God Gives Additional Laws and Moses Ascends SinaiExodus 23:1-24:18

Michael Hatcher

INTRODUCTION

A study of the Old Testament is certainly important, yet often neglected by members of

the Lord’s church. As God brings the children of Israel out of Egyptian bondage, He leads them

to Mount Sinai to receive the Law. As God begins speaking to the people, He gives them the Ten

Commandments (Exo. 20). He then gives them certain laws dealing with various things. Our

study involves these additional commands which God gives to the Israelites, and then God

calling Moses to come up to Him to receive the Law.

EXEGESIS AND EXPOSITION OF EXODUS 23:1-24:18

Chapter 23:1-9 Laws Relating to Others

Verse 1: This command is related to the ninth of the Ten Commandments (Exo. 20:16) of

not bearing false witness against one’s neighbor. Here one is not to raise a false report. Raise

(take up—ASV) comes from a word meaning “to take up or lift up.” It embraces both the idea of

being the originator of a false report and also the receiver of one, and here having to do with

judicial proceedings. A false report is one that does not have any foundation and thus injures

another. The last phrase “is unquestionably connected with the preceding one, and implies that

raising a false report furnishes the wicked man with a pretext for bringing the man, who is

suspected of crime on account of this false report, before a court of law; in consequence of which

the originator or propagator of the empty report becomes a witness of injustice and violence.”i

The heart of the matter is that the follower of Christ is to speak the truth and never lie.

John reveals that “all liars, shall have their part in the lake which burneth with fire and

brimstone: which is the second death” (Rev. 21:8). This is the case because all lies originate with

Satan. Jesus stated of Satan that “when he speaketh a lie, he speaketh of his own: for he is a liar,

and the father of it” (John 8:44). The Christian will not fudge or twist the truth, tell little white

lies, etc., but will speak the truth. Paul sums it up well when he wrote, “Wherefore putting away

lying, speak every man truth with his neighbour: for we are members one of another” (Eph.

4:25).

Verse 2: This passage is still dealing with judicial matters. However, the first part is

based upon a general principle. We are not to follow a multitude to do evil for any reason. It is

never right to do evil. Far too many base the decisions they make upon what is popular instead of

what is right. The Christian should ever be prepared to go it alone if that is the way of

righteousness. Pilate should have learned this lesson when the multitude of Jews stood outside

his palace yelling, “Crucify him, crucify him” (Luke 23:21) and had the courage to do what was

right instead of following the multitude to do evil. Likewise, today we need lawmakers and

judges who are not content to follow the crowd when the crowd is wrong, but are willing to stand

for what is right. We should never speak in such a way that justice does not prevail.

Verse 3: While the previous verse might have mainly dealt with the chief men, mighty

men, or nobles (multitude), this verse deals with the same principle from the opposite standpoint.

We are not to pervert the truth to help those who are poor. The truth should be spoken and allow

justice to take care of itself.

Verse 4-5: While the previous verses dealt with doing or saying something unjustly

which would be detrimental to others, God was also concerned with the active doing of good to

others even those who hate us. We are not to be controlled by what others do and their actions

toward us, we must be proactive in our dealings with them. Paul expresses this idea: “Be not

overcome of evil, but overcome evil with good” (Rom. 12:21).

If an Israelite saw an enemy’s beast of burden going astray or lost, they had the

obligation to return it. If the animal was so burdened down that it could not get up from the

weight, then he had the obligation to help it up again. Most would immediately realize this need

when dealing with a brother (Deu. 22:1-4) or friend, but would not help the enemy or one who

hated him.

In this the Law anticipated the golden rule established by our Lord: “Therefore all things

whatsoever ye would that men should do to you, do ye even so to them: for this is the law and

the prophets” (Mat. 7:12). Jesus also speaks directly of our relationship with those who are our

enemies:

“Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I

say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and

pray for them which despitefully use you, and persecute you” (Mat. 5:43-44). If we are to show

such common courtesies as these, then how much more spiritual courtesies in teaching them the

soul saving Gospel of Christ.

Verse 6: Here we have the converse admonition from Exodus 23:3 which forbids

perverting the truth to help the poor. This warning forbids the perverting of justice to wrong

those who are poor. This would be very tempting from the standpoint of trying to place those

who are rich in your debt. It is easy to take advantage of those who are poor while not so easy to

do so to the rich. We should always remember what James says to Christians, “Hearken, my

beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the

kingdom which he hath promised to them that love him? But ye have despised the poor. Do not

rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that

worthy name by the which ye are called?” (Jam. 2:5-7).

Verse 7: A general statement is made that we are to stay away from any false matter.

“False” is from the Hebrew sheqer which Swanson defines as, “deception, misleading falseness,

i.e., a state or condition which is utterly false, and causes a mistaken belief.”ii We should not

involve ourselves with those things which cause others to believe incorrectly. This is contrary to

the view which some are now fostering of “Biblical Ethical Deceit.” The Christian should never

be engaged in such deceptive practices.

They were not to do things and engage in such false practices which would cause those

who have done nothing wrong to be executed; not to engage in judicial murder. There is the

warning to those who would act in such a wicked manner that God will not justify such action.

To do such evil “puts one in opposition to a holy God who will not justify wickedness.”iii

Verse 8: With these injunctions there also needs to be the restriction not to accept gifts.

Swanson says of gift: “bribe, i.e., a gift given to influence an outcome or hire services, usually

with a specific quid pro quo.”iv Gesenius puts it: “a present, a gift... especially one to... corrupt a

judge.”v God is concerned about justice taking place without any undue influence upon the

judges. If a judge takes gifts from those who might be judged by him, it, at best, gives the

appearance of the perverting of justice. It also causes the judge to begin bartering the outcome of

the case to the highest bidder. Therefore, avoid all appearance of impropriety by not accepting

gifts whether they are bribes or not. The lawmakers and judges of our society should take notice

of this restriction.

Verse 9: God also deals with their relationship to strangers or foreigners. Just as it would

be wrong to do injustice to either the rich or the poor, it is also wrong to withhold justice from

one who is not of Israel. He reminds them of the time they were strangers which would be the

time they were in Egypt and how they could call upon their own experience as to how a foreigner

feels. Clarke well states, “Having been strangers yourselves, under severe, long continued, and

cruel oppression, ye know the fears, cares, anxieties, and dismal forebodings which the heart of a

stranger feels. What a forcible appeal to humanity and compassion!”vi

Chapter 23:10-13 Laws Relating to the Sabbath

Verse 10: We are here introduced to the law of the Sabbath regarding the land. However,

instead of being a Sabbath day (as previously given Exo. 20:9-11), this is a Sabbath year. While

they were to work for six days and rest the seventh, the land was to be cultivated and worked for

six years and then it was to have rest the seventh year.

Verse 11: The seventh year the land was not to be worked, but allowed to rest. These

principles also related to the vineyards and olive groves. Prichard wrote, “While the ancients

understood the concept of a day of rest, the idea of a year of rest was unheard of.... The idea of

crop rotation, and letting the land lie fallow is well known today, but was unheard of in ancient

times, except through revelation.”vii

This is not simply to benefit the land but was also for the benefit of poor and the animals.

Even though they were not working the land, it still would produce some crops for their usage,

and they would be able to eat of the produce of the land. The poor were benefitted before the

animals— God created man in His own image, not animals. Man is of more value than animals,

yet many have turned that around to place more importance on animals than man (cf., abortion).

This Sabbatical year would teach the Israelites to depend on God and His providence for

them. God promised them a crop in the sixth year that would be enough for three years (Lev.

25:20-21). It also served to remind them that they were simply custodians of the land which

belonged to God and that they must conform to His laws about the land or loose it.

Verse 12: He restates the Sabbath day law (Exo. 20:8-11), that they were to work for six

days and rest on the seventh. God knows it is not good for man to work himself to death, and that

man needs to be refreshed.viii We must guard against excessive rest—laziness—yet there is a

proper rest that is adequate for our needs.

Verse 13: This seems to be a transitional statement taking us from our relationships with

others to our relationship with God. In our dealings with others we are to be circumspect or to be

kept or preserved. We are to make sure that we continue in a proper relationship with others as

enumerated previously.

Regarding the relationship with idols and false gods, they were not to make mention of

them nor let nothing be heard out of their mouth regarding them. The Hebrew word translated

mention is zakar and when used in the verb tense here (hiphil) means, “(1) to bring to

remembrance before some one.... (2) to make mention of.... Especially to make mention of with

praise, to praise, to celebrate”ix God did not want the Israelites to become accustomed to

idolatry and the “familiar use of them would tend to lessen horror of idolatry,”x thus do not bring

them to mind nor speak of them.

Chapter 23:14-19 Laws Relating to the Three Feasts

Verse 14: Here is the introduction of the three great yearly feasts. While there were other

observances to be kept, these three were special in that all men would be presenting themselves

before God. These three feasts brought to their mind their redemption by a loving God and His

continued blessings upon them.

Verse 15: The first is the feast of Unleaven Bread or Passover. This was a feast to

remember the deliverance of the Hebrews by the mighty hand of God from Egyptian bondage.

This feast had been instituted in Exodus 12-13. They were to eat unleaven bread for seven days

during the month of Abib (or Nisan) which was the first month of the Jewish calendar and would

be during our time-frame of March and April. They were not to appear before God with empty

hands: that is without having sacrificial gifts. These gifts would evidence their thanks to God and

tribute to their King, but would result in being a blessing to them. While this is said relating

specifically to Passover, it was equally applicable to all three feast mentioned here. This is a

good lesson for us to remember, that we should never come to God empty-handed.

Verse 16: The second feast is what we commonly refer to as Pentecost. It is the feast of

harvest or feast of Weeks and came fifty days (or seven weeks) after Passover. This feast was to

celebrate the completion of the barley harvest. On this day, they did not do any labor—treating it

as a Sabbath day. It was to express their gratitude to God in which they presented two loaves of

leaven, salted bread to Him (Lev. 23:15-22). Along with this they were to offer additional items

(Lev. 23:18) and free-will offerings (Deu. 16:10). It was celebrated during the month of Sivan

which corresponds to parts of our May and June.

The third feast is the feast of Ingathering or the feast of Tabernacles and came days after

the Day of Atonement. It was celebrated in the month Tishri or Ethanim corresponding to parts

of our September and October. During this feast they lived in tabernacles or booths in

representation of the forty years in which they wandered in the wilderness to remember God’s

protection of the nation during that time. It was also to be a celebration of the harvest

thanksgiving.

In the end of the year “does not mean after the close of the year... The year referred to

here was the so-called civil year, which began with the preparation of the ground for the harvest-

sowing, and ended when all the fruits of the field and garden had been gathered in.”xi

Verse 17: For these three feasts all males were to “appear before the Lord.” This

requirement was probably limited to those males who were twenty and over which would have

been included in the census (Num. 1:3). However, this requirement would not eliminate others

from being there. “Though the absence of all the males at these three festivals left the country

defenseless, a special promise was given of divine protection, and no incursion of enemies was

ever permitted to happen on those occasions.”xii We wonder how many of those who claim the

Jewish religion today observe this command?

Verse 18: This seems to return to the feast of Unleaven bread or Passover and sets forth

some rules to be observed concerning it. First, they were not to offer the sacrifice God demanded

until all the leaven had been removed from their house. The blood of the sacrifice points to the

lamb offered for the Passover sacrifice (Exo. 34:25), and called my sacrifice “by way of

eminence...because God had instituted it for that especial purpose, the redemption of Israel from

the Egyptian bondage, and because it typified THE LAMB OF GOD, who taketh away the sin of the

world.”xiii

The second requirement listed is that the fat of the sacrifice was not to remain until

morning. At the original Passover, nothing of the animal was to be left till morning (Exo. 12:10).

In the feast of the Passover, the fat of the lamb would be burned upon the altar, but there were

parts of the lamb which would be eaten and it is to those parts which the restriction applies (Deu.

16:4). “The practice impressed Israel with the seriousness and the unique function of sacrifices.

They were not to be treated as leftover garbage.”xiv

Verse 19: There is a general principle that the first of anything belongs to God, and this

would certainly include the first-fruits of the land. They were to do this without delay (Exo.

22:29), and the full instructions can be found in Deuteronomy 26:2-11. We certainly learn that

God is to come first in every aspect of our lives, and that He deserves our very best.

The latter part of the verse is generally understood to be a prohibition of the cultic

Canaanite practice in which a young goat was boiled in its mother’s milk. They, after seething

the kid, would sprinkle the broth as a magical charm on their gardens and fields to make them

more productive the next season. Israel was to learn, and by the giving of the first-fruits, that

blessings come from God, not from magic or idols. This would also remind them that they were

a separate people from the nations of the world which principle would also apply to us—we

should not do things which will identify us with the world. Others have thought that this simply

prohibited the cooking of the kid in its mothers milk which would indicate a contempt of the

relationship of the parent with its young, thus denigrating the family relationship (Exo. 20:12).

Chapter 23:20-33 Blessings of Obedience

Verse 20-21: God was going to send an Angel or Messenger (for so the word means)

before them. He informs us of a few things concerning the Angel. First, let us identify this Angel.

While some believe this Angel was Moses, Moses does not harmonize with what is stated

concerning this Angel. The text does harmonize with an understanding that this Angel is the

Second Person of the Godhead—the Word (John 1:1)—who later comes to the earth as Jesus the

Christ. It states that God’s name is in him, that is that the nature of God was in this Angel and we

know that the fulness of the Godhead was in the Word (Col. 1:19). Also this Angel had the power

to forgive sins or not to pardon which is a prerogative of deity.

We are also given the purpose of God sending this Angel. He was to go before Israel and

lead them into the Promised Land of Canaan. As Israel goes into the land, the Captain of the

Lord’s host appears to Joshua with His sword drawn to lead them into the land (Jos. 5:13-15).

Since this Captain accepted Joshua’s worship, it must be that He is the same second person of the

Godhead.

Verse 21-22: Israel was not to provoke the Angel, but was to be obedient to what He

said. If they provoked Him, then He would not pardon their sins. Yet, that is exactly what they

did. They continued to provoke Jehovah to anger by their repetitive apostasy and idolatry. “How

oft did they provoke him in the wilderness, and grieve him in the desert!” (Psa. 78:40). Because

of their disobedience, they were made to wander in the wilderness for forty years; later after

taking the land they were taken into captivity (see the period of the judges, and then the Assyrian

and Babylonian captivities).

They also had the promise that if they were obedient, then their enemies would be God’s

enemies, their adversaries would be His adversaries. Thus, when they were obedient to what God

commanded, He blessed them. As they went into the land to take it, God cut off the Canaanite

nations. He did not do this in one fell swoop, but did it over a period of time (v. 29). God fought

for them, and He will fight for us when we do all that He has commanded us.

Verse 23: The Angel, the Second Person of the Godhead, would bring them into the land

which God had promised to Abraham’s descendants (Gen. 12:7; 15:18-21; Exo. 3:17). Six of the

seven nations are mentioned here, however the Septuagint, Samaritan, Coptic, and one Hebrew

manuscript add the seventh nation—Girgashite. God was bringing judgment upon these nations

because of their sin; He was going to destroy them. God delayed punishment of these nations

(specifically the Amorites) because their sin was “not yet full” (Gen. 15:16).

Verse 24: Here we have Israel’s actions, first to the Canaanite gods, and then to Jehovah.

There are five things God mentions regarding their actions concerning the Canaanite gods. First,

they were not to bow down to them. They were not to worship the idols of the Canaanites.

Second, they were not to serve those gods. Serve has reference to working for them. These first

two were specifically condemned in Exodus 20:5. Third, they were not to do after their works.

This would apply itself in the making of graven or idolatrous images which is condemned in

Exodus 20:4. Fourth, they were to overthrow them completely and totally. Overthrow is to pull

down or destroy, thus they were to totally destroy the idolatrous images (gods) of these nations.

Fifth, they were to break down the images. Images is specifically a pillar or statue of an idol,

although Keil and Delitzsch state that it “does not mean statues erected as idols, but memorial

stones or columns dedicated to idols.”xv Fields states that they “were upright standing stones,

sometimes as much as ten feet tall. Such pillars have been found in excavations at Gezer and

Tanaach.”xvi

Verse 25: Here we have addressed those actions of Israel regarding Jehovah. They were

to serve Him (same word as in the previous verse). If Israel did their part in relation to the

Canaanite gods and in serving Jehovah, then He promises to bless them. First, God promises to

bless their bread and water. These items are necessary to the continuation of life. The bread

specifically refers to the grain harvest from which the bread was made, and the water would

specifically refer to the rainfall which nourished their crops (Deu. 28:5, 12). Thus, God is

promising to bless their food.

and represents our sustenance.

God also promises to take away their sicknesses. After bringing the children of Israel out

of Egypt, God promised that He would not lay any of the diseases which He put upon Egypt on

them (Exo. 15:26) if they remained faithful to Him. “And the LORD will take away from thee all

sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will

lay them upon all them that hate thee” (Deu. 7:15). In the passage before us, it does seem to

imply that God will take away all those things which endanger their life.

Verse 26: There is also the promise that if faithful to Him they would not “cast their

young.” This phrase means that they will not miscarry (see NKJV, NASV). While it might be

limited to humans here, it is expanded to animals also in Deuteronomy 7:14. Also they would be

fruitful in that no one would be barren. This would insure the growth and continuation of the

nation. One of the great disgraces for an Israelite woman was to be without child, this promise

eliminated this dishonor.

The next promise is of long life: that God would fulfil their days. This is a promise that

they would not die young, and they would live out their lives to its fulness. This corresponded to

the promise of long life if they honored their parents (Exo. 20:12). The psalmist, however, stated

that the wicked would not live out half their days (Psa. 55:23).

These promises of God (as all His promises) were conditional. They had to remain

faithful to Him or else they would not receive them. Additionally, these are not absolute

statements, they were general statements as to God’s providential care of His people.

Verse 27: God now informs them of His help in taking the land which He has promised

them. God would send His fear or terror before them. God had already done many wonderful

works on behalf of Israel. These works were spread to the enemies of Israel causing terror on

their behalf. “The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of

Palestina. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall

take hold upon them; all the inhabitants of Canaan shall melt away. Fear and dread shall fall

upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass

over, O LORD, till the people pass over, which thou hast purchased” (Exo. 15:14-16). We see this

having taken place in the statement of Rahab to the spies: “And she said unto the men, I know

that the LORD hath given you the land, and that your terror is fallen upon us, and that all the

inhabitants of the land faint because of you.... And as soon as we had heard these things, our

hearts did melt, neither did there remain any more courage in any man, because of you: for the

LORD your God, he is God in heaven above, and in earth beneath. (Jos. 2:9, 11).

God would destroy all the nations which came against them. Destroy is “discomfit” in the

ASV, and “cause confusion” in the NKJV. The Hebrew word means, “to disturb, to put in

commotion, to put to flight, e.g. when used of God, his enemies”xvii Because of the fear (terror)

placed in these nations, they will be in a state of confusion. God will then make the enemy turn

and flee from Israel. God is the One Who would be fighting for them and no nation can stand

against Him. He ruleth in the affairs of man and as such will raise up and will destroy kings and

nations according to His will (cf., Dan. 2:21; 4:25, 32). God would throw into confusion and put

to flight those who came against Israel.

Verse 28: God also promises to send the hornet before them. This promised has been the

subject of great discussion. This discussion is expressed well by Jamieson: “Some instrument of

divine judgment, but variously interpreted: as hornets in a literal sense [BOCHART]; as a

pestilential disease [ROSENMULLER]; as a terror of the Lord, an extraordinary dejection

[JUNIUS].”xviii Some have also suggested that since the hornet was one of the sacred symbols of

the Pharaoh’s, that it suggests that the Egyptian armies fought against Canaan and weakened

them prior to Israel taking the land. While we might not know the specifics, we do know that

God was helping them in going in before them to help Israel in defeating their foes. Joshua states

that God did send them and helped them overcome their enemies: “And I sent the hornet before

you, which drave them out from before you, even the two kings of the Amorites; but not with thy

sword, nor with thy bow” (Jos. 24:12).

Verse 29: God uses His wisdom in helping them. It would take time for Israel to take the

entire land. Thus, God would not give them the whole land in one fell swoop (“in one year”),

instead He would give it to them as they came to it. If God drove out the nations prior to Israel’s

taking the land, it would become desolate and wild animals would overrun it. If animals overran

the land, then that would endanger the lives of the Israelites (cf., Lev. 26:22; Eze. 14:15, 21).

Additionally, Israel was to occupy the cities and houses of the Canaanites, which would become

run down if left vacant.

Verse 30: God gave them the land little by little instead of all at once. When Israel

entered the land they took Jericho, then made a southern campaign followed by a northern

campaign in which they defeated the main forces of the Canaanites. It then became the

responsibility of each tribe to drive out the particular people residing in the land which they

inherited. It took Israel six to seven years to conquer all which they did. However, the different

tribes soon wearied of their task, and failed to take full possession of the land as God had

instructed, leaving some of the Canaanites in the land, making alliances with them instead of

destroying them.

Verse 31: God sets the boundaries of the land He is giving them. “On the basis of the

promise in Gen. 15:18, certain grand and prominent points are mentioned, as constituting the

boundaries towards both the east and west. On the west the boundary extended from the Red Sea

(see Ex. 13:18) to the sea of the Philistines, or Mediterranean Sea, the south-eastern shore of

which was inhabited by the Philistines; and on the east from the desert, i.e., according to Deut.

11:24, the desert of Arabia, to the river (Euphrates).xix

There is often raised the question as to whether or not the land promise was fulfilled: Did

God give them the land? It is the position of the premillennialist that the land has never fully

been given to Israel. Some tell us that it was not completely fulfilled till the days of David and

Solomon. However the Scriptures give another story. Joshua stated to those of his day: “And the

LORD gave unto Israel all the land which he sware to give unto their fathers; and they possessed

it, and dwelt therein” (Jos. 21:43). “And, behold, this day I am going the way of all the earth: and

ye know in all your hearts and in all your souls, that not one thing hath failed of all the good

things which the LORD your God spake concerning you; all are come to pass unto you, and not

one thing hath failed thereof” (Jos. 23:14). Likewise, during the days of Solomon: “And

Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the

border of Egypt: they brought presents, and served Solomon all the days of his life” (1 Kin.

4:21). Finally Nehemiah states, “Thou art the LORD the God, who didst choose Abram, and

broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; And

foundest his heart faithful before thee, and madest a covenant with him to give the land of the

Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites,

to give it, I say, to his seed, and hast performed thy words; for thou art righteous” (Neh. 9:7-8).

God would deliver the Canaanites into their hand. God was giving the Israelites the land.

In discussing God’s grace, we observe that it is a gift of God. Thus, when looking at this, we are

observing the grace of God at work among the Israelites in giving the land to them. However, for

Israel to have the land by the grace of God, they had to do their part—drive out the nations

residing in the land. Thus, we have the joining of the divine side and human side relating to

God’s promise of the land.

Verse 32-33: We now have Israel’s relationship to the nations in the land, and there were

to be no relations with those wicked nations nor their gods. They were not to make any covenant

with the nations of the land as a covenant with them would imply a recognition and toleration of

their idols. God realized, even though Israel might not have, that any alliance with those nations

would eventually cause Israel to sin and go into idolatry. Nor was Israel to allow those nations to

live in the land. They were commanded to drive them out and utterly destroy them. God knows

the principle that “Evil companionships corrupt good morals” (1 Cor. 15:33—ASV).

Historically, we know that Israel did end up making agreements with some of the nations in the

land which eventually did lead to their spiritual downfall. “And they served their idols: which

were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils” (Psa.

106:36-37). Additionally, the destruction of those nations served as the just reward by God of

their actions. God had tolerated their sins till their iniquity was full (Gen. 15:16).

Chapter 24:1- 2 Moses and Others Called Up To The Mountain

Verse 1: Previously Moses had gone up into the mountain (Exo. 20:21) and now it

appears that he has returned (or about to return) to repeat what God had said in Exodus 21-23 to

the people (Exo. 20:19). He is now to return to the mountain with Aaron (the high priest and

Moses’ brother), Nadab and Abihu (the two oldest sons of Aaron and remembered most for

offering strange fire and having fire come down from heaven and devour them, Lev. 10:1-2), and

seventy of the elders of Israel. The seventy elders seem to be the representatives of the nation.

These were all to worship God from a distance. Worship in the form used herexx means “(1) to

prostrate oneself before any one out of honour,... (2) in worshipping a deity; hence to honour

God with prayers,... (3) to do homage, to submit oneself.”xxi

Verse 2: While the people were not allowed on the mountain at all, standing at the foot of

it; Aaron, his two sons, and the seventy elders were to worship Him from a distance, probably

going up about half-way; Moses alone was to go on up into the mountain or the top of the

mountain. Moses being able to go up to the presence of God indicates his unique position as

mediator between God and the people. God spoke to Moses mouth to mouth (Num. 12:8).

Chapter 24:3 Promise of Obedience

Verse 3: Moses goes down to the people and rehearses all of God’s Word. Preachers

today have the obligation to preach all of God’s Word and to withhold nothing that is profitable

to our salvation (Acts 20:20, 27). Only proclaiming part of God’s Word is as bad as preaching

lies, just as believing only part of the truth is as bad as believing a lie. All of God’s words and

judgments would refer to the commands God gave recorded in Exodus 20-23. Some do not

believe the Ten Commandments would be included in this since they had already heard that

directly from God, while others believe the words refers to the decalogue, and judgments to the

rest (Exo. 20:22-23:33).

There is unanimous agreement to what God had commanded. That agreement was with

one voice, not necessarily in unison but that they all spoke the same thing. They stated that they

would do all that God spoke. This is similar to what they said in Exodus 19:8 (cf., Deu. 5:27). It

was not only necessary that they know what God imposed upon them, but that they declare their

willingness to do what God commanded. Notice that they said they would do all the words, not

just some of the words. Many today are willing to do some of the things which God commands,

but not willing to do everything He says. It is sad to contemplate how quickly the Israelites

turned from God and made an idol to worship—a period of forty days (Exo. 32).

Chapter 24:4-8 The Blood of the Covenant

Verse 4: With the ratification of the covenant, it was necessary to write down all the

commands of God so it would be preserved in an official way. Thus, Moses wrote down

(probably on papyrus or parchment) all the Lord’s words which would be those words and

judgments (v. 3) which he had told them. While some deny the Mosaic authorship of the

Pentateuch (at one time some denied the possibility because they said writing did not exist till

later, others set for the Documentary Hypothesis or the J E D P theory), this clearly shows that

Moses is the author (cf., Exo. 17:14; Num. 33:2; Deu. 31:9, 19, 24; et al.).

The next day Moses rose up early and built an altar or a place of sacrifice at the foot of

the mountain (where the mountain begins to rise). He set up twelve pillars or “large stones that

were made to stand in a vertical position.”xxii These twelve pillars were “most likely round

about the altar and at some distance from it, so as to prepare the soil upon which Jehovah was

about to enter into union with the twelve tribes. As the altar indicated the presence of Jehovah,

being the place where the Lord would come to His people to bless them (Ex. 20:24), so the

twelve pillars, or boundary-stones, did not serve as mere memorials of the conclusion of the

covenant, but were to indicate the place of the twelve tribes, and represent their presence

also.”xxiii

Verse 5: Moses sent young Israelite men. Young men could refer to any male child of any

age from infancy to late adolescence, plus the word can refer to a servant or an apprentice.xxiv

Some believe that these were the firstborn sons, and some believe they are a pre-Levitical priests,

and others simply they were strong energetic young men.

These young men offered burnt offerings and peace offerings. As to the burnt offerings

notice: “There was no one particular occasion for burnt offerings. Some were included in the

cultic calendars, and a lamb was to be made a daily burnt offering. We also find burnt offerings

offered in thanksgiving (Exod. 18:12), as expiation for guilt (Lev. 5:7; Job 1:5), to fulfill a vow

(Lev. 22:18; Judg. 11:31), in connection with divination (1 Sam. 7:9), to seek the Lord’s favor (2

Sam. 24:25), as part of the consecration of the priests (Exod. 29), and apparently to consecrate an

altar (Judg. 6:26; 2 Sam. 24:25). Some of the situations which call for a burnt offering were thus

prescribed, while others were freewill offerings. The distinction between burnt offering and other

offerings is that it was a gift which was totally devoted to the Lord, not being consumed by

humans.”xxv It was basically for the purpose of winning God’s favor. Peace offerings indicated

the state or relationship between God and man brought about by the burnt offerings.

Verse 6: Moses took the blood of the sacrifices and divided it into two parts. With one

part he put it into basins which were “large metal ‘bowls’ used for mixing food or wine. They

were sometimes as large as sixteen inches in diameter, about eight inches deep, and had

handles.”xxvi With the other part he sprinkled (the Hebrew word means to swing, shake, toss,

scatter, to pour out) on the altar. He probably sprinkled the top of the altar and then dashed it

against its sides.

The division of the blood into the two parts likely represented the two parties who had

entered into this covenant relationship. The blood sprinkled on the altar would represent blood

being sprinkled toward God to satisfy the requirements of His justice.

Verse 7: Moses took the book of the covenant which would be the book he had just

written (v. 4) containing Exodus 20-23. He reads this book and they again agree to obey all that

God has commanded. This is the third time the people promise to obey God’s laws (Exo. 19:8;

24:3).

A word is in order concerning covenants. A covenant is simply an agreement or contract

between two (or more) parties. However, there are two types of covenants: (1) between equals,

and (2) between unequals. When both parties are equal, then both have bargaining rights. When

it is between unequals, then one is Superior (God) and one inferior (man). In this case, it is a

covenant between unequals. God gives them His Law, and they have no bargaining rights to

change or alter it in any way. They do have the right to accept it and be blessed by God, or reject

it and suffer the consequences of that rejection. They agree to abide by what God says.

Verse 8: Moses then takes the other part of the blood which had been collected in the

basins in verse 6, and sprinkles it upon the people. Sprinkled is the same word as in verse 6. As

he did this, he also told them that it was the blood of the covenant which God was making with

them (i.e., that the blood which confirms the covenant relationship between them). This covenant

was made upon all the words Jehovah had spoken and which the people promised to obey.

Hebrews 8:18-20 shows that Moses also sprinkled the blood on the book itself.

Wilbur Fields suggest four possible reasons why blood was used in ratifying this

covenant: (1) As a means of enactment (Heb. 9:15-18). Death had to occur for a covenant to be

in force and the offering of blood is possible only when death has occurred. (2) Blood is

connected with the forgiveness of sins and without the shedding of blood they could not have

been acceptable to God. (3) A visual warning that they had to keep the covenant or face death

themselves. (4) It served as a means of bringing unity between God and Israel.xxvii “It must

have been a deeply impressive, as well as instructive scene, for it taught the Israelites that the

covenant was made with them only through the sprinkling of blood—that the divine acceptance

of themselves and services, was only by virtue of an atoning sacrifice, and that even the blessings

of the national covenant were promised and secured to them only through grace.”xxviii

Chapter 24:9-11 The Glory of God Appears

Verse 9: We now have those who had been told by God to come up to Him doing what

they had been told (see v. 1). Moses, Aaron (Moses’ brother), Nadab and Abihu (the two oldest

sons of Aaron), and the seventy elders (representatives of the people as a whole) go up the

mountain.

Verse 10: These men saw the God of Israel. He is described as the God of Israel and He

now is in a special way since this covenant has been ratified between God and Israel. We must in

some way harmonize this with other passages of Scripture. Moses was not allowed to see the

face of God (no man could and live) but was only able to see the back parts (Exo. 33:20-23). A

few days prior to this it would have meant death for one to break through the barrier and see God

(Exo. 19:21-24). The New Testament often speaks of the aspect of man not being able to see

God (John 1:18; 1 Tim. 6:16; 1 John 4:12). Yet here these men see God. Various attempts have

been made to harmonize these ideas. It is this author’s view that what they saw is a

representation of God’s nature, “or more exactly a representation of part of God in human form

(cf. Isa. 6:1; Rev. 4:2, 6).”xxix

Moses uses figurative language to indicate that God was enthroned above the heaven. He

describes an area paved with a layer of sapphire. These stones were “one of the most valuable

and lustrous of the precious gems—of a sky-blue or light azure color and frequently chosen to

describe the throne of God (see Ez 1:26; 10:1).”xxx This pavement was like the body of heaven

in clearness. Clearness is from a word which means purity, and body not only refers to the bone

or body but also has reference to the substance or “the essence or essential nature of a

thing.”xxxi Thus, these ones saw in every way the appearance of heaven itself.

Verse 11: God did not lay his hand upon the representatives of Israel (the seventy-four

men of verse 9) who had come up to Him. Adam Clarke sets forth several explanations of God

laying his hand upon them: “1. He did not conceal himself from the nobles of Israel by covering

them with his hand, as he did Moses, Ex 33:22. 2. He did not endue any of the nobles, i.e., the

seventy elders, with the gift of prophecy; for so laying on of the hand has been understood. 3. He

did not slay any of them; none of them received any injury; which is certainly one meaning of

the phrase: See Ne 13:21; Ps 55:20.”xxxii Others simply state that this means that God did not

attack, destroy, or harm them which this scribe thinks it means in this context.

Instead of destroying them, they saw God and He had fellowship with them. While we

are not given any details concerning their eating and drinking with God, we suppose that it

represents the fellowship between God and Israel and the celebrating of the ratification of the

covenant and symbolizing “the fact that He was taking on responsibility for their safety and

welfare (cf. Gen. 31:44-46).”xxxiii We also suppose that they ate portions of the peace offerings

which the young men offered in verse 5. Some believe that this “may be even a type of the

blessedness of our presence with God in eternity, and of the marriage supper of the Lamb (Rev.

19:7-9; 21:3).”xxxiv

What a marvelous blessing these seventy-four men received in being able to see God and

to eat in His presence. Yet, in spite of this wonderful opportunity, we also know that Nadab and

Abihu squandered the blessing which they received (Lev. 10:1-2). Those who are Christians

have great blessings afforded to them. They have all spiritual blessings in Christ (Eph. 1:3), they

have God as their Father (2 Cor. 6:18), with God hearing their prayers (1 Pet. 3:12) so they can

cast all their burdens at His feet (1 Pet. 5:7). Christians have the opportunity to sit at the feet of

Christ and drink in His teachings (John 6), and in seeing Christ, we see the Father (Mat. 11:27;

John 14:9) since He is the express image of God (Heb. 1:3). No wonder Peter likens that one

who has enjoyed all these great privileges and then throws them away as a dog returning to its

own vomit and the sow that was washed to her wallowing in the mud (2 Pet. 2:20-22). Let us

never be guilty of throwing those wonderful blessings away.

Chapter 24:12-18 Moses Goes Into the Mountain

Verse 12: The seventy-four men who had gone up into the mountain and saw God and

ate in His presence, returned to the people. Moses is now called back up into the mountain. The

purpose for his return to the mountain was to receive the tables of stone which would be the Ten

Commandments inscribed on stone by the finger of God (Exo. 31:18), the law, and

commandments. The law and commandments probably included all that instructions for the

temple along with the priesthood.

It would be Moses’ responsibility to teach all that God was revealing to him to the

Israelites. It is every Christian’s obligation to teach the Gospel of Jesus Christ to others. We are

to go and make disciples of all men (Mat. 28:19-20), and we are to teach the Word of God to

Christians in edifying them (Acts 20:32).

Verse 13-14: Moses along with Joshua went up into the mountain. Joshua is described as

Moses’ minister or servant. While we do not know all that would have been involved in Joshua’s

servitude, we see the importance of being a servant in looking at Joshua’s life. His servitude here

prepares him for his leadership role after Moses’ death. Joshua (as his name implies; his name

meaning savior) also typifies our Lord who came as a servant (Mat. 20:28; Phi. 2:6-7).

Moses informs the elders to remain where they were till he and Joshua returned. It seems

they were now in the camp because of the mention of Hur, who was not one of the seventy-four

who went up into the mountain in verse one. Moses had previously served as judge for those

cases which were too difficult for others to judge (Exo. 18:26). While he was in the mountain

receiving the Law, those legal cases were to be brought before Aaron and Hur till Moses

returned from the mountain.

Verse 15: Moses then ascends up into the mountain. Joshua would have gone up at least

part way into the mountain with Moses as is evidenced when Moses is returning from the

mountain to the people, Joshua is with him (Exo. 32:17).

The mountain is covered with a cloud (whether the cloud was already there since there is

no mention of it departing—see Exo. 19:16, or it covered the mountain after Moses goes up is

immaterial and the text can be understood either wayxxxv).

Verse 16-17: The glory of God was upon Sinai. Sinai was covered with the cloud and the

seventh day Moses was called to go up into the cloud. The glory of God appeared to the

Israelites in the camp below like a devouring fire on the top of the mountain. One of the lessons

people need to learn today is a respect and honor for God. Among the words used to define glory

is honour, reverence, and dignity.xxxvi One of the great things God was trying to teach Israel

was the reverence and dignity He deserved—that “it is a fearful thing to fall into the hands of the

living God” (Heb. 10:31). “For our God is a consuming fire” (Heb. 12:29). After what they saw

and heard in Exodus 19:16: “And it came to pass on the third day in the morning, that there were

thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet

exceeding loud; so that all the people that was in the camp trembled,” and the events seen here

and also His bringing them out with a strong hand from Egypt, one would think that the Israelites

would have learned to have respect for the God of the universe. However, it is not long till they

are building a golden calf and worshiping it. So many today, though, are just like the Israelites of

old, we enjoy the blessings of God and see His glory, but then do not show the respect and

reverence He deserves and many fall away into apostasy.

Verse 18: Upon being summoned by God, Moses goes up higher into the cloud which

covered Sinai. There Moses remains for forty days and forty nights. He did not go down from the

mountain till the children of Israel made the golden calf (Exo. 32:15). During this time Moses

did not eat or drink (Deu. 9:9). The human body cannot go without liquids for forty days, thus

we must conclude that God miraculously sustained Moses during this time. Also during this time

Moses received all the information contained in Exodus 25-31 about the tabernacle and all its

furniture, the priesthood and its clothing, and such.

CONCLUSION

What a glorious way to conclude the giving of the Law and its various commands of

Exodus 20-23—with the ratification of the covenant with Moses and the seventy-three other men

seeing God and then Moses going up into Mount Sinai to receive the tables of stone written by

the finger of God. Wilbur Fields writes, “Exodus twenty-four is one of the most sublime and

glorious chapters in the Old Testament. We agree with Arthur Pink that there is no subsequent

passage in the Old Testament approaching a parallel to the glories revealed in this chapter. Not

until we come to the New Testament account of God tabernacling among men through the

presence of His son [sic] do we have anything equal to Exodus twenty-four (John 1:14). This

chapter has been designated the Old Testament Mount of Transfiguration! It is the climactic

point of the history in Exodus.”xxxvii While Israel came to Mount Sinai, we as Christians come

to the spiritual Mount Zion: “But ye are come unto mount Sion, and unto the city of the living

God, the heavenly Jerusalem, and to an innumerable company of angels, To the general

assembly and church of the firstborn, which are written in heaven, and to God the Judge of all,

and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and

to the blood of sprinkling, that speaketh better things than that of Abel” (Heb. 12:22-24) where

we can come boldly before the throne of grace (Heb. 4:14-16) through our great mediator, our

Lord Jesus Christ (1 Tim. 2:5).

ENDNOTES

i C. F. Keil and F. Delitzsch, Commentary on the Old Testament, electronic edition by Logos Research Systems (Peabody, MA: Hendrickson, 2002).

ii James Swanson, Dictionary of Biblical Languages With Semantic Domains: Hebrew (Old Testament) , electronic edition (Oak Harbor, WA: Logos Research Systems, 1997), HGK9214.

iii Charles F. Pfeiffer, The Wycliffe Bible Commentary: Old Testament, electronic edition by Logos Research Systems (Chicago, IL: Moody Press, 1962).

iv Swanson, HGK8816.v Wilhelm Gesenius and Samuel Prideaux Tregelles, Gesenius’ Hebrew and Chaldee Lexicon to the Old

Testament Scriptures (Bellingham, WA: Logos Research Systems, 2003), p. 813.vi Adam Clarke, Clarke’s Commentary: Exodus, electronic edition by Logos Library System (Albany, OR:

Ages Software, 1999).vii

Bob Prichard, Studies in Exodus, “The Book of the Covenant; Various Laws” (Knoxville, TN: East Tennessee School of Preaching, 1997), pp. 251-2.

viii See Michael Hatcher, Biblical Ethics, “Remember The Sabbath Day: Work, Rest, and Worship,” ed. Terry M. Hightower (San Antonio, TX: Shenandoah Church of Christ, 1991), pp. 229-236.

ix Gesenius, p. 245.x Robert Jamieson, A. R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and

New Testaments, electronic edition (Oak Harbor, WA: Logos Research Systems, 1997).xi Keil and Delitzsch.xii Jamieson, Fausset, Brown.xiii Clarke.xiv Wilbur Fields, Exploring Exodus, (Joplin, MO: College Press, 1976), p. 515.xv Keil and Delitzsch.xvi Fields, p. 519.xvii Gesenius, p. 228.xviii Jamieson, Fausset, Brown.xix Keil and Delitzsch.xx The form is a Hithpael Perfect of shachah.xxi Gesenius, p. 813.xxii Noel D. Osborn and Howard Hatton, A Handbook on Exodus, UBS handbook series; Helps for

translators, (New York, NY: United Bible Societies, 1999), p. 569.xxiii Keil and Delitzsch.xxivSee Osborn and Hatton, p. 569; and Swanson, HGK5853.xxv William R. Scott, “Burnt Offering,” Eerdman’s Dictionary of the Bible, ed. David Noel Freedman, Allen

C. Myers, and Astrid B. Beck (Grand Rapids, MI: Eerdmans, 2000), p. 205.xxviOsborn and Hatton, p. 570.xxvii Fields, p. 535.xxviii Jamieson, Fausset, and Brown.xxixThomas L. Constable, Notes on Exodus (Sonic Light, 2003), p. 123.xxx Jamieson, Fausset, and Brown.xxxiSwanson, HGK6795.

xxxiiClarke.

xxxiii Constable, p. 123.xxxiv Fields, p. 540.xxxv See Osborn and Hatton, p. 577.xxxvi James Strong, The Exhaustive Concordance of the Bible: Showing Every Word of the Test of the

Common English Version of the Canonical Books, and Every Occurence of Each Word in Regular Order , electronic edition, (Ontario: Woodside Bible Fellowship, 1996), H3519.

xxxvii Fields, p. 529.