Exodus
Exodus 24
1He said to Moses, “Come up to Yahweh, you, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship from a distance. 2Moses alone shall come near to Yahweh, but they shall not come near. The people shall not go up with him.”
3Moses came and told the people all Yahweh’s words, and all the ordinances; and all the people answered with one voice, and said, “All the words which Yahweh has spoken will we do.”
4Moses wrote all Yahweh’s words, then rose up early in the morning and built an altar at the base of the mountain, with twelve pillars for the twelve tribes of Israel. 5He sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of cattle to Yahweh. 6Moses took half of the blood and put it in basins, and half of the blood he sprinkled on the altar. 7He took the book of the covenant and read it in the hearing of the people, and they said, “We will do all that Yahweh has said, and be obedient.”
8Moses took the blood, and sprinkled it on the people, and said, “Look, this is the blood of the covenant, which Yahweh has made with you concerning all these words.”
9Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up. 10They saw the God of Israel. Under his feet was like a paved work of sapphire stone, like the skies for clearness. 11He didn’t lay his hand on the nobles of the children of Israel. They saw God, and ate and drank.
12Yahweh said to Moses, “Come up to me on the mountain, and stay here, and I will give you the stone tablets with the law and the commands that I have written, that you may teach them.”
13Moses rose up with Joshua, his servant, and Moses went up onto God’s Mountain. 14He said to the elders, “Wait here for us, until we come again to you. Behold, Aaron and Hur are with you. Whoever is involved in a dispute can go to them.”
15Moses went up on the mountain, and the cloud covered the mountain. 16Yahweh’s glory settled on Mount Sinai, and the cloud covered it six days. The seventh day he called to Moses out of the middle of the cloud. 17The appearance of Yahweh’s glory was like devouring fire on the top of the mountain in the eyes of the children of Israel. 18Moses entered into the middle of the cloud, and went up on the mountain; and Moses was on the mountain forty days and forty nights.
Commentary
No commentary on this chapter yet.
What others are saying
5 commentators · 50 notes on this chapter
Matthew Henry3
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
The first two verses record the appointment of a second session upon mount Sinai, for the making of laws, when an end was put to the first. When a communion is begun between God and us, it shall never fail on his side, if it do not first fail on ours. Moses…
The people having, besides their submission to the ceremony of the sprinkling of blood, declared their well-pleasedness in their God and his law, again and again, God here gives to their representatives some special tokens of his favour to them (for God meets…
The public ceremony of sealing the covenant being over, Moses is called up to receive further instructions, which we have in the following chapters. I. He is called up into the mount, and there he remains six days at some distance. Orders are given him (Exo…
John Gill18
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
And he said unto Moses,.... Who said? no doubt a divine Person, and yet what this Person said is: come up unto the Lord; meaning either to himself, or one divine Person called to Moses to come up to another: according to the Targum of Jonathan, it was…
And Moses alone shall come near the Lord,.... Into the cloud where he was, and talk with him face to face, as a man talketh with his friend; which was great nearness indeed, and a peculiar favour and high honour was this: but they shall not come nigh; Aaron…
And Moses came and told the people all the words of the Lord, and all the judgments,.... Which according to Jarchi were the seven commands given to the sons of Noah, the laws concerning the sabbath, and honouring parents, the red heifer, and the judgments at…
Adam Clarke14
The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.
Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.
Come up unto the Lord - Moses and Aaron were already on the mount, or at least some way up, (Exo 19:24), where they had heard the voice of the Lord distinctly speaking to them: and the people also saw and heard, but in a less distinct manner, probably like…
Moses alone shall come near - The people stood at the foot of the mountain. Aaron and his two sons and the seventy elders went up, probably about half way, and Moses alone went to the summit.
Moses - told the people all the words of the Lord - That is, the ten commandments, and the various laws and ordinances mentioned from the beginning of the 20th to the end of the 23d chapter.
Keil & Delitzsch5
The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.
Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.
The ceremony described in Exo 24:3-11 is called "the covenant which Jehovah made with Israel" (Exo 24:8). It was opened by Moses, who recited to the people "all the words of Jehovah" (i.e., not the decalogue, for the people had heard this directly from the…
After the foundation and soil had been thus prepared in the place of sacrifice, for the fellowship which Jehovah was about to establish with His people; Moses sent young men of the children of Israel to prepare the sacrifices, and directed them to offer…
The blood was divided into two parts. One half was swung by Moses upon the altar (זרק to swing, shake, or pour out of the vessel, in distinction from הזּה to sprinkle) the other half he put into basins, and after he had read the book of the covenant to the…
Jamieson, Fausset & Brown10
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
young men--priests (Exo 19:22), probably the oldest sons of particular families, who acted under the direction of Moses. oxen--Other animals, though not mentioned, were offered in sacrifice (Heb 9:18-20).
Moses took half of the blood . . . sprinkled--Preliminary to this was the public reading of the law and the renewed acceptance of the terms by the people; then the sprinkling of the blood was the sign of solemn ratification--half on each party in the…
Moses took the blood, and sprinkled it on the people--probably on the twelve pillars, as representing the people (also the book, Heb 9:19), and the act was accompanied by a public proclamation of its import. It was setting their seal to the covenant (compare…
World English Bible — Public domain