremonies, rules, forms, regulations. If man sets himself to devise these things of his own head, he may very easily go wrong, and find his elaborate inventions “an offence” to God. To avoid thisto secure the result that all should be pleasing and acceptable to “the High and Holy One which inhabiteth eternity,” it was thought fitting that “patterns” should be shown to Moses of all that was to be made for the worship (Heb 8:5), and exact details given him with respect to the material, size, shape, and construction of each. The results are put before us in seven chapters (chs. 25-31.). For the purpose of allowing ample time for the communications which had to be made and of securing that undivided attention which was requisite in order that all should remain fixed in the memory, God summoned his servant to a long and solitary colloquy, on the mountain summit whereon the cloud rested (Exo 19:18), apart from all his people. Moses, of course, obeyed; but before ascending, arranged with the elders that in his absence Aaron and Hur should have the direction of affairs, and decide all doubtful questions (Exo 24:14). He then went up the mountain, accompanied for part of the way by Joshua, who is now spoken of as his “minister,” or “attendant” (verse 13). Joshua probably remained with him for six days, while Moses waited for a summons to enter the cloud. On the seventh day the summons came: and Moses, leaving Joshua, entered the cloud, and was hid from the sight of all men.

Exo 24:12

Come up to me. Moses, apparently, had descended again into the plain, with Aaron and the seventy elders, after the festival was over. (See Exo 24:14, and compare Exo 32:1.) He is now commanded to reascend, and be therei.e; “And continue there”foreshadowing the length of the stay. Tables of stone, and a law, and commandments, etc. Literally, “Tables of stone, and the law and the commandments which I have written.” The three expressions alike refer to the Decalogue, which alone God wrote. That thou mayest teach them. Rather,” to teach them.” God wrote the commandments on stone, in order to inculcate them with the greater force upon his people.

Exo 24:13

Moses went up. Prompt to obey, Moses, though he had only just descended from the mount, immediately made ready to set forth and again ascend it. This time he was attended by his minister, Joshua, whose arm he had employed on a former occasion against the Amalekites (Exo 17:9-13). The name, Joshua, is, however, still given him by anticipation, since he did not receive it until he was sent by Moses to explore the land of Canaan (Num 13:8, Num 13:16).

Exo 24:14

And he said unto the elders. Before taking his departure for the long sojourn implied in God’s address to him, “Come up to me into the mount, and be there” (Exo 24:12), Moses thought it necessary to give certain directions to the elders as to what they should do in his absence

1. They were to remain where they werei.e; in the plain at the foot of Sinai, until his return, however long it should be delayed.

2. They were to regard Aaron and Hur as their leaders, and his (Moses’) representatives. In case of any difficulty arising, they were to refer the matter to them. On Hur see the comment upon Exo 17:12.

Exo 24:15

Moses went up into the mount. Having made the necessary arrangements for the government of the people during his absence, Moses ascended, in company with Joshua, to the upper part of the mountain, and there waited for some further summons. A cloud, or, rather, the cloud previously mentioned (Exo 19:16), stood gathered upon the highest eminence, and marked the special presence of God there. Moses, though called up into the mount, would not intrude into this inner sanctuary, until specially bidden to enter it.

Exo 24:16

Now occurred a remarkable pause. The summons had been given to Moses, and he had obeyed it. He was there on the platform a little below the summit, ready, but waiting for a further call. The call was not made for six days. A holy calm reigned upon Sinaithe cloud rested upon the summit, and in the cloud was the glory of the Lord. Moses and Joshua waited nearbut for six days there was no sign. God thus taught Moses, and through him the world, that near approach to him requires long and careful preparation. Moses, no doubt, was occupied during the six days in continual prayer. At last, on the seventh day, the call, which Moses had expected, came. God called unto Moses out of the midst of the cloud. God summoned him to a closer approachbade him enter the cloudand draw as nigh to him as possible.

Exo 24:17

Meanwhile, to those below in the plain, “the glory of the Lord” on the summit above them, was like devouring fire on the top of the mount. They had but to lift their eyes thither, and they saw his wonderful gloryshowing like a huge fireon the spot from which he had spoken to them (Exo 20:18). This manifestation continued certainly for the first six days; whether it lasted longer or not is open to question.

Exo 24:18

And Moses went into the midst of the cloud. Quitting Joshua, Moses at last, in obedience to the call out of the midst of the cloud, entered within its shadow and disappeared from human vision In this abnormal condition, alone with God, he continued for thirty-four days, making, together with the six days before he entered the cloud, the forty days and forty nights of the text before us. It is noted in Deu 9:9, that during the whole of this time he was without food. Compare Elijah’s fast (1Ki 19:8), and our blessed Lord’s (Mat 3:2).

HOMILETICS

Exo 24:12-18

Prolonged commune with God.

Prolonged commune with God is the soul’s truest strengthening, and sweetest refreshment. Without it our spirits languishwe grow weary and faintworldliness creeps upon usour thoughts and discourse become “of the earth, earthy”we have no life or liveliness in ourselves, and can impart none to others. Moses’ commune was abnormal, extraordinary, inimitable by us in its main featuresits duration, locality, nearness of access, and completeness of isolation. But it may serve as a pattern to us in many respects, nevertheless.

I. IN THE PREPARATION FOR IT. Here we note

(1) a ready heart. “Moses rose up”did not delay, did not offer objections, did not say, “Suffer me first” to do this or that, but responded to the call of God at once.

(2) A thoughtful regard for others. Moses instructed the ciders how to act while he was away. “Tarry ye here””Seek ye to Aaron and Hur, if ye have matters to do.”

(3) A willingness to help others towards the higher life, to carry them on with him, as far as he might. “Moses rose up, and his minister, Joshua.

(4) A patient and reverential waiting. Summoned, called up, bidden to draw near, he yet rested for six days outside the cloud, longing to enter in, but withheld by a sense of unworthiness and a fear of intrusion, fasting all the while, and seeking to prepare himself for the nearer approach by supplication and meditation.

II. IN THE PLACE OF IT. A holy place”the mount of God”a place sacred from common usesinto which worldly thoughts could scarcely penetrate. We, who have no Sinai, have at any rate our churches, and other sacred buildingssome of them always open, not merely for public worship, but for private prayer and meditationinviting us to enter in and draw nigh to God. In our houses we have, or may easily have, our oratoriesspots reserved for prayer and praise, and sacred thoughtsanctuaries in the desert of lifeplaces in which all that we see will remind us of heavenly things.

III. IN THE SECLUSION OF IT. The world was shut out. Relations, elders, people, left below in the plainleft with strict injunctions to remain”Tarry ye here.” Even the faithful Joshua parted fromand “the cloud” entered. The cloudthe awful cloud”thick darkness” (Exo 20:21); yet within the darkness a marvellous light. Such seclusion we cannot obtainbut we may obtain an approach to it. We may “enter our closet, and shut to the door” (Mat 6:6), and let it be known that we would be undisturbed; or we may seek the solitude of a church at an hour when there is no public service, and no one present who will meddle with us; or we may, even at the present day, find solitudes in nature, deep woods, or lone mountain tops, or unfrequented glens, where we may feel ourselves secure from intrusion, and stand face to face with God, and know him near, and pour out our hearts before him. A modern poet, in one of his better moments, says

“My altars are the mountains, and the ocean,
Earth, air, seaall that springs from the Great Whole,
Who hath produced, and will receive the soul”

and truly on any lone spot an altar may be raised, and worship offered, as acceptable to God as any that is addressed to him “in pillared fanes, ‘neath fretted roofs, ‘mid storied glass or sculptured monuments.” Even in the whirl and bustle of a great city, solitude is not very far from us. Half an hour’s journey by steamer or rail, and ten minutes’ walk, may take us into still woods, or shady lanes, or on to open heaths, where we shall not see a fellow creature or hear a sound reminding us of man.

IV. IN THE CONTINUANCE OF IT. “Forty days and forty nights!” As we cannot have the complete seclusion which Moses enjoyed, so neither can we look for such sustained commune as his. We must eat and drinkwe can rarely leave our worldly work to othersfamily claims, correspondence, business imperatively require our attentionsix weeks’ interruption of communication between ourselves and the outer world would, in most cases, break or tangle all the threads of which our life is composed. But still some prolonged periods of religious contemplation and commune between the soul and God are needed, if the soul is to retain the vigour of its life, or its ability to be of service to others. With this view religious “retreats” have been devised, lasting sometimes a week or ten days. Where men’s duties allow of it, they may be well worth a trial. The weary spirit may derive more refreshment from them than from the ordinary “holiday.” The heart may be purified, the aspirations raised, the insight into doctrinal truth augmented, above all, the love of God so intensified in the soul, by the suspension of all secular thought and the devotion of the whole mind to religion and worship, during the three, or five, or seven, or ten days of a “retreat,” as would scarcely be possible, under the present conditions of our life, in any other way.

HOMILIES BY J. ORR

Exo 24:12-18

Moses ascends the mount.

Observe,

1. He alone ascends (Exo 24:12). Aaron and his sons, with the seventy elders, were left behind. Their privilege was great as compared with that of the body of the people. Yet even they are not permitted to enter the cloudto draw nigh into God’s immediate presence. The limitations and imperfections of the legal economy are stamped on these arrangements. How superior the standing of Christians, who are all permitted to draw nigh; who have now the privilege, formerly possessed only by Moses, of beholding with unveiled flee the Divine glory in the ecstasy of immediate vision (2Co 3:18).

2. The design of this ascending was primarily to receive the stone tables (Exo 24:12). These were to be written by God’s own finger. God took every pains to impress upon the minds of the people that the law they had to deal with was his law. Its perpetuity was symbolised by the rock tablets.

3. Moses made arrangements for the conduct of business in his absence (Exo 24:14). His absence would be a trial of the faith and disposition of all parties.

4. The fire still burned on the summit of the mount (Exo 24:16, Exo 24:17). This, notwithstanding the vision of Exo 24:10. The economy was outwardly and characteristically one of law; interiorly, one of grace. Even Moses had to wait seven days for the summons (Exo 24:16).J.O.

HOMILIES BY J. URQUHART

Moses’ sojourn with God the type of Christ’s.

I. THE MEDIATOR: MOSES THE TYPE OF JESUS. He must needs pass up into God’s presence: “Come up to me and be there.” It is there, in communion with God, that gifts are received for men. The power and blessing we now receive there, are prophecies of the power and glory with which Jesus will come again.

2. He must pass up to receive the law and commandments which God had written. Jesus will return with the perfected will of the Father.

3. The days of seclusion are numbered. Moses was in the mount forty days and forty nights. We know not how many or few they be; but each hour the coming of the Lord draws nearer.

II. THE ATTITUDE OF GOD‘S PEOPLE MEANWHILE.

1. They tarry for the Mediator: “tarry ye here for us until we come again unto you.” The attitude of the Churches to-day should be confident, joyous expectation: “this same Jesus will in like manner come again.”

2. They are ministered unto by those who tarry with them (Exo 24:14).

(1) The blessing bestowed in these temporary leaders.

(2) Their responsibility: let them not be leaders or helpers to the people in their idolatry, as Aaron.

III. THE VISION GRANTED THEM. The mountain is covered with clouds; but from the mountain top flames out the glory of the Lord. The eye cannot follow him who has entered within the veil; but we can behold the glory of the Lord, and know that every word of God will be fulfilled.U.

Fuente: The Complete Pulpit Commentary

Exo 24:12. And the Lord said unto Moses, Come up We have before observed, on ch. 19: that there were different stations on the mountain: the glory of the Lord occupied the highest place, the top of the Mount, as it is called, Exo 24:17. And to this highest place Moses is now enjoined to ascend, leaving the elders behind to wait for him, and commissioning Aaron and Hur to transact any business during his absence. It is probable, that Moses might not expect so long a continuance in the Mount with God, as forty days and forty nights, when he enjoined the elders to tarry for him on the Mount, and commissioned Aaron and Hur to go backwards and forwards between them and the people; nor can we suppose, that, during this long stay of his, the elders continued all the time upon that part of the mountain where he left them.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psa 147:19-20 .

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

Exo 24:12 And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

Ver. 12. Tables of stone. ] To show, (1.) The stony hardness of the people’s hearts; (2.) The lastingness of the law.

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

the LORD [Hebrew. Jehovah. said. See note on Exo 3:7, and compare note on Exo 6:10.

a = the.

commandments = the commandment.

written. See note on Exo 17:14, and App-47.

Fuente: Companion Bible Notes, Appendices and Graphics

Moses Shown Gods Plan for the Tabernacle

Exo 24:12-18; Exo 25:1-9

There were four concentric circles, so to speak, represented as gathered around the burning center of the Divine Presence. In the outer circle, the people, Exo 24:2; Exo 24:17; next, the seventy elders, Exo 24:9; Exo 24:14; then, Joshua, Exo 24:13; Exo 32:17, and lastly, Moses, Exo 24:18. These represent respectively, the unenlightened; those whose religious life is hindered by their excessive devotion to the flesh; the few whose fellowship is liable to be interrupted by the war-clarion; and those who have been made nigh unto God in Jesus Christ our Lord, and have been baptized into the Holy Spirit. To which group have we attained? We are invited to draw nigh, let us act on the invitation. See Heb 10:19-20. There is always room at the top, and there we may stand, beholding, as in a glass, the glory of the Lord. Notice that God said, Come up unto Me. He longs to have our love and faith; His delights are with the sons of men; at great cost He has opened the door of access, Rom 5:1-2. We need God, but God wants us, and therefore the construction of the Tabernacle is next arranged, that He may dwell with man upon the earth.

Fuente: F.B. Meyer’s Through the Bible Commentary

Come up: Exo 24:2, Exo 24:15, Exo 24:18

tables: Exo 31:18, Exo 32:15, Exo 32:16, Deu 5:22, Neh 9:13, Jer 31:33, 2Co 3:3, 2Co 3:7, Heb 9:4

that thou: Deu 4:14, Ezr 7:10, Mat 5:19

Reciprocal: Exo 19:20 – Moses went up Exo 34:2 – in the top Lev 1:1 – called Deu 4:13 – he wrote Deu 9:9 – I was Jos 4:9 – set up twelve 1Ki 19:11 – stand upon the mount Rev 4:1 – Come

Fuente: The Treasury of Scripture Knowledge

Exo 24:12. The Lord said unto Moses, Come up There were different stations on the mountain. The glory of the Lord occupied the highest place, the top of the mountain: to this place Moses is now called up, leaving the elders below to wait for him, and commissioning Aaron and Hur to transact any business in his absence. It has been thought that Moses might not expect so long a continuance in the mount with God as forty days and forty nights, when he enjoined the elders to tarry for him on the mount, and commissioned Aaron and Hur to go backward and forward between them and the people; and that it is not probable the elders continued all that time upon that part of the mountain where he left them. Concerning this, however, nothing can be affirmed with certainty.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

24:12 And the LORD {h} said unto Moses, Come up to me into the mount, and be there: and I will give thee {i} tables of stone, and a law, and commandments which I have written; that thou mayest teach {k} them.

(h) The second time.

(i) Signifying the hardness of our hearts, unless God writes his laws in it by his Spirit, Jer 31:33, Eze 11:19, 2Co 3:3, Heb 8:10; Heb 10:16

(k) That is, the people.

Fuente: Geneva Bible Notes

1. The revelation of the directions 24:12-18

Moses stayed in the heights of the mountain 40 days and nights while God gave him the stone tablets of the law and all the details of the tabernacle and its worship. Thus Moses was completely dependent on God. Now that Israel had entered into a blood covenant with God, God purposed to dwell among His people (cf. Joh 1:14). Similarly God now dwells among Christians by His Holy Spirit since Jesus Christ has ratified the New Covenant by shedding His blood.

The spectacular vision of the glory of God on the mountain "like a consuming fire" (Exo 24:17) should have given the Israelites greater respect for God’s revelation than they demonstrated later (cf. Exo 32:1-8). There were three symbols of God’s glory: the cloud, the fire, and the voice.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

C. Directions regarding God’s dwelling among His people 24:12-31:18

Having given directions clarifying Israel’s obedience in the Book of the Covenant (Exo 20:22 to Exo 23:33), God now summoned Moses up into the mountain again to receive His directions regarding Israel’s worship. The Book of the Covenant specified how the Israelites were to live with one another, but the tabernacle showed them how God wanted them to worship Him. [Note: Cf. Davis, p. 192.]

"The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. In normal historical relationships of this kind between mere men, some sort of intercession was frequently mandatory and, in any case, a strict protocol had to be adhered to. [Note: For Hittite practice, see O. R. Gurney, The Hittites, pp. 74-75.] How much more must this be required in the case of a sinful people such as Israel, who must, notwithstanding, communicate with and give account to an infinitely transcendent and holy God." [Note: Merrill, "A Theology . . .," pp. 48-49.]

Why did Moses record God’s instructions for the tabernacle before the people sinned by making the golden calf? It was, after all, the golden calf incident that led to the giving of the priestly laws.

". . . according to the logic of the narrative, it was Israel’s fear that had created the need for a safe approach to God, that is, one in which the people as such were kept at a distance and a mediator was allowed to represent them. It was precisely for this reason that the tabernacle was given to Israel." [Note: Sailhamer, The Pentateuch . . ., p. 58.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)