Êxodo 19
Bob Utley · You Can Understand the Bible
Êxodo 19
Moses On Sinai Israel at Mount Sinai The Theophany at Sinai The Israelites at Mount Sinai The Israelites Reach Sinai 19:1-6 19:1-9 19:1-6 19:1-3a 19:1-2 Yahweh Promises the Covenant 19:3-8 19:3b-8 19:7-9 19:7-9a Preparing for the Covenant 19:9a 19:9 19:9b-15 19:9b-13 19:10-15 19:10-13 19:10-13 19:14-15 19:14-15 19:14-15 The Theophany on Sinai 19:16-17 19:16-25 19:16-25 19:16-22 19:16-25 The Lord Visits Sinai 19:18-25 19:23 19:24-25 CONTEXTUAL INSIGHTS This is the fulfillment of Exodus 3:12. This is the beginning of an extended passage of the revelation of YHWH which occurred at Mt. Sinai/Horeb (cf. Exodus 19; Numbers 10). There are several questions about Exodus 19. How can Israel be called "a kingdom of priests" when there are no priests yet? (also note Exod. 19:22,24) How many times does Moses go up and down the mountain? (cf. Exod. 19:3,7,8,14,20,21,24) Who did Moses take with him? Aaron ‒ Exod. 19:24 several people ‒ Exod. 24:1 Joshua ‒ Exodus 24:13
Êxodo 19:1-6
19:1 "third month" This is literally "third new moon," which would be the month of June. Moses often dates these events precisely in Exodus (cf. Exod. 12:6; 16:1; 19:1). The Israelites would stay at Mt. Sinai for about one year (cf. Num. 10:11). ▣ "wilderness" The wilderness of Sinai is the same as the wilderness of Sin. SPECIAL TOPIC: THE WILDERNESSES OF THE EXODUS ▣ "Sinai" This mountain is often called "Horeb" (Exod. 3:1). Scholars have suggested that Horeb may refer to the entire range and Sinai to a specific peak. The exact location is unknown. SPECIAL TOPIC: THE LOCATION OF MT. SINAI SPECIAL TOPIC: HOREB 19:2 "Rephidim" This was a site of continued grumbling and rebellion by the children of Israel (cf. Exodus 16-18). Apparently, it was close to Mt. Sinai in the Wilderness of Sin ▣ "camped in front of the mountain" This is a fulfillment of Exod. 3:12. It is often called "the Mountain of God" (cf. Exod. 3:1; 4:27; 18:5; 24:13). 19:3 "the Lord called to him" Notice YHWH initiated the contact! ▣ "the house of Jacob. . .the sons of Israel" These are parallel titles for the descendants of the Patriarchal promise. Jacob's name was changed to Israel in Gen. 32:28. For the name "Israel" see SPECIAL TOPIC: ISRAEL (THE NAME) SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS 19:4 "I bore you on eagles' wings" God is described here as a mother bird (cf. Genesis 1:2; Deuteronomy 32:9-11; Matthew 23:27; Luke 13:34). See video sermon, "The Femininity of God," online at www.freebiblecommentary.org in "Difficult and Controversial Texts," #111. God is not male or female. He is an eternal spirit present throughout creation. He made men and women and incorporates the best of each in Himself. The Eternal God uses human imagery and vocabulary to reveal Himself to fallen, time-bound humans. ▣ "brought you to Myself" The PRONOUN "you," PLURAL, is repeated three times in this verse for emphasis. YHWH took them out of Egypt to bring them to Himself! YHWH wanted a personal faith relationship with the descendants of Abraham. The covenant is both a proper faith attitude (i.e., Deut. 30:6) a proper lifestyle ritual (cf. Deut. 30:1-5) daily (cf. Micah 6:8) The NET Bible (p. 164, #27) suggests that this phrase denotes a bridegroom bringing his bride to his chamber. This marriage imagery is also seen in Matt. 9:14-15; 25:1-13; John 3:29; Eph. 5:22-24; Rev. 18:23. A godly marriage may be the best earthly analogy of a faith relationship with God through Christ. 19:5 "if you will indeed obey" Notice the conditional element which is just like the Abrahamic covenant. Obedience is emphasized (cf. Luke 6:46). SPECIAL TOPIC: KEEP SPECIAL TOPIC: COVENANT ▣ "will indeed obey" This is the INFINITIVE ABSOLUTE and IMPERFECT VERB from the same root (lit. "hear," BDB 1033, KB 1570). Notice this emphatic construction is followed by a similar sounding VERB (BDB 1036, KB 1581), "keep," which is a Qal PERFECT with waw, denoting continuing obedience. ▣ "My voice" These are not Moses' words or thoughts, but YHWH's. ▣ "My covenant" See SPECIAL TOPIC: COVENANT. ▣ "My own possession" "a special treasure to Me" NRSV, JPSOA "my treasured possession" "my personal possession" "my special possession" "My beloved ones" "you shall be for me a people special" This FEMININE SINGULAR NOUN (BDB 688) means "valued property reserved for oneself." Later it denoted the treasure of kings (cf. 1 Chr. 29:3; Eccl. 2:8; see Jewish Study Bible, p. 146). This phrase is a recurrent allusion (cf. Deut. 7:6; 14:2; 26:18; Ps. 135:4; Mal. 3:17; Eph. 1:14; Titus 2:14; 1 Pet. 2:9; see SPECIAL TOPIC: TENSION BETWEEN OLD COVENANT PROPHETIC MODELS AND NEW COVENANT APOSTOLIC MODELS). Israel, if obedient, had a unique relationship with YHWH. She was to be His means of revealing Himself to all the peoples of the earth (cf. Gen. 3:15; 12:3). ▣ "for all the earth is Mine" This implies monotheism (see SPECIAL TOPIC: MONOTHEISM). Notice the universal element even amidst a national covenant (cf. Gen. 12:3; see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN). 19:6 "a kingdom of priests and a holy nation" Israel was to reveal YHWH to all the other nations and people groups. God chose Israel to choose all nations. Also note that these same descriptive phrases used of Israel are now used of the church (cf. 1 Pet. 2:5; Rev. 1:6). The church is spiritual Israel (cf. Rom. 2:28,29; 9:6; Gal. 3:29; Eph. 2:11-3:13). I know this is hard for some to accept. Please look at SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? For "holy nation" see Deut. 7:6; 14:2,21; 26:19. YHWH wants a "holy" (see SPECIAL TOPIC: HOLY) people to reflect His character (see SPECIAL TOPIC: THE HOLY ONE) to the nations (cf. Lev. 11:45; 19:2; Matt. 5:48; 1 Pet. 1:16). Holiness is obedience to the covenant in the OT, but for the NT (cf. Jer. 31:31-34; Ezek. 30:22-36), it becomes Christlikeness. The goal of biblical faith is Christlikeness! We dare not separate justification from sanctification.
Êxodo 19:7-9
19:8 "All that the Lord has spoken we will do" This is Israel's first formal acceptance of the covenant (another in Jos. 24:19). The covenant was initiated by God's grace but Israel had to respond to it (cf. Exod. 24:3,7; Deut. 5:27). SPECIAL TOPIC: PREDESTINATION (CALVINISM) VS. HUMAN FREE WILL (ARMINIANISM). 19:9 "thick cloud" The rabbis called it the Shekinah Cloud of Glory (cf. Exod. 19:16; 13:21; 14:19; 33:9-10; 1 Kgs. 8:10,12; Isa. 6:4; Dan.7:13; Acts 1:9; 1 Thess. 4:17). It was a symbol of the personal presence of YHWH. It was to show God's personal presence show Moses was His spokesman (cf. Exod. 19:9) keep the people from seeing God and thereby dying (cf. Exod. 19:21; Gen. 32:30; Exod. 3:6; 33:20; Jdgs. 6:22-23; 13:22; 1 Kgs. 19:13; Isa. 6:5) SPECIAL TOPIC: THE CLOUD (SHEKINAH) ▣ "and may also believe in you forever" "Believe" is a theologically significant term (BDB 52, KB 63, Hiphil IMPERFECT. See SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT. This is a good example of "forever" (BDB 761) referring to a limited period of time (i.e., Moses' lifetime). See SPECIAL TOPIC: FOREVER ('olam).
Êxodo 19:10-15
19:10 "consecrate them" This VERB (BDB 872, KB 1073, Piel PERFECT with waw) is used as an IMPERATIVE. The text mentions several things this involved. a time element ceremonial washing of their clothes (i.e., Num. 8:7,21) abstinence from sexual relations with one's wife (cf. Lev. 15:18) Josephus added more (Antiq. 3.5.1): specific prayer for Moses plentiful, festival diet ceremonial dressing of wives and children in more "decent clothing than they usually wore" ▣ "wash their garments" This was an outward symbol of the people's reverence for God (cf. Gen. 35:2; Num. 8:7; 19:10,19). This is theologically analogous to the symbolism of Christian baptism as a washing away of sin (cf. 1 Cor. 6:11; Eph. 5:26; Titus 3:5; 1 Pet. 3:21). SPECIAL TOPIC: BAPTISM 19:11 "the Lord will come down" YHWH did not live on the mountain, as the Greek and Roman gods did. He lives in heaven but He came down (an example of His immanence) to investigate the Tower of Babel ‒ Gen. 11:5 to investigate Sodom's sins ‒ Gen. 18:21 to act on behalf of Israel's cries for help - Exod. 3:8 to reveal Himself to Israel ‒ Exod. 19:11,18,20 SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN 19:12 "people" The Samaritan Pentateuch has "mountain." Both could fit the context. ▣ "set bounds" One aspect of holiness is that it is separate/set apart (cf. Exod. 19:23). The holiness of a place or thing causes it to be off limits (cf. Exod. 3:5; 40:35; Lev. 16:2; Num. 1:51; 18:22; 2 Sam. 6:7). To view God meant death (i.e., transcendence, cf. Exod. 19:9), so too, getting too close! SPECIAL TOPIC: CAN HUMANS SEE GOD AND LIVE? ▣ "shall surely be put to death" This is the INFINITIVE ABSOLUTE and the IMPERFECT VERB from the same root (BDB 559, KB 562), which shows emphasis. 19:13 "shall surely be stoned" This is the INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root (BDB 709, KB 768) for emphasis. This was a common form of execution (cf. Exod. 19:13; 21:28,29,32; Lev. 20:2,27; 24:14,16,23; Num. 14:10; 15:35,36; Deut. 21:21; Jos. 7:25; 1 Kgs. 12:18). SPECIAL TOPIC: STONE TO DEATH ▣ "or shot" This is another INFINITIVE ABSOLUTE and IMPERFECT VERB from the same root (BDB 434, KB 436). Apparently it refers to shooting arrows. Notice the one who (or animal who) touches the mountain becomes "holy" and cannot remain among the people (similar to "under the ban," herem, BDB 356, i.e., Deut. 20:16-17; Josh. 6:17-19). His (their) execution must be done in such a way as to not touch the person or animal, so, therefore, stones or arrows. SPECIAL TOPIC: CURSE (OT) ▣ "the ram's horn" Rabbinical Midrash says that this referred to a ram's horn because it was symbolic of the ram which God provided in the place of Isaac (cf. Genesis 22). Also, no horns of the cow or oxen could be used because they said it would remind God of the golden calf (cf. Exodus 32). The ram's horn makes a loud, piercing sound. SPECIAL TOPIC: HORNS USED BY ISRAEL 19:15 "do not go near a woman" This must be interpreted in light of the culture. This is not a proof text for the uncleanliness of sex. Sex is a gift from God and a divine command for mankind (cf. Gen. 1:28,31; 9:1,7). This is based on the view of Semitic cultures regarding the ritual uncleanliness of any bodily emissions (cf. Leviticus 13-15; 1 Sam. 21:4-5; 2 Sam. 11:6ff). This may also possibly be an attempt of radical distinction between Israel and the surrounding fertility cults. SPECIAL TOPIC: HUMAN SEXUALITY SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE
Êxodo 19:16-17
19:16 "thunder and lightning flashes" "Thunder" can refer to God's voice (cf. 1 Sam. 7:10; 2 Sam. 22:14-15; Job 37:2-5; Ps. 29:3-9). This is an attempt to express in language that which is inexpressible (cf. Deut. 4:11-12). The Creator of the world uses its power and majesty to reveal Himself (i.e., theophany, cf. NIDOTTE, vol. 4, pp. 1247-1249). Here, it reflects a powerful thunder storm (i.e., an aspect of the pillar of cloud). This imagery is recurrent of theophanies (cf. Jdgs. 5:4-5; 1 Kgs. 19:11-13; Job 36:24-33; 37:2-5; 38:25-30; Ps.8:1,3; 18:7-15; 29:3-9; 68:7-9; 144:5-6; 147:8; Isa. 13:2-13; Hag. 2:6). ▣ "a very loud trumpet sound" This is a different word for "trumpet" (BDB 1051, cf. Exod. 19:19) than the one in Exod. 19:13 (BDB 385). This possibly refers to God's trumpet (cf. Matt. 24:31; 1 Cor. 15:52; 1 Thess. 4:16; Rev. 8:2; 11:15-19).
Êxodo 19:18-25
19:18 "the Lord descended upon it in fire" Fire is often associated with God's presence ‒ Gen. 15:17; Exod. 3:2; 13:21; 19:16,18; 20:18; 24:17; Deut. 5:4 God's holiness ‒ Deut. 4:24; 9:3; Heb. 12:29 God's judgment ‒ Gen. 38:24; Lev. 9:24; 20:14; 21:9; 1 Kgs. 18:38; Nah. 1:6 cleansing ‒ Num. 31:22-23; Prov. 17:3; Isa. 1:25; 6:6-8; Jer. 6:29; Matt. 2:2-3 There are many other texts about "fire." SPECIAL TOPIC: FIRE ▣ "the whole mountain quaked violently" The physical effects of this theophany are also recorded in Ps. 68:7,8. The LXX (JPSOA says LXX and some Hebrew MSS following v. 16) translates this verse so that it is the people who "quake." Is this verse a description of a volcano or is it metaphorical of a powerful spiritual event? 19:19 This verse may be the biblical source of the statement that God spoke to Moses face-to-face as a friend (cf. Exod. 33:11; Num. 12:8; Deut. 34:10. Moses had unique access to YHWH. 19:21 "to gaze, and many of them perish" See note at Exod. 19:9. 19:22 "the priests" This must refer to the heads of the households who functioned as priests (i.e., Job and Abraham) because as of yet, there were no Levitical priests, only the firstborn servants of Exodus 13. Rotherhams Emphasized Bible, p. 103, #a, suggests it refers to "chieftains." It surely could be an anachronism. Notice there are consequences for disobedience (even if inadvertent, cf. 2 Samuel 6). 19:24 "Aaron" Why Moses had to go down and then come back up apparently was to also show Aaron's leadership before the people.