Êxodo 19

Êxodo 19

Morris comments on Dt 33:2 writing "Evidently there were myriads of holy ones with God on Mount Sinai as His right hand wrote the commandments for Israel on tables of stone. Note also references to angels at the giving of the law in Acts 7:53; Galatians 3:19; and Hebrews 2:2." Nelson's NKJV Study Bible notes agree writing "God came down to Israel and revealed His covenant and law to them at Mt. Sinai. Poetically, Moses referred to Seir and Paran located northeast of Mt. Sinai. With these references, Moses implied that God's revelation took place throughout the whole wilderness journey (Judg. 5:4, 5). ten thousands of saints: Angelic beings attended the giving of the law (compare Acts 7:53; Gal. 3:19; Heb. 2:2)." Stuart - This is the beginning of the extended encounter with God at Sinai that Moses would experience, earning him the distinction of being the prophet with whom God spoke “face to face” (Exod 33:11; Deut 34:10). (Ibid) Trumpet (horn, ram's horn)(07782)(shophar/shopar/sopar) is masculine noun referring to a trumpet or a ram's horn and is made out of a curved ram's horn. At Mt Sinai the trumpet was the signal that Israel could approach the awesome site (Ex 19:16; 19; 20:18). It was used to signal the year of Jubilee (Lev 25:9). Seven trumpets were to be carried before the Ark of the Covenant as the priests and blown on the seventh day after marching around the city seven times (Josh 6:4, 5, 6, 8, 9, 12, 16, 20). The trumpet was used by Gideon and his men to route the enemy (Jdg 7:8, 16, 18-20, 22). In short, these first three uses of the shophar were all associated with miraculous events! The shophar was sounded to announce a new king in Israel (1 Ki. 1:34, 39, 41; 2 Ki. 9:13). The trumpet was sounded at the celebration of God as King over all the earth (Ps. 47:5). The trumpet sound was used to warn of approaching danger (Hos. 5:8; 8:1), and in Joel, to warn of the dread Day of the Lord (Joel 2:1, 15). Mills - The Old and New Testaments use the trumpet as the symbol of God’s intervention in history (e.g., Ex. 19:16, 19; Isa. 27:13; Joel 2:1; Zep. 1:16; Zec. 9:14; Mat. 24:31; 1Cor. 15:52-53; 1Th. 4:16). A trumpet blast can mean one of three things in Scripture: first, an alarm; second, a fanfare to announce royalty; third, a summons to battle. ISRAEL HEARS JEHOVAH SPEAK FROM MOUNT SINAI Moses spoke and God answered him with thunder - Spoke and answered are both in the imperfect tense emphasizing repeated action. S. R. Driver translates it “kept speaking” and “kept answering." One pictures a divine dialogue between Yahweh and Moses! Amazing grace indeed! Recall that in Exodus 19:9 "The LORD said to Moses, “Behold, I will come to you in a thick cloud, so that the people may hear when I speak with you and may also believe in you forever.” So the purpose was that Israel might hear Yahweh speaking with Moses. This should have engendered a healthy fear of the LORD and a healthy respect for Moses! The question arises as how did the LORD speaking to Moses in thunder provide him with an answer he could comprehend as well as the people in Ex 19:9? One solution is that the Hebrew word for thunder (qol) is used over 400x and almost 300x is translated as voice. The NAS has a marginal note on "thunder" which says "or a voice; literally a sound." Another passage in Deut 4:12 says "Then the LORD spoke to you from the midst of the fire; you heard the sound of words, but you saw no form–only a voice." In this Deuteronomy passage Moses was reminding Israel that when God revealed Himself at Sinai, His presence came through His voice or the sound of His words and that they did not see Him. Cassuto concludes that Yahweh "was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.” As alluded to above, the writer of Hebrews apparently describes this scene "And so terrible was the sight, that Moses said, “I AM FULL OF FEAR and trembling.” (Heb 12:20,21+) Even Moses was fearful at this demonstration of the glorious mantifestation of the LORD! Exodus 19:20 The LORD came down on Mount Sinai, to the top of the mountain; and the LORD called Moses to the top of the mountain, and Moses went up. The LORD came down on Mount Sinai - Ex 19:11 Ne 9:13 Ps 81:7 Moses went up - Ex 19:3 Ex 24:12,13,18 Ex 34:2,4 De 9:9 Exodus 19 Resources - Multiple Sermons and Commentaries YAHWEH COMES DOWN CALLS MOSES UP! The LORD came down on Mount Sinai, to the top of the mountain - Earlier recall that "on the third day the LORD will come down on Mount Sinai in the sight of all the people." (Ex 19:11) Nehemiah 9:13 “Then (CONTEXT - Neh 9:12) You came down on Mount Sinai, And spoke with them from heaven; You gave them just ordinances and true laws, Good statutes and commandments. And the LORD called Moses to the top of the mountain and Moses went up - See table summarizing Moses' movement up and down the mountain numerous times. Moses was 80+ years but he was in good shape and had to be to go up and down the mountain. Here Yahweh calls him up to tell him to go down (Ex 19:21)! One can only imagine the courage that Moses must have had to summon up to go up into such an awesome scene! Exodus 19:21 Then the LORD spoke to Moses, "Go down, warn the people, so that they do not break through to the LORD to gaze, and many of them perish. warn the people- Ex 19:12,13 break - Ex 3:3,5 33:20 1Sa 6:19 Ec 5:1 Heb 12:28,29 Exodus 19 Resources - Multiple Sermons and Commentaries ANOTHER TRESPASS WARNING Then the LORD spoke to Moses - Moses had just come up but Yahweh is going to reverse Moses' path. Go down, warn the people - See table summarizing Moses' movement up and down the mountain numerous times. Yahweh gives Moses 2 commands here for the people and in the next passage instructions for the priests. Warn is an interesting Hebrew verb (ud) which means to bear witness to them, in a sense to put them under oath or solemnly warn them (Septuagint = diamarturomai in aorist imperative = "Don't delay! Solemnly warn then now!" as in 2 Ti 4:1+) So that - Term of purpose. What purpose? Clearly to warn the people lest they die. They do not break through to the LORD to gaze, and many of them perish - No sooner had Moses got up a little way towards the top of the mount than he was sent down again to keep the people from breaking through to gaze. Their curiosity might tempt them to look to try to see a form and the Septuagint translates Hebrew for gaze () the verb katanoeo which speaks of intense sensory perception (in other words not just a passing glance but an attentive fixing of their eyes in an attempt to see a divine form). God forbids them to do this and thus the severe penalty imposed. The Hebrew word for break through (haras) is not the same as the verb break out (parats) in Ex 19:22. Perish is literally fall, which the NAB paraphrases "be struck down." Exodus 19:22 "Also let the priests who come near to the LORD consecrate themselves, or else the LORD will break out against them." the priests - Ex 24:5 Lev 10:1-3 Isa 52:11 consecrate - Ex 19:5,14,15 break out - 2Sa 6:6-8 1Ch 13:9-11 15:13 2Ch 30:3,15,18,19 Ac 5:5,10 1Co 11:30-32 Exodus 19 Resources - Multiple Sermons and Commentaries PRIEST MUST CONSECRATE Also let the priests who come near to the LORD consecrate themselves - This is the first mention of Hebrew priests (Jethro was a Midianite priest Ex 2:16, Ex 3:1, Ex 18:1). Priests are described in more detail later in Exodus, but it appears that the priesthood had in some manner been instituted at this time. The important point to emphasize is that the priests were those who would stand before God for the people. And standing before God is not to be seen as a mundane ritualistic event, but in fact as the greatest opportunity afforded a sinful being. Entering into the presence of the holy One requires proper preparation of life, and especially of their heart. Consecrate (Sanctify, make holy) (06942) see note above on qadash (Septuagint - Lxx = hagiazo) In the Septuagint of this verse hagiazo is a command in the aorist imperative (do it now!) Or else the LORD will break out against them - What does break out picture? Was a plague threatened? Was it descriptive of an angel like at Passover? Or was it some other form of death? The text does not give us a specific description, but the result is clear stating that many would potentially perish (Ex 19:21). The priesthood was deadly serious business (pun intended) and necessitated them to be holy to come near to the Holy LORD! The verb for break out is the same used in the death of Uzzah when "David became angry because of the LORD’S outburst (literally "the LORD broke out [parats] with a breaking out [cognate noun - peres]) against Uzzah, and that place is called Perez-uzzah to this day." (2 Sa 6:8 - see Why did God strike Uzzah dead for touching the Ark of the Covenant?) Break out (06555)(parats) is used some fifty times in the OT, often in a military or disaster situation. When God is the subject, AS IN THIS PASSAGE parats describes God's punitive activity upon Israel herself (1Chr 15:13; Isa 5:5; Ps 60:1; Ps 80:12, Ps 89:40); upon one of her priests (Ex 19:22, 24); upon an individual (2Sa 6:8; Job 16:14 ); upon a recalcitrant king (2Chr 20:37 ); upon Israel's enemies (2Sa 5:20 ; 1Chr 14:11). Parats speaks of power that sweeps all obstacles before it, effectively undermining and demolishing all that would resist it. It is a presentation of the LORD as a warrior overthrowing His enemies (Isa. 42:13; Jer. 9:16-19). Here in Ex 19:22 parats is translated in the Septuagint with the verb apallasso which can actually mean to deliver but Liddell-Scott says can have the meaning of to put away or remove a thing (in Ex 19:22 the "thing" is their life!) from a person. We later see of Yahweh breaking out against two priests who did not consecrate themselves or their offering ("strange fire")... Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the LORD, which He had not commanded them. 2 And fire came out from the presence of the LORD and consumed them, and they died before the LORD. 3 Then Moses said to Aaron, “It is what the LORD spoke, saying, ‘By those who come near Me I will be treated as holy, And before all the people I will be honored.’” So Aaron, therefore, kept silent. (Lev 10:1-3+) Exodus 19:23 Moses said to the LORD, "The people cannot come up to Mount Sinai, for You warned us, saying, 'Set bounds about the mountain and consecrate it.'" NET Exodus 19:23 Moses said to the LORD, "The people are not able to come up to Mount Sinai, because you solemnly warned us, 'Set boundaries for the mountain and set it apart.'" NLT Exodus 19:23 "But LORD," Moses protested, "the people cannot come up to Mount Sinai. You already warned us. You told me, 'Mark off a boundary all around the mountain to set it apart as holy.'" ESV Exodus 19:23 And Moses said to the LORD, "The people cannot come up to Mount Sinai, for you yourself warned us, saying, 'Set limits around the mountain and consecrate it.'" Set bounds - Ex 19:12 Jos 3:4,5 Exodus 19 Resources - Multiple Sermons and Commentaries MOSES SAYS YOU ALREADY WARNED US! Moses said to the LORD - In response to the LORD's commands Go down, warn the people (and the priests) Moses says that the LORD had already given them this same warning in Ex 19:12. The NLT paraphrases this verse 'You already warned us. You told me, 'Mark off a boundary all around the mountain to set it apart as holy.'" The people needed to fully understand that even though Moses and Aaron had been allowed to go up, this was not an open invitation to the rest of Israel! The people cannot come up to Mount Sinai, for You warned us, saying, 'Set bounds about the mountain and consecrate it - NLT = "set it apart as holy.'" NET Note explains that "Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did!". (Notes) Note Moses adds one detail not found in Ex 19:12, equating the setting of bounds around the mountain with consecrating the mountain or making it holy (Septuagint = hagiazo - make holy, sanctify). TRUE WORTH-SHIP Serve the LORD with fear, and rejoice with trembling (Psalm 2:11). My father was a stickler for showing reverence to God. He became indignant when someone quoted a Bible verse in a humorous vein or referred to God lightly. He insisted that all his children sit up straight when he read the Bible at the table, which he did at every meal. He addressed the Lord in a manner that demonstrated his wonder that we as sinful creatures could communicate with the holy Maker of all things. Thus, he instilled in all eight of his sons a healthy fear of God—an attitude that led to sincere worship and grateful obedience. The Almighty God wants us to call Him "Father," and He invites us to come boldly into His presence. Yet hundreds of Bible passages in both the Old and the New Testaments make it clear that we must never lose an attitude of reverential awe. Exodus 19 records a unique combination of awesome events that gave the Israelites a proper sense of reverence. God caused a huge fire to rise from the top of the mountain. He produced deafening roars of rolling thunder and blinding flashes of fierce lightning. He made the mountain quake. He generated a trumpet sound that grew louder and louder. And the sound of His voice when He spoke to Moses filled the people with profound respect and reverential fear. True worship acknowledges the true worth-ship of God. Exodus 19:24 Then the LORD said to him, "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." you and Aaron with you - Ex 19:20 but do not let the priests - Ex 19:12,21 Mt 11:12 Lu 13:24 16:16 Joh 1:17 Heb 4:16 10:19-22 Heb 12:18-25,29 He will break forth upon them - Ex 19:22 Ro 4:15 2Co 3:7-9 Ga 3:10,11,19,22 Exodus 19 Resources - Multiple Sermons and Commentaries IF PEOPLE BREAK THROUGH JEHOVAH WILL BREAK OUT! Then - This marks progression in the scene. The LORD said to him go down and come up again, you and Aaron with you - See table summarizing Moses' movement up and down the mountain numerous times. Moses summoned up Mount Sinai again. Stuart comments that "The command to “go down and bring Aaron up with you” must not be understood to mean “bring Aaron up with you right away” but rather represents part of the plan for eventually bringing Aaron and others (the high priestly family and elders, 24:1–4; Joshua, 24:13) up the mountain on subsequent occasions. It was, in other words, a call for Aaron to ascend the mountain with Moses the next time Moses went back up rather than an indication that Aaron would either immediately or always be with Moses when he was atop Sinai." (See context in Exodus) But do not let the priests and the people break through to come up to the LORD, or He will break forth upon them - As noted above the word describing the danger that the people might break through (haras) is not the same as the word describing what would have if Yahweh broke forth (parats) upon them. Stuart - Under normal conditions even specially sanctified people (Ex 19:10–11, 14–15) can come only somewhat near his presence, but with God’s own permission, some can more closely enter his presence. For God to be willing to enter their presence, dwelling within them, would be extraordinary under the terms of the Old Covenant relationship of God with his people but, mirabile dictu, is routine in the New Covenant. Thus Jesus asserted that great as John the Baptist was among the Old Covenant worthies, the least individual in the kingdom of heaven is even greater because the indwelling of God through his Spirit is such a spiritual advantage for any person, an advantage uniformly granted in the New Covenant to all converts, not just those of distinction (Matt 11:11 and par). Possession of the Spirit and access to God are hallmarks of the superiority of the New Covenant to the Old. (Ibid)