Chapter 24

1 Moses is called up into the mountain. 3 The people promise obedience. 4 Moses buildeth an altar, and twelve pillars. 6 He sprinkleth the blood of the covenant. 9 The glory of God appeareth. 14 Aaron and Hur have the charge of the people. 15 Moses goeth into the mountain, where he continueth forty days and forty nights.

1. Nadab, and Abihu. As the two eldest sons of Aaron (ch. 6:23), Nadab and Abihu were their father’s natural successors to the priesthood. However, their later sin of offering “strange fire” prevented this (Lev. 10:1, 2).

Seventy of the elders. These were usually, though not necessarily, older men. In this connection the term designates those of a certain official rank and position among their brethren, the heads of houses (Ex. 6:14, 25; 12:21). They represented the people as a whole, while Nadab and Abihu represented the future priesthood (ch. 28:1). These leaders also represented the 12 tribes of Israel. All were to ascend the mount to a certain point, but Moses alone was to go to the top. Thus the elders were to “worship … afar off.”

3. Told the people. Upon his return to camp Moses announced the legislation recorded in chs. 20:22 to 23:33. The Decalogue was uttered by God Himself, but the “judgments” were recited to the people by Moses.

4. And Moses wrote. The Spirit of truth that inspired all the prophets (see John 14:26; Heb. 1:1; 2 Peter 1:20, 21) brought to his remembrance all the injunctions God had given him. Moses then erected an altar, for without a sacrifice no covenant would be held binding.

5. He sent young men. Perhaps as the “firstborn” (see ch. 22:29) these young men served as priests until the Levitical priesthood was instituted (ch. 28:1; PP 350). These young men were also probably selected because of their skill in handling struggling animals. The “burnt offerings” symbolized personal consecration and self-surrender (Ps. 51:16–19; see also on Lev. 1:2–4). The “peace offerings” stood for renewed fellowship with God and thankfulness to Him (see on Lev. 3:1).

6. Half of the blood. Because blood symbolized the life of the victim (Lev. 17:14) it was an essential part of every sacrifice, and the sprinkling of it upon the altar was a focal point of the usual sacrificial ritual (Lev. 1:5; 3:8). Now, half of the blood was apportioned to the people and half to God, the blood sprinkled on the altar binding God, in symbol, and that sprinkled on the people binding them to the terms of the covenant (Heb. 9:18–22; see also on Gen. 15:9-13, 17).

7. The book of the covenant. In the Scripture narrative this is the first “book” mentioned as being written. The rest of the “law” was based upon it, and for its further clarification Moses later wrote Deuteronomy. After reading the book “in the audience,” literally “in the ears,” of the people, they again responded as in v. 3, adding significantly the words “and be obedient.” The excitement of the occasion caused the people sincerely, no doubt, to agree to keep God’s laws. Their spirit was willing indeed, but their flesh was weak (see Matt. 26:41). Performance ever lags far behind promise. The people evidently had but little knowledge of their own hearts; they had not learned to distrust themselves. They had, as well, little perception of the spiritual requirements of the law.

It must be remembered that the law had not in itself the power to save, but on the contrary could only condemn. It could neither justify nor sanctify. It made all men sinners and left them under condemnation (Rom. 3:9, 10). It could not restrain either inward or outward corruption, nor could it check sin. It provided commandments written on stone and “judgments” written in a book, but it had no power to write them on the fleshly tables of the heart (Rom. 8:1–4; 2 Cor. 3). The new covenant succeeds because it is fulfilled, not in our own poor human strength, but in the power of faith in the indwelling Christ (Jer. 31:31–34; Heb. 8:6–12; 10:14–16).

8. Moses took the blood. It is improbable that Moses sprinkled the blood on each individual of that vast multitude; he must have done so upon the leaders as their representatives. The “elders” and other chief men of each tribe and family were perhaps included in this part of the ceremony.

Behold the blood. Among the nations of antiquity it was a common custom to seal a covenant with blood (see on Gen. 15:9-13, 17). Sometimes the blood was that of a victim, the two parties solemnly affirming that if they broke the covenant, the victim’s fate would be theirs. Sometimes, among the heathen, it was the blood of the two parties themselves, each of whom drank of the other’s blood and thereby contracted a blood relationship. This was presumed to make the breaking of the covenant of life-and-death matter. Moses chose simply to sprinkle the blood upon the altar and the people (see on v. 6), thus bringing the contracting parties together in solemn covenant union. Applied to the people, the blood also symbolized cleansing from sin and consecration to divine service. Thereafter, God claimed them as His special property; they were His (Isa. 43:1). Made free from sin, we too become servants of God (Rom. 6:22; 1 Peter 2:9, 10).

9. Then went up Moses. After the ratification of the covenant Moses, Aaron, his sons, and the elders complied with God’s call to “come up” (v. 1). The group ascended part way, certainly not to the summit, which Moses alone had the privilege of visiting (vs. 2, 12). The others were to worship “afar off.”

10. And they saw. It is clear here that God is not an impersonal force, but a real person (see also Ex. 33:17–23; 34:5–7; Num. 12:6–8; Isa. 6:1–6; Eze. 1:26–28).

The body of heaven. That is, “clear as the sky itself.” We might think that this exalted honor and privilege would have established these men in enduring faith and obedience toward God. But the tragic story records that Aaron surrendered to the people’s impulsive demand for a golden calf (see Ex. 32:1–6) and that Nadab and Abihu were slain for offering “strange fire” (Num. 3:1–4). An exalted religious experience one day is no protection for the next (Matt. 14:28–33; Luke 13:25–27; 1 Cor. 10:11, 12).

11. Upon the nobles. God did not smite these men with death, pestilence, or blindness, though their unholiness gave them no reason to think they might see God and live (see Gen. 32:30; Ex. 33:20; Judges 6:22, 23; etc.). It was the Son of God, the second person of the Godhead, whose glory they saw upon this occasion (PP 312, 366). A sacrificial meal generally followed a sacrificial offering, and of this the elders perhaps now partook, as near to the divine presence as they might approach. After this experience the entire group returned to the camp.

12. Come up to me. The remainder of the chapter narrates Moses’ 40 days of communion with God. Having given the Ten Commandments and the laws and “judgments” of the “book of the covenant,” God now proceeded to give instructions concerning the erection of the sanctuary, which was to be His dwelling place among the children of Israel (ch. 25:8). If man is left to himself to determine the tangible, material features of religious worship, he may easily err. As a safeguard, a “pattern” was shown Moses of all that was to enter into their worship (Ex. 25:9; Heb. 8:5), including exact details as to the material, size, shape, and construction of each object. These directions are recorded in Ex. 25 to 31. In order that Moses might have ample time to understand and remember the detailed instructions to be given him, he was to “be there,” that is, on “the mount,” for 40 days.

14. Tarry ye. On this occasion Moses was attended by Joshua, who had been instrumental in defeating the Amalekites (ch. 17:8–13). Knowing that he would be absent for some time, Moses felt it necessary to give certain directions to the elders concerning the conduct of affairs during his absence. They were to remain at the foot of Sinai until his return and look to Aaron and Hur, as Moses’ representatives, for counsel.

15. And Moses went up. Arrangements having been made for his absence, Moses ascended with Joshua to the upper part of the mountain, there to await further directions. The “cloud” refers to the one mentioned in ch. 19:16. Though summoned by God, Moses did not enter the divine presence until bidden to do so, six days later. Today, as then, heart preparation and contemplation upon the character and will of God must precede intimate association with Him (cf. Acts 1:14; 2:1). Moses and Joshua no doubt spent this time in meditation and prayer.

17. Devouring fire. The contrast between the covering cloud that embraced Moses (v. 18) in blessed fellowship and communion with His Maker and the “devouring fire” is significant. Those who, like Moses, walk in God’s ways may be assured of protection and security “in the secret place … under the shadow of the Almighty” (Ps. 91:1, 2). Those who turn from the paths of righteousness will find, not comfort and assurance, but retributive justice, for God will appear to them as “consuming fire” (Heb. 12:25, 29).

18. Into the midst of the cloud. Leaving Joshua, Moses entered the cloud and remained there “forty days and forty nights” (PP 313). During this entire time he was without food (Deut. 9:9; cf. 1 Kings 19:8; Matt. 4:2).

Moses’ experience here was extraordinary. It impresses the lesson that communion with God imparts to the soul its truest strength and sweetest refreshment. Without it the spirit faints (see Luke 18:1), the world steals in upon us, our thoughts and words become “of the earth, earthy” (1 Cor. 15:47), and we neither have spiritual life in ourselves nor can impart it to others. It is in communion with God that gifts are received for men. It was so with Moses; it is so with us. The further fact that Moses was alone with God suggest the value of secret prayer (Matt. 6:6). Even in the whirl and bustle of a great city, solitude with God and silent supplication bring help for meeting the issues of the day.

Ellen G. White comments

1-18PP 311-313

1, 2 PP 312

1-3SR 144

1-8FE 506

3     PK 293; PP 311

4     PP 311, 312

5, 6 PP 312

7     PK 293; PP 312, 372; 3T 297

7, 8 SR 145

8     PP 312

9     PP 312; 3T 343

10   PP 312; 3T 297, 343

12   GC vi

12-18PP 313

16   3T 296

17   PP 304, 339