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David Guzik · Citado em PreceptAustin
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Guzik - At the sound of the trumpet, Moses led the people up to the barrier at the base of Mount Sinai, where they could see, smell, hear, and virtually taste the fire which covered the mountain—as well as feel the earth shake under their feet when the whole mountain quaked greatly. (Exodus 19) Exodus 19:18 Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. Ex 19:13 Isa 6:4 Rev 15:8 mount Sinai - Ex 20:18 De 4:11,12 Dt 5:22 Dt 33:2 Jdg 5:5 Ps 68:7,8 104:32 144:5 in fire - Ex 3:2 24:17 2Ch 7:1-3 2Th 1:8 2Pe 3:10 smoke - Ge 15:17 19:28 Ps 144:5 Rev 15:8 whole - 1Ki 19:11,12 Ps 68:8 77:18 114:7 Jer 4:24 Na 1:5,6 Zec 14:5 Mt 24:7 Heb 12:26 Exodus 19 Resources - Multiple Sermons and Commentaries Mt Sinai by Eizen MOUNT SINAI SMOKING AND SHAKING Now Mount Sinai was all in smoke because the LORD descended upon it in fire and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently - It seems almost irreverent to comment on this verse and as startling as the picture above is, even it does not do this description justice! Mount Sinai was Jehovah's "pulpit" with the thick cloud overhanging it. The Hebrew word for quaked is same word in the description when the people trembled (Ex 19:16). Stuart - “As for Mount Sinai, smoke, all of it,” suggesting that when the Israelites looked up the mountain, they saw virtually the whole engulfed in smoke rather than simply seeing smoke surrounding the pinnacle. ...Descriptions of other storm theophanies not uncommonly include earthquakes as well. E.g., Judg 5:4; 2 Sa 22:8 = Ps 18:7; 1 Kgs 19:11; Ps 68:8; 77:18; 29:6; sometimes the theophany is not per se a storm theophany but still involves an earthquake, as in Zech 14:5. All this was accompanied by the sound of the horn/trumpet, apparently concomitant with the conversation of Moses and Yahweh (a better translation of v. 19 might be, “Then as the sound of the trumpet kept getting much louder, Moses was speaking and God was answering him”). The Israelites saw all of this happening at once. (See context in Exodus) The writer of Judges says “The mountains quaked at the presence of the LORD, This Sinai, at the presence of the LORD, the God of Israel." (Jdg 5:5+) The writer of Hebrews alludes to this incredible, indescribable scene See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. 26 And His voice shook the earth then, but now He has promised, saying, “YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE HEAVEN.” 27 This expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. 28 Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; 29 for our God is a consuming fire.(Heb 12:24-29+) Handfuls of Purpose - James Smith THE GIVING OF THE LAW Exodus 19; 20 The prophetic and priestly character of Moses as a type of Christ comes out very clearly here. As a prophet He tells the people “words which the Lord commanded” (chap. 19:7). As a priest He tells the “words of the people unto the Lord” (v. 9). As a prophet Christ reveals to us the will of God, as a priest He makes intercession for us. The giving of the law was accompanied with all the solemn symbols of its terrible, yet holy character (chap. 19:16). The giving of the Spirit at Pentecost was also accompanied with the signs that ought to characterise this present dispensation (Acts 2:4). Both dispensations have a special ministry. The law was given to reveal sin (Rom. 7:7), the Spirit came to reveal the Saviour and give dominion over sin. Look at the order— I. The Solemn Promise. “The people answered, All that the Lord hath promised we will do” (chap. 19:8). What an outburst of self-conceit and ignorance! Until the greatness and holiness of God is seen, and the exceeding sinfulness of sin felt, man is ever ready to make his empty promises to God. The young ruler is a typical case (Mark 10:17–22). II. The Divine Purpose. “Lo, I come” (chap. 19:9). “To prove you” (chap. 20:20). The people had agreed to do His will, now He comes to prove them. Those who would be saved by their work have a severe and fiery trial to undergo. They must meet God as a righteous Judge, not as a merciful Father. “The law is holy, just, and good,” a perfect standard. It is the divine measure whereby the character of man is proved and tested. It is the fan in the hand of God the Spirit that separates the chaff from the wheat with infallible rectitude. The law, like a fan, cannot show mercy. It sifts, proves, justifies, or condemns. It is an officer to drive us into the school of Christ. III. The Needful Preparation. “Be ye ready, for the Lord will come, whosoever toucheth the mount shall be surely put to death” (chap. 19:11, 12). The Lord was coming to prove them; a note of warning was given that much preparation was needed. “Prepare to meet thy God” (Amos 4:12). Holy, holy, holy is the Lord. If one but touch the mount he shall die. “He that offendeth in one point is guilty of all” (James 2:10). Only touch a forbidden thing and the sentence of death is passed upon you. Because sin (not sins) has entered the world death has entered. “The soul that sinneth it shall die.” How can a man be just with God? Never “by the deeds of the law” (Rom. 3:20). IV. The Awful Presence. “The Lord came down” (chap. 19:16–20). His coming by the law is heralded by a sevenfold, or perfect expression of His terribleness. “Thunder, lightning, cloud, fire, smoke, quaking, trumpet.” There is nothing here to encourage, attract, or pacify. Such is His character as the JUDGE. Here we have no blood of ATONEMENT, so there is no hope for man this way. Alas, for the bloodless theology of the present day (Heb. 9:22). Who shall be able to stand when He appeareth? “Our God is a consuming fire” (Heb. 12:29). Exodus 19:19 When the sound of the trumpet grew louder and louder, Moses spoke and God answered him with thunder. when - Ex 19:13,16 Moses - Heb 12:21 God - Ps 81:7 Exodus 19 Resources - Multiple Sermons and Commentaries TRUMPET - SHOFAR GOD DIALOGUES WITH MOSES IN A VOICE OF THUNDER! When the sound of the trumpet grew louder and louder - It was a "very loud trumpet sound" in Ex 19:16, but here Moses records it grew louder and louder! The idea is the trumpet became very loud—continually! Who blew the shofar? Very likely it was the angels (cf the angelic trumpets sounding in Rev 8:6-7ff+) In Deut 33:2 Moses recorded “The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came from the midst of ten thousand holy ones; At His right hand there was flashing lightning for them." Henry
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Guzik says "It took them three months of trusting God to get to this place, but they finally arrived." I would beg to differ because they have basically been "distrusting" God for 3 months. Everytime they grumbled they distrusted Him. (Exodus 19) Exodus 19:2 When they set out from Rephidim, they came to the wilderness of Sinai and camped in the wilderness; and there Israel camped in front of the mountain. Rephidim - Ex 17:1,8 Camped - Ex 3:1,12 18:5 Ac 7:30,38 Ga 4:24 Exodus 19 Resources - Multiple Sermons and Commentaries "THE MOUNTAIN" - MOUNT HOREB MOUNT SINAI - THE MOUNTAIN OF GOD When they set out from Rephidim ("rests"), they came to the wilderness of Sinai and camped in the wilderness - Moses' return to this place was a fulfillment of the prophecy Jehovah had given him in Ex 3:12+ "And He said, “Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain.” Lesson - Jehovah is a promise keeping God! (cf Peter's words in 2 Peter 1:4+ regarding God's promises!) Warren Wiersbe sums up this next section of Exodus writing that "God had redeemed His people (Exodus 1–18), and was now going to claim them as His own and enter into a covenant relationship with them (Exodus 19–24), just as He promised. At least eight times, Moses had asked Pharaoh’s permission to lead the people into the wilderness where they could worship Jehovah, and each time, Pharaoh had refused. But now Israel would meet their God at the holy mount and worship Him. Many wonderful things occurred at Sinai that day, but the greatest was that God’s people heard God’s voice speaking to them personally. (See context in The Wiersbe Bible Commentary: Old Testament) Jehovah instructed Moses "Say, therefore, to the sons of Israel, ‘I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. Then I will take you for My people, and I will be your God; (THIS IS THE LANGUAGE OF COVENANT) and you shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians." (Exodus 6:6–7+). And there Israel camped in front of the mountain - There Israel camped for almost 11 months (10 months and 19 days) - this time is recorded in the remainder of the book of Exodus, all of Leviticus and the first 10 chapters of Numbers (ends in Nu 10:11)! While the text does not specifically say, surely they were led there by the LORD, for earlier we read "The LORD was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people." (Ex 13:21-22+) Duncan - They will wander in the wilderness for 38 years or so. Isn’t it interesting, friends, that of those 38 years, we are only told about a very small amount in the books of Moses, but of these eleven months, you know what we get? Exodus, Leviticus, and Numbers through chapter 10. These eleven months are less than one fortieth of the time that Israel would be in the wilderness, but these eleven months occupy the focus of....from Exodus 19 on through Leviticus, and Numbers 10....Why are long stretches of the history of Israel in the wilderness skipped over and there is all this focus on this meeting? Because the giving of the law is the great distinctive of God’s covenant with Moses. (Life With God: On Eagles' Wings) In front of (neged) is from a root meaning to place a matter high, conspicuous before a person and so the idea is they were camped "prominently before" the mountain of God, the very place Moses had first met Jehovah, the Angel of the LORD, in the burning bush. "Now Moses was pasturing the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the west side of the wilderness and came to Horeb, the mountain of God." (Ex 3:1-11+). In front of (neged) is used one other time in Exodus (Ex 34:10+) "God said, “Behold, I am going to make a covenant. Before (neged) all your people I will perform miracles which have not been produced in all the earth nor among any of the nations; and all the people among whom you live will see the working of the LORD, for it is a fearful thing that I am going to perform with you. The mountain of God (= Mt Horeb = Mt Sinai) - Ex 3:1, Ex 4:27, Ex 24:13, 1 Ki 19:8, Ps 68:15, Ezek 28:14, 16 Exodus 19:3 Moses went up to God, and the LORD called to him from the mountain, saying, "Thus you shall say to the house of Jacob and tell the sons of Israel: went up - Ex 20:21 Ex 24:15-18 Ex 34:2 De 5:5-31 Ac 7:38 called - Ex 3:4 Exodus 19 Resources - Multiple Sermons and Commentaries MOSES WENT UP TO GOD Moses went up to God - It is easy to read this too quickly! A finite man. A sinful man. And somehow the Spirit of God moved Moses to move closer to the very presence of God. This is amazing grace indeed! Went up pictures Moses ascending the mountain of God. The verb went up (alah) is used over 800x in the OT, in Ge 17:22 (cf Ge 35:13) describing God going up from speaking with Abraham, in Ex 2:23 of oppressed Israel's "cry for help because of their bondage rose up to God" and in Ex 17:10 when "Moses, Aaron, and Hur went up to the top of the hill" in the battle with the Amalekites. This verb alah might also be considered a key word occurring 8 times in Exodus 19 - Ex 19:3, 12, 13, 18, 20, 23, 24 (twice in v24). Whenever someone goes to Jerusalem the direction is always "up" to Jerusalem because of its elevation. Alah uses in Exodus - Ex 1:10; Ex 2:23; Ex 3:8; Ex 3:17; Ex 8:3; Ex 8:4; Ex 8:5; Ex 8:6; Ex 8:7; Ex 10:12; Ex 10:14; Ex 12:38; Ex 13:18; Ex 13:19; Ex 16:13; Ex 16:14; Ex 17:3; Ex 17:10; Ex 19:3; Ex 19:12; Ex 19:13; Ex 19:18; Ex 19:20; Ex 19:23; Ex 19:24; Ex 20:26; Ex 24:1; Ex 24:2; Ex 24:5; Ex 24:9; Ex 24:12; Ex 24:13; Ex 24:15; Ex 24:18; Ex 25:37; Ex 27:20; Ex 30:8; Ex 30:9; Ex 32:1; Ex 32:4; Ex 32:6; Ex 32:7; Ex 32:8; Ex 32:23; Ex 32:30; Ex 33:1; Ex 33:3; Ex 33:5; Ex 33:12; Ex 33:15; Ex 34:2; Ex 34:3; Ex 34:4; Ex 34:24; Ex 40:4; Ex 40:25; Ex 40:29; Ex 40:36; Ex 40:37 Kaiser - Moses עָלָה (ʿālāh, “went up”) the mountain seven times (Ex 19:3, 20; 24:9, 13, 15, 18; and Ex 34:4; also he “went back to the LORD” in Ex 32:31); yet he only “went/came down” four times (Ex 19:14, 25; Ex 32:15; Ex 34:29). Indeed, Moses did make several trips up the mountain, perhaps as many as three or four. THOUGHT - Moses ascended or went up. This recalls the words of a question by David in Psalm 24 asking "Who may ascend into the hill of the LORD? And who may stand in His holy place?" Dear reader, if you have placed your faith in Jesus Christ, you can answer that one day YOU will ascend into the hill of the LORD and stand in His holy place, because you have been made righteous in the blood of Lamb. And in the Millennium when the Holy One of Israel dwells on earth, we will be able to ascend the hill of Temple Mount and stand in His holy presence and worship Him. And the LORD called to him from the mountain - Recall in Moses' first meeting "God called to him from the midst of the bush." (Ex 3:4+) No man seeks God (Ro 3:11+) but God seeks men and here He called Moses. Jehovah is on the mountain in some supernatural way not explained. Alan
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Guzik has an interesting comment that "It is said that an eagle does not carry her young in her claws like other birds; the young eagles attach themselves to the back of the mother eagle and are protected as they are carried. Any arrow from a hunter must pass through the mother eagle before it could touch the young eagle on her back." (Exodus 19) This is an interesting description as we know there is coming a future day when Satan will attempt to kill all Jews but God will once again swoop down like an eagle to rescue Israel even as He did when the Egyptians sought to destroy them: And when the dragon (SATAN) saw that he was thrown down to the earth (MIDPOINT OF THE 7 YEAR TRIBULATION), he persecuted the woman (ISRAEL) who gave birth to the male child (THE MESSIAH). 14 But the two wings of the great eagle were given to the woman (ISRAEL), so that she could fly into the wilderness to her place, where she was nourished for a time and times and half a time (1260 DAYS = Rev. 12:6+, 42 MONTHS = Rev 13:5+, 3.5 YEARS = LAST HALF OF TRIBULATION, THE 70TH WEEK OF DANIEL = TIME OF JACOB'S TROUBLE), from the presence of the serpent. (Rev 12:13-14+) Tony
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Guzik: God's love and care was shown for Israel already, as He bore you on eagle's wings. It is said that an eagle does not carry her young in her claws like other birds; the young eagles attach themselves to the back of the mother eagle and are protected as they are carried. Any arrow from a hunter must pass through the mother eagle before it could touch the young eagle on her back. The deliverance (I bore you on eagles' wings) was for fellowship (brought you to Myself); God didn't deliver Israel so they could "do their own thing," but so they could be God's people. God intended for Israel to be a special treasure unto Him; a people with a unique place in God's great plan, a people of great value and concern to God. (Exodus 19) Scott Grant: Then the Lord bore the people on eagle's wings. This is a reference to the people's three-month journey from Egypt to Mount Sinai. The Lord led them away from a battle they were not ready for, He crushed Pharaoh's army, He provided them with food and water, He gave them victory over the Amalekites and He brought Jethro to give them important instructions. It's been an incredible trip, one they never could have navigated on their own. Thus, the picture of an eagle carrying her chick is apt - and beautiful. An eaglet is helpless. It has no ability to provide for itself or get from one place to another. Like an eaglet, Israel was helpless. It would have perished in the wilderness without the Lord. But the Lord, like a strong eagle caring for its helpless chick, led and provided for His people for three months. Like the eagle who tenaciously clings to her chick as she soars through the air, the Lord tenaciously clung to His people. He did not drop them; He could not drop them. In so many words, the Lord is telling the people, "I poured out my heart for you." If this were all He did, it would be enough to send their spirits soaring. But the journey had a purpose. It was so that He might bring them to Himself. The image here shifts from the Lord as an eagle to the Lord as a king, as we will see in Ex 19:5, 6. The Lord, like an eagle, carries them through the wilderness and deposits them at the foot of Mount Sinai, which is serving as His throne. Then at the mountain, He meets them. (The Lord's treasure chest) Related Resources: Play Josh Groban's On Eagle's Wings (even though primarily based on Psalm 91, "On Eagles' Wings", it's still worth listening to!) Play — "You Are My Hiding Place/As A Deer" Or the version by Selah - You Are My Hiding Place Our Main Calling I bore you on eagles' wings and brought you to Myself. —Exodus 19:4 Today's Scripture: Exodus 19:1-8 In our performance-driven world, Christians often assume that God’s main calling on their lives is to work for Him. But working for Christ should be secondary to our devotion to Him. As Oswald Chambers warned: “The greatest competitor of devotion to Jesus is service for Him.” I encountered this subtle “competitor” soon after the Lord led our family to start a ministry among street addicts. We loved these searching youths, and I devoted my entire attention and energy to helping them experience Christ’s saving power. Then Derek, one of our seekers, ran back to London and to drugs. This loss shocked me into realizing that I had become so absorbed in our work that my devotion to Jesus had lost its importance. God used my distresses as “eagles’ wings” to carry me away from my worship of work and back to my first love—Jesus! God did the same for Israel in Moses’ day. He delivered the Hebrews from an impossible taskmaster and brought them on “eagles’ wings” back to Himself (Exodus 19:4). Striving for souls, I loved the work too well; Then disappointments came; I could not tell The reason, till He said, "I am thine all; Unto Myself I call." —Cowman Many Christians are strong on service but weak on worship. < Wings (03671) (kanaph) is a noun used to describe a wing, a skirt or corner of a garment. Kanaph conveys the basic meaning of to cover or to describe an attached extremity. The first use of kanaph describes Jehovah's creation of "every winged bird." (Ge 1:21, cp Ge 7:14, Ex 19:4, Isa 8:8). It is used in Scripture as a beautiful illustration of several facets of Jehovah's care for His children as used in Ex19:4 ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself." Kanaph is used idiomatically meaning to spread one’s wings over another which means to take to wife (Ezek. 16:8). Other idiomatic uses are of an attacking king (Isa. 18:1; Jer. 48:40; 49:22; Ezek. 17:3, 7). Malachi uses kanaph to describe the healing wings of God’s Sun of righteousness (Mal. 4:2). Jehovah is often pictured as providing a shadow of protection for His people under His wings (Ru 2:12; Ps. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4). Kanaph is used of wings of cherubim (1Ki. 6:24); seraphs (Isa. 6:2); visionary beings like women (Zech. 5:9); insects (Isa. 18:1). Kanaph takes on the sense of the outer edges (garment - 1Sa 15:27), corners, or extremities of something, living or inanimate, and metaphorically for example refers to the end(s) of the world (Isa. 11:12; 24:16; Ezek. 7:2). Vine - Kanaph has maintained its meaning in rabbinic and modern Hebrew. The word “wing” appears 109 times in the Hebrew Old Testament, with particular concentration in the description of the 2 cherubim of wood in Solomon’s temple and in Ezekiel’s vision of the “creatures,” or cherubim. Elsewhere the Bible speaks of “wings” of the cherubim (Ex. 25:20; 37:9) and of the seraphim (Isa. 6:2). As an extension of the usage “wing,” kanaph signifies “extremity.” The seam or lower part of a garment was known as the kanaph. In the “fold” (kanaph) of the garment one could carry things (Hag 2:12). Saul tore the edge (kanaph) of Samuel’s robe (1Sa 15:27). The extremity of a land on the world was also known by the word kanaph and is translated by “corner” (or ends) in English (Isa. 11:12; cf. Job 37:3; 38:13; Ezek. 7:2). In the metaphorical use God is said to protect His people as a bird protects her young with her “wings” (Dt. 32:11). The psalmist expressed God’s care and protection as a “shadow” of the “wings” (Ps. 17:8; cf. 36:7; 57:1; 61:4; 63:7; 91:4). In keeping with this usage Malachi looked forward to a new age, when “the Sun of righteousness [will] arise with healing in his wings.” (Mal 4:2). When the nations are compared to birds, the association is that of terror and conquest. This is best expressed in Ezekiel’s parable of the two eagles and the vine (Ezek. 17:3-4). The believer is enjoined to seek refuge with God when adversity strikes him or adversaries surround him (Ps. 91:4) The Septuagint gives the following translations: pteruks (“wing; pinion”); pterugion (“end; edge”); and pteroros (“feathered; winged”) Kanaph - 85v in the OT (Are you in need of Word of encouragement from Jehovah? Who isn't? Then set aside a few minutes and meditate on the uses of "wing" in the Psalms) - The NAS renders kanaph as bird(1), corner(1), corners(4), covering(1), each other(1), edge(5), edges(1), ends(3), fold(2), garment(1), kind(3), skirt(3), skirts(1), sorts(1), wing(14), winged(5), wings(59), wingspan(1). Ge 1:21; 7:14; Ex 19:4; 25:20; 37:9; Lv. 1:17; Num. 15:38; Dt. 4:17; 22:12, 30; 27:20; 32:11; Ruth 2:12; 3:9; 1Sa 15:27; 24:4f, 11; 2Sa 22:11; 1Ki 6:24, 27; 8:6, 7; 2Chr 3:11, 12, 13; 5:7, 8; Job 37:3; 38:13; 39:13, 26; Ps 17:8; 18:10; 36:7; 57:1; 61:4; 63:7; 68:13; 78:27; 91:4; 104:3; 139:9; 148:10; Pr 1:17; 23:5; Eccl 10:20; Isa. 6:2; 8:8; 10:14; 11:12; 18:1; 24:16; Je 2:34; 48:40; 49:22; Ezek 1:6, 8, 9, 11, 23, 24, 25; 3:13; 5:3; 7:2; 10:5, 8, 12, 16, 19, 21; 11:22; 16:8; 17:3, 7, 23; 39:4, 17; Da 9:27; Ho 4:19; Hag 2:12; Zec 5:9; 8:23; Mal 4:2 (Ps 17:8) Keep me as the apple of the eye; Hide me in the shadow of Thy wings, (What a great prayer to pray!) (Ps 18:10) And He rode upon a cherub and flew; And He sped upon the wings of the wind. (Ps 36:7) How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings. (Ps 57:1) For the choir director; set to Al-tashheth. A Mikhtam of David, when he fled from Saul, in the cave. Be gracious to me, O God, be gracious to me, For my soul takes refuge in Thee; And in the shadow of Thy wings I will take refuge, Until destruction passes by. (Ps 61:4) Let me dwell in Thy tent forever; Let me take refuge in the shelter of Thy wings. Selah. (Ps 63:7) For Thou hast been my help, And in the shadow of Thy wings I sing for joy. (Ps 68:13) When you lie down among the sheepfolds, You are like the wings of a dove covered with silver, And its pinions with glistening gold. (Ps 78:27) When He rained meat upon them like the dust, Even winged fowl like the sand of the seas, (Ps 91:4) He will cover you with His pinions, And under His wings you may seek refuge; His faithfulness is a shield and bulwark. (Ps 104:3) He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind; (Ps 139:9) If I take the wings of the dawn, If I dwell in the remotest part of the sea, (Ps 148:10) Beasts and all cattle; Creeping things and winged fowl; (Mal 4:2-note) “But (Note the dramatic contrast in Mal 4:1!) for you who fear My name the Sun of righteousness will rise with healing in its (His) wings; and you will go forth and skip about like calves from the stall. The TWOT explains that… Only ten of the occurrences of this noun literally refer to a bird. Of these ten references, in at least eight “wing” is used to qualify “bird” (cf. Ge 1:21 “every fowl of a wing”). Many more references use the term figuratively, most of these referring to God and most having a positive connotation. The deliverance from Egypt is twice described in terms of God bearing His people upon eagle’s wings (Ex 19:4; Dt 32:11). But mostly he is seen as sheltering his own beneath his wings as a hen does her chicks (Ps 17:8; Ru 2:12). Commonly some statement of God’s proven trustworthiness is related to the statement of an intent to seek shelter under His wings (Ps 36:7). Malachi 4:2 speaks of the Sun of righteousness (Messiah Jer 23:6) rising with healing in his wings. Evidently this is an appropriation of the winged sun disc symbol which is used throughout the ancient near east as a manifestation of the deity’s protection. The appropriation of this ancient theme in a prediction of Christ is very significant. He alone is the true manifestation of God’s benevolence and he comes to heal (not merely protect) those who cast away their pride through fear of God. However those wings which offer deliverance and security to those who fear him, can bring terror to those who defy him. Jer 48:40; 49:22 tell that God will spread his eagle’s wings over Moab and destroy them, just as an eagle may swoop upon a hapless rabbit. In Isa 8:8 Assyria is the eagle overshadowing Judah (cf. also Ezek 17:3, 7). (See online TWOT) In Deuteronomy 32:11+ we read "Like an eagle (simile) that stirs up its nest, that hovers over its young, He (Jehovah) spread His wings and caught them, He carried them on His pinions. Keil & Delitzsch (Commentary on the Old Testament) has this note…Under the figure of an eagle, which teaches its young to fly, and in doing so protects them from injury with watchful affection, Moses describes the care with which the Lord came to the relief of His people in their helplessness, and assisted them to develop their strength. This figure no doubt refers more especially to the protection and assistance of God experienced by Israel in its journey through the Arabian desert; but it must not be restricted to this. It embraces both the deliverance of Israel out of Egypt by the outstretched arm of the Lord, as we may see from a comparison with Ex 19:4, where the Lord is said to have brought His people out of Egypt upon eagles' wings, and also the introduction into Canaan, when the Lord drove the Canaanites out from before them and destroyed them.… It is rendered correctly by the Vulgate, provocans ad volandum pullos suos; and freely by Luther, "bringeth out its young." "Soareth over its young:" namely, in order that, when they were attempting to fly, if any were in danger of falling through exhaustion, it might take them at once upon its powerful wings, and preserve them from harm.… The point of comparison between the conduct of God towards Jacob and the acts of an eagle towards its young, is the loving care with which He trained Israel to independence. The carrying of Israel upon the eagle's wings of divine love and omnipotence was manifested in the most glorious way in the guidance of it by the pillar of cloud and fire (Shekinah glory cloud), though it was not so exclusively in this visible vehicle of the gracious presence of God as that the comparison can be restricted to this phenomenon alone. Luther's interpretation is more correct than this--" Moses points out in these words, how He fostered them in the desert, bore with their manners, tried them and blessed them that they might learn to fly, i.e., to trust in Him,"-- except that the explanation of the expression "to fly" is narrowed too much. The psalmist records… He (Shaddai in Ps 91:1,Jehovah and Elohim in Ps 91:2) will cover you with His pinions, And under His wings you may seek refuge; His faithfulness is a shield and bulwark. (Ps 91:4, read Ps 91:1, 2, 3 for context) Comment: In loving condescension, God likens Himself to a mother hen sheltering her young from the hawks of the sky and the snares of the field.(Mt 23:37). By natural instinct she not only protects them, but calls them under that protection when she sees them in danger, not only keeps them safe, but cherishes them and keeps them warm. (cp Ru 2:12). Yahweh’s care is both tender and sufficient because he is faithful, i.e., “true” to his people.
Êxodo 19
Guzik comments that "The whole idea at Sinai was exclusion. Exodus 19 describes the awe and fear each Israelite must have felt at Mount Sinai. It is easy to think that this alone inspired them to a holy lifestyle. Many today feel we need to get more of the thunder and fire and trembling of Mount Sinai into people as a way of keeping them from sin. Yet, not forty days from this, the whole nation would have an orgy around a golden calf, praising it as the god that brought them out of Egypt." “Awe is one thing: the submission of the will is another.” (Chadwick) Israel had plenty of awe, but little submission of their will. (Exodus 19) Matthew
Êxodo 19
Guzik comments - Therefore, we shouldn’t come to Zion as if coming to Sinai. We must put away our hesitation and get bold in coming to God. Even so, there is much for us to learn at Mount Sinai. We learn of God’s holy requirements and what we have to do before we can come to Him. In a similar manner to those at Mount Sinai, there are things we must to do meet with God. (Exodus 19) • We must receive God’s word • We must be set apart • We must be cleansed • We can only come after the third day • We must respect God’s boundary • We must restrain the flesh • We must know we come to a holy God Adam