Exodus 19:17














God's revelation of himself to man is gradual, as man can bear it. [Cf. the way in which a parent reveals himself to his child, Isaiah 28:11, with stammering lips and a feigned tongue.] Israel had learnt to know God as a deliverer; must learn to know him further as a lawgiver and ruler.

I. THE SCENE. A long, broad valley. Rocks on each side widening out into a natural amphitheatre. Facing down the valley is a steep, precipitous mountain; grey, streaked with red. The whole scene, not unlike, on a huge scale, that presented by the avenues leading up to the Egyptian temples. It is a place where those accustomed to Egypt might expect to meet with God. "Now" probably the people may have thought, "we shall see for ourselves this mysterious Jehovah; he has brought us to his temple; he will introduce us to his shrine."

II. THE MEDIATOR AND HIS MESSAGE. Israel is encamped. Moses ascends the mountain (ver. 3). Again God meets with him and sends a message by him to the people. Notice: -

1. Reminder of what he has done for them already (ver. 4).

2. Obedience the condition of future favour (ver. 5). Fulfil the condition and the promise is secure. The earth itself is God's temple; if Israel will obey and keep his covenant they shall be "a kingdom of priests, and a holy nation."

3. The answer given (ver. 8). No hesitation, no expression of doubt. The promised blessing so attractive that they are ready to promise anything, never doubting their ability to fulfil their promise. It is easy enough to say "I will" - the hard thing is to translate it into "I do."

III. THE PROMISED INTERVIEW. The people shall be conscious of the presence of their God. Jehovah will publicly attest the authority of his servant, Notice: -

1. The preparation. God requires it. It is easy for familiarity to breed irreverence; and irreverence soon leads on to low views of the Divine character. Love is degraded into mere kindliness; an easy-going people believe in an easy-going God. See here: -

(1) The people have to prepare themselves for the meeting (ver. 10).

(2) The place has to be prepared. God reveals himself to prepared people in a prepared place. Why do so few have revelations nowadays? Some come to the prepared place, but they omit the personal preparation; others, even after personal preparation, lose much through neglecting the prepared place. We need to remember Ecclesiastes 5:1, and Hebrews 10:25.

2. The revelation. The third day comes (ver. 16). Storm, sound of trumpet, assembly of people without the camp, trembling, earthquake, intense suspense. "Now surely God will show himself. Can we endure the sight and live?" At length (ver. 19) "a voice" - cf. Deuteronomy 4:12; "no similitude, only a voice." For the present it is enough; reverence is the first lesson those whom God has delivered have to learn; "Hallowed be thy Name" is the first petition they are taught to offer. For effect (cf. Exodus 20:18-22) which also teaches the object of the revelation. "That his fear may be before your faces that ye sin not." Conclusion. We have learnt many more lessons about God than the Israelites could then learn. Have we not too often slurred over or half-forgotten that first lesson?

"Let knowledge grow from more to more,
But more of reverence in us dwell;
That mind and soul, according well,
May make our music as before,

But vaster. We axe fools and slight;
We mock thee when we do not fear;
But help thy foolish ones to bear;
Help thy vain worlds to bear thy light." - G.

To meet with God.
1. Upon Churches preparation, and sanctification God is ready to appear to them.

2. God will keep His day, His third day of appearance to His people.

3. In God's appearance for covenant-making He giveth the discovery of Himself as He pleaseth.

4. Terrible signals God useth sometimes to declare His majesty to men (Psalm 18:9).

5. The law given by Moses differs from Christ's in darkness and deadliness (Hebrews 12.).

6. Suitable affections unto terrible appearances of God may be from nature and grace (ver. 16). It might be a spirit of bondage in some, but of free grace in others.

(G. Hughes, B. D.)

1. God's terrors in the law are not to drive men from Him, but to bring them humbly to Him.

2. God hath appointed a Mediator to bring souls unto Him. They come not of themselves.

3. Upon the Mediator's conduct souls may be bold to approach the terrors of the Lord.

4. Sinners must keep their standing appointed by the Mediator to find grace in the sight of God (ver. 17).

(G. Hughes, B. D.)

1. Great is the condescension of Jehovah unto men in giving law and covenant to them.

2. In God's humbling Himself He keeps His distance and place above men.

3. In giving His law to men God calleth the Mediator to be by Him.

4. God withholds no discovery from His Church but that which would be deadly to them (ver. 21).

5. Among the congregation God hath appointed some to office for ministering to Him.

6. Such persons must be sanctified in their special place according to God's will.

7. The more holy the persons and office are, the more deadly is their transgression.

8. Threatenings of death are primarily in grace to give life to souls (ver. 22).

(G. Hughes, B. D.)

1. God seeth need for His ministers testifying and pressing on people His will when men do not.

2. The Mediator's descent to men hinders not His ascent to God again for their good.

3. None but mediators must come so near to God as He appoints them.

4. Such as do, though under pretence of holiness, must perish (ver. 24).

5. The Mediator, as He must, so is He willing to be with God's people at the law-giving.

6. It is Mediator's work to teach all to souls that may fit them to a due reception of God's covenant (ver. 25).

(G. Hughes, B. D.)

I. THE GREATNESS OF GOD. All powers of nature under His control.

II. THE NEARNESS OF GOD (see Exodus 4:7-12).

III. THE MYSTERIOUSNESS OF GOD (see Psalm 97:2).

IV. THE HOLINESS OF GOD (see chap. Exodus 15:11; Isaiah 6:1, 2; Revelation 4:8; 1 Peter 1:16).

V. THE SOVEREIGNTY AND MERCY OF GOD (see Deuteronomy 5:24).

(W. Forsyth.)

(ver. 17): — The essence of religion is to realize the presence of God. Therefore we should hail as our highest benefactor the man who does for us as Moses did for Israel. "And Moses brought forth the people out of the camp to meet with God."

I. IN THE OPERATIONS OF NATURE. Poets have sung of the sublimities and beauties of nature, and philosophers explain her secrets; but he does the noblest work who brings us face to face with nature's God.

II. THE EVENTS OF PROVIDENCE. Many writers have done well in history and fiction, and have depicted with wondrous skill the varieties of character and incident, and the strange vicissitudes of human life; but he does best who shows us that there is a providence in the affairs of men, and that the Lord our God ruleth over all in righteousness and love.

III. THE ORDINANCES OF THE GOSPEL. Preachers may be learned and eloquent, but it is only as they manifest God's law to the conscience and God's love to the heart that they do us real good. Prayer and praise are proper duties, but unless in them we rise to God they are meaningless and vain.

(W. Forsyth.)

(ver. 21): —

I.IT PRIES INTO SECRETS.

II.BREAKS THROUGH BOUNDARIES.

III.SACRIFICES REVERENCE AND SELF-RESPECT.

IV.RECKLESSLY RUSHES INTO DANGER.

V.MULTIPLIES CONFUSIONS AND PERILS. Remember Eve, Uzziah.

(J. S. Exell, M. A.)

To meet with God
"The people stood at the nether part of the mount"; they listened with this very end in view: they came out of the camp to meet God, as God had commanded they should do. When you come up to the house of God keep this in view. There is, in the present day, as there was in the days of the apostle, such a thing as having "itching ears," looking to man, instead of an humble and reverent desire to meet God. Brethren, be much in prayer; and when you leave your closets to attend public worship, say, "I am now going to meet with God." As you enter His house, reflect, "This is none other than the house of God, this is the gate of heaven"; oh that I may meet my Saviour; oh that His love may be shed abroad in my heart; oh that I may understand more of God's plan for the salvation of sinners; oh that I may get my heart warmed by close communion with my God, and have my soul lifted up above the cares and pleasures of this sinful world! Were all our congregations to assemble thus, oh what a savour, and unction, and blessing we should experience!

(George Breay, B. A.)

The windows of Somerset House that face the Strand are all double-cased, so as to deaden the roar of the traffic outside. It would be impossible to do mental work unless some such system were adopted. There is but one way to be "in the world and not of it"; it is to be shut in with God, away from the din of its cares, temptations, and strifes. Outside, confusion, hurly-burly; inside, quiet, peace, under the shadow of the Almighty.

When we think of Moses coming so near to Jehovah in His majesty, wielding the terrific agencies of flood and storm and fire, of darkness and lightning and the voice of trumpet exceeding loud — Mount Sinai rocking beneath His feet, and Moses alone drawing near the Awful Presence and talking with God face to face there — what shall we say of the possibilities of communion between man and his Maker? Whatever speculations we may have as to the means and methods by which the thought of God was borne to the mind of Moses, and the thought of Moses to the mind of God, the great fact of communion of mind with mind — thought meeting thought — of command from the superior party, received and obeyed by the inferior — is on the outer face of the whole history and admits of no question. God can speak to man so that man shall know the voice to be His, and comprehend perfectly its significance. Relations of obedience, confidence, and love on the part of man toward his Maker, are established, and God meets them with appropriate manifestations of His favour.

(H. Cowles, D. D.)

The association of Aaron with Moses in the mount intimates evangelical instruction. It was the design of God, not only to declare the condemnation of sin, but to point out the way of justification and life. Their ministry united, the people cannot perish. It was in the presence of both that the words of the covenant were pronounced, showing that the functions of each were concerned in that dispensation. Moses would declare the law to the people; Aaron make reconciliation for sin. Infinitely glorious the surety of the everlasting covenant, our Divine Redeemer, of whom Moses in his prophetical office, and Aaron in his priestly, were but imperfect types. In Him was every qualification to mediate, and every right, that none need despair of redemption who trust in Him.

(W. Seaton.).

People
Aaron, Egyptians, Israelites, Jacob, Moses
Places
Egypt, Mount Sinai, Rephidim, Sinai
Topics
Bringeth, Camp, Foot, Forth, Led, Lower, Meet, Mount, Mountain, Nether, Places, Stand, Station, Stood, Tents, Themselves
Outline
1. The people arrive at Sinai
3. God's message by Moses unto the people out of the mount
8. The people are prepared against the third day, for the giving of the law
12. The mountain must not be touched
16. The fearful presence of God upon the mount

Dictionary of Bible Themes
Exodus 19:17

     7209   congregation

Exodus 19:10-24

     4269   Sinai, Mount

Exodus 19:16-17

     5244   camp

Exodus 19:16-19

     1670   symbols
     5595   trumpet

Library
Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought
Andrew Murray—Holy in Christ

The First Covenant
"Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me."--EX. xix. 5. "He declared unto you His covenant, which He commanded you to perform, even ten commandments."--DEUT. iv. 13.i "If ye keep these judgments, the Lord thy God shall keep unto thee the covenant,"--DEUT. vii. 12. "I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake."--JER. xxxi. 31, 32. WE have
Andrew Murray—The Two Covenants

The Eagle and Its Brood
'As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings.'--DEUT. xxxii. 11. This is an incomplete sentence in the Authorised Version, but really it should be rendered as a complete one; the description of the eagle's action including only the two first clauses, and (the figure being still retained) the person spoken of in the last clauses being God Himself. That is to say, it should read thus, 'As an eagle stirreth up his nest,
Alexander Maclaren—Expositions of Holy Scripture

The Shaking of the Heavens and the Earth
Thus saith the LORD of hosts, Yet this once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land: and I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the LORD of hosts. G od shook the earth when He proclaimed His law to Israel from Sinai. The description, though very simple, presents to our thoughts a scene unspeakably majestic, grand and awful. The mountain was in flames at the top, and
John Newton—Messiah Vol. 1

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another
James Denney—The Death of Christ

'The Love of Thine Espousals'
'And He said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2. And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him. 3. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do. 4. And Moses wrote all the words of the Lord, and
Alexander Maclaren—Expositions of Holy Scripture

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice.
Hugh Binning—The Works of the Rev. Hugh Binning

Civ. Jesus Arrives and is Feasted at Bethany.
(from Friday Afternoon Till Saturday Night, March 31 and April 1, a.d. 30.) ^D John XI. 55-57; XII. 1-11; ^A Matt. XXVI. 6-13; ^B Mark XIV. 3-9. ^d 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event (Ex. xix. 10, 11), and did
J. W. McGarvey—The Four-Fold Gospel

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not
Alexander Maclaren—The Life of David

The Sermon on the Mount - the Kingdom of Christ and Rabbinic Teaching.
It was probably on one of those mountain-ranges, which stretch to the north of Capernaum, that Jesus had spent the night of lonely prayer, which preceded the designation of the twelve to the Apostolate. As the soft spring morning broke, He called up those who had learned to follow Him, and from among them chose the twelve, who were to be His Ambassadors and Representatives. [2500] [2501] But already the early light had guided the eager multitude which, from all parts, had come to the broad level
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation
S.D. Gordon—Quiet Talks on Power

Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord
St. Thomas Aquinas—On Prayer and The Contemplative Life

The Preface to the Commandments
And God spake all these words, saying, I am the LORD thy God,' &c. Exod 20: 1, 2. What is the preface to the Ten Commandments? The preface to the Ten Commandments is, I am the Lord thy God.' The preface to the preface is, God spake all these words, saying,' &c. This is like the sounding of a trumpet before a solemn proclamation. Other parts of the Bible are said to be uttered by the mouth of the holy prophets (Luke 1: 70), but here God spake in his own person. How are we to understand that, God spake,
Thomas Watson—The Ten Commandments

Of the Trinity and a Christian, and of the Law and a Christian.
EDITOR'S ADVERTISEMENT. These two short treatises were found among Mr. Bunyan's papers after his decease. They probably were intended for publication, like his 'Prison Meditations' and his 'Map of Salvation,' on a single page each, in the form of a broadside, or handbill. This was the popular mode in which tracts were distributed; and when posted against a wall, or framed and hung up in a room, they excited notice, and were extensively read. They might also have afforded some trifling profit to aid
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii.
Lewis Bayly—The Practice of Piety

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet.
J. W. McGarvey—The Four-Fold Gospel

John's Introduction.
^D John I. 1-18. ^d 1 In the beginning was the Word [a title for Jesus peculiar to the apostle John], and the Word was with God [not going before nor coming after God, but with Him at the beginning], and the Word was God. [Not more, not less.] 2 The same was in the beginning with God. 3 All things were made through him [the New Testament often speaks of Christ as the Creator--see ver. 10; I. Cor. viii. 6; Col. i. 13, 17; Heb. i. 2]; and without him was not anything made that hath been made. [This
J. W. McGarvey—The Four-Fold Gospel

John the Baptist
Matt. iii. 1-17; iv. 12; xiv. 1-12; Mark i. 1-14; vi. 14-29; Luke i. 5-25, 57-80; iii. 1-22; ix. 7-9; John i. 19-37; iii. 22-30. 72. The first reappearance of Jesus in the gospel story, after the temple scene in his twelfth year, is on the banks of the Jordan seeking baptism from the new prophet. One of the silent evidences of the greatness of Jesus is the fact that so great a character as John the Baptist stands in our thought simply as accessory to his life. For that the prophet of the wilderness
Rush Rhees—The Life of Jesus of Nazareth

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