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Matthew Henry · Citado em PreceptAustin
Êxodo 19
Henry - The introductions to the service were thunders and lightnings. These were designed to strike an awe upon the people, and to raise and engage their attention. Were they asleep? The thunders would awaken them. Were they looking another way? The lightnings would engage them to turn their faces towards him that spoke to them. Thunder and lightning have natural causes, but the scripture directs us in a particular manner to take notice of the power of God, and his terror, in them. Thunder is the voice of God, and lightning the fire of God, proper to engage the senses of sight and hearing, those senses by which we receive so much of our information. And a thick cloud upon the mountain - More clear manifestation of the greatness of God! Recall Jehovah's promise "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.” (Ex 19:9) And a very loud trumpet sound - This is not a trumpet from the camp but a different trumpet (shophar) sound than in Ex 19:13 "When the ram’s horn sounds a long blast," for there the word (yobel) is different than in this verse. Also the text couples this very loud trumpet sound with the thunder, lightning and thick cloud, so that the first horn is blown by men, but the second horn not by men (? angel trumpeters). As as aside the trumpet sound would strongly weigh against the naturalistic explanation that the phenomena described here on Mount Sinai were related to the eruption of a volcanic mountain. Natural men are constantly trying to explain the supernatural, but that is why it is called "super" (above, beyond) natural! Trumpet (07782)(shophar) a trumpet or horn made out of a curved ram's horn hollowed out for blowing.It was not used as a musical instrument but rather served a number of functions centering upon summoning such as to signal a time of meeting together or a significant event, especially at Sinai (Ex. 19:16, 19; Lev. 25:9; Josh. 6:4-6, 8, 9, 13. 16, 20). The shôphār announced movements of the Ark of the Covenant (1 Chr. 15:28). It was used at the time of proclaiming a new king in Israel (1 Ki. 1:34, 39, 41; 2 Ki. 9:13). It was sounded at the celebration of God as King over all the earth (Ps. 47:5). It also warned of approaching danger (Hos. 5:8; 8:1); especially the Day of the Lord (Joel 2:1, 15). The shôphār was used to announce ritual events and to herald the Year of Jubilee (Lev. 25:9). It was employed to denote a fast before Yahweh, to avoid the effect of Yahweh's blow of the shôphār announcing his attack on Judah through repentance (Joel 2). The shôphār was also used to announce the establishment of a legally binding oath to worship Yahweh, to summon Yahweh as a witness (2 Chr. 15:14). "The usage of the noun was restricted to environments in which Yahweh was present, either as a participant or an observer of events which were done to appease Him." (Gilbrant) Shophar - 63v - Ex 19:16; Ex 19:19; Ex 20:18; Lev. 25:9; Jos. 6:4; Jos. 6:5; Jos. 6:6; Jos. 6:8; Jos. 6:9; Jos. 6:13; Jos. 6:16; Jos. 6:20; Jdg. 3:27; Jdg. 6:34; Jdg. 7:8; Jdg. 7:16; Jdg. 7:18; Jdg. 7:19; Jdg. 7:20; Jdg. 7:22; 1 Sam. 13:3; 2 Sam. 2:28; 2 Sam. 6:15; 2 Sam. 15:10; 2 Sam. 18:16; 2 Sam. 20:1; 2 Sam. 20:22; 1 Ki. 1:34; 1 Ki. 1:39; 1 Ki. 1:41; 2 Ki. 9:13; 1 Chr. 15:28; 2 Chr. 15:14; Neh. 4:18; Neh. 4:20; Job 39:24; Job 39:25; Ps. 47:5; Ps. 81:3; Ps. 98:6; Ps. 150:3; Isa. 18:3; Isa. 27:13; Isa. 58:1; Jer. 4:5; Jer. 4:19; Jer. 4:21; Jer. 6:1; Jer. 6:17; Jer. 42:14; Jer. 51:27; Ezek. 33:3; Ezek. 33:4; Ezek. 33:5; Ezek. 33:6; Hos. 5:8; Hos. 8:1; Joel 2:1; Joel 2:15; Amos 2:2; Amos 3:6; Zeph. 1:16; Zech. 9:14 So that - This term of purpose/result summarizes the result - a whole lot of shaking going in the camp of the sons of Israel! All the people who were in the camp trembled - This is real fear of God, the shaking kind of fear! This is not the same type of fear described in Dt 4:10 when Moses declared "Remember the day you stood before the LORD your God at Horeb, when the LORD said to me, ‘Assemble the people to Me, that I may let them hear My words so they may learn to fear Me all the days they live on the earth, and that they may teach their children.’" The latter fear is what we would refer to as reverential fear, but even a reverential fear always has an element of a trembling type of fear. The verb trembled (charad) in the imperfect tense (over and over they were shaking with fear!) and is translated in the Septuagint with the verb ptoeo which means to be terrified, alarmed, frightened (used in Lk 12:4+, Lk 21:9+; Lk 24:37+). To give you a sense of the great fear in the people note that this same verb (charad) is used in Ex 19:18 describing "the whole mountain shaking violently!" While the sons of Israel trembled Matthew Henry comments that when "the mountains saw YAHWEH, and trembled and were witnesses against a hard-hearted unmoved people, whom nothing would influence." In other words Henry is saying though the people trembled, they had a serious heart problem for their hearts remained hardened and they went astray in their hearts as described by the Psalmist Do not harden your hearts, as at Meribah, As in the day of Massah in the wilderness, 9 “When your fathers tested Me, They tried (TESTED - Ex 17:2, 7+) Me, though they had seen My work. 10 “For forty years I loathed that generptoeo n, And said they are a people who err in their heart, And they do not know My ways (THIS IS THE MOST CONDEMNING STATEMENT - THEY DID NOT KNOW JEHOVAH). 11 “Therefore I swore in My anger, Truly they shall not enter into My rest.” (Ps 95:8-11). Comment - In short, they had hearts of unbelief for "to whom did He swear that they would not enter His rest, but to those who were disobedient? So we see that they were not able to enter because of unbelief." (Heb 3:18-19+) Trembled (were startled frightened, made afraid, terrified) (02729)(charad) conveys the the idea of movement resulting from agitation, usually trembling coming from emotional trauma as when Isaac realized Jacob had deceived him and received Esau's blessing (Ge 27:33) or when Joseph's brothers who had abandoned him in a pit met him in Egypt (Ge 42:28). In the future Millennium Israel will forget her disgrace and treachery against Yahweh and will live securely in the promised land "with no one to make them afraid." (Ezek 39:26+, cf Micah 4:4+, cf Mic 4:1-3, also Zeph 3:13+) It can describe the shaking of a mountain or the flitting of a bird, but it is most commonly used to describe trembling or shuddering from some sort of fear. It means to tremble, quake or shudder and describes human trembling before some strange or fearsome event. For example after Jonathan and his armor bearer had slaughtered about 20 Philistines, "there was a trembling (noun form charadah) in the camp, in the field, and among all the people. Even the garrison and the raiders trembled (verb - charad), and the earth quaked so that it became a great trembling (noun form charadah)" (1Sa 14:15, cf Da 10:7). Stuart - The fact that “everyone in the camp trembled” reflects not merely the combination of impressive sights and sounds (and perhaps already the impressive sensation of the earth trembling, if the mention of the mountain’s trembling in v. 18 is intended as further description of what had been going on all morning, not just what happened subsequently) but the realization of God’s impending presence and the dangers associated with it. (See context in Exodus) Exodus 19:17 And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. De 4:10 Dt 5:5 Exodus 19 Resources - Multiple Sermons and Commentaries MOSES MEDIATES ISRAEL MEETING GOD And Moses brought the people out of the camp to meet God - In Ex 19:13 when they heard the horn they were to come out to mountain. But here it says Moses brought them out, implying they were too frightened to assemble at the blast of the ram's horn. And they stood at the foot of the mountain - In Deuteronomy Moses said he was "standing between the LORD and you at that time, to declare to you the word of the LORD; for you were afraid because of the fire and did not go up the mountain." (Dt 5:5) Stuart - The trip from the Israelite encampment near the mountain to the foot of the mountain itself may have taken some hours, as the thousands of Israelites moved in organized fashion behind Moses. It is not clear whether they ringed the entire mountain or merely gathered around the base of one side, though the latter seems more probable.....Gathering together in one large body at the foot of the mountain may also have made it easier to keep the rule about not breaching the boundaries, since everyone was able to watch everyone else under such conditions, as opposed to having the people scattered around the entire base of the mountain where isolated groups or individuals might have been tempted in the absence of oversight to go partway up the slope for shade, a better view, or the like. (See context in Exodus)
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Henry comments that "while they were washing their clothes he would have them think of washing their souls by repentance (ED: AND FOR US TODAY "BY THE WASHING OF THE WATER WITH THE WORD" - Eph 5:26+, cf Jn 13:7-10) from the sins they had contracted in Egypt and since their deliverance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God, who sees our hearts as plainly as men see our clothes. This is absolutely necessary to our acceptably worshipping God. See Ps. 26:6; Isa. 1:16-18; Heb. 10:22. CLEANLINESS IS NEXT TO GODLINESS - Bob Deffinbaugh - Some years ago, I had the most unusual conversation with a person who professed to be a Christian. The individual had divorced some years before, and was hoping to re-marry another person. I asked what biblical grounds there were for the divorce. The woman responded, “Well, you know the Bible teaches that ‘cleanliness is next to godliness’, and my husband was a very dirty man.” I’ve heard some pretty far out perceptions of what the Bible taught, but this statement caught me off guard. But before we dismiss this woman’s statement too quickly, let’s think about it. Is cleanliness considered to be next to godliness? It certainly was in the minds of many Jews, not only in Peter’s day, but through much of Israel’s history. Exodus 19:11 and let them be ready for the third day, for on the third day the LORD will come down on Mount Sinai in the sight of all the people. the LORD will come down - Ex 19:16,18,20 Ex 3:8 34:5 Nu 11:17 De 33:2 Ps 18:9 Ps 144:5 Isa 64:1,2 Hab 3:3-6 Joh 3:13 6:38 Exodus 19 Resources - Multiple Sermons and Commentaries PREPARATION FOR JEHOVAH'S PRESENTATION and let them be ready for the third day - This is not a good suggestion but a command (as shown by Septuagint). So important is this command that Moses repeats it in Ex 19:15. The charge to the sons of Israel is to be ready and willing, having one's heart, soul and spirit so disposed to receive the Holy One. The call is to be prepared and available. Hearts are to be focused on God, not the things of the world. They are to be mentally attuned to meeting God. In short, the people were to be in a state of preparedness for one of the most incredible meetings in the history of the world! COMMENT - The Septuagint translates be ready as a command with verb be (ginomai) and the adjective hetoimos which means readiness. In a parallel to Moses making ready the way for Jehovah, John the Baptist made ready (verb hetoimazo) the way of the Lord Jesus (Mt. 3:3+). Amos summoned the people "Prepare (verb hetoimazo) to meet your God, O Israel.” (Amos 4:12). Israel, like Moses, must be ready to receive God's revelation (Ex. 19:11, 15). In the NT readiness is demanded as readiness for good works (Titus 3:1+), readiness for witness (1 Pe 3:15+ = " always being ready [hetoimos] to make a defense"; Eph 6:15+ = "preparation [cognate - hetoimasia] of the Gospel of peace"), and readiness for the Lord's return (Mt 24:44). Readiness gives the Christian life a distinctive dynamic character driven by the sure expectation of the consummation of our salvation at the return of our Bridegroom, Christ Jesus. Readiness to see Him at any moment, makes us ready to redeem the time now at every moment! Are you ready? Or do you find yourself entangled? If so you might want to take some time and read Are You Entangled? Matthew Henry - When we are to attend upon God in solemn ordinances it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections abandoned, disquieting passions suppressed, nay, and all cares about secular business, for the present, dismissed and laid by, that our hearts may be engaged to approach unto God. THOUGHT - What is my attitude toward the thought of worship of Jehovah on Sunday morning? Do I truly realize that I am being given the incredible opportunity to worship the LORD in His holiness? If so, then I need to seek to be holy as He is holy. I need to make myself ready. I need to confess and repent of any known sins which would hinder the work of His Holy Spirit and Holy Word in my heart. Other "things" in my heart (including sin, desires, plans for the rest of the day, etc, etc) will diminish my worship of the One True God. He is a jealous God and will tolerate no pretenders or competitors! To worship Him, I must determine, enabled by His Spirit, to worship Him in spirit and in truth. When I do these things, I can enter into His presence expectantly and with joy. For - A glorious, expectant term of explanation in this context, explaining readiness as preparation for meeting with one's Maker! On the third day the LORD will come down on Mount Sinai in the sight of all the people - Note that the LORD comes after the people prepare their hearts. Note also He will come down from a higher location than Mount Sinai which implies He will descend from His Throne Room in Heaven. This extraordinary sight will be visible to all Israel, even the grumblers! Is this not matchless mercy and amazing grace? Stuart - They had seen him regularly in the pillar of cloud/fire that went ahead of them during their wilderness travel so far, but these instructions suggest there would be something especially awesome about Yahweh’s visible manifestation “in the sight of all the people” in the cloud at the top of the mountain. (See context in Exodus: An Exegetical and Theological Exposition) In this first coming down of Yahweh, there is a foreshadowing of the last coming down of Yahweh, one yet future to our day but one we will see (returning with Christ - Rev 19:14+) and described gloriously by the prophet Habakkuk (THIS IS A DESCRIPTION WHEN THE LORD WILL COME DOWN AT HIS SECOND COMING) God comes from Teman, And the Holy One from Mount Paran. Selah. His splendor covers the heavens, And the earth is full of His praise (Read Revelation 1:7+). 4 His radiance is like the sunlight; He has rays flashing from His hand, And there is the hiding of His power. 5 Before Him goes pestilence, And plague comes after Him. 6He stood and surveyed the earth; He looked and startled the nations. Yes, the perpetual mountains were shattered, The ancient hills collapsed. His ways are everlasting. (Hab 3:3-6+) THOUGHT - One cannot miss the play on words on the third day the LORD will come down on Mount Sinai with the New Testament truth that on the third day the LORD came up from the death having fulfilled every requirement of the Law at Mount Sinai. Let us shout "Hallelujah! Thank you LORD Jesus for coming down that you might be lifted up on Calvary for our transgressions and raised up for our justification (Ro 4:25+) on the third day (1 Cor 15:3-4+)." Amen and amen. Exodus 19:12 "You shall set bounds for the people all around, saying, 'Beware that you do not go up on the mountain or touch the border of it; whoever touches the mountain shall surely be put to death. set bounds - Ex 19:21,23 Jos 3:4 Beware - Ex 10:28 34:12 De 2:4 4:9 touch - Heb 12:20,21 Exodus 19 Resources - Multiple Sermons and Commentaries SPIRITUAL DISTANCING! I am writing these notes in 2020 in the midst of the global pandemic of Coronavirus that has caused the phrase "social distancing" to become a household word. Social distancing keeps you from contracting a potentially fatal virus infection. Spiritual distancing protects one from a potentially fatal divine encounter! You shall set bounds for the people all around - What the bounds consisted of is uncertain, but clearly it seems to have been some sort of physical restraint because in Ex 19:21 the people are threatening to break through. This sounds like more than Moses drawing a line in the sand! God desired in this way to teach his people the seriousness of dealing with him. Stuart - Although people specially prepared and consecrated to encounter God may approach him more closely than would otherwise be the case, no human in this world can get as close to him as any person in heaven can....If a king required approaching with the greatest of care, should not the King of Kings be honored even more carefully and respectfully? (See context in Exodus: An Exegetical and Theological Exposition ) THOUGHT - The Septuagint uses the verb aphorizo which has a parallel use in the NT in Paul's exhortation (quoting Isaiah 52:11) "Therefore, COME OUT (aorist imperative see our need to depend on the Holy Spirit to obey) FROM THEIR MIDST AND BE SEPARATE (aphorizo - aorist imperative),” says the Lord. “AND DO NOT TOUCH (present imperative with a negative see our need to depend on the Holy Spirit to obey) WHAT IS UNCLEAN; And I will welcome you." While "crossing" the NT "boundary" commanded by Paul (by God of course) does not result in our death, it definitely will impact our sense of fellowship and communion with Jehovah Who desires to "welcome" us into His presence, but cannot do so when we "defile" ourselves (our hearts) with the profane, even overtly evil things of this fallen, godless world system which is under the control of God's archenemy Satan, the evil one (1 Jn 5:19+). Are there some practices, relationships, etc, that the Spirit is now bringing to your mind that you know without a doubt you must separate from if you are to experience close communion with God? As the saying goes if you do not feel close to God, guess who moved? Or in this context, guess whose fault it is that you feel distant from a Holy God? Confess, repent and walk in the light (read 1 Jn 1:6-7+). Matthew Henry on the meaning of the bounds - This was to intimate, (1.) That humble awful reverence which ought to possess the minds of all those that worship God. We are mean (ignoble, base) creatures before a great Creator, vile sinners before a holy righteous Judge; and therefore a godly fear and shame well become us, Heb. 12:28+; Ps. 2:11. (2.) The distance at which worshippers were kept, under that dispensation (THE OLD TESTAMENT), which we ought to take notice of, so that we may all the more value our privilege under the Gospel of having boldness to enter into the holiest by the blood of Jesus, Heb. 10:19+. THOUGHT - The book of Hebrews is trying to show the first century Jews who were still clinging to the OT Law (and were vainly attempting to obey it) that the old covenant was obsolete (Heb 8:13+) and that there was not a better covenant (Heb 7:22+, Heb 8:6+) providing a better way to approach Jehovah. Indeed, now we can have confidence "to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh" (Heb 10:19-20+). Have you believed in Jesus Christ that you might drawn near to God through His once for all time sacrifice? Set bounds (01379)(gabal) means to set bound or limits around something or making a boundary (Ex 19:12, 23; Dt. 19:14). Gabal also depicts something that bounds or limits an area, such as the Jordan, which served to bound the territory of Benjamin on the east (Josh. 18:20). In Zech 9:2 it describes a border with another land. The Septuagint translates gabal in Ex 19:12 with the verb aphorizo (apó = off from, apart + horizo = mark out the limit) means to mark off the boundaries, to appoint, set one apart for some purpose. It is used of the final separation of the righteous from the wicked (Mt 13:49; Mt 25:32); of the separation of the disciples from the world (Lk 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Aphorizo is also used of the divine separation for service (Ro 1:1, Gal 1:15). In the NT believers must already separate themselves as a people of salvation (2 Cor. 6:17; cf. Is. 52:11). Gilbrant - Boundaries were established for a variety of reasons in the ancient Near East. These boundaries, though physically demarcated and rigidly observed, were more than just property markers. The two Hiphil usages in Exo. 19:12, 23 attest to this. In this passage, a boundary is established between the sacred and profane, as Israelites were not allowed to tread upon Mount Sinai after Yahweh revealed himself to Moses through the giving of the Law. The boundary between sacred and profane was absolute, as humans were not permitted to defile areas which were deemed sacred by the presence of the deity. This principle can be viewed by the elaborate ordering of space in the Tabernacle and Temple, and the accompanying gradation of sacred materials used in construction of the structures (e.g., inner regions used gold objects contrasted to the bronze objects in the courtyard). Purely geographic boundaries are also established through this verb. International boundaries are formed, as reference is made to the boundary between Hamath and Damascus in Zech. 9:2. The boundaries of the tribe of Benjamin are established in Josh. 18:20. Property lines are also established using this verb (Deut. 19:14). This verb demonstrates elasticity in its rare usages, covering the gamut between divine to individual property. (Complete Biblical Library Hebrew-English Dictionary) Gabal - Exod. 19:12; Exod. 19:23; Deut. 19:14; Jos. 18:20; Zech. 9:2 Saying, 'Beware that you do not go up on the mountain or touch the border of it - Moses is to give this strong warning to the people. Not only are they forbidden to do "mountain climbing" in an attempt to do some "divine sight seeing," they are warned not to even touch the border of the mountain! Beware (be careful, guard, keep, observe, watch) (08104)(shamar) means to keep, watch, preserve, to guard, to be careful, to watch over, to watch carefully over, to be on one’s guard. The dominant idea is to exercise great care over something. Obedience to this commandment would be good practice for Israel, because shamar expresses the careful attention to be paid to the obligations of a covenant, to laws, statutes, etc. And of course Jehovah is getting ready to formalize the covenant and the laws of the Mosaic covenant. The Septuagint translates shamar here with the verb prosecho (command in the present imperative) which means to make a volitional choice to turn one's mind to something, be in a state of high alert and thus to pay close attention and be on guard. Prosecho is used in to translate shamar in warnings in Ex 34:11 and Ex 34:12. Whoever touches the mountain shall surely be put to death - To fail to keep this command will result in death. Notice how God is using this dramatic picture (of crossing the boundary) to teach His stubborn people the danger of transgressing His laws He is using this picture of a set boundary to teach them that obedience is the way of life and disobedience results in cursing. In fact this recalls Moses' clarion charge to the next generation of Israel who were preparing to enter the Promised Land... “I call heaven and earth to witness against you today, that I have set before you life and death,(THINK OF THE BOUNDARY MOSES HAD SET - ONE SIDE WAS LIFE, THE OTHER SIDE DEATH!) the blessing and the curse. So choose life in order that you may live, you and your descendants, 20 by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them.” (Deut 30:19-20) The writer of Hebrews alludes to Exodus 19 and in this passage we learn that it was not just the sons of Israel but also Moses who trembled at the manifestation of the glory of Yahweh... For they (ISRAELITES IN EXODUS 19) could not bear the command, “IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED.” And so terrible was the sight, that Moses said, “I AM FULL OF FEAR and trembling.”(Heb 12:20,21+) Guzk adds "If there is anything basic to human nature, it is that we need boundaries. In setting these boundaries and providing the death penalty for breaching them, God showed Israel that obedience is more important than their feelings. We don’t doubt that some bold Israelites felt like going beyond the boundaries, but they were to submit their feelings to obedience." Exodus 19:13 'No hand shall touch him, but he shall surely be stoned or shot through; whether beast or man, he shall not live.' When the ram's horn sounds a long blast, they shall come up to the mountain." whether beast or man- Ex 21:28,29 Lev 20:15,16 ram's horn sounds, Ex 19:16,19 1Co 15:52 1Th 4:16 Exodus 19 Resources - Multiple Sermons and Commentaries Sounding the Shofar TRESPASSING BOUNDARIES PUNISHED BY DEATH! No hand shall touch him - Why? The implication is he is defiled, unholy, unclean. Another thought is that one could not venture into the forbidden area to get the man lest he too be guilty! Currid adds that the Hebrew construction is "a very severe form of negation (it begins eight of the ten commandments of the Decalogue). No one, absolutely no one, is to touch the violator; by doing so, they themselves might become violators infected by one person’s disobedience. The people are to wait until the transgressor returns from the mountain; then they must execute him (from a distance)." (EPSC-Exodus) But he shall surely be stoned or shot through - Death by stoning was a horrible way to die. Note the adverb "surely" emphasizing this was an inescapable certainty and reminds one of the first "surely" in the Bible when God warned Adam "from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die." (Ge 2:17) As an aside the next "surely" was for the great counterfeiter Satan who confidently told the woman "You surely shall not die!" (Ge 3:4+) And this lie is still being actively, even aggressively perpetrated today for I recently exchanged a series of communications with a woman chastised me for my belief in and article on eternal punishment. She was very sincere, but sadly like Eve, very deceived and deadly, eternally wrong in her conclusion that all would be saved, even claiming that those who were thrown into the lake of fire at the Great White Throne would eventually be saved, yes, even including the likes of such unspeakably evil men as Adolph Hitler and Joseph Stalin! And in her deception, she was actively promoting a false Gospel against which Paul twice gave the strongest of warnings that such a person would be accursed! (Gal 1:6-9+) (See Is universalism / universal salvation biblical?) Whether beast or man, he shall not live - This would serve to teach the people that if it meant death to a dumb, uncomprehending animal, how much more would it mean death to those who understood the warning! This stipulation emphasizes the exclusive nature of God's holiness, in that even innocent animals could not approach Him! The warning here is clear - tie up your donkeys and put your livestock in a pen. When the ram's horn sounds a long blast - This refers to the famous shofar. Listen to the sound of a shofar being blown. This one is blown by men but is distinct from the supernatural sound of the trumpet in Ex 19:19. Ram's horn (03104)(yobel from yabal = to conduct, bear along) It is used in the phrase qeren yôb̠ēl, "horn of a ram" (Josh. 6:5) or in the phrase šôp̠erôt̠ hayyôb̠elîym "shophars (rams' horns) of rams" which is rendered as "trumpets of rams' horns" (e.g., nasb, Josh. 6:4). They shall come up to the mountain - NLT = "However, when the ram's horn sounds a long blast, then the people may go up on the mountain." It is like being at a sold out concert and the doors have just been opened to let the patrons inside. This of course was the "greatest concert" in the history of the world! Presumably the ram's horn blast was loud enough to be heard by the entire congregation. Note the verb come up indicates they were in the plain below and would ascend in elevation presumably to the base of the Mountain of God. Warren
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Henry - This thick cloud was to prohibit curious enquiries into things secret, and to command an awful adoration of that which was revealed. We see other allusions to Yahweh presenting Himself in a thick cloud: 2 Chr 6:1 Then Solomon said, “The LORD has said that He would dwell in the thick cloud. Ps 18:11 He made darkness His hiding place, His canopy around Him, Darkness of waters, thick clouds of the skies. Related Resource: Shekinah glory cloud See commentary on Hebrews 12:18ff "For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind..." So that - This terms of purpose is valuable to observe for it always introduces the purpose for what has just been said in the preceding context. The people may hear when I speak with you - Moses' role as Israel's leader is hereby authenticated, so to speak. Clearly Yahweh is bestowing peculiar honor and distinction on Moses. The purpose of Yahweh's coming in a thick cloud is for the sons of Israel to see (visual - the cloud) and hear (audible) the words that Yahweh would speak to Moses. This would be a clear indication to the people that Moses was God's man to speak for Him. Moses was God's spokesman and would serve as their "mediator" with Him, even as Moses had functioned as a mediator regarding the peoples' disputes in Exodus 18:13-16+. Onto this "pulpit" Moses comes to speak and God answers him with a voice like thunder. What a awesome, fearful day this was! The people were visibly, physically assaulted with the holiness and majesty of God. The display of God's power on Sinai communicated far more than any sermon ever could and it was one all could comprehend! And why such a frightening scene? Clearly this was to teach the people that God is unapproachable by any sinful human being. God is holy, set apart and for the people to touch the symbol of His holiness meant certain death. And to emphasize His holiness, even an innocent animal accidentally contacted the Mount Sinai he would die! God's holiness is serious business! THOUGHT - We forget that in our modern society. Sadly even true believers (I speak from personal experience) forget this truth! What effect might is have on our heart and mind if we were to frequently come back to meditate on Exodus 19? I think the Spirit would use the words of Moses to renew our sense of God's perfect holiness. May it be so Lord God. Amen. Warren
Êxodo 19
Henry - "Call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Consecrate (Sanctify, make holy) (06942)(qadash) means to set apart for a specific use. Removed from common use. To be holy. To show one's self to be holy. To consecrate or dedicate. To set apart a person or thing from all common or secular purposes to some religious use. Everything consecrated to God was separated from all profane use. Webster's 1828 Dictionary definition for consecrate is convicting "make or declare sacred; especially devote irrevocably to worship of God by a solemn ceremony." Qadash could refer to anything reserved exclusively for God (Ex 13:2, 12, 13; Nu 18:15) Qadash signifies an act or a state in which people or things are set aside for use in the worship of God, i.e., they are consecrated or made sacred for that purpose. They must be withheld from ordinary (secular) use and treated with special care as something which belongs to God (Ex 29:21). Otherwise, defilement makes the sanctified object unusable (cf. Dt 22:9; Eze 44:19; 46:20). Qadash in Exodus = Ex 13:2; Ex 19:10; Ex 19:14; Ex 19:22; Ex 19:23; Ex 20:8; Ex 20:11; Ex 28:3; Ex 28:38; Ex 28:41; Ex 29:1; Ex 29:21; Ex 29:27; Ex 29:33; Ex 29:36; Ex 29:37; Ex 29:43; Ex 29:44; Ex 30:29; Ex 30:30; Ex 31:13; Ex 40:9; Ex 40:10; Ex 40:11; Ex 40:13 Qadash is used with various objects: people of Israel - Ex 19:10, 14; Joshua 7:13 altar in the Temple - Ex 29:36; 1Ki 8:64 priests - Ex 28:41; 29:1;1Sa 7:1 mountain - Ex 19:23 Sabbath - Ge 2:3; Ex 20:8 new building - Neh 3:1 fast - Joel 1:14; 2:15 Warren
Êxodo 19
Henry has an interesting comment - In divine things we must not covet to know more than God would have us know; and he has allowed us as much as is good for us. A desire of forbidden knowledge was the ruin of our first parents. Those that would be wise above what is written, and intrude into those things which they have not seen, need this admonition, that they break not through to gaze. The restraints and warnings of the divine law are all intended for our good, and to keep us out of that danger into which we should otherwise, by our own folly, run ourselves. (2.) It is at our peril if we break the bounds that God has set us, and intrude upon that which he has not allowed us; the Bethshemites and Uzzah paid dearly for their presumption. And, even when we are called to approach God, we must remember that he is in heaven and we upon earth, and therefore it behoves us to exercise reverence and godly fear. Exodus 19:25 So Moses went down to the people and told them. Exodus 19 Resources - Multiple Sermons and Commentaries THE END OF THE "PRE-LAW" NARRATIVE So Moses went down to the people and told them - See table summarizing Moses' movement up and down the mountain numerous times. He told them they were not to not to break through the boundary set around the mountain and gaze at the sight or they would die (Ex 19:21+). NET Note - The passage has many themes and emphases that could be developed in exposition. It could serve for meditation: the theology drawn from the three parts could be subordinated to the theme of holiness: God is holy, therefore adhere to his word for service, approach him through a mediator, and adore him in purity and fearful reverence. A developed outline for the exposition could be: I. If the people of God will obey him, they will be privileged to serve in a unique way (Ex 19:1–8); II. If the people of God are to obey, they must be convinced of the divine source of their commands (Ex 19:9); and finally, III. If the people of God are convinced of the divine approval of their mediator, and the divine source of their instructions, they must sanctify themselves before him (Ex 19:10–25). In sum, the manifestation of the holiness of Yahweh is the reason for sanctification and worship. The correlation is to be made through 1 Peter 2 to the church. The Church is a kingdom of priests; it is to obey the Word of God. What is the motivation for this? Their mediator is Jesus Christ; he has the approval of the Father and manifests the glory of God to his own; and he declares the purpose of their calling is to display his glory. God’s people are to abstain from sin so that pagans can see their good works and glorify God. (Notes) COMPARISON OF MOUNT SINAI WITH MOUNT ZION Table is made from notes by David Guzik (Exodus 19) Hebrews 12:18–24+ says clearly that under the New Covenant we come to a different mountain, that our salvation and relationship with God is centered at Mt Zion not Mount Sinai Hebrews 12:18-24+ For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19 and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. 20 For they could not bear the command, “IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED.” 21 And so terrible was the sight, that Moses said, “I AM FULL OF FEAR and trembling.” 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. COMPARISON OF MOUNT SINAI WITH MOUNT ZION Mount Sinai Heavenly Mount Zion Fear and terror Love and forgiveness A dry desert City of the Living God Earthly Heavenly and spiritual Only Moses could meet God Innumerable company a general assembly Guilty men in fear Just men made perfect Moses the mediator Jesus the mediator. Old Covenant, ratified by the blood of animals New Covenant, ratified by the blood of the Son of God All about barriers and exclusion All about invitation All about Law, All about grace David