The Preparations For The Law

By William J. McRae [1]

An exposition of Exodus 19:1-25

Introduction

The visit of the children of Israel at Mount Sinai is certainly one of the high points of all Hebrew history. Their arrival at Sinai is recorded for us in Exodus 19:1–2 and begins the third division of the book of Exodus. Chapters 1–12 are the account of Israel in Egypt. Chapters 12–18 record the journey from Egypt to Sinai and the five problems the nation encountered. In chapters 19–40 the nation is at Mount Sinai.

Their Arrival at Sinai (19:1-2)

In the third month after the sons of Israel had gone out of the land of Egypt, on that very day they came into the wilderness of Sinai. When they set out from Rephidim, they came to the wilderness of Sinai, and camped in the wilderness; and there Israel camped in front of the mountain.

For two months now the children of Israel had been wending their way southward and eastward through Marah, Elim, the wilderness of Sin, and Rephidim. According to Jewish tradition, it was now the first day of the third month. On this day they entered the wilderness of Sinai.

According to many scholars (Keil and Delitzsch, F. A. Strauss, etc.) this was the plain of Sebayeh which lies to the southeast of Sinai. “It is from 1400 to 1800 feet broad, 12,000 feet long, and is shut in towards the south and east by mountains, which rise very gently, and do not reach any considerable height.” [2] It reaches to the very foot of Mount Sinai and is a perfect location for the performance of the events that take place.

Here They Camped “In Front of the Mountain”

What mountain? Obviously it was the summit upon which Yahweh came down and which Moses ascended to receive the law (vv. 20, 34:2).

As long as Israel stayed there, this mountain was called Sinai (vv. 18, 20, 23; 24:16; 34:2, 4, 29, 32; Lev. 7:38; 25:1; 26:46; 27:34; Num. 3:1). The place of their encampment by the mountain is always called in Scripture “the desert of Sinai” (Lev. 7:38; Num. 1:1, 19; 3:14; 9:1; 10:12; 26:64; 33:15).

However, in Exodus 33:6 this place is called “Mount Horeb” and in Deuteronomy, as a rule, it is spoken of simply as Horeb (vv. 1:2, 6, 19; 4:10–15; 5:2, etc.) Keil and Delitzsch observe:

The fact, that wherever the intention of the writer is to give a precise and geographical description of the place where the law was given, the name Sinai is employed, leads to the conclusion that the term Horeb was more general and comprehensive than that of Sinai; in other words, that Horeb was the range of which Sinai was one particular mountain, which only came prominently out to view when Israel had arrived at the mountain of legislation. [3]

While Horeb applies to the central group of mountains in the southern part of the peninsula, Sinai applies traditionally to the southern peak of that central group of mountains.

Moses, then, has returned to familiar ground. During his forty years in the land of Midian tending his father-in-law’s flocks, he had probably walked these very areas many times. It was in this very range of mountains that Moses had been called from the midst of the burning bush (3:1). Moses was very much at home in these majestic and inspiring surroundings.

Here They Camped for More Than Eleven Months

Note the following references:

• Arrival at Sinai: First day of third month of first year (Ex. 19:1).
• Departure from Sinai: Twentieth day of second month of second year (Num. 10:11).

For more than eleven months they would remain at the foot of this awesome mountain. The events which transpired during this fascinating and extended period of time are recorded in Exodus 19 through Numbers 10. One complete book and a large part of two other books are devoted to this eleven-month period. How important it must be. As we have said, it is one of the high points of Israel’s history.

Here They Received Direct Revelation from God

The next major segment of the book of Exodus emphasizes the revelation given directly by God. In Exodus 20–31 The “Will of God for Israel is Revealed” concerning:

The Law	20–24
The Tabernacle	25–27
The Priesthood	28–29
The Service	30–31

In chapters 32–34 “The Will of God is Rejected” as the nation turns from Yahweh to the worship of the golden calf. The severe discipline of Yahweh will bring them to their knees and repentance.

Finally, in chapters 35–40 “The Will of God is Realized.” The construction of the tabernacle is begun — and completed. It is then consecrated to Yahweh.

Sinai is the place of revelation. This is the key word for this third division of the book.

In Egypt	1–12:36	Oppression
From Egypt to Sinai	12:36–18:27	Emancipation
At Sinai	19–40	Revelation

It is revelation that provides a way of life (the Law) and demonstrates a way to worship (the Tabernacle). This revelation provides the second stage in the creation of the nation Israel. Three elements are essential in the creation of any nation: (1) a common people; (2) a common constitution; (3) a land. In the Exodus — a common people emerged. At Sinai — a constitution was given. Under Joshua — the land was possessed. Here at the mount of God, then, the people received their constitution from Yahweh. They were well on their way toward nationhood.

Here They Entered into a Covenant with Yahweh

We often refer to this as the Mosaic Covenant. He was the mediator of this covenant of Yahweh with His newly redeemed people. The covenant between Yahweh and Israel closely parallels the Hittite Suzerainty treaties of the ancient Near East. Thanks to recent archeological discoveries, we now know a great deal about those ancient Hittite treaties.

1. They were imposed unilaterally by a great, powerful king (Suzerain) upon an inferior, subordinated king (the vassal).
2. The lesser king was obligated to obey the stipulations of the great king because of his gracious acts. For example, he may have preserved his nation from destruction. Or he may have put the vassal on the throne as a puppet king over territory he has just conquered. Because of some such gracious act the lesser king was obligated to obey the stipulations.
3. The purpose of such a treaty was twofold. On the one hand, it secured the interests of the great king on his frontiers or even within his kingdom. On the other hand, it guaranteed such things as military and economic support for the lesser king.
4. The treaty began with a preamble identifying the participants. Then followed a historical prologue which recounted the gracious acts of the great king and established the obligation of the vassal. Naturally the stipulations follow — the specific obligations. The divine witnesses to the treaty are then identified. The final element often was the record of the blessings and cursings which would surely accompany obedience or disobedience.

The contents of Exodus 19–20 seem to be a somewhat analogous arrangement of material. Understanding that the Mosaic covenant is strikingly parallel to these Hittite treaties of the ancient Near East will help us to interpret a widely misunderstood text in the latter part of our chapter.

If in verses 1–2 we have the arrival at Sinai of the children of Israel, in verses 3–25 we have their preparation for the covenant.

Their Preparation for the Covenant (19:3-25)

The preparation for this covenant between Yahweh and Israel involves three elements: The challenge from Moses (3–7), the commitment of Israel (8), and the charge from Yahweh (9–25).

The Challenge from Moses (19:3-6)

3And Moses went up to God, and the Lord called to him from the mountain, saying, “Thus you shall say to the house of Jacob and tell the sons of Israel: 4’You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. 5’Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” 7So Moses came and called the elders of the people, and set before them all these words which the Lord had commanded him.

The challenge he set before them was in words received directly from Yahweh. Moses was called up into the mountain. There God instructed him as to what he was to say to Israel. The basic pattern of an ancient treaty may be discerned here.

• Preamble (3): The source of the challenge and law is Yahweh.
• Historical Prologue (4): The reminder of Yahweh’s gracious act redeeming them from Egypt and lovingly caring for them. This established their obligation to Yahweh.
• Stipulation (5): Obey the covenant He is about to establish with Israel.
• Blessings (5b–6a): If they obey they will be a) His special treasure, b) a royal nation of priests, c) a holy nation, a people set apart from the nations around them, characterized by holiness.

Having received these instructions, in verse seven Moses called together the elders of the people and issued the challenge. “In the light of all Yahweh has done for you, will you obey Him?” That is the question! “Do you so appreciate His grace extended to you so that you will completely submit to His authority and obey His word?” That is the challenge. It is the first element in the preparation for the covenant. The second follows immediately.

The Commitment of Israel (19:8)

Their response to the challenge was positive.

And all the people answered together and said, “All that the Lord has spoken we will do!”

Was this a foolhardy response? Was it a mistake? Although many have said it was, the Lord did not think so. Their commitment is clearly commended by Yahweh in Deuteronomy 5:27–28: “They have well said all that they have spoken” (KJV).

Their commitment was a total unconditional surrender to Yahweh and His will. “All that the Lord has spoken we will do!” We will obey His voice and keep His covenant.

Their commitment was their response to His gracious acts in history on their behalf. The motivation was love, not fear. There was no threat given, no pressure evident. The focus is upon God’s grace. Here is the source of their motivation.

To complete the picture we are compelled to say, however, that their commitment was not as carefully weighed as it should have been. There is nothing to indicate a recognition of their own inability and spiritual weakness. There is the coloring of self-confidence in their response. Subsequent history will show, in fact, how totally unable they were to do all that the Lord had commanded. How good it would have been to hear a word that expressed their dependence upon Yahweh for the enablement to obey His voice and keep His covenant. Yet we shall not be too harsh in our condemnation. A divine commendation rests upon their commitment to Him and His will!

This brings us to the third element involved in the preparation.

The Charge From Yahweh (19:9-25)

9And the Lord said to Moses, “Behold, I shall come to you in a thick cloud, in order that the people may hear when I speak with you, and may also believe in you forever.” Then Moses told the words of the people to the Lord. 10The Lord also said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments; 11and 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. 12”And 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.… 15And he said to the people, “Be ready for the third day; do not go near a woman.”

After a preparation period of two days Yahweh promised that on the third day He would “come down on Mount Sinai in the sight of all the people” (v. 11). By way of preparation for this momentous event they were charged, first, to sanctify themselves. This was done through the washing of their body and their clothes (v. 10), and the abstinence from their conjugal rights (v. 15, cf. Lev. 15:18). Second, they were charged not to go near the mountain of God. Bounds were set around the mountain to prevent them from accidentally or purposely approaching the presence of God in a wrong way. Such conduct would bring sudden death.

With these preparations made, the scene was now set for the giving of the law — the terms of the covenant. Before we leave this preparation scene, however, we will not want to miss the striking parallel found in Romans 12:1–2. Listen to the challenge of the apostle.

I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect.

On the basis of the gracious acts of God toward those who belong to Him, acts recorded in Romans 1–11, Paul calls for a total commitment to Jesus Christ. It is a call to acknowledge Him as King and Lord. It is a call to obey His will and word. It is a call to present our bodies as living sacrifices, not to be pressed into the mold of the world system around but rather to be transformed from the inside out by the renewing work of the Holy Spirit. What a challenge is this! Every believer redeemed by precious blood, saved by sovereign grace is so challenged by the Spirit of God.

Then follows the promised blessing — proving in your own personal experience the good and acceptable and perfect will of God.

May God help us to so appreciate His grace that we will respond as Israel of old — “All that the Lord hath said, I will do.” What a delight this will be to the heart of our Lord. Yet let us never make their mistake. Let us recognize our total inability to do it. Let us confess that our confidence is in the Lord alone. Let us trust Him daily to supply the enabling grace to obey His voice and keep His commandments.

Conclusion

O grant, Lord Jesus, mine may be
A life surrendered unto Thee;
A vessel need not be of gold,
Need not be strong, or wise or bold.
It must be clean, for Thee to use,
So fill my heart, till all shall see
A living, reigning Christ in me!

Notes

1. Emmaus alumnus Bill McRae, well-known Bible expositor, author, and educator, presently serves at Tyndale College and Seminary (Ontario) as President Emeritus and Minister at Large. This is the fourteenth in a series of expositions on the book of Exodus.
2. C. F. Keil and F. Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch, trans. James Martin, reprint ed., 3 vols. (Grand Rapids: Eerdmans, [=1864]), 2: 91.
3. C. F. Keil and F. Delitzsch, The Pentateuch, 2:90.