Chapter 19

1 The people come to Sinai. 3 God’s message by Moses unto the people out of the mount. 8 The people’s answer returned again. 10 The people are prepared against the third day. 12 The mountain must not be touched. 16 The fearful presence of God upon the mount.

1. In the third month. That is, Sivan, comparable to our late May or early June. Verses 1 and 2 deal with the last stage of the journey of the Israelites to Mt. Sinai. At Mt. Sinai there occurred one of the great events of Jewish history, the incorporation of Israel as a church and a nation under the theocracy (PP 303). This form of government continued until, with the words, “We have no king but Caesar” (John 19:15), the Jews withdrew from it (DA 738). The process of organization at Sinai included the proclamation of the Ten Commandments, the ratification of the covenant, the construction of the tabernacle, the giving of ceremonial and civil laws, and the perfection of various civil and military procedures. A unique relationship was effected between the Lord and the descendants of Abraham, one into which no other nation would ever enter. Its purpose was to prepare the way for the coming of Christ as man’s Saviour.

The same day. Literally, “on this very day,” perhaps the first day of Sivan, possibly the 15th. Jewish tradition placed this event on the first day of the third month of the Jewish year. If so, the journey from Rameses to Sinai probably took 45 days.

The wilderness of Sinai. This is generally regarded as being the plain erРRaha, a nearly flat, bush-studded plain or desert, approximately 2 mi. long and 1/2 mi. wide (see on ch. 3:1). It was a suitable place for the Hebrews to gather to receive the law God was soon to proclaim, surrounded as it was by mountains which formed a natural amphitheater. At its southeastern end rose an almost perpendicular cliff of granite, which provided a high pulpit, or altar, from which the voice of the Lord might be heard. At the foot of this cliff was a series of low mounds that may have helped determine the “bounds” (v. 12) designed to keep the people from touching the mountain.

It was in such a majestic, inspiring environment that the law was given to Israel. It has been well observed that no spot in the world can be pointed out that combines in a more remarkable manner the conditions of a commanding height and of a plain, in every part of which the sights and sounds described in Exodus would reach an assembled multitude. It was a location of solitude, where the people could be entirely alone with God, away from everything that would draw their thought and attention from things divine. For more than 11 months Israel was to remain at Sinai. Here, besides receiving the law and ratifying the covenant, they would have time for the construction of the sanctuary and for the further development of their organization. It would afford them an opportunity for quiet reflection upon their responsibility toward the Lord.

God’s people need such periods of rest, as Christ advised the disciples (see Mark 6:31). We have the example of Paul, who himself “went into Arabia,” possibly to this very place (see Gal. 1:17). All of us need our Sinais, where, in quietness and solitude, God can do for us what He did for Israel, revealing His will, instructing us in it, and impressing us anew with His majesty. Sinai was a place of such solemnity that the minds of the people would irresistibly be elevated to communion with the Infinite. The very sternness and grandeur of the surroundings were a fit commentary on the sanctity of the law. As a fruitless, barren desert, Sinai is also a sharp reminder that of ourselves we can bear no spiritual fruit to the glory of God and cannot work out our own salvation. Did not Christ Himself say, “Without me ye can do nothing” (John 15:5)?

2. Camped before the mount. From Rephidim the Hebrews moved in a southeasterly direction toward Mt. Sinai. It is probable that most of the people pitched their tents in the afore-mentioned plain, but some may have encamped in adjacent valleys to the northeast and west, from which Mt. Sinai itself could be seen.

3. Moses went up. Verses 3–9 introduce the first covenant between God and Israel. Moses was familiar with this region, because it was here that God had revealed Himself in the burning bush. In the same locality God was again to reveal Himself to His servant, now no longer a lonely fugitive but exalted to be the leader of God’s own people. A flood of memories must have coursed through Moses’ mind as he ascended the mount. His faith must have been greatly strengthened for the difficult task of leadership ahead, for the Lord’s promise that he and his fellow Israelites would worship God in this place was about to be fulfilled (see Ex. 3:12). We may be sure that Moses ascended the mountain with a confident though reverent step.

The house of Jacob. This reference to their ancestor was a reminder of the promises vouchsafed to him (see Gen. 28:13, 14; 35:11). The mention of his name would recall the blessings graciously bestowed upon him, and these were a pledge of the blessings the Lord now offered them. That God should take the initiative in proposing a covenant was inevitable, for man is not in a position to exact terms from Heaven. Yet the covenant is an expression not only of God’s sovereignty but of His grace and mercy as well. He it is who first seeks man—not man, God (see 1 John 4:10, 19).

4. The Egyptians. That God should call attention to past evidences of His love before revealing His law, is worthy of note. Thus He would win their confidence; thus He would strengthen their faith in Him and encourage them to do His will. He would certify the blessings of the future by blessings enjoyed in the past. What God had done for Israel in delivering them from Egypt, in leading them safely through the Red Sea, and in giving them the manna, was a guarantee of what He would yet do for them should they remain true to Him. Without this assurance the terrors of Sinai could scarcely have been endured.

Eagles’ wings. As the parent bird takes the eaglet from its nest, teaches it to fly, and protects the young with its own life, so the Lord took His people from the captivity of Egypt that He might lead them to the land of Canaan. He would bear them up with His “wings,” and protect them from danger. As the weak and helpless eaglet, while fearful of danger, had confidence in the strength and protection of its parent, so Israel, weak, helpless, and fearful of what might lie ahead, could have faith in divine power (Deut. 32:11, 12).

5. If ye will obey. Rather than command the Hebrews to keep His covenant, as was His sovereign right, God graciously invited His people to do that which would be for their own benefit. The only avenue upon which we can walk with God is that of obedience. On no other terms but obedience could God consent to be their God or to have them for His chosen people. The grace of the gospel of Jesus Christ that brings salvation to all men (Titus 2:11) does not release them from their obligation to obey the divine law (Rom. 3:31). Faith in the redeeming Christ is inseparably joined to the power of the indwelling Christ, which enables one to keep the Ten Commandments (Rom. 8:1–4). Jesus and the apostles most emphatically affirmed the principle of obedience to divine law (Matt. 5:17, 18; 19:16, 17; 1 Cor. 7:19; James 1:25; 2:10–12; 1 John 2:3, 4).

My covenant. The covenant God made with Israel at Sinai is generally called the “old covenant” (Heb. 8:13). Owing to the failure of the people to appreciate fully the purpose of God and to enter into the true spirit of the covenant, it stood forth in contrast to the new, or gospel, covenant as follows: (1) It was more elementary (Gal. 4:1–5). (2) It was more closely related to outward rites and ceremonies (Heb. 9:1). (3) Its motives were largely penalties and rewards, for, as “children,” these were the only incentives Israel was yet prepared to understand (Gal. 4:3; PP 371). (4) Its blessings were largely temporal. (5) It trusted in human accomplishment and good works rather than in divine grace and a Saviour from sin (see on Ex. 19:8). The signal blessing of the new covenant is that through faith in Christ, power is imparted to the believer to fulfill “the righteousness of the law” (Rom. 8:1–4; cf. Acts 13:37–39).

God permitted Israel to attempt to keep the law, so they might become aware of their inability to do what they mistakenly felt able to do. They would thus be led from trust in self to trust in God, from confidence in their own endeavors to faith in divine accomplishment. Thus, the law would become the means of leading them to Christ as their only Saviour from sin (Gal. 3:23–26). Thus, the way was prepared for the new covenant relationship, the gospel of divine grace, the law kept in and through Christ (Jer. 31:31–34; Rom. 3:21–31; 8:1–4; Heb. 8:7–11). As Paul declares, this new covenant relationship does not “make void the law through faith” (Rom. 3:31). The law remains the standard of duty, the norm of holy practice. The new covenant establishes the law as the eternal code of righteousness, without which there can be no holy conduct.

A peculiar treasure. Rather, “my own possession” (RSV; see also Ps. 135:4; Isa. 43:1–4). In the sight of God no other nation was equal to Israel. Every child of God, every consecrated Christian, is a jewel in the crown of our Lord, and is so considered by Him (Mal. 3:17; see on 1 Peter 2:9).

6. Kingdom of priests. According to the divine plan and purpose the Israelites were to be both a royal and a priestly race. In an evil world they were to be kings, moral and spiritual, in that they were to prevail over the realm of sin (Rev. 20:6). As priests, they were to draw near to the Lord in prayer, in praise, and in sacrifice. As intermediaries between God and the heathen, they were to serve as instructors, preachers, and prophets, and were to be examples of holy living—Heaven’s exponents of true religion. In His coming kingdom God has a royal place for His royal children (Matt. 19:28; Luke 19:17–19; John 14:1–3; Rev. 1:6; 2:26; 3:21; cf. Zech. 6:13).

An holy nation. As a people consecrated to God’s service, they were to be unlike other nations. This was to be manifested outwardly by circumcision (Gen. 17:9–14) and inwardly by godliness (2 Cor. 7:1; 1 Peter 2:9). A holy God demands a holy people (Matt. 5:48; 1 Peter 1:16).

7. The elders. It did not require many words to present the important issue or to answer the imperative question as to whether the people would accept the covenant upon the terms God required. However, before presenting these terms to the people, Moses summoned the elders, preparatory to setting the matter before the people (ch. 24:3; PP 303).

8. All that the Lord hath spoken. Convinced and assured in their hearts that the terms of the covenant would be just and good, and desirous of securing for themselves and their posterity the blessings the Lord had promised, the elders readily accepted the covenant before knowing what its exact provisions would be. It was desirable that the people should express willingness to enter into such a covenant as God proposed, and to have time to think the matter through before being called to make formal ratification of it. If they were willing to obey God, the details of the covenant would follow. Nevertheless, while there was no doubt a noble desire on the part of the Israelites to respond to God’s call for obedience, they entered into the covenant relationship with but little knowledge of themselves and with no appreciation of their inability to keep the divine precepts and thus fulfill their part of the agreement. Like so many deceived souls, they thought they had but to try in order to do. God permitted the attempt in order that they might discover their inability and so be led to rely upon God. Paul’s own experience is a pertinent case in point (see Rom. 7).

The spontaneous cry, “All that the Lord hath spoken we will do,” was without question a superficial demonstration of religious enthusiasm, a momentary reaction to a glorious and sublime truth. There was lacking the spirit of deep, true conversion, the “heart” to do what God demanded (Deut. 5:29). It is small wonder the people soon apostatized, and worshiped the golden calf (Ex. 32).

9. In a thick cloud. When God speaks to men He must always veil His glory, for sinful men cannot bear it (Ex. 33:20; John 1:18; 1 John 4:12). If God clothes Himself with humanity, the human form is the veil. If He appears in a burning bush, the fire itself is a shroud. Here at Sinai, since many of the people were ungodly and impenitent, it was the more necessary that He should cover Himself. The cloud out of which God spoke was the pillar of cloud that accompanied the Israelites out of Egypt and directed their march (Ex. 13:21, 22; Num. 11:25; 12:15; PP 301).

Believe thee for ever. One purpose of God in appearing visibly to Moses was to give the people irrefutable proof that Moses stood before them as God’s representative.

10. Sanctify them. The Lord was about to proclaim His holy law in person, in order to remove all suspicion that Moses had anything whatever to do with its composition. Their appearance in the presence of God would require sanctification, without which none can see Him (Heb. 12:14). Sanctification is essentially a matter of the spirit, of being “pure in heart” (Matt. 5:8). The outward acts of preparation were designed to impress upon the people the need of preparing their hearts to meet God (1 Thess. 5:23; 1 John 3:3). Though to the Egyptians purification meant washing the body, including also shaving the hair from the head, and sometimes from the entire body, the Israelites seem to have purified themselves by washing only.

Holiness is to be considered seriously each time we approach God. The unholy will not be rejected by Him if they come in repentance, accepting the grace of Christ. He accepts the sinner that He may make him holy, and thus qualify him for fellowship with God (Eph. 1:4; 5:25–27; Titus 2:11–14). Since the law that was soon to be given is an expression of God’s holiness, it was only fitting that the people prepare to receive it by sanctifying themselves. If the Israelites were to be the people of God, it was imperative that they appreciate the sacredness of this relationship. Therefore we can understand why God made the giving of His holy law an occasion to impress the people, deeply and dramatically, with the conviction of its sanctity and importance. This was particularly necessary since the Hebrews, oppressed by their Egyptian masters, had to a great extent lost a knowledge of the character and majesty of God.

To day and to morrow. According to Jewish tradition this would be the fourth and fifth of the month Sivan, the Decalogue being given on the sixth. The two days’ preparation was to lend emphasis to the sanctity of the event.

Wash. The rich might change their clothes when occasion required, but the people, in general, the poorer classes, having no change of garments, must wash those they wore (Lev. 15:5).

11. Come down. Generally in the Bible, God is represented as dwelling in the heavens above (1 Kings 8:30, 49; John 8:23). Therefore, when He appears on the earth He is said to “come down” (Gen. 11:5–7; 18:21; Ex. 3:8).

12. Set bounds. Moses was to erect a barrier of some kind about the base of the mountain. It may have extended along the line of low mounds guarding the foot of the cliff. So long as the people refrained from crossing these “bounds” they were safe.

It has been fittingly remarked that Sinai, with all its described terrors, was not Vesuvius; the people beneath were not gathered in a doomed Herculaneum or Pompeii. The purpose of the Lord was simply to manifest the reality, extent, and proximity of His destroying power. Men were made to feel what that power could do, if they were so presumptuous or negligent as to come within its rightful exercise.

Whosoever toucheth. Because the cliff rises abruptly from the plain, some might easily come in contact with it, either carelessly or out of curiosity.

Be surely put to death. This severe punishment was specifically announced by God to impress upon the people in no uncertain terms what it meant to be in the presence of a holy God. The penalty was fully in keeping with the awful solemnity of the occasion. Further, we should not forget that it was only by sobering threats of punishment that the Israelites, prone at times to be presumptuous and to rebel against the divine will, could be taught reverence (see 2 Sam. 6:6, 7). There can be no true religious feeling without a profound sense of reverence. To inculcate such an attitude among the Israelites, it was imperative to impress the lesson in a dramatic and striking fashion.

13. Not an hand touch it. Or, “No hand shall touch him” (RSV). The one transgressing the divine command was not to be seized, for the one making the arrest would have to pass the “bounds” in order to do so. Instead, the transgressor was to be killed by stones thrown or arrows shot from within the “bounds.” The same was to be done to any beast that strayed into the restricted area, lest anyone be tempted to enter the restricted area to retrieve his stray animal. Everything was done to impress the Israelites with the awful majesty of God, and the spirit of solemnity that should fill one’s heart upon approaching the divine presence.

God is ever present (Ps. 139:1–12), but He veils His presence. Though He is with us we do not perceive Him (Job 23:8, 9). But when He does reveal His presence, all tremble before Him (Gen. 28:16, 17; Job 42:5, 6; Hab. 3:16). Weakness quakes before strength, littleness shrinks before greatness, finite man becomes insignificant in the presence of the Infinite. It is consciousness of sin that makes a man tremble before a holy God (Gen. 3:10). Corruption quails before incorruption, moral depravity before absolute purity.

They shall come up. The pronoun “they” cannot here refer to the people, for this would contradict the command of the previous verse. The people never did ascend the mount. But Moses, Aaron, Nadab, Abihu, and the 70 elders did (see Ex. 24:1, 2), and they are probably the ones here referred to.

14. Moses went down. Returning to the foot of Mt. Sinai, Moses, in obedience to the command of v. 10, instructed the people in regard to preparations for the giving of the law. At the same time he must have ordered the construction of the fence which was to hold the people back from the mount, and to which he alludes in v. 23 as completed.

16. Thunders. Verses 16–20 deal with the manifestations of the divine presence upon Sinai. In revealing Himself to man the Lord employs various methods. To Elijah He came as “a still small voice” (1 Kings 19:12), to the prophet Daniel and the apostle John He used visions, to the disciples He spoke directly through His Son. To Paul, God appeared in ecstatic vision, the apostle hearing “unspeakable words, which it is not lawful for a man to utter” (2 Cor. 12:1–5). Here, when God would impress all with the importance and majesty of His law as the constitution of His spiritual kingdom, He appears with terrifying grandeur (Heb. 12:18–21).

17. Brought forth the people. It is evident that the camp itself must have been back some distance from the foot of the mount, with an open space between the first tents and the barrier that Moses had erected close to the mount. Into this vacant space Moses now led the people, thus bringing them as near as they dared approach the divine presence.

19. Moses spake. So awful was the sight, the mount being covered with smoke (v. 18), and so fearful the sound of the trumpet (v. 16), that Moses could not remain silent. To relieve the tension he broke forth in words, perhaps those recorded in Heb. 12:21. There is suggested a profound meaning in the words “Moses spake, and God answered,” which offer a striking definition of the nature of divine law. All God’s commands are, so to speak, responses to our deep soul needs. They issue forth from the reciprocal action of God and the human heart. Paul in Rom. 7 illustrates this. Man, by his very creation in the image of God (Gen. 1:27), can never find satisfaction in being alive unless his life is in tune with the Creator. The Decalogue is the tuning instrument. It is not simply a code expressing the will and the sovereignty of God; it is also an instrument of spiritual instruction to help us live as God intends that we should (Ps. 19:7, 8; 119:97, 98; Matt. 19:16, 17).

20. The top of the mount. Probably not Jebel Musa, which was invisible from the plain where the people must have been assembled, but Ras esРSafsaf, the highest eminence of the Sinai mountains fronting on the plain (see on v. 1 and on ch. 3:1).

Called Moses up. The context would lead us to think that Aaron went up with Moses, for Aaron was present there (v. 24) and is probably included in the “us” of v. 23.

21. Charge the people. In the closing verses of this chapter the people and the priests are again warned not to pass the “bounds.” This repetition would suggest that there were those who had not taken the restriction seriously, but were ready to “break through” the “bounds” to peer irreverently upon the glory of God (see Num. 4:20; 1 Sam. 6:19; 2 Sam. 6:6, 7).

22. The priests also. Special mention of the “priests” would indicate that the urge to trespass was particularly strong among them. Trained as they were to exercise sacred functions, they may have considered themselves practically equal to Moses and Aaron. They may have resented their exclusion from the divine presence. Were they not the appointed intermediaries between God and man?

Sanctify themselves. It would seem from this command that the priests had not regarded the injunction of v. 10 as applying to them, and so did not comply with it. Hence the charge to do so was directed specially to them. Holiness of office does not necessarily mean holiness in the individual who holds it. Ministers of God are not given any special immunity from iniquity, as the Scriptures often demonstrate (see Lev. 10:1, 2; 1 Sam. 2:12–17; 4:17). This verse and Ex. 24:5 show that there were those set aside for priestly services before the institution of the Levitical order (see PP 350).

23. Cannot come up. Inasmuch as God’s command in v. 12 had been carried out, Moses assures God that the people could not unwittingly trespass upon the precincts of the sacred mount.

24. Get thee down. God rejects Moses’ plea that there was no need of warning the people further. God knew what His servant did not know, and to prevent trouble insisted upon a renewed warning.

Thou, and Aaron. Though this is the first express mention of Aaron as appointed to ascend the amount with Moses, it seems likely that he had come up previously (see vs. 3, 20, 23; cf. ch. 10:1, 3).

25. Moses went down. Subdued by the divine rebuke, Moses returned to the camp to warn both priests and people.

Ellen G. White comments

1-25Ev 232; PP 301-304

1, 2 PP 301

1-5FE 505

2-8SR 137

3, 4 PP 303

5     PK 293

5, 6 PP 303, 371; 2T 450

6     PK 426

7     FE 506; PP 303

8     FE 506; PK 293; PP 303

9     PP 303; SR 137

10   2T 611

10, 11  MH 279; PP 304; SR 138

11   FE 506

12, 13  DA 156; PP 304; SR 138

16   MB 73; PP 339; SL 54

16, 17  PP 304

16-22SR 139

18, 19  PP 304

20   FE 237, 287, 506; PP 366; SR 148

21   PP 339