Êxodo 24

Êxodo 24

Irving Jensen (Online) - Used by Permission View Chuck Swindoll's chart of Exodus, Summary Chart of The Book of Exodus DELIVERANCE FROM OPPRESSION PREPARATION FOR WORSHIP Redemption from Egypt Ex 1:1-18:27 Revelation from God Ex 19:1-40:38 Getting Israel Out of Egypt Getting Egypt Out of Israel! Narration Legislation Birth of Moses Ex 1-2 Call of Moses Ex 3-6 Conflict with Pharaoh Ex 7-10 Exodus from Egypt Ex 11-12 Red Sea Crossed Ex 13-15 Journey To Sinai Ex 16-18 Law Given Ex 19-24 Tent Plan Ex 25-31 Idol Worship Ex 32-34 Tent Built Ex 35-40 Subjection Redemption Instruction Suffering and Liberation of People of God Guidance of God Worship of God Moses and Burdens of Israel Pharaoh and Plagues Upon Egypt Red Sea Deliverance Wilderness Provision Sinai Instructions Bondage and Oppression Deliverance and Provision Law Pattern and Construction Israel in Egypt Ex 1:1-13:16 Israel to Sinai Ex 13:17-18:27 Israel at Sinai Ex 19:1-40:38 God's People Enduring Bondage God's Grace Revealed in Redemption God's Glory Manifested in Worship Egypt 430 Years (15% of Exodus) Wilderness 2 Months (30% of Exodus) Mt Sinai 10 Months (55% of Exodus) From Groaning To Glory! Jensen's Survey of the Old Testament - online Click for Excellent Map of Route of the Exodus Click another Exodus from Egypt Click for Events during the Sojourn at Kadesh-Barnea GENESIS EXODUS human effort and failure divine power and triumph word of promise work of fulfillment a people chosen a people called God’s electing mercy God’s electing manner revelation of nationality realization of nationality SUMMARY OF THE PENTATEUCH (from Believer's Study Bible) Exodus 24:1 Then He said to Moses, "Come up to the LORD, you and Aaron, Nadab and Abihu and seventy of the elders of Israel, and you shall worship at a distance. Come up: Ex 24:15 3:5 19:9,20,24 20:21 34:2 Nadab: Ex 6:23 28:1 Lev 10:1,2 1Ch 6:3 seventy: Ex 24:9 1:5 Nu 11:16,24,25 Eze 8:11 Lu 10:1,17 Exodus 24 Resources - Multiple Sermons and Commentaries GOD' INVITATION TO COME UP This chapter is the climax of the covenant which is ratified between Yahweh and Israel. To ratify means to approve or give formal sanction to the stipulations of the covenant given in Exodus 20-23. Guzik refers to this chapter as the "signing of the Mosaic Covenant." I would added, yes, signed in blood, not ink! Thompson - We come now to a moment when it is time again for Moses to go up the mountain for the very special reason. God wanted to finalize the covenant that He had made with Israel. God had already saved Israel (HE IS SPEAKING OF PHYSICAL DELIVERANCE NOT NECESSARILY SPIRITUAL SALVATION!) and now He wanted to bring her into a close relationship with Himself. He wanted to take this relationship to a new level. (Sermon) NET Note - Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel's becoming a nation, but it provides a paradigm of the worship of God's covenant people – entering into the presence of the glory of Yahweh...The passage may be divided into four parts for exposition: Exodus 24:1–2, the call for worship; Exodus 24:3–8, the consecration of the worshipers; Exodus 24:9–11, the confirmation of the covenant; Exodus 24:12–18, the communication with Yahweh. Then He said to Moses - Recall that in Ex 20:21 "Moses approached the thick cloud where God was," and from that point on in Ex 20:22-Ex 23:33 God was speaking to Moses by himself. Then marks sequence or progression in the drama as Yahweh (He refers to the LORD) continues to speak to Moses from the mountain. Yahweh now extends His invitation to come up to the others noted in this passage. The first time Moses went up this mountain, no one went with him (Ex. 19:3, 20+) Come up to the LORD - Their trip up the mountain would be after the preparations described in Exodus 24:3-8. It is interesting that the words "come up" were used in the plagues of frogs and locusts (Ex 8:3-7; Ex 10:12) In Ex 19:13 the people were invited to "come up" to the mountain but Moses said they could not "come up" lest the touch it and die (Ex 19:23). God had responded by telling Moses to "“Go down and come up again, you and Aaron with you; but do not let the priests and the people break through to come up to the LORD, or He will break forth upon them.” (Ex 19:24). Now after speaking with Moses God invites Aaron again to "come up" but this time includes his sons and the elders. Note that the verb come up (alah) is used seven times in Exodus 24 - Exod. 24:1; Exod. 24:2; Exod. 24:5; Exod. 24:9; Exod. 24:12; Exod. 24:13; Exod. 24:15; Exod. 24:18 Come up reminds me of another famous invitation by God in Revelation given to His two witnesses who have been slain on the streets of Jerusalem. While the witnesses are not identified, many commentators feel that one of these two men is Moses (See discussion of two witnesses). John records these amazing words... And they heard a loud voice from heaven saying to them, “Come up here.” Then they went up into heaven in the cloud, and their enemies watched them. (Rev. 11:12+) Come up in the Bible - Exod. 24:1; Exod. 24:2; Exod. 24:12; Exod. 34:2; Exod. 34:3; Num. 16:12; Num. 16:14; Num. 20:5; Deut. 10:1; Jos. 4:16; Jos. 4:17; Jos. 4:18; Jos. 10:4; Jos. 10:6; Jdg. 1:3; Jdg. 6:3; Jdg. 6:5; Jdg. 12:3; Jdg. 15:10; Jdg. 16:18; Jdg. 21:5; Jdg. 21:8; 1 Sam. 2:19; 1 Sam. 14:10; 1 Sam. 14:12; 1 Ki. 1:35; 1 Ki. 1:45; 1 Ki. 20:22; 2 Ki. 3:21; 2 Ki. 16:7; 2 Ki. 18:25; 2 Ki. 19:28; 2 Chr. 20:16; Neh. 4:12; Neh. 12:31; Job 7:9; Prov. 25:7; Cant. 4:2; Cant. 6:6; Isa. 5:6; Isa. 32:13; Isa. 34:13; Isa. 36:10; Isa. 37:29; Isa. 55:13; Jer. 9:21; Jer. 48:18; Jer. 49:19; Jer. 50:3; Jer. 50:44; Jer. 51:42; Ezek. 24:8; Ezek. 37:12; Ezek. 37:13; Ezek. 38:16; Joel 2:20; Joel 3:9; Joel 3:12; Jon. 1:2; Nah. 2:1; Lk. 12:37; Jn. 19:3; Acts 8:31; Rev. 4:1; Rev. 11:12; Rev. 17:8 You and Aaron, Nadab and Abihu and seventy of the elders of Israel - Nadab and Abihu were first described in Ex 6:23. Note the first "you" is singular = Moses. The second "you" is plural = the others. The entourage who is invited to draw near to Yahweh. In Nu 11:25 we see the Spirit was placed on seventy elders but Nu 11:16 leaves a question whether these are the same seventy as here in Exodus 24. Some leaders could go higher up the mountain than the people, but only Moses alone was permitted to get real close to Him. We encountered seventy in Exodus 1:5 "All the persons who came from the loins of Jacob were seventy in number." Seventy in Scripture - Gen. 5:12; Gen. 11:26; Gen. 46:27; Gen. 50:3; Exod. 1:5; Exod. 15:27; Exod. 24:1; Exod. 24:9; Num. 7:13; Num. 7:19; Num. 7:25; Num. 7:31; Num. 7:37; Num. 7:43; Num. 7:49; Num. 7:55; Num. 7:61; Num. 7:67; Num. 7:73; Num. 7:79; Num. 7:85; Num. 11:16; Num. 11:24; Num. 11:25; Num. 33:9; Deut. 10:22; Jdg. 1:7; Jdg. 8:30; Jdg. 9:2; Jdg. 9:4; Jdg. 9:5; Jdg. 9:18; Jdg. 9:24; Jdg. 9:56; Jdg. 12:14; 2 Sam. 24:15; 2 Ki. 10:1; 2 Ki. 10:6; 2 Ki. 10:7; 2 Chr. 36:21; Ps. 90:10; Isa. 23:15; Isa. 23:17; Jer. 25:11; Jer. 25:12; Jer. 29:10; Ezek. 8:11; Ezek. 41:12; Dan. 9:2; Dan. 9:24; Zech. 1:12; Zech. 7:5; Matt. 18:22; Lk. 10:1; Lk. 10:17; Acts 23:23 NET Note - These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God—only the designated mediator could draw near to him. John Currid - God directs three different groups to go up the mountain: Moses, as covenant mediator, Aaron, Nadab and Abihu, as leaders of the future priesthood, and seventy ruling elders of Israel. They are representative of all Israel in their leadership positions. In fact, in Scripture the figure of ‘seventy’ is often symbolic of totality—i.e., the wholeness of Israel. This is an exceptional scene, considering the stricture of 19:12 that ‘Anyone who touches the mountain shall certainly die.’ And you shall worship at a distance - Moses is told these 73 men would go up only so far (Ex 24:2) and prostrate themselves before the LORD, but Moses would go up further ("come near" - Ex 24:2) to the presence of the LORD. Distance (rachoq) is the same word used in Ex 2:4+ of Moses sister who "stood at a distance to find out what would happen to him." In Ex 20:18, 21+ when the people saw the supernatural aspects on Mt Sinai " they trembled and stood at a distance." Worship (see more below) is falling down, prostrating oneself before God. Falling down and Bowing gives a clear indication of Ruth's humility and respect for authority. THOUGHT - Under the Law one must stay at a distance from Jehovah, but in the New Covenant of grace, every priest-believer can "draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need." (Heb 4:16+) Paul adds that now in Christ "we have boldness and confident access through faith in Him." (Eph 3:12+) Beloved, do we really grasp the significance and privilege of the truth that we do not have to worship at a distance? Worship (bow down, prostrate themselves) (07812)(shachah) means to bow down, to prostrate oneself, to crouch, to fall down, to humbly beseech, to do reverence, to worship. The idea is to assume a prostrate position as would in paying homage to royalty (Ge 43:28) or to God (Ge 24:26, Ps 95:6). The English word prostrate is defined as being stretched out with one's face on the ground in adoration or submission. It is not just that the person has fallen down but pictures them lying at length or with their body extended on the ground and so lying in a posture which is reflective of genuine humility and/or adoration. Shachah is translated in the Septuagint (LXX) in this passage (and most of the uses in Psalms and elsewhere) with the picturesque Greek verb proskuneo (from pros = toward or facing + kuneo = kiss, adore) which pictures the practice among the Orientals (especially the Persians) of falling upon their knees and touching the ground with their forehead as an expression of profound reverence. Uses of shachah in Exodus -Ex 4:31; Ex 11:8; Ex 12:27; Ex 18:7; Ex 20:5; Ex 23:24; Ex 24:1; Ex 32:8; Ex 33:10; Ex 34:8; Ex 34:14 Distance (07350)(rachoq from rachaq = to be distant) means distant, far, far off, at a distance. The idea of remoteness first relates to distance from a place, such as the actions of Joseph's brothers. Joseph was sent by his father, Jacob, to find his brothers. As Joseph approached them in Dothan, they thought of an evil plot to rid themselves of him: "When they saw him (JOSEPH) from a distance and before he came close to them, they plotted against him to put him to death." (Ge 37:18). Joshua commanded the people to keep a distance between the Ark of the Covenant and themselves of about 2000 cubits, as the nation of Israel followed God across the Jordan River into the Promised Land (Josh. 3:4), and the psalmist asks, "Why do You stand afar off, O LORD?" (Ps. 10:1). Abraham was taking Isaac to sacrifice his only son, the son he loved and "On the third day Abraham raised his eyes and saw the place from a distance." (Ge 22:4) The term rāchôq also can mean distance in regard to time such as "a long time ago." Isaiah castigated the people of Jerusalem for many reasons, one of which was the desecration of personal property, without respect for "him who fashioned [a wall] long ago" (Isa. 22:11). The counsels of God, faithfulness and truth, exist from of old (Isa. 25:1). It describes "the distant future" in 2 Sa 7:19. In 2 Ki 19:25 "‘Have you not heard? Long ago (rachoq repeated twice for emphasis) I did it; From ancient times I planned it." Distance can also signify "mystery," enigmatic situations because of depth, or height, or complexity: "What has been is remote and exceedingly mysterious. Who can discover it?" (Ecc. 7:24). In a prophecy of Israel's future destruction "“The LORD will bring a nation against you from afar, from the end of the earth" (Dt 28:49) In Dt 30:11 “For this commandment which I command you today is not too difficult for you, nor is it out of reach." Rachoq is used in the deception of Israel by the Gibeonites (Josh 9:6, 9, 22). Ps 22:1 = "My God, my God, why have You forsaken me? Far from my deliverance are the words of my groaning. THIS IS MY FAVORITE USED TWICE - Ps 103:12 = As far as the east is from the west, So far has He removed our transgressions from us." (AND ALL GOD'S PEOPLE SHOUTED "HALLELUJAH! AMEN!") Ps 119:155 "Salvation is far from the wicked, For they do not seek Your statutes." Ps 139:2 "You know when I sit down and when I rise up; You understand my thought from afar." Pr 15:29 = "The LORD is far from the wicked, But He hears the prayer of the righteous." Isa 25:1 "O LORD, You are my God; I will exalt You, I will give thanks to Your name; For You have worked wonders, Plans formed long ago, with perfect faithfulness." Isa 37:26 = "Have you not heard? Long ago I did it, From ancient times I planned it. Now I have brought it to pass, That you should turn fortified cities into ruinous heaps." Jer 12:2 = "You are near to their lips But far from their mind" (WOE!) Jer 23:23 = "Am I a God who is near,” declares the LORD, “And not a God far off?" Rachoq - 84v - afar(19), afar*(1), distance(11), distant(7), distant future(1), far(31), far away(1), far off(2), farthest(1), great while(1), great while to come(1), long ago(4), long*(1), off*(1), reach(1), remote(1), who are far(2), who are far away(1), who is far off(1). Gen. 22:4; Gen. 37:18; Exod. 2:4; Exod. 20:18; Exod. 20:21; Exod. 24:1; Num. 9:10; Deut. 13:7; Deut. 20:15; Deut. 28:49; Deut. 29:22; Deut. 30:11; Jos. 3:4; Jos. 9:6; Jos. 9:9; Jos. 9:22; Jdg. 18:7; Jdg. 18:28; 1 Sam. 26:13; 2 Sam. 7:19; 1 Ki. 8:41; 1 Ki. 8:46; 2 Ki. 2:7; 2 Ki. 19:25; 2 Ki. 20:14; 1 Chr. 17:17; 2 Chr. 6:32; 2 Chr. 6:36; 2 Chr. 26:15; Ezr. 3:13; Neh. 4:19; Neh. 12:43; Est. 9:20; Job 2:12; Job 36:3; Job 36:25; Job 39:25; Job 39:29; Ps. 10:1; Ps. 22:1; Ps. 38:11; Ps. 65:5; Ps. 119:155; Ps. 139:2; Prov. 7:19; Prov. 15:29; Prov. 27:10; Prov. 31:10; Eccl. 7:23; Eccl. 7:24; Isa. 5:26; Isa. 22:3; Isa. 22:11; Isa. 23:7; Isa. 25:1; Isa. 33:13; Isa. 37:26; Isa. 39:3; Isa. 43:6; Isa. 46:12; Isa. 49:1; Isa. 49:12; Isa. 57:9; Isa. 57:19; Isa. 59:14; Isa. 60:4; Isa. 60:9; Isa. 66:19; Jer. 12:2; Jer. 23:23; Jer. 25:26; Jer. 30:10; Jer. 31:3; Jer. 46:27; Jer. 48:24; Jer. 51:50; Ezek. 6:12; Ezek. 12:27; Ezek. 22:5; Dan. 9:7; Joel 3:8; Mic. 4:3; Hab. 1:8; Zech. 6:15 Exodus 24:2 "Moses alone, however, shall come near to the LORD, but they shall not come near, nor shall the people come up with him." Ex 24:13,15,18 20:21 Nu 16:5 Jer 30:21 49:19 Heb 9:24 Heb 10:21,22 Exodus 24 Resources - Multiple Sermons and Commentaries ONLY MOSES TO COME NEAR Moses alone, however, shall come near to the LORD - Moses has "special access." Come near (nagash both translated with eggizo) is used twice in this passage. And here we see Moses clearly in the role of mediator between God and the 73 men (and by extension between God and all the people of Israel), which foreshadows the role that Jesus Christ is fulfilling today in Heaven for us, Paul writing "there is one God, and one Mediator also between God and men, the (NOW GLORIFIED) man Christ Jesus." (1 Ti 2:5). As the chapter unfolds we see Moses functioning as the mediator of the old covenant, providing a striking contrast to Jesus the Mediator a a new covenant. The writer of Hebrews records this role of Christ (Hebrews 8:6+) But now He (CHRIST) has obtained a more excellent ministry, by as much as He is also the Mediator (mesites) of a better covenant, which has been enacted on better promises. (Hebrews 9:15+) For this reason He (CHRIST) is the Mediator (mesites) of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant (OLD COVENANT INAUGURATED HERE IN EXODUS 24), those who have been called may receive the promise of the eternal inheritance. (cf parallel truth in Romans 3:24-25+) (Hebrews 12:22-24+) But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the Mediator (mesites) of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. Come near (approach, draw near, present)(05066)(nagash) signifies coming into very near proximity to the object in this case the LORD. Ex. 19:15; Ex. 19:22; Ex. 20:21; Ex 21:6; Ex 24:2; Ex 24:14; Ex 28:43; Ex 30:20; Ex 32:6; Ex 34:30; Ex 34:32 Kaiser writes "Moses alone was to function as the mediator between God and the Israelites, just as Christ is designated the second Moses in Hebrews 3:1–6 and thus is the Mediator of the new covenant (Heb 12:24)." Hebrews 3:1-6+ Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession; 2 He was faithful to Him who appointed Him, as Moses also was in all His house. 3 For He has been counted worthy of more glory than Moses, by just so much as the builder of the house has more honor than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; 6 but Christ was faithful as a Son over His house–whose house we are, if we hold fast our confidence and the boast of our hope firm until the end. but they shall not come near, nor shall the people come up with him - Note the stratification into 3 levels - Moses goes up to the summit, Aaron, sons and 70 elders next highest and the people down beneath at the foot of Mt Sinai. What is this about? For one thing it is a way of illustrating the awesome holiness of God and the impossibility of overcoming the moral distance that separates men from Him. Only via the old rugged Cross is that moral chasm crossable in Christ! Only Moses had special access to the presence of Yahweh. All others could come only so close and must not come any farther. The "special guest" were closer than the lay Israelites, but they all had restricted access compared to Moses. THOUGHT- This truth reminds me of the great privilege we now have as believers (do we truly understand this surpassing privilege, this so great a salvation - Heb 2:3+? I DO NOT! AND EVEN WHEN I GET A SMALL SENSE OF IT I AM SO QUICK TO LET IT SLIP FROM MY MIND AND HEART!) Paul speaks of this incomparable, almost incomprehensible (especially in the context of this teaching in Exodus 24 where even the elders had to remain at a distance) privilege we have now as those in the New Covenant, in oneness with Christ, in communion with Him. Ponder Paul's description of our amazing entrée (the main dish of the meal!) = "Therefore, having been justified by faith (PAST TENSE SALVATION), we have peace with God through our Lord Jesus Christ, 2 through Whom also we have obtained our introduction (see great picture in the Greek word - prosagoge) by faith into this grace in which we stand (PRESENT TENSE SALVATION); and we exult in hope (elpis = absolute assurance God will do good to us in the FUTURE) of the glory of God (FUTURE TENSE SALVATION - SEE 1 John 3:2-3+). 3 And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; 4 and perseverance, proven character; and proven character, hope; 5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit Who was given to us (PRESENT TENSE SALVATION). " (Romans 5:1-5+) J