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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe - In a dramatic way, God was teaching the people the distance between a holy God and sinful men and women, as well as the danger of presumptuously rushing into the presence of the Lord. Later, Nadab and Abihu would forget this principle, and God would kill them (Lev. 10). The structure of Old Testament worship emphasized man’s sinfulness and God’s “otherness”: the fence around the tabernacle; the veil before the holy of holies; the fact that only the priests could minister in the tabernacle and only the high priest could enter the holy of holies, and that but once a year. The emphasis was always “Keep Your Distance!” But the New Testament emphasizes the nearness of God, for the Son of God became flesh and came to dwell on earth (John 1:14), and His name is “Immanuel—God with us” (Matt. 1:23). By His death and resurrection, Jesus opened a new and living way into the presence of God (Heb. 10:1–25), and the New Testament banner reads: “Let us draw near!” This doesn’t mean that we should get “chummy” with God and act like we’re His equals, but He is our Father and He welcomes our love. See Hebrews 12:18–29. (See context in The Wiersbe Bible Commentary: Old Testament) Exodus 19:14 So Moses went down from the mountain to the people and consecrated the people, and they washed their garments. and consecrated- Ex 19:10 Exodus 19 Resources - Multiple Sermons and Commentaries THE OBEDIENCE OF MOSES So - We see Moses does not question, quarrel or grumble but obeys immediately Moses went down from the mountain to the people - Moses comes down from the mountain of God and the presence of God. And consecrated the people - Of course Moses did not perform this for the 2 million people, but he did instruct them of the necessity to consecrate themselves. Consecration is a personal pursuit. These procedures were teaching the people that God Himself was separate, distinct, holy. Remember they had been in Egypt where the gods were hardly classifiable as holy! So they had to be taught of this essential attribute of Jehovah and these procedures were like classroom lessons for them to visualize God "separateness." Consecrated (Sanctify, make holy) (06942) see note above on qadash (Septuagint - Lxx = hagiazo) And they washed their garments - It is interesting that they did not grumble or quarrel but seem to have obeyed this instruction. Exodus 19:15 He said to the people, "Be ready for the third day; do not go near a woman." Be ready - Am 4:12 Mal 3:2 Mt 3:10-12 24:44 2Pe 3:11,12 the third - Ex 19:11,16 do not go near - 1Sa 21:4,5 Joe 2:16 Zec 6:3 7:3 12:12-14 1Co 7:5 Exodus 19 Resources - Multiple Sermons and Commentaries BE READY BY ABSTINENCE Abstinence means the choice to refuse to indulge a desire, usually a sensual one. It implies the necessity of making a volitional choice or a definite choice of one's will. In the present context it implies the willful avoidance of gratifying one's desire, with the goal of focusing one's desires on something far higher, far greater, far more gratifying, in this case meeting with Yahweh. THOUGHT - As you ponder these thoughts about the importance of our desires, where those desires are focused and how this all affects our meeting with Jehovah, you might prayerfully pause and play Joy of My Desire. He said to the people, "Be ready for the third day - So important is this coming meeting with Jehovah that Moses reiterates the importance of readiness for the sons of Israel. They would have two days to prepare to meet Him and hopefully much of the preparation would be in their hearts! Do not go near a woman - NIV “Abstain from sexual relations.” Plainly stated Moses is saying "Do not have sexual relations ("with your wife" would seem to be implied)." This instruction in no way demeans marital intercourse or suggests anything unclean about God ordained relations in marriage. The point would be that one's desires (and this for a man is always one of his greatest desires) are to be subjugated so to speak, and submitted to the Lordship of Jehovah, so that He Alone would be the focus of their deepest desires. "Self" was to take second seat to Savior! To go near is used of the priests who come near to the LORD in Ex 19:22. Moses is saying don't go near a woman so you can come near to the LORD! The first use of "near" is Abraham approaching Christ in a Christophany in Genesis 18:23 Abraham came near and said, “Will You indeed sweep away the righteous with the wicked? Stuart - OT holy war required temporary abstinence from sex (e.g., 1 Sam 21:4) and/or from food (1 Sam 14:28; 2 Sam 11:11); NT special times of prayer and/or prayer and fasting specify temporary avoidance of sex (1 Cor 7:5); and when fasting, obviously, of food. (See context in Exodus: An Exegetical and Theological Exposition) NET Note is interesting - B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.. (Notes) Go near (05066)(nagash) root signifies coming into very near proximity to the object. Nagash most commonly denotes the act of approaching in ambulatory fashion (e.g., Ge 27:21). It is also frequently used in a military context, of the clash of opposing forces (e.g., 1 Sam. 7:10; Jer. 46:3). It can be a euphemism for sexual intercourse (Ex 19:15) or interlocking objects (Job 41:16), including shackles (2 Sa 3:34). It is also employed to describe a royal representative (Gen. 45:4) or Yahweh in role of king (Jer. 30:21). Another common nuance of the verb is as a legal technical term, as when plaintiffs approached judges with their claims (Gen. 18:23; Exo. 24:14) or disputing parties approached each other in court (Isa. 50:8). Another common meaning describes drawing near to Yahweh or into His presence. Priests " approach the altar to minister in the holy place" (Ex. 28:43). The idolatry and syncretism of the Levites led to their prohibition from temple service in Ezekiel's eschatological temple - "they shall not come near to Me to serve as a priest to Me, nor come near to any of My holy things" (Ezek. 44:13). The purpose of coming near was that offerings were presented to Yahweh (e.g., Lev. 2:8; Mal. 1:11) so that relationship could continue. Coppes says "The simple use of the root signifies proximity, i.e. near enough to touch (Genesis 27:21; Genesis 29:10), eat (Genesis 27:25), kiss (Genesis 27:27), embrace (Genesis 48:10). When used in a military context (cf. qārab) it is often accompanied by "to do battle" (cf. Judges 20:23; 1 Chron. 19:14). This is not always true, however. In Joel 3:9 [H 4:9] nāgash by itself signifies being arrayed for battle (paralleled to ʿārak (q.v.), and is in conjunction to bôʾ (q.v.). See 1 Samuel 17:16, 40. The root can also represent the actual engaging in battle and the result. So in Ezekiel 9:6 the elect being marked with a taw are not to be slain (hārag parallel to ʾal nāgash). Israel who proudly boasts that death (the sword) will not overtake or meet them is condemned by God (Amos 9:10). The sovereign covenant God, therefore, guides and controls the sword keeping the elect safe even in the midst of war (Psalm 91:7) and punishing the wicked. The root can be used of approaching a person of exalted position with all the respect due his position (Genesis 43:19; Genesis 45:4; 2 Kings 5:13). God says that a king from his people would so approach him in the eschaton (Jeremiah 30:21). Men approach God through his servants to learn his will (Jeremiah 42:1; cf. the use of the ephod, 1 Samuel 23:9, and the lot, 1 Samuel 14:38). This represents God as king and judge. Sometimes the line between approaching the servant and approaching God himself is difficult to discern (cf. Joshua 14:6; Joshua 21:1). Yet clear examples of approaching God the judge are evidenced, i.e. coming into a courtroom prepared to argue a case (Genesis 18:23). God summons men to come and hear his pronouncement (Joshua 3:9). This image of a courtroom is used forcibly by the prophet Isaiah to call Israel and the nations into account (Isaiah 41:1, 21; Isaiah 45:20-21). The servant of the Lord boldly proclaims God as his advocate before his enemies. He has no fear of being proven wrong (Isaiah 50:8). God sits as judge over his people (Joshua 3:9), and he designates men to represent him in this capacity (Exodus 24:14; Deut. 25:1). Elijah calls the people into court as witnesses in his controversy with the prophets of Baal (1 Kings 18:30). Men also are to approach God the great king and judge as the great and holy savior. Hence our word is used cultically. To approach God properly requires purification (Exodus 19:22; Exodus 20:21; Exodus 28:43; Exodus 30:20; Leviticus 21:21) and appointment (e.g. Numbers 4:19). Our word is used interchangeably with qārab I (q.v.), representing both the presentation of an offering to the priests (Leviticus 8:14) and their presenting it before God (Leviticus 2:8). Like Jeremiah (Jeremiah 12:2, qārab), Isaiah (Isaiah 29:13) reports God's displeasure at his people being close to him with their mouths, and far removed in their hearts. Malachi uses our word six times and always in the sense of making an offering (e.g. Malachi 1:7-8). The root, like qārab I, is used of sexual relations in Exodus 19:15. (Theological Wordbook of the Old Testament) Nagash - 112v - approach(7), approached(12), bring(10), bring here(1), bring forth(1), bring forward(1), bring near(2), bringing(1), brought(10), brought close(2), came close(2), came closer(1), came forward(1), came near(18), come(3), come close(2), come closer(1), come forward(1), come near(14), coming near(1), draw near(7), drew near(5), go(2), go near(3), here(1), make room(1), near(1), offered*(1), overtake(2), present(4), presented(1), presenting(1), presents(1), put(1), set forth(1), stand(1), touch(1), went(1). Gen. 18:23; Gen. 19:9; Gen. 27:21; Gen. 27:22; Gen. 27:25; Gen. 27:26; Gen. 27:27; Gen. 29:10; Gen. 33:3; Gen. 33:6; Gen. 33:7; Gen. 43:19; Gen. 44:18; Gen. 45:4; Gen. 48:10; Gen. 48:13; Exod. 19:15; Exod. 19:22; Exod. 20:21; Exod. 21:6; Exod. 24:2; Exod. 24:14; Exod. 28:43; Exod. 30:20; Exod. 32:6; Exod. 34:30; Exod. 34:32; Lev. 2:8; Lev. 8:14; Lev. 21:21; Lev. 21:23; Num. 4:19; Num. 8:19; Num. 32:16; Deut. 20:2; Deut. 21:5; Deut. 25:1; Deut. 25:9; Jos. 3:9; Jos. 8:11; Jos. 14:6; Jos. 21:1; Jdg. 6:19; Jdg. 9:52; Jdg. 20:23; Ruth 2:14; 1 Sam. 7:10; 1 Sam. 9:18; 1 Sam. 13:9; 1 Sam. 14:18; 1 Sam. 14:34; 1 Sam. 14:38; 1 Sam. 15:32; 1 Sam. 17:16; 1 Sam. 17:40; 1 Sam. 23:9; 1 Sam. 28:25; 1 Sam. 30:7; 1 Sam. 30:21; 2 Sam. 1:15; 2 Sam. 3:34; 2 Sam. 10:13; 2 Sam. 11:20; 2 Sam. 11:21; 2 Sam. 13:11; 2 Sam. 17:28; 1 Ki. 4:21; 1 Ki. 18:21; 1 Ki. 18:30; 1 Ki. 18:36; 1 Ki. 20:13; 1 Ki. 20:22; 1 Ki. 20:28; 1 Ki. 22:24; 2 Ki. 2:5; 2 Ki. 4:5; 2 Ki. 4:6; 2 Ki. 4:27; 2 Ki. 5:13; 1 Chr. 19:14; 2 Chr. 18:23; 2 Chr. 29:23; 2 Chr. 29:31; Ezr. 4:2; Ezr. 9:1; Job 40:19; Job 41:16; Ps. 91:7; Isa. 29:13; Isa. 41:1; Isa. 41:21; Isa. 41:22; Isa. 45:20; Isa. 45:21; Isa. 49:20; Isa. 50:8; Isa. 65:5; Jer. 30:21; Jer. 42:1; Jer. 46:3; Ezek. 9:6; Ezek. 44:13; Joel 3:9; Amos 5:25; Amos 6:3; Amos 9:10; Amos 9:13; Mal. 1:7; Mal. 1:8; Mal. 1:11; Mal. 2:12; Mal. 3:3 Exodus 19:16 So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. thunder - Ex 9:23,28,29 20:18 1Sa 12:17,18 Job 37:1-5 38:25 Ps 18:11-14 Ps 29:3-11 50:3 77:18 97:4 Heb 12:18,19 Rev 4:5 8:5 11:19 thick cloud - Ex 19:9 Ex 40:34 2Ch 5:14 sound of the trumpet - Rev 1:10 4:1 all the people - Jer 5:22 Heb 12:21 Exodus 19 Resources - Multiple Sermons and Commentaries THUNDER AND LIGHTNING ON THE THIRD DAY So it came about on the third day when it was morning that there were thunder and lightning flashes -This scene serves to emphasize the greatness, power and awesomeness of Jehovah. In Ex 19:13 we see the people are summoned by the blast of the ram's horn, but here they are in effect summoned by the thunder and lightning from God. A similar scene is encountered in Exodus 20 All the people perceived the thunder and the lightning flashes and the sound of the trumpet and the mountain smoking; and when the people saw it, they trembled and stood at a distance. (Ex 20:18+) Matthew
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Wiersbe writes "It seems that eight times Moses went up the mountain and met with God and then descended to speak to the people. Some of the ascents and descents are implied because you find Moses addressing either God or the nation." (See context in The Wiersbe Bible Commentary) MOSES' TRIPS UP AND DOWN TO MEET WITH JEHOVAH Ascended Descended Exodus 19:7 (implied) Exodus 24:1–3 (implied) Exodus 24:9, 13, 15, 18 Exodus 33:4 (inferred) Exodus 33:12 (inferred) Exodus 34:1–3 (inferred) Exodus 19:4 'You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself. seen - Ex 7:1-14:31 De 4:9,33-36 29:2 Isa 63:9 I bore you - De 32:11,12 Isa 40:31 Isa 63:9 Rev 12:14 Exodus 19 Resources - Multiple Sermons and Commentaries ON EAGLES' WINGS You yourselves have seen what I did to the Egyptians - Jehovah begins His declaration with Israel's recent past history. Israel had repeated grumbled against Moses and God, and seemed to have quickly forgotten the miraculous deliverance from enslavement by the most powerful nation on earth. Therefore Jehovah first reminds Israel of what they had seen in Egypt, through the ten plagues and the final victory at the Red Sea. Recall that "When Israel saw the great power which the LORD had used against the Egyptians, the people feared the LORD, and they believed in the LORD and in His servant Moses." (Ex 14:31+). But they had quickly forgotten the LORD in the three months after leaving Egypt! THOUGHT - We are all just like Israel. Three months after God has done something marvelous for us (like He did for them), we can hardly recall it. Sadly we are a forgetful people! We need to develop the habit of recording the works of the LORD in our life so that we might review them when we are walking through the "desert times" in our life! Do you keep a spiritual journal? What prayers did you see the LORD answer for you last year? It is difficult to remember if we have no written record! I am reminded of the word of the apostle Peter - "Therefore, I will always be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you. 13 I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder, 14 knowing that the laying aside of my earthly dwelling is imminent, as also our Lord Jesus Christ has made clear to me. 15 And I will also be diligent that at any time after my departure you will be able to call these things to mind.) (2 Peter 1:12-15+) COMMENT - What are these things? (2 Pe 1:3-4, cf 1Pe 1:3-11+) The things before and after this verse. The whole chapter is a list of things that we are never to forget. Though we already know them and are already established in them, unless we continue to exercise our minds and exercise our wills in those things, they will slip from our grasp. And how I bore you on eagles' wings (kanaph) - As Tony
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Wiersbe - The eagle is identified with Israel not only in the matter of their deliverance from Egypt (Ex. 19:4) and their maturity (Deut. 32:11–12), but also with reference to their release from Babylonian Captivity (Isa. 40:31) and their future safety during the time of Jacob’s trouble described in Revelation 6–19 (Rev 12:13–14+). What do eagles teach us about the life of maturity? At a certain stage in the development of their young, the parent eagles break up the comfortable nest and force the eaglets to fly. The young birds may not be anxious to leave the security of the nest, but they must learn to fly if they’re going to fulfill their purposes in life. The adult birds stay near the fledglings and, if they fall, carry them on their strong wings until the young birds learn how to use their wings, ride the air currents, and enjoy the abilities God gave them. The eaglets illustrate three aspects of freedom: freedom from (they are out of the nest, which to us is redemption); freedom in (they are at home in the air, which to us is maturity), and freedom to (they can fulfill their purpose in life, which to us is ministry). True freedom means that we’re delivered from doing the bad, we’re able to do the good, and we’re accomplishing God’s will on the earth. (See context in The Wiersbe Bible Commentary) TWOT - The superb protection and care of the LORD for Israel is appropriately likened to that of a nesher (Exo 19:4-6; Deut 32:11-13). Their nests are built on inaccessible ledges with great skill, and the parent bird guards it with great ferocity sometimes by using its talons and beak. It also takes care of its young by shielding the nestlings from too much sun and warming them when a cold wind blows, and feeding them until they are large enough to fly. Then the parent stirs up the nest and lures the nestlings out of it for their first flight. Sometimes the adult birds hover over them and flutter encouragingly around them. When the poet, however, speaks of the nesher beating the young, he is speaking phenomenologically, for the fledglings only appear to be carried at times on a parent's wings but there is no reliable report of any bird actually flying with a smaller bird on its back. (See online TWOT )
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Wiersbe writes that "That the Jews are God’s chosen people doesn’t mean they’re better than any other nation, only that they’re different, set apart by the Lord for His special work. Romans 9:4–5+ reminds us of some of the spiritual treasures God has given Israel that they might be a blessing to the whole world, for “salvation is of the Jews” (John 4:22+). Because Israel has these treasures and privileges, they also have a greater responsibility to love and obey God; for “from the one who has been entrusted with much, much more will be asked” (Luke 12:48NIV+). (See context in The Wiersbe Bible Commentary: Old Testament) Then you shall be My own possession among all the peoples - I love the old King James' translation of "a peculiar treasure." This incalculable blessing of being Jehovah's own possession is conditioned on their obedience. Among all the peoples speaks of Israel having been chosen by God (read Dt 7:7,8+), His election of them as His holy nation, through which He would reach the entire world, indeed all the peoples. This concept of Israel as God's special possession is repeatedly emphasized by Moses to the next generation of Israel who was preparing to enter the promised land. They would soon be confronted by many "gods" with a little "g" who would seek to entice them to commit spiritual harlotry and thus the reason for the many reminders of who they were and Whose they were, to Whom they belonged. Deuteronomy 4:20+ “But the LORD has taken you and brought you out of the iron furnace, from Egypt, to be a people for His own possession, as today. Deuteronomy 7:6+ “For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. Deuteronomy 14:2+ “For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. Deuteronomy 14:21+ “You shall not eat anything which dies of itself. You may give it to the alien who is in your town, so that he may eat it, or you may sell it to a foreigner, for you are a holy people to the LORD your God. You shall not boil a young goat in its mother’s milk. Deuteronomy 26:18+ “The LORD has today declared you to be His people, a treasured possession, as He promised you, and that you should keep all His commandments; Deuteronomy 32:8; 9+ “When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the sons of Israel. 9 “For the LORD’S portion is His people; Jacob is the allotment of His inheritance. THOUGHT - Is that not true for us today? Believers are the Bride of Christ, His very own possession (Titus 2:14+ 1 Pe 2:9+, Ro 14:7-9+, 2Co 5:15+). We are not our own but have been bought with a price (Christ' precious blood - 1 Pe 1:18,19+) and given a holy purpose (to glorify God with our bodies)(1 Cor 6:19-20+) and yet the so-called "gods" of this fallen world continually seek to tempt us to be unfaithful to our Husband, the Lord Jesus Christ (cf 2 Cor 11:2)!
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Wiersbe says "When God spoke to His people, by His grace He called them to a very special life." ARE YOU STANDING IN GRACE, WORSHIPPING IN GRACE, WALKING IN GRACE, WORKING IN GRACE? (See context in The Wiersbe Bible Commentary: Old Testament) Some 40 years later Moses would remind the second generation of this unique time in the history of Israel (and the world for that matter)... Deuteronomy 4:33 “Has any people heard the voice of God speaking from the midst of the fire, as you have heard it, and survived? Deuteronomy 5:23-27 “And when you heard the voice from the midst of the darkness, while the mountain was burning with fire, you came near to me, all the heads of your tribes and your elders. 24 “You said, ‘Behold, the LORD our God has shown us His glory and His greatness, and we have heard His voice from the midst of the fire; we have seen today that God speaks with man, yet he lives. 25 ‘Now then why should we die? For this great fire will consume us; if we hear the voice of the LORD our God any longer, then we will die. 26 ‘For who is there of all flesh who has heard the voice of the living God speaking from the midst of the fire, as we have, and lived? 27 ‘Go near and hear all that the LORD our God says; then speak to us all that the LORD our God speaks to you (MOSES), and we will hear and do it.’ Exodus 19:7 So Moses came and called the elders of the people, and set before them all these words which the LORD had commanded him. the elders - Ex 3:16 set before them - Ex 4:29,30 1Co 15:1 Exodus 19 Resources - Multiple Sermons and Commentaries MOSES CALLS THE ELDERS AND COMMUNICATES THE WORD OF JEHOVAH So - Therefore - Term of conclusion. Base of the mountain top revelation, Moses now calls a meeting. Moses came - He came down the mountain from the presence and presentation of the LORD's will for the nation of Israel And called the elders of the people - With 2 million people Moses could not announce Jehovah's words to all of them and perhaps learning from the advice of Jethro in Exodus 18, he calls in the elders who can then be his emissaries throughout the populace of Israel. And set before them all these words which the LORD had commanded him - Set before is an interesting thought. It is almost like Moses had a precious cargo in a container and was setting it down before the elders. To be sure Jehovah's Word is always weighty! Stuart - Moses functioned as a faithful prophet, making up nothing on his own but simply relaying verbatim what God had given him to speak as his messenger (“summoned the elders of the people and set before them all the words the LORD had commanded him to speak”). (See context in Exodus: An Exegetical and Theological Exposition) Exodus 19:8 All the people answered together and said, "All that the LORD has spoken we will do!" And Moses brought back the words of the people to the LORD. Ex 20:19 Ex 24:3,7 De 5:27-29 26:17-19 Jos 24:24 Ne 10:29 Exodus 19 Resources - Multiple Sermons and Commentaries A GOOD START IS NO GUARANTEE OF A GOOD FINISH! An enthusiastic beginning does not guarantee a God glorifying ending! All the people answered together and said - Whether this was a meeting of the entire nation in unison or smaller groups under the elders, the text does not say. All that the LORD has spoken we will do!" - This was a good start. The key words are "all" and "do" which describe their affirmation that they would obey. But good intentions need to be backed up by good actions. They express confidence they will succeed. But confidence can sometimes reflect pride, not genuine heart commitment. THOUGHT - The deception that we are all prone to is to equate saying with doing, i.e., saying we will obey the LORD but then later failing to follow through with our promise. James spoke to this common self-deception commanding his readers (us) to "prove (present imperative see our need to depend on the Holy Spirit to obey) yourselves doers of the word, and not merely hearers who (CONTINUALLY) delude (paralogizomai in the present tense = continually deceive by false reasoning) themselves. 23 For (TERM OF EXPLANATION) if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24 for once he has looked at himself and gone away, he has immediately forgotten (HERE IS OUR PROBLEM! THAT IS WHY I STRONGLY RECOMMEND REGULAR BIBLE MEMORIZATION AS AN "ANTIDOTE"! AND SO YOU WON'T HAVE ANY EXCUSES HERE ARE Memory Verses by Topic. NOW, GO FOR IT!) what kind of person he was. 25 But one who looks intently (parakupto) at the perfect law, the law of liberty (eleutheria - LIBERTY IS NOT THE RIGHT TO DO AS YOU PLEASE, BUT THE POWER TO DO AS YOU SHOULD TO PLEASE OUR FATHER!), and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does." (James 1:22-25+) Therefore, beloved, let us daily look intently at the Word of Truth and Righteousness and wholly rely on the Holy Spirit to enable us to abide by the Word, that we might experience abundant life in Christ Jesus for the glory of our Father Who art in Heaven. In Jesus' saving Name. Amen. We see a similar "unanimous" acquiescence by the nation of Israel to the commandments God had given to Moses... Exodus 24:3; 7 Then Moses came and recounted to the people all the words of the LORD and all the ordinances; and all the people answered with one voice and said, “All the words which the LORD has spoken we will do!”....7 Then he took the book of the covenant and read it in the hearing of the people; and they said, “All that the LORD has spoken we will do, and we will be obedient!” MOSES ASCENDS THE MOUNTAIN AGAIN And Moses brought back the words of the people to the LORD - Moses again ascends up the mountain to meet with Yahweh. Moses fulfills his role as an "intermediary" or "mediator" acting in a very real sense like a priest between Israel and Jehovah. How? There is no mention of writing this message on tablets so he is relying on his memory of what Jehovah had told him. Moses is functioning like a herald who often served as a close confidant of a king (cf "Moses the friend of God" - Jas 2:23+, cf Ex 33:7-11+), and would travel throughout the realm announcing to the people whatever the king wished to make known. Moses like a herald received the instructions from the king (JEHOVAH) and went forth to boldly, clearly and loudly proclaim the message in the king's (IN THE CASE JEHOVAH'S) authority without adding or subtracting from the message he was given. G Campbell
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Wiersbe - The fact that God spoke with Moses personally should have given the people confidence in their leader, but subsequent events proved differently. What a privilege it was for Israel to have a leader such as Moses, and what a tragedy that they repeatedly made life difficult for him! (See context in The Wiersbe Bible Commentary: Old Testament) Matthew Henry suggests some interesting parallels of the divine cloud coming specifically to Moses individually and not the Israel's corportately - Thus the correspondence was to be first settled by a sensible appearance of the divine glory, which was afterwards to be carried on more silently by the ministry of Moses. In like manner, the Holy Ghost descended visibly upon Christ at his baptism, and all that were present heard God speak to him (Matt. 3:17+), that afterwards, without the repetition of such visible tokens, they might believe Him. So likewise the Spirit descended in cloven tongues upon the apostles (Acts 2:3+), that they might be believed. Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, John 7:17. ("If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself.") and may also believe in you forever." Then Moses told the words of the people to the LORD - "Thus he would make plain to the people of Israel the fact of his communication to Moses, thus reducing the likelihood that the people would doubt Moses when he claimed to be delivering to them words from God. God wanted this confidence in Moses as his reliable prophet to be continuous and permanent.' (Stuart) Come (0935) (bô) is "the fourth most frequently occurring verb in the OT, is used 2570 times, for the most part with everyday meanings of "go, arrive, enter a house," or, more idiomatically, "to die" (go to the fathers) or for sexual relations (come in to her). A synonym is h¹lak "go"; an antonym is y¹ƒ¹° "go out." Theologically the verb bô° appears in varied but significant contexts. Four aspects can be identified. (1) First, bô is found with reference to YHWH as one who comes to his people. At the founding of Israel as a nation he came in thick clouds to Mount Sinai (Exo 19:9; Exo 20:20). From Sinai he came with his ten thousands to fight for his people (Dt 33:2-5; Hab 3:3). In accordance with his promise that he would come to every place he chose to cause his name to be remembered (Ex 20:24), he came to Mount Zion with his ten thousands of holy ones (Psa 68:17). Thus he comes to fight for Israel throughout her history (Isa 30:27 ), which is an earnest that in the future he will give Israel an ultimate and universal victory over evil (Psa 96:13; Psa 98:9). As in the past he fulfilled his promise to judge the nations (cf. Isa 19:1; Jer 25:31), so he will come in the future to judge the evildoers (Isa 66:15). He will come as a mighty warrior bringing back his people from the ends of the earth ( Isa 40:9-11), and he will dwell in Jerusalem (Zech 2:10). The notion that the Lord is a God who comes with salvation is succinctly captured by Hosea: "Let us press on to know YHWH; his going forth is sure as the dawn; he will come to us as the showers, as the spring rains that water the earth" (Hos 6:3). This anticipation which characterizes the OT finds its fulfillment in part in Jesus Christ of whom it can be enthusiastically heralded, "Blessed be he who enters (bô "cometh," ASV) in the name of the Lord" (Ps 118:26). God's coming to save is essentially an intervention and almost always regarded as imminent. But he also comes to judge sinful Israel (Psa 50:3). In fact, one of the last prophecies of the OT is that YHWH will suddenly come to his temple as a refining fire (Mal 3:1). But in addition to these statements regarding his personal coming, other texts reveal various ways in which he comes: in a dream to Abimelech ( Gen 20:3); through messengers closely identified with him and yet distinct from him (Jud 6:11; Jud 13:6-10); in connection with the ark ( 1Sam 4:6-7); and in the word of a prophet (Num 22:38; 1Sam 2:27). (2) Secondly, "coming" (bô) is associated with the promise-fulfillment motif. The verdict concerning the words (i.e. promises) of God by Joshua is that "all have come (bô) to pass" (Josh 23:14). John Bright observes that as best he can tell, on every occasion when bô° is used of God's word or purpose, it has the force of "come to pass," "come true" (John Durkam & J. R. Poner, eds., Proclamation and Presence, John Knox, 1970, p. 206). The test of a true prophet is that his words must come to pass (Deut 18:22). Of course, the words of a false prophet may also come true, and thus one must examine the theological content of the word as well (Deut 13:3). By bringing to pass either his threats or his promises YHWH demonstrates his dominion over history (Josh 23:15; 2Kings 19:25; Isa 31:2). Frequently the predictions use the causative Hiphil stem with bô° showing clearly that it is YHWH who is sovereignly guiding history ( Exo 11:l; 1Kings 21:29; passim). In a passage that extols YHWH above graven images one reads, "Behold the former things have come to pass" (Isa 42:9). Gods are challenged to declare "things to come" (bô) ( Isa 41:22). The promise of land and progeny to the patriarchs is only one of many promise-predictions that have come to fulfilment and which argue for the superiority of YHWH. A characteristic expression referring to the future, but not necessarily to the final days of the world history, is "days are coming" (participle of bô°). Although employed by Amos (Amos 8:11; Amos 9:13) and Isaiah (Isa 27:6; Isa 39:6), it is Jeremiah who most frequently uses it as an introductory phrase, sometimes to announce judgment (e.g. Jer 9:26 [H 24]; Jer 19:6; Jer 48:12; Jer 49:2) but also to announce salvation ( Jer 16:14), including the establishment of the new covenant (Jer 31:31) and the appearance of a kingly messiah (Jer 23:5). In a word bô° is used in the announcements of threat and promise. Thus even as bô° is used in the announcement of judgment against Eli ( 1Sam 2:31) and against Hezekiah (2Kings 20:17), the pre-exilic prophets use it in the form of a prophetic perfect with reference to the judgment coming upon Israel (Amos 8:2; Hos 9:7; Mic 1:9; Mic 7:12 ). For Zephaniah it is the coming day of the Lord's fierce anger (Zep 2:2 ); for Jeremiah it is a day of calamity also for Egypt (Jer 46:22) and Babylon (Jer 50:27); for Ezekiel it is the day of distress (Ezek 7:7, 10); and for Joel a day of destruction from Shaddai (Joel 1:15). This judgment will come because the people refused to repent (Isa 5:19; Jer 25:8-11; Zeph 2:3). Our verb is also used in the proclamations of salvation that Israel will come back to the land (Mic 4:8; Isa 35:10; Isa 51:11; Zeph 3:20; Ezek 11:16; Ezek 34:13). Ezekiel, moreover, saw the glory of the LORD coming into the new temple (Ezek 43:4) and Haggai forsaw the wealth of all the nations coming to the temple (Hag 2:7). Ezra was among those of the Diaspora who came back to the house of God ( Ezra 3:8). (3) Thirdly, the word is used in connection with the coming "Messiah" who will bring salvation. Although Gen 49:10 is fraught with text-critical matters, it is at least certain that Jacob speaks of a ruler that will come from the tribe of Judah. Ezekiel and Zechariah further this hope for the "coming" one (Ezek 21:27; Zech 9:9ff.). According to Zechariah this triumphant king is poor, and comes riding on a donkey, a symbol of his lowliness. (4) Finally, bô is used with reference to the man who comes to the sanctuary in company with his community in order to pray and bring sacrifices (Deut 12:5; Deut 31:11; 2Sam 7:18; Isa 30:29; Jer 7:2, 10; Psa 5:7; Psa 42:2). Whereas priests had to satisfy specific regulations in order to enter this sacred sphere (Exo 28:29 ff.; Exo 29:30 ; etc.), all who enter must exhibit righteous behavior (Psa 15; ; Psa 24). Foreigners also could come to pray (1Kings 8:41), but eunuchs were excluded from the cultic community (Deut 23:1 [H 2]). When the people came to the sanctuary they also went to the priests (Deut 17:9). They also went to the prophet to inquire of the Lord (e.g. 1Kings 14:3, 5; 2Kings 4:42; Ezek 14:4, 7). (TWOT) There are over 2290 uses of bo in the OT so only the uses in Genesis are listed below: Ge 2:19; Ge 2:22; Ge 4:3; Ge 4:4; Ge 6:4; Ge 6:13; Ge 6:17; Ge 6:18; Ge 6:19; Ge 6:20; Ge 7:1; Ge 7:7; Ge 7:9; Ge 7:13; Ge 7:15; Ge 7:16; Ge 8:9; Ge 8:11; Ge 10:19; Ge 10:30; Ge 11:31; Ge 12:5; Ge 12:11; Ge 12:14; Ge 13:10; Ge 13:18; Ge 14:5; Ge 14:7; Ge 14:13; Ge 15:12; Ge 15:15; Ge 15:17; Ge 16:2; Ge 16:4; Ge 16:8; Ge 18:11; Ge 18:19; Ge 18:21; Ge 19:1; Ge 19:3; Ge 19:5; Ge 19:8; Ge 19:9; Ge 19:10; Ge 19:22; Ge 19:23; Ge 19:31; Ge 19:33; Ge 19:34; Ge 20:3; Ge 20:9; Ge 20:13; Ge 22:9; Ge 23:2; Ge 23:10; Ge 23:18; Ge 24:1; Ge 24:30; Ge 24:31; Ge 24:32; Ge 24:41; Ge 24:42; Ge 24:62; Ge 24:63; Ge 24:67; Ge 25:18; Ge 25:29; Ge 26:10; Ge 26:27; Ge 26:32; Ge 27:4; Ge 27:5; Ge 27:7; Ge 27:10; Ge 27:12; Ge 27:14; Ge 27:18; Ge 27:25; Ge 27:30; Ge 27:31; Ge 27:33; Ge 27:35; Ge 28:11; Ge 29:6; Ge 29:9; Ge 29:13; Ge 29:21; Ge 29:23; Ge 29:30; Ge 30:3; Ge 30:4; Ge 30:14; Ge 30:16; Ge 30:33; Ge 30:38; Ge 31:18; Ge 31:24; Ge 31:33; Ge 31:39; Ge 32:6; Ge 32:8; Ge 32:11; Ge 32:13; Ge 33:1; Ge 33:11; Ge 33:14; Ge 33:18; Ge 34:5; Ge 34:7; Ge 34:20; Ge 34:25; Ge 34:27; Ge 35:6; Ge 35:9; Ge 35:16; Ge 35:27; Ge 37:2; Ge 37:10; Ge 37:14; Ge 37:19; Ge 37:23; Ge 37:25; Ge 37:28; Ge 37:30; Ge 37:32; Ge 38:2; Ge 38:8; Ge 38:9; Ge 38:16; Ge 38:18; Ge 39:11; Ge 39:14; Ge 39:16; Ge 39:17; Ge 40:6; Ge 41:14; Ge 41:21; Ge 41:29; Ge 41:35; Ge 41:50; Ge 41:54; Ge 41:57; Ge 42:5; Ge 42:6; Ge 42:7; Ge 42:9; Ge 42:10; Ge 42:12; Ge 42:15; Ge 42:19; Ge 42:20; Ge 42:21; Ge 42:29; Ge 42:34; Ge 42:37; Ge 43:2; Ge 43:9; Ge 43:16; Ge 43:17; Ge 43:18; Ge 43:21; Ge 43:23; Ge 43:24; Ge 43:25; Ge 43:26; Ge 43:30; Ge 44:14; Ge 44:30; Ge 44:32; Ge 45:16; Ge 45:17; Ge 45:18; Ge 45:19; Ge 45:25; Ge 46:1; Ge 46:6; Ge 46:7; Ge 46:8; Ge 46:26; Ge 46:27; Ge 46:28; Ge 46:31; Ge 46:32; Ge 47:1; Ge 47:4; Ge 47:5; Ge 47:7; Ge 47:14; Ge 47:15; Ge 47:17; Ge 47:18; Ge 48:2; Ge 48:5; Ge 48:7; Ge 49:6; Ge 49:10; Ge 50:10 CLOUD OF GLORY Torrey's Topic List First manifestation of Ex 13:20,21 CALLED - The cloud Exo 34:5 - Pillar of cloud and pillar of fire Exo 13:22 - Cloudy pillar Exo 33:9,10 - Cloud of the Lord Num 10:34 - The presence of God Exo 33:14,15 God's glory manifested in Exo 16:10; 40:35 God came down in Exo 34:5; Num 11:25 God spoke from Exo 24:16; Psa 99:7 WAS DESIGNED TO - Regulate the movements of Israel Exo 40:36,37; Num 9:17-23 - Guide Israel Exo 13:21; Neh 9:19 - Show light to Israel Psa 105:39 - Defend Israel Exo 14:19; Psa 105:39 - Cover the tabernacle Exo 40:34; Num 9:15 Was dark to the enemies of Israel Exo 14:20 Was the Shekinah over the mercy-seat Lev 16:2 Continued during the journeyings of Israel Exo 13:22; 40:38 Manifested in the temple of Solomon 1Ki 8:10,11; 2Ch 5:13; Eze 10:4 SPECIAL APPEARANCES OF; - At the murmuring for bread Exo 16:10 - At giving of the law Exo 19:9,16; 24:16-18 - At sedition of Aaron and Miriam Num 12:5 - At the murmuring of Israel on the report of the spies Num 14:10 - At the rebellion of Korah &c Num 16:19 - At the murmuring of Israel on account of Korah's death Num 16:42 - At Christ's transfiguration Mat 17:5 - At Christ's ascension Act 1:9 Our Lord shall make his second appearance in Luke 21:27; Act 1:11 ILLUSTRATIVE OF - The glory of Christ Rev 10:1 - The protection of God's people Isa 4:5 Exodus 19:10 The LORD also said to Moses, "Go to the people and consecrate them today and tomorrow, and let them wash their garments; consecrate them- Ex 19:15 Lev 11:44,45 Jos 3:5 7:13 1Sa 16:5 2Ch 29:5,34 30:17-19 Job 1:5 1Co 6:11 wash - Ex 19:14 Ge 35:2 Lev 11:25 15:5 Nu 8:7,21 31:24 Zec 3:3,4 Heb 10:22 Rev 7:14 Exodus 19 Resources - Multiple Sermons and Commentaries TWO DAYS OF CONSECRATION The LORD also said to Moses, "Go to the people and consecrate them today and tomorrow - The NLT is a good paraphrase " "Go down and prepare the people for my arrival." The English translation of the Septuagint (Lxx) gives us an added sense of the solemnity of God's charge to Moses and Moses' charge to the people rendering it "Go down and solemnly charge (diamarturomai in the aorist imperative command in the people." To consecrate (see word study below) means to dedicate themselves solemnly, looking toward the goal of their meeting with Yahweh. The Septuagint translates the Hebrew verb qadash with the Greek verb hagiazo which describes external purity but also carries the thought of the resultant holiness of character in the one who is consecrated. The rituals associated with external cleansing were always to point to the necessity of internal cleansing! It does not hurt to wash the outside, but it often "hurts" (humbling ourselves, confession, repentance) or "costs" to cleanse ourselves inside! Ouch! So for two days the sons of Israel are to take special care to restrain themselves from ordinary activities. Matthew
Êxodo 19
Wiersbe writes that 'The emphasis in this chapter is on the sanctity of the nation as the holy people of God, and three images stand out: the changing of their clothes, the distance set between the people and God, and the storm on Mount Sinai. We today are accustomed to having soap and water readily available, and extra clothes hanging in our closets, but people in Bible days didn’t enjoy such luxuries. They couldn’t take showers daily, and only the wealthy had stores of extra garments. That’s why bathing and changing clothes often marked a new beginning, such as when God restored Adam and Eve (Gen. 3:21) or when Jacob and his family returned to Bethel (35:2)....Washing and changing clothes is the Old Testament equivalent of 1 John 1:9+ and 2 Corinthians 7:1+." (See context in The Wiersbe Bible Commentary: Old Testament) And let them wash their garments - This is an interesting instruction for God made the dust of the earth, so this must be symbolic of something deeper. To be sure we want to be externally clean before Jehovah, but the washing of the external most likely points to "washing" of the internal. Matthew