Exodus Sermons (written)

Exodus 20:1-12
Ten Not So Simple Commands, Part

Last week we saw the terrifying sight that Israel beheld as the Lord descended on Mount Sinai. The land quaked, the fire burned, and there was smoke like a furnace billowing to the heavens. All of it pictured not just glory, but also wrath. The Lord was about to give His law and with it came a demonstration of the greatest of wrath.

Today, we will begin to see why. Ten simple commands! Yes, seemingly so. But in reality, the truth is no, no, no! Who can look at this terrifying body of law and say, “I have lived these perfectly?” Only a fool would contemplate them carefully and then say, “Yep, I’ve done it. I deserve a seat next to God in heaven. He owes me… big time.”

Text Verse: “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5

How many of us have children here? Did any of you have to teach them to do wrong? Can anyone here say, honestly and with a straight face, “My son or daughter has never told a lie?” How about this, “My son or daughter has never done anything to upset me?” Anyone?

If you answered one or both questions in the positive, I question your truthfulness. And if you didn’t, do you think your parents would have answered any differently? No, certainly not. The law has its purpose, but it isn’t to show us how good we are. Let’s get that straight.

We’ll go over the reasons for the giving of the law again today which we looked at last week. It will be a good reminder for us as we try to grasp the magnitude of the laws we are to contemplate and reflect on. There is a lesson in the giving of the law and it is revealed slowly and methodically in the pages of God’s superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The First Three Commandments (verses 1-7)

And God spoke all these words, saying:

Chapter 20 begins with a verse of preparation. As happens from time to time, the words are offset as a single verse and don’t include anything of what is said. They simply tell us that something was said. The eager anticipation for our ears is, “What did God speak?”

It is of note that “God” was mentioned three times in chapter 19 and all three times a definite article was used – ha’elohim or “the God.” However, chapter 20 begins with the assumption that the One speaking is the One and only God by leaving off the article. It simply says “elohim spoke.” Later in verses 20 and 21, the article will again be included, but until then it will be left off each time.

The coming commandments are known to us as “the Ten Commandments.” However, in Hebrew, they are called asheret ha’devarim, or “the Ten Words.” Other names will be given for them when they are referred to in the Old Testament, such as “the tablets of the covenant,” “the two tablets,” and so on. In the New, they will be referred to simply as “the commandments.”

In this chapter, we are told that it is Yehovah who speaks the words of the law. However, three times in the New Testament – in Acts, Galatians, and Hebrews – it speaks of the law being given through “angels,” plural. There are two things to consider on this.

First, in Acts 7:38, Stephen says that the Angel spoke to them on Mount Sinai and the word is singular. Thus it refers to the Lord Jesus. Secondly, the word for “angel” does not necessarily mean a heavenly being. It simply means “messenger.”

When they are referring to the law in those passages, it is speaking of the entire law, including the Ten Commandments. Verse 19 will explain the giving of the law. Moses will be the mediator between the people and the Lord as he receives it.

Further verse 24 of the previous chapter says Aaron was with him. Thus, they are both considered messengers of God for the giving of the law to Israel, even if Aaron wasn’t with Moses at all times. This then explains the words of the New Testament where the law was administered through angels, or “messengers.” It is speaking of Jesus, Moses, and Aaron.

² “I am the Lord

anokhi Yehovah – Theses words, are the first words of the Ten Commandments from the mouth of the Lord. In them, they identify that He is Yehovah, the self-existent Creator of all things. To more fully understand what the name Yehovah encompasses, you can go back and watch the sermon on Exodus 3:14. Suffice it to say that He is the One and only true God and yet despite that, he is not the only “god.” This is evidenced quite clearly in the next words…

^2 (con’t) your God,

elohekha – Yehovah asserts the right to call Himself “your God” to the people of Israel. They had agreed with their own mouths to receive Him as such in the previous chapter –

“So Moses came and called for the elders of the people, and laid before them all these words which the Lord commanded him. ⁸ Then all the people answered together and said, ‘All that the Lord has spoken we will do.’ So Moses brought back the words of the people to the Lord.” Exodus 19:7, 8

Though He is the Creator of all things and the Lord of all in reality, He does not push Himself upon either Israel or the people of the world. Even today there are many “gods” in the world. But there is only One true God. Based on the words of their agreement, He now establishes His right to exclusivity over Israel with the words anokhi Yehovah elohekha – I am Yehovah your God.

Note though that this is an individual address to each person. It is not an address to the nation collectively. The singular is intended for all individually. From this moment on He has claimed title and authority over each person of Israel. They now have a God and He now has a peculiar people reserved for Himself.

^2 (con’t) who brought you out of the land of Egypt, out of the house of bondage.

The Lord claims the right to be their God not because He created them, but because He had redeemed them. It was He who brought Israel out of Egypt. They were in bondage and He delivered them from that bondage. This is actually rather interesting because the Lord gave Adam a direct command in the Garden of Eden which was based on Him being the Creator –

“Then the Lord God took the man and put him in the garden of Eden to tend and keep it. ¹⁶ And the Lord God commanded the man, saying, ‘Of every tree of the garden you may freely eat; ¹⁷ but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.'” Genesis 2:16, 17

In the garden He gave the law as the Creator, and so the question arises as to why He didn’t do that again for Israel. The answer is that man is in bondage to another and he belongs to him. This is found all the way towards the end of the Bible in 1 John 3 –

“He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.” 1 John 3:8

All belong to the devil unless redeemed by God. He redeemed Israel out of Egypt and therefore He appeals to them as their Redeemer, not their Creator. His commands then are based on a hope of loving respect from His people and not out of fear. Adam’s command was given out of fear – “in the day that you eat of it, you shall surely die.”

However, in these 10 Commandments, there is no note of penalty for disobedience as if they were slaves. Instead they are given as an appeal to conscience as to free men. This does not mean that penalties won’t be forthcoming from the law.

The wellbeing of the entire nation necessitated statutes and penalties for disobedience, but these were not to be the basis of obedience for the true Israelite. For such a person, it was based on love for his Redeemer. However, there is the truth which was seen in the last chapter. In verse 18, we read this –

“Now Mount Sinai was completely in smoke, because the Lord descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.” Exodus 19:18

The symbolism given was explained at that time as that of wrath and condemnation, not salvation. What was implied is that the law that was to be introduced could never bring salvation. Even the true Israelite who loved God’s law could never fully meet the strict standards of the law. None could meet them perfectly.

Were it not for the provision within the law itself for an annual day of atonement, the law would only bring wrath and condemnation to any and all who attempted to live by it. Thus, the display was messianic in nature. The wrath of God would be poured out on the only One who could ever fulfill this law; the One who embodied it through keeping it. Paul explains this in Galatians 3 –

Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’).” Galatians 3:13

And this brings us to one more point before we look at these ten magnificent laws. As all men are bound under sin and are thus of the devil, and as only God can redeem them from their sin, then it follows logically that Jesus must be God.

Jesus’ appeal to His people, like the appeal here in the giving of the Ten Commandments, is based on redemption, not creation. We are saved by a Savior and redeemed by a Redeemer. As this is so, then Jesus must be the One true God. How so many miss this and reinsert either the law, or defer back to Jehovah, or do both, into their theology is unimaginable. Paul says this in Galatians 4 –

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:4, 5

If the law was given to Israel who had been redeemed from the house of bondage, and as they were given the law based on that redemption, then why would those who had been given this law still need to be redeemed from the law? The answer was given in the last sermon and which I will repeat now. There are four major reasons for giving this law –

1) To show us God’s perfect standard.
2) To show us that no person could meet that standard; all are unqualified without God’s grace and mercy being bestowed.
3) To show us how utterly sinful sin is to God. And,
4) To show us our need for something else – that grace which can only come by Someone fulfilling this law on our behalf. And as only God can do that, He sent His Son, Jesus Christ – fully God and fully Man – into the world to do so. It is the grace which we cannot do without.

And so we begin with the first of God’s Ten Commandments…

³ “You shall have no other gods before Me.

The first word. The command begins with an absolute negation – the word lo or “no.” The majority of the commandments come in the negative form, stating the prohibition which they then explain. The reason for this is that “they presuppose the existence of sin and evil desires in the human heart” (Keil and Delitzsch).

In other words, the commands, like the one given to Adam, point to our limitations. Adam lacked the knowledge of good and evil; we lack the ability to properly exercise the knowledge of good and evil which we now possess. The laws then are given to us because of this. This is well explained by Paul in Romans 3 –

“There is none righteous, no, not one;
¹¹ There is none who understands;
There is none who seeks after God.
¹² They have all turned aside;
They have together become unprofitable;
There is none who does good, no, not one.” Romans 3:10-12

In its entirety, the first command reads lo yihyeh lekha elohim akherim al panaya – “No you shall have to you gods other, before my face.” The verb is singular but the word “other” is plural. What this infers is that it isn’t speaking of just other gods, meaning deity, but other gods of any kind such as idols in thoughts, words, or deeds.

If a person were to make an idol of work, it would be a violation of this command. If a person made an idol of their intelligence, it would be a violation of this command. If a person made an idol of his personal strength, it would be a violation of this command. Anything we place alongside the Lord would be a violation of this command. Adam Clarke defines the sense of this first word –

“This commandment prohibits every species of mental idolatry, and all inordinate attachment to earthly and sensible things. As God is the fountain of happiness, and no intelligent creature can be happy but through him, whoever seeks happiness in the creature is necessarily an idolater; as he puts the creature in the place of the Creator, expecting that from the gratification of his passions, in the use or abuse of earthly things, which is to be found in God alone. The very first commandment of the whole series is divinely calculated to prevent man’s misery and promote his happiness, by taking him off from all false dependence, and leading him to God himself, the fountain of all good.” Adam Clarke

However, although this may be the intent, if we were to stop with this first word and go no further, we can see how clearly it brings wrath. No person can say that they have fully kept this one precept without breaking it. Not only are we not good because of our inclinations, we are not good because of our actions.

Each of us has set up an idol in our heart in one form or another during our lives. We have failed by attempting to find another source of joy instead of seeking the Lord. This law can never bring salvation. It can only bring condemnation. And as James says towards the end of the Bible –

“For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.” James 2:10

From the very first word, we are guilty of all of the law because we have broken this one point. How terrible is this law upon the hearts and souls of men! And yet, how many stubbornly cling to it and claim that they stand guiltless before God.

Each individual of Israel agreed to this command, and thus each person, as well as the nation as a whole, violated it when they strayed from it. The words of both personal and national violation are many, but Jeremiah 2 gives a good example of Israel’s failure to meet this law –

“But where are your gods that you have made for yourselves?
Let them arise,
If they can save you in the time of your trouble;
For according to the number of your cities
Are your gods, O Judah.” Jeremiah 2:28

Concerning this first command, something else was needed. The first word only condemns, it cannot save.

⁴ “You shall not make for yourself a carved image—any likeness of anything

The second word. The first command asserted the unity of God in Israel’s worship. This second command is intended to ensure that the first command is adhered to in a physical sense. Yehovah showed them no form of Himself and therefore no form was to be assigned to Him in worship.

Further, no form was to be worshipped as a god other than Him either. As He is the Creator, then all else is created. Therefore, to worship any physical part of the creation was to worship less than the Creator. This command then shows what is to be considered unlawful worship.

It also introduces two new words into Scripture. The first is pesel. It means an “idol” or “image” and it comes from pasal which means “to cut” or “to hew into shape.” The second is temunah which means “likeness” or “form.”

These words combined thus signify any physical idol or image. The command says lo taaseh lekha – “no make for yourself.” There is an important point to consider here. The Bible does not forbid the making of shaped things such as cherubim for the Ark of the Covenant. It prohibits shaped things for personal use as an idol and it will go further to explain this in the next verse.

The reason I say this is because people who challenge the Bible will say that the making of the things for the tabernacle is a violation of this very commandment. This is not the case. Bible deniers get a demerit for misevaluating the command.

^4 (con’t) that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;

These words form a triple-division of the sphere of man’s existence in the material universe. It is thus an all-encompassing statement concerning it, and it prohibits against making anything resembling whatever exists in it. This goes from the sun, moon, and stars, to the birds which fly in the sky.

It goes from the plant and animal life on earth to fish in the sea or to any other part of the created order. Nothing in creation is to be likened to God, nor is anything in creation to be likened as a god.

⁵ you shall not bow down to them nor serve them.

This further defines what was stated in the words, “You shall not make for yourself.” If one makes an image for himself, the intent is that this image is then to be bowed down to and served. This is forbidden.

It needs to be noted that the Roman Catholic version of the Ten Commandments leaves this command out completely, and they do so without any Scriptural support at all. In order to maintain Ten Commandments, they then divide the tenth command into two separate commands. Adam Clarke rightly sums up this matter –

“This corruption of the word of God by the Roman Catholic Church stamps it, as a false and heretical Church, with the deepest brand of ever-during infamy!” Adam Clarke

Though the law is set aside in Christ, it is still a part of God’s word. To manipulate it such as they have done is the most damnable of offenses. Israel, likewise was guilty of violating this command throughout their history. In fact, they openly sought to violate it, but the Lord told them that they would suffer because of it –

“What you have in your mind shall never be, when you say, ‘We will be like the Gentiles, like the families in other countries, serving wood and stone.'” Ezekiel 20:32

^5 (con’t) For I, the Lord your God, am a jealous God,

Here the Lord claims that He is a jealous God. The word is qanna. This doesn’t indicate jealously of success in another; rather it speaks of a defense of His honor and glory. When one bows to another god, the Lord isn’t jealous of that false god receiving worship. His jealousy is directed to the violation of depriving Him what He is justly due. His words in Isaiah show the thought well –

“I am the Lord, that is My name;
And My glory I will not give to another,
Nor My praise to carved images.” Isaiah 42:8

This is the first use of the word qanna as an adjective in the Bible. It will only be used six times, always in connection with the Lord, and only in Exodus and Deuteronomy.

^5 (con’t) visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me,

This verse, although scorned by those who hate the God of the Bible as showing a vindictive nature, is intended to show us consequences which naturally result from misdeed. It shows nothing vindictive in the Lord. Rather it shows what is just.

Adam sinned and his sin continues to trouble us 6000 years later. When a person is punished for stealing, he may lose his estate and earnings. That certainly causes the next generation, and even many generations later, to receive the sentence of the offender.

The very person who dismisses God for being vindictive, may sue another person for wrongdoing against them. If they do, then they will actually visit the wrongdoing of the one they sue on the subsequent generations in exactly the manner described here.

To argue against God who is infinitely just and righteous concerning his judgments is an incredibly small-minded thing to do for a person who lacks any true wisdom or knowledge at all.

⁶ but showing mercy to thousands, to those who love Me and keep My commandments.

The “thousands” here is not speaking of the number of people, but the number of generations. It is explicitly defined that way in Deuteronomy 7:9. The length of this mercy, or loving-kindness, is for those individuals who love Him and keep His commandments. It doesn’t mean the children who don’t, but the individuals who do.

If a generation is conservatively said to be 40 years, then this would mean 40,000 years. As the Bible speaks of a 7000-year plan for the world we currently enjoy, then the term here is obviously meant to symbolize “forever” or “eternity.” This is demonstrated in the words of the 103rd Psalm –

“But the mercy of the Lord is from everlasting to everlasting
On those who fear Him,
And His righteousness to children’s children,
¹⁸ To such as keep His covenant,
And to those who remember His commandments to do them.” Psalm 103:17

However, as none are able to meet this standard perfectly, then none can be granted such eternal mercy apart from Christ who fulfilled the law on our behalf. All those who came before Christ and trusted in the Lord’s provision are covered by His future mercy. Only those who trust in Christ after His advent will be covered by His present mercy.

It was this mercy of the Lord which called for Christ to fulfill the law for fallen man. Israel individually, and as a whole, is shown throughout the Old Testament to fall short of this second command. Even very quickly after the giving of this command, the entire congregation violated it –

“And Aaron said to them, ‘Break off the golden earrings which are in the ears of your wives, your sons, and your daughters, and bring them to me.’ ³ So all the people broke off the golden earrings which were in their ears, and brought them to Aaron. ⁴ And he received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf.
Then they said, ‘This is your god, O Israel, that brought you out of the land of Egypt!'” Exodus 32:2-4

Concerning this second command, something else was needed. The second word only condemns, it cannot save.

⁷ “You shall not take the name of the Lord your God in vain,

The third word. The Hebrew here is ambiguous and can be taken to mean either forbidding false swearing only, or to include profane or vain swearing. If we look to the words of Jesus in Matthew 5, it appears that false swearing is what is being referred to here. He says –

“Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord.'” Matthew 5:33

The word for “vain” in Hebrew is shav and is used here for the first time in the Bible. It means falsely, lying, vain, etc. The intent of this command is that one should never invoke the name of the Lord in a false manner. And should they presume to do so…

^7 (con’t) for the Lord will not hold him guiltless who takes His name in vain.

This doesn’t mean that there will be immediate punishment on the offender. Rather, it is something that may come in this life as the perjured man is found out and punished, or it may be in the day of God’s judgment in the future. Malachi shows us this –

“‘And I will come near you for judgment;
I will be a swift witness
Against sorcerers,
Against adulterers,
Against perjurers,
Against those who exploit wage earners and widows and orphans,
And against those who turn away an alien—
Because they do not fear Me,’
Says the Lord of hosts.” Malachi 3:5

Of the first three commandments, Lange wisely notes –

“The sin against the first commandment banishes the name of Jehovah by means of idol names; the sin against the second obscures and disfigures it; the sin against this third one abuses it.” John Lange

Abusing God’s name is something that is forbidden. A transgression of this command is a violation the entire law. And yet, the Bible demonstrates that Israel as a whole, individually and collectively, violated it –

“Run to and fro through the streets of Jerusalem;
See now and know;
And seek in her open places
If you can find a man,
If there is anyone who executes judgment,
Who seeks the truth,
And I will pardon her.
² Though they say, ‘As the Lord lives,’
Surely they swear falsely.” Jeremiah 5:1, 2

Concerning this third command, something else was needed. The third word only condemns, it cannot save.

Just three commands so far and already no hope
Even from the first one I was done in for sure
I used to think I was pretty great, but I see I am just a dope
Compared to God’s standard, I am certainly impure

I tremble to think of my guilt, how it weighs me down|
I fear to face God on my own deeds for righteousness
I once thought God would at me smile, but no! It will be a frown
I bear such heavy guilt, My God! I am such a mess

Oh, but then I heard of Jesus, sweet Jesus
He lived the life that I could never ever live
And He gave it up for sinners like me! Yes, for all of us
In exchange for my life of sin, His perfect life He did give

Oh! What a Savior! What a friend He is to me!
Oh! My Lord Jesus, the Lamb of God who set me free!

II. The Fourth and Fifth Commandments (verses 8-12)

⁸ “Remember the Sabbath day, to keep it holy.

The forth word. This command differs from the others because it begins with the word zakhor, or “remember.” They were given the Sabbath in Exodus 16 at the time of the giving of the Manna and they are now told to remember it forever, keeping it holy. This means that they were to separate the day from all others and observe it as a unique and special day, consecrated to the Lord.

The word shabbat implies rest and cessation from labor. This cessation of labor for Israel looked forward to a different type of rest. It was to be a foretaste of the blessed eternal rest which man lost. He was created outside of the Garden of Eden and was rested in the Garden to worship and serve His God. This was lost.

Everything from that point on has looked forward to the restoration of that day. And it finally arrived when Christ came. Through His work, the seventh day of rest is offered to all of God’s people. This is why Hebrews 4, after the fulfillment of the law by Christ, says –

“For we who have believed do enter that rest.” Hebrews 4:3

⁹ Six days you shall labor and do all your work,

This is actually an imperative. Therefore the week is divided into two sections, active work and active cessation from work. Man was not to be idle when he should be working and man was not to be working when he should be at rest.

Things that needed to be done were to be done before the Sabbath so that no work was to be done on the Sabbath. This is, however, not to be taken as a command that one must work every day. If so, for example, it would violate the mandated feasts of the Lord when Israel celebrated in Jerusalem. Rather, what should be done was to be done, but not on the Sabbath.

¹⁰ but the seventh day is the Sabbath of the Lord your God.

This translation, following the KJV, is confusing and should rather read, “…but the seventh day is a Sabbath to the Lord your God.” Otherwise, it seems like the Lord is even now working six days and taking the seventh off. Rather, they were to work and then rest to the Lord, honoring Him on this special day dedicated to Him.

^{10 (con’t)} In it you shall do no work:

The commands are specific. The individual whom the Lord is speaking directly to is to not work on the Sabbath. The word “you” is singular.

^{10 (con’t)} you, nor your son, nor your daughter,

Nor were they to work their children, as if the lesser in the house were exempt from the requirement, or that the work of the stronger should now devolve to the weaker.

^{10 (con’t)} nor your male servant, nor your female servant,

Likewise, the servants – both male and female – who bore the majority of the burdens in the house during the week were to be given rest. The unattended labors of the owner were not to devolve to another, even in one’s employ.

^{10 (con’t)} nor your cattle,

What is implied if an animal is put to work? Someone working the animal. Rest is to be rest. Even if someone were to hook up an animal to a grinding mill, he would have to work to do so and he would continue to be profiting from the labors of the animal.

The Sabbath was made for man as a day to the Lord God. If he was thinking about the profit he was making while the cow was grinding grain, then he wouldn’t be thinking about the things of God. Also, these words show that the animal who is a servant of man, was to be given a break from its labors.

The Bible is replete with God’s care for the creatures of the earth. In the sparing of Nineveh from destruction, the mention of “many cattle” along with the people is noted. After the flood, it says that “God remembered Noah, and every living thing, and all the animals that were with him in the ark.” Time and again, care for animals is noted. Even the bird of the air that falls to the ground does not go unnoticed by God.

^{10 (con’t)} nor your stranger who is within your gates.

The stranger within the gates implies someone not of Israel who has taken up permanent residence within a town. This prohibition was certainly so that they wouldn’t become a snare to Israel. If they saw strangers profiting and gaining advantage because they could work while others couldn’t, it would become a problem for all. This exact scenario is found in Nehemiah 13 –

“Men of Tyre dwelt there also, who brought in fish and all kinds of goods, and sold them on the Sabbath to the children of Judah, and in Jerusalem.

¹⁷ Then I contended with the nobles of Judah, and said to them, ‘What evil thing is this that you do, by which you profane the Sabbath day? ¹⁸ Did not your fathers do thus, and did not our God bring all this disaster on us and on this city? Yet you bring added wrath on Israel by profaning the Sabbath.’

¹⁹ So it was, at the gates of Jerusalem, as it began to be dark before the Sabbath, that I commanded the gates to be shut, and charged that they must not be opened till after the Sabbath. Then I posted some of my servants at the gates, so that no burdens would be brought in on the Sabbath day.” Nehemiah 13:16-19

¹¹ For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it.

The creation of the heavens and the earth was done in a specific way for a specific reason. It was first to foreshadow the Sabbath day for man on the seventh day. God could have simply created all things at once, but he did it in a set way to picture something else.

And the six days of the week followed by a Sabbath was ordained in order to show the redemptive pattern of history itself. The six days of the week prefigure the six thousand years of man working towards the reign of Christ, followed by the final thousand years of the millennium where Christ reigns; a time of rest on earth.

The Bible assumes that its reader will accept, at face value, a literal six-day creation. Though many views of creation have arisen in the past 150 years, it has always been the assumption of the text itself that God really created in just six days, and he did it for the patterns which the creation only points to. Also, the reason for the giving of the Sabbath here in Exodus is not the same as that of the Ten Commandments in Deuteronomy –

“And remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there by a mighty hand and by an outstretched arm; therefore the Lord your God commanded you to keep the Sabbath day.” Deuteronomy 5:15

The first is based on Creation, the second on Redemption. And yet, the two are tied together. Israel was already redeemed at the giving of the law at Sinai. Therefore, as a sign of God’s rest following His creative efforts, which had subsequently been lost in the Garden of Eden, the redeemed of Israel were given the Sabbath.

Thus there is no contradiction between Exodus and Deuteronomy. One act leads to another. The fallen world could not be redeemed unless it had first been created. Everything is looking forward to God’s rest; a rest which can only be found in Christ. As the law could only bring a curse, then the Sabbath was only a shadow, looking forward to Christ’s fulfillment of it.

Now, with His having fulfilled the law, we do enter God’s rest. The words of Jesus, Paul, and the author of Hebrews all agree that our true rest is found in Christ and in Him alone. The Sabbath was only given as a picture of what was to come, however, it was given. Would Israel obey? The answer is, “No.”

“Yet the house of Israel rebelled against Me in the wilderness; they did not walk in My statutes; they despised My judgments, ‘which, if a man does, he shall live by them’; and they greatly defiled My Sabbaths. Then I said I would pour out My fury on them in the wilderness, to consume them.” Ezekiel 20:13

Concerning this fourth command, something else was needed. The fourth word only condemns, it cannot save.

¹² “Honor your father and your mother,

The fifth word. The Ten Commandments are divided up by scholars in several ways. Some see them as logically dividing between commands 1-4 and then 5-10. The first four showing love for God, the last six showing love for neighbor.

Others divide them 1-5 and 6-10. This would then show a distinction between filial and fraternal matters. The first five show obedience to the parent as children, the latter, respect for others. As parents are the image of God to the child until the child can reason out who God is, then this second division makes more sense.

It should be noted that the father is placed first here, but the mother is placed first in Leviticus 19:3 when also speaking of the mandated Sabbath. This shows that both are to be regarded with a like respect, even if there is a hierarchy within the home.

The honoring of the parents is reflective of the honoring of our true heavenly Father. If one is disobedient to their parents, it goes hand in hand that they will be disrespectful towards the Lord. And, as Paul notes in Ephesians 6, this is the first command with a promise attached to it…

*^{12 (fin)} that your days may be long upon the land which the Lord your God is giving you.

Some look at this as a national blessing for Israel. That if they were honoring of their parents, they would be nationally blessed with the land of Israel. This is incorrect. First, the word “land” here is not the usual term for the land of Israel, which is eretz. Instead, it is adamah. Adamah signifies the ground.

Whatever ground the people possessed, they would possess it more fully if they were honoring of their parents. Second, the command is spoken in the singular to the individual, not in plural to the collective whole. And third, both Deuteronomy 5:16 and Ephesians 6:2 explain this verse with words that indicate long life. In essence, “That it may be well with you and you may live long on the earth.”

This is a general statement that one will prosper through the honoring of the parents. The world of man in which we live is governed by general laws of God, not by laws which are universal. This promised blessing is one that is therefore generally to be expected, but not necessarily universally received.

Despite being a simple command and one which is almost universally accepted as right, Israel failed to keep it. Both Old Testament and New shows their failure to honor their parents. From Ezekiel 22, we read this –

“In you they have made light of father and mother; in your midst they have oppressed the stranger; in you they have mistreated the fatherless and the widow.” Ezekiel 22:7

Concerning this fifth command, something else was needed. The fifth word only condemns, it cannot save.

Today, we have looked at the first five commandments and each shows that something else was needed. Each word only condemns. Should we stop here, close the Bible, and await our destruction? Should we say, “Let us eat and drink for tomorrow we die?”

From trusting the law, the answer would be, “Yes.” The law cannot save anything; it can only show us of our utter depravity before an infinitely holy God. But the giving of the law also shows us something else. It shows us a messianic picture.

It shows us that God loves us enough to pour out His wrath on His own Son who did fulfill this law in order to pay the sin-debt that you and I bear. Let this law, and those who lived and failed under it, be a tutor to you. Let it be a learning experience. In the law, there is condemnation; condemnation for you and me; for all.

And in the cross of Christ, there is also condemnation; condemnation of sin. Paul says that “what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh.” Thank God for Jesus.

If you have never received God’s forgiveness through Christ, it’s high time you do so. You don’t know your last moment and the law is waiting to condemn you. Be freed from the law through the blood of Christ. Call on Him today to forgive you of the sins that you have heaped up so high. Let God cast them as far as the east is from the west. Do it today.

Closing Verse: “For Moses writes about the righteousness which is of the law, “The man who does those things shall live by them.” ⁶ But the righteousness of faith speaks in this way, “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down from above) ⁷ or, “‘Who will descend into the abyss?’” (that is, to bring Christ up from the dead). ⁸ But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): ⁹ that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. ¹⁰ For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” Romans 10:5-10

Next Week: Exodus 20:13-17 (Ten Not So Simple Commands, Part II) (55th Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

Not So Simple Commands, Part I

And God spoke all these words, saying:|
These are the words He was relaying

“I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.

“You shall have no other gods before Me.

“You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments.

“You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain.

“Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it.

“Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you.

Five of ten commands, so simple… and yet impossible to meet
They only bring us a greater consciousness of sin
With them as our hope, there is only defeat
Breaking even one is said to do us in

Oh impossible law, where can I go from you?
Who will from this body of death free me?
To Jesus Christ, I will go; it is what I will do
The law is a tutor to lead me to Him and in Him I am set free

By this law, I have a consciousness of sin
How utterly sinful sin is, by it I can clearly see|
By this law, I am utterly defeated; I am done in
But by faith in Jesus, He has set me free

Thank You Lord God for the giving of Your Son
Thank You that You have broken off the yoke and set me free
By faith alone I am saved; through His cross it is done
Now I can live for You, but when I fail
You have already forgiven me

Thank You for the perfect life of my Lord
Who fulfilled every detail of Your perfect word

Hallelujah and Amen…

 

Exodus 19:10-25
A Law of Death and Condemnation

A few months ago, a friend asked me to watch the Ancient Aliens series on the History Channel. He wanted to know specifically about the things which don’t seem to match the biblical account. I watched all of them that were available on Netflix and gave him a few short reports, but haven’t had time to completely go over them.

The thing about that show, or any like it, is that when you have a presupposition about something, it will immediately affect your perspective on everything which you view in the world you live in. In other words, our worldview will naturally lead us to make conclusions, whether they are sound or not.

For the “ancient alien theorists,” everything they see is biased by a worldview that ancient man was less, not more developed, and that he could only accomplish the great feats of the past by external help. As far as ancient religions, they want to see aliens everywhere and so they do.

Today’s passage was one they spoke of. They believe that aliens, not the Lord, descended on Mount Sinai. As with each time they quoted the Bible in their series, their analyses of it were flawed and they would insert things which are not recorded in the Bible.

If they did this with the most studied and plainly available text on earth, the Holy Bible, then they certainly did it with all the other ancient texts they cite which very few have ever looked at and which lack a large body of textual support.

Be advised today, aliens did not descend onto Mount Sinai. The account is plain, clear, and it is tied directly into the work of Jesus Christ, as is every account in Scripture.

Text Verse: “For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.” Romans 12:3

Paul asks us to not think more highly of ourselves than we ought to. That idea will come into play later in our sermon today, but it also comes into play when we evaluate the Bible. We shouldn’t think of ourselves as knowing more than God. Rather, let us take His word at face value and respect it for what it is.

Israel didn’t have a close encounter of the third kind. Rather they had a close encounter of the wondrous kind when they stood before the Lord of Creation and received His law. Today we will see the beginning of that marvelous event. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Be Ready for the Third Day (verses 10-13)

¹⁰ Then the Lord said to Moses, “Go to the people and consecrate them today and tomorrow,

In order to be an acceptable group of people, holy to the Lord, Moses is now given instructions concerning the people. He is told to “consecrate” them. This means to sanctify or purify them. What is coming in the manifestation of the Lord upon the mountain required this above all else.

This consecration is actually a two-fold process. The more important of the two, inward purity, was to be prompted on by the external acts of purification. The external cleansing for the people is given so that those who conduct the rites would understand that these externals necessitated internal cleansing to be meaningful.

During the time they purified themselves externally, they should be working on the internal purification through prayer, contemplation of who they were in relation to the Lord, and putting away thoughts of self. Instead, they should regard what was coming as sacred and holy. All this was to be spurred on by the external rites.

In calling on Christ, we are immediately sanctified by the sealing of the Holy Spirit. However, in our natural lives, we are still not pure. In this life, as we conduct the external rituals – for example giving up on wrongdoing and replacing it with what is proper – we are inwardly renewed and purified. The external should lead naturally to the internal.

However, this isn’t always the case. Nothing external, even if commanded, can secure inward purity. Someone who is simply giving up being an alcoholic may replace that vice with something else. The idea for growing to be like Christ is to replace that which is unholy with that which is holy.

The sanctification of the people for various reasons will continue to be seen during the time of the law. In both Joshua 3 and 7 the people were instructed to sanctify themselves in preparation for certain events. In Joshua 7, when a man committed a major transgression against the Lord, all of the people were to sanctify themselves in preparation for meeting with Him for a time of inspection –

Get up, sanctify the people, and say, ‘Sanctify yourselves for tomorrow, because thus says the Lord God of Israel: “There is an accursed thing in your midst, O Israel; you cannot stand before your enemies until you take away the accursed thing from among you.” ¹⁴ In the morning therefore you shall be brought according to your tribes. And it shall be that the tribe which the Lord takes shall come according to families; and the family which the Lord takes shall come by households; and the household which the Lord takes shall come man by man. ¹⁵ Then it shall be that he who is taken with the accursed thing shall be burned with fire, he and all that he has, because he has transgressed the covenant of the Lord, and because he has done a disgraceful thing in Israel.’” Joshua 7:13-15

Of the external rites which they conducted, the washing of their clothes is explicitly mentioned and it is so first…

^{10 (con’t)} and let them wash their clothes.

The first ordinance is pronounced here. It is the rite of washing their clothes. In these words is the second use of the word kabas, or wash, in the Bible, but it is the first time used in the sense of sanctification. In total, it will be used 51 times and almost always it will be for consecration, or sanctification of the people.

In the law itself, there will be numerous references to the washing of clothes for purification. The word comes from a primitive root meaning to trample; hence, to wash specifically by stamping with the feet. The washing is then either literal which included the fuller process, or figurative such as in Psalm 51 –

“Purge me with hyssop, and I shall be clean;
Wash me, and I shall be whiter than snow.” Psalm 51:7

As alluded to already, and as David shows in the Psalm, it isn’t that the Lord regards the clothes of a man, but the inward change of the heart. However, this preparation mandated to the people by the Lord is right. If a person washes their clothes, their hearts may still be filled with wickedness. However, with the washing there would be time to think why they were doing this and how there should also be an internal cleansing that goes along with it.

Benson wisely notes that, “It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God.” Even prior to this time of the law, the washing of clothes was already seen in the Bible. In Genesis 35, Jacob instructed his household as follows –

“And Jacob said to his household and to all who were with him, ‘Put away the foreign gods that are among you, purify yourselves, and change your garments.'” Genesis 35:2

However, if you followed the details of Jacob’s life, and that particular sermon, you would know that his words to them pictured not just external cleansing, but the internal as well. In the end, it was given as a picture of the dispensational model of history and the final cleansing of God’s people. And so ultimately, these washings picture the work of Christ. One example of this is recorded in the book of Hebrews where it says –

“…let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. ²³ Let us hold fast the confession of our hope without wavering, for He who promised is faithful.” Hebrews 10:22, 23

The book of Revelation gives three explicit examples of this for us to consider. Remember, that the external garments are only given as emblems of the internal conversion of a person to Christ –

“You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. ⁵ He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.” Revelation 3:4, 5

The white garments in which the redeemed are clothed may be real garments, but they symbolize their sinless nature because of the work of Christ. On the last page of the Bible we read this –

“Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city.” Revelation 22:14

This is inclusive of all of the redeemed throughout history. But before that final time comes, there are those who, after the church age, will have to go through the tribulation in order to be purified. This is seen in our final verse to consider on such purification which is first being pictured here today at the foot of Mount Sinai –

“Then one of the elders answered, saying to me, ‘Who are these arrayed in white robes, and where did they come from?’
¹⁴ And I said to him, ‘Sir, you know.’
So he said to me, “These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb.” Revelation 7:13, 14

In the end, the Geneva Bible sums up this concept rather well and quite succinctly –

“Teach them to be pure in heart, as they show themselves outwardly clean by washing.” Geneva

¹¹ And let them be ready for the third day.

This requirement of being ready “for the third day” is to mark the extremely sacred nature of what was to occur. If it was just a matter of washing one’s clothes, they could appear the following day. Two days of cleansing showed it as far more than just an external rite.

Concerning this “third day,” it now becomes important to understand what was relayed in the last sermon concerning verse 1 in this chapter. At that time, I explained in detail that the first day of the 3rd month was the 47th day since their departure.

Understanding that, Moses came back down from the mountain and spoke to the people the words reviewed during the first nine verses of the chapter. What is not explicitly stated, but which is to be inferred, is that it is now the 48th day of the account.

The reason for this is that Moses had to go back down and get an answer from the people and then go back up the mountain the next day. This is assured because of the words of verse 10 which said “Go to the people and consecrate them today and tomorrow.”

If all of the events of verse 1-9 are included on the same day as this, there would be no time to consecrate for that day. Therefore, verse 10 begins the 48th day after the exodus. The importance of this is found in the next words of verse 11…

^{11 (con’t)} For on the third day the Lord will come down upon Mount Sinai in the sight of all the people.

In the Bible, the Lord is noted as dwelling in heaven. This is seen, for example, in Psalm 123 –

“Unto You I lift up my eyes,
O You who dwell in the heavens.” Psalm 123:1

However, He is seen to not exclusively dwell there, but especially there; it is His abode. Because of this, when He appears on earth, He is said to “come down.” This is seen not just here, but numerous times in Scripture. If this is the 48th day and the Lord will come down “on the third day” then that means He will come down on the 50th day. They are to consecrate themselves on the 48th day and on the 49th day.

Thus the Lord will appear to them on the 50th day, which corresponds to the 4th day of the Hebrew month Sivan. The reason why this is important is two-fold. First it looks forward to the Feast of Weeks, or Shavuot, which is found in Leviticus 23. In the instructions for that feast we read this –

“And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. ¹⁶ Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to the Lord.” Leviticus 23:15, 16

There is a period of fifty days which is counted off from the Feast of Firstfruits until a particular event occurs, which is the Feast of Shavuot. In Greek it is known as Pentecost. This leads to the second reason for the detail. It then corresponds to the giving of the Holy Spirit in the New Testament which is recorded in Acts 2 –

“When the Day of Pentecost had fully come, they were all with one accord in one place. ² And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. ³ Then there appeared to them divided tongues, as of fire, and one sat upon each of them. ⁴ And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.” Acts 2:1-4

In type then, the giving of the law prefigures the giving of the Holy Spirit on Pentecost because of the 50 recorded days in each. As there was no Feast of Firstfruits at the time of the exodus, the feast is counted from the first day after the Passover rather than from the set date in Leviticus 23.

However, both events are preceded by a fifty-day period of learning from the Lord and anticipating a meeting with Him. In the end, unless a number of days are not recorded at this camp before the receiving of the law, the time here only matches the period leading up to the events – the giving of the law and the giving of the Holy Spirit – but the events don’t match by calendar day of the month. It is possible, but not explicitly stated.

It should be noted that the term Sinai is used instead of Horeb. This is the same place that the elders were brought to in Chapter 17, but then it was called Horeb. Why has the Lord used the name Sinai? It is because of what it pictures.

¹² You shall set bounds for the people all around, saying, ‘Take heed to yourselves that you do not go up to the mountain or touch its base.

Explicit instructions are given here concerning the setting of bounds using a new word introduced into the Bible. It is gabal – a verb used just five times, and two of them are in this chapter. It is the verb form of the more common noun gebul.

Both come from a root which means “to twist as a rope.” Thus it indicates to bind or make a border. This is the idea given here. Whether the border was to be a trench dug around the mountain or if it was to be a rope braided for the purpose, it was necessary because the mountain at points rises directly out of the earth.

Therefore, a person or an animal could simply walk up to it and touch it. Such specific limits then were to be set and adhered to or the most serious of consequences would result…

^{12 (con’t)} Whoever touches the mountain shall surely be put to death.

The consequences for merely touching the mountain are set. The person who does so is to be executed. The Hebrew uses the term mowt yumat – “dying he shall die.” However, it wouldn’t be possible to seize that person without also transgressing the command and so provisions for his execution were given in advance so that this wouldn’t occur. Ellicott notes that –

“Unless it had been forbidden, there might have seemed to be no reason why pious Israelites might not have ascended the height, to draw near to God in prayer. It is a praiseworthy feeling which breathes in the words, ‘Nearer, my God, to thee;’ but the nation was not fit for close approach.

In contemplating the strictness of coming near to God during this dispensation of time, we should truly feel blessed that we have, under the Dispensation of Grace, the honor of being indwelt with the Holy Spirit and the joy of being allowed to come to the very throne of God in prayer. That is recorded in Hebrews 10 –

“Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” Hebrews 4:16

Unlike us today though, for one who tried to get “Nearer, my God, to thee” there was to be a penalty…

¹³ Not a hand shall touch him, but he shall surely be stoned or shot with an arrow;

The KJV completely botched this verse by saying, “There shall not a hand touch it.” This is speaking not of the mountain, but of the person who has touched the mountain who was referred to in the previous verse. It is to signify that the sin of touching the mountain by that person would then transfer to the person who touched him.

Instead of this, that person was to be stoned or shot. Thus it implied that a distance was kept between the offender and the executioners. This is now the third time stoning is mentioned in the Bible, but it is the first time it is given as a penalty from the Lord for a transgression of His law. The Hebrew says, saqowl yisaqel – “stoning you shall stone him.”

Or if someone had an arrow handy, they were to shoot him with that. The word for “shot” is yarah. It specifically means to teach because in shooting or throwing a demonstration is made. Thus one learns by example. In this case, the person would learn their lesson by being on the receiving end of the arrow.

^{13 (con’t)} whether man or beast, he shall not live.’

Adding in that a beast was to be killed may sound unnecessary or even vindictive, but this is not the case. The holiness of God is something that is referred to throughout Scripture. The fallen nature of creation is also mentioned explicitly by Paul in Romans 8. Even animals with no sense of reason were to be killed if they violated this precept.

Secondly, if an animal were to be allowed to live after touching the mountain of the Lord, it could then be turned itself into an idol by the people who saw it. In essence, “Holy Cow! This is a holy cow because it was sanctified by the Lord atop the holy mountain.” If you don’t believe this is possible, take a peek at the millions of relics, or beasts, adored and worshipped by countless false religions.

^{13 (con’t)} When the trumpet sounds long, they shall come near the mountain.”

This is the first mention of the yobel, or trumpet, in the Bible. It specifically refers to a ram’s horn, but it also means “jubilee.” It is used 27 times from Exodus through Joshua. There is no reason to assume that this isn’t a literal trumpet as so many scholars do. Throughout the Bible, and even into the NT, trumpets are recorded both from an earthly and a heavenly perspective.

When this trumpet sounds, it says “they shall come near the mountain” using the same words as verse 12 which forbids the people from coming near the mountain. Why? The answer to this is that “they” or hemmah in Hebrew is emphatic. The “they” then is not given to speak of the congregation, but it is to explain those who will be allowed to go up in verses 20-24.

In all, verses 10-13 have been given to show the absolute holiness of the Lord and the penalties for violating His standards. It is an advance picture for us of the four purposes for the giving of the law to the people of the world –

1) To show us God’s perfect standard.
2) To show us that no person could meet that standard; all are unqualified without God’s grace and mercy being bestowed on them.
3) To show us how utterly sinful sin is to God. And,
4) To show us our need for something else – that grace which can only come by Someone fulfilling that law on our behalf. And as only God can do that, He sent His Son, Jesus Christ – fully God and fully Man – into the world to do so. It is the grace which we cannot do without.

With the law there is death and condemnation
It is God’s standard, which no one can meet
Who is there from any people group or nation?
Who can claim that through the law, sin they did defeat?

Where can we go? This law stands against us
When we heard its words, death came through our door
O God! Please send the Messiah – send us Jesus
And through Him we shall live again, yes live forever more

Only He can bring us to the Holy Mountain
Only He can bring us up to the very throne of God
From Him alone can come the cleansing fountain
So that for eternal days, in Your light can we trod

II. Meeting with God (verses 14-17)

¹⁴ So Moses went down from the mountain to the people and sanctified the people, and they washed their clothes.

In obedience to the word of the Lord, Moses descends and sanctifies the people. They are being prepared for the meeting which was originally promised back in Exodus 3:12 where Moses was told that when he had brought the people out, they would serve Him on this mountain. That time has now come and the necessary preparations are being made.

¹⁵ And he said to the people, “Be ready for the third day;

This explanation is certainly given for the consecration, but it is also for the construction of whatever type of barrier would be made to keep the people from the mountain. Whether by ditch, mound, rope, or something else, the people needed to be ready for the day, just as directed by the Lord through Moses.

^{15 (con’t)} do not come near your wives.”

This prohibition is given for at least one and possibly two reasons. The first was to avoid ritual uncleanliness. Though the law had not yet been given, it is a standard of the Lord’s law which is found in Leviticus 15:18. This is seen explicitly in the life of David in 1 Samuel 21 when David was offered the holy bread of the priests –

“And the priest answered David and said, ‘There is no common bread on hand; but there is holy bread, if the young men have at least kept themselves from women.'” 1 Samuel 21:4

The second reason can only be inferred. That would be so that the people’s minds would be on the Lord and on what lie ahead of them when He would appear to them. Rather than thinking about the carnal, they could reflect on the spiritual. There is a New Testament parallel to this in 1 Corinthians 7 –

“Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control.” 1 Corinthians 7:5

¹⁶ Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain;

This verse, at least in part, is given as a parallel to the resurrection of Christ which occurred on the morning of the third day. Both events were predicted in advance to occur on that day, and though the displays are somewhat different, they were given for the people to believe –

“And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. ³ His countenance was like lightning, and his clothing as white as snow. ⁴ And the guards shook for fear of him, and became like dead men.” Matthew 28:2-4

There in the morning on the third day, the Bible describes the scene as an amazing display of splendor. It first mentions qolot, or “voices” which are translated as “thunders.” It is probably accurate because in Revelation 4 which describes the scene of the throne of God in heaven, it says that “from the throne proceeded lightnings, thunderings, and voices” (4:5).

Along with the voices or “thunderings” came “lightnings.” This is the first time they are mentioned in the Bible. It is the noun baraq, which comes from a verb which means “to flash forth.” Along with these two came anan kaved or “a dense cloud.” The scene would have been marvelous to behold. In what was probably a perfectly clear day otherwise, the majesty of the Lord would be highlighted there atop the mountain.

^{16 (con’t)} and the sound of the trumpet was very loud, so that all the people who were in the camp trembled.

As another amazing display of God’s majesty, it says v’qol shophar khazaq meod – the voice of the trumpet was mighty, very. The word for trumpet here is not the same as in verse 13. There it was yobel, now a new word is introduced to the Bible, shophar.

Like the yobel, this shophar signifies a ram’s horn. It is used 72 times in the Old Testament, an opposite of the 27 times yobel is used. They are used somewhat interchangeably at times. This trumpet would be the sound of the herald calling the people’s attention to this most significant moment in redemptive history.

That same trumpet sound was blown throughout the land by the people of Israel on Yom Teruah, or the Feast of Trumpets, on the day when Christ Jesus was born. The people, while celebrating their feast day, unknowingly hailed their true King as He lay in a manger in Bethlehem.

The heavenly shophar will be blown again at the rapture of the church according to 1 Corinthians 15 and 1 Thessalonians 4. And heavenly trumpets will also sound during the tribulation period, marking out awesome events which will occur during that terrible time on earth.

¹⁷ And Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain.

From this, it’s obvious that the camp was spread out in the area and not directly at the mountain’s base. When the great and awesome display began, Moses personally led them out to the base of the mountain. Measurements of the base of Mt. Sinai prove that there was enough space for even such a large congregation to gather.

Here again is a poor rendering of the Hebrew. The word ha’elohim or “the God” is used. The Israelites were not being brought out to “a god.” Instead they were being brought out to “the God.” Elohim is mentioned three times in this chapter, and all three contain the definite article.

Throughout the chapter Yehovah or “the Lord” is mentioned 18 times and so the article is given to show that “the God” is the Lord, Yehovah. The wording is specific so that we won’t miss what is being relayed.

A trumpet blast is sounded, one that brings death to all
It warns that the law is about to be heard
And with thunderings and lightnings comes the deathly pall
Soon is coming that most terrifying word

There is smoke as judgment comes down in fire
Smoke like a furnace, God’s wrath is on display
There at Calvary comes the heavenly pyre
And as the Savior dies, the sin is washed away

A trumpet blast is heard, one that brings life once more
The dead shall be raised not in condemnation, but in victory
It will raise the redeemed and carry them across to the other shore
Where we shall sing the praise of the Lord, there by the glassy sea

III. The Blast of the Trumpet (verses 18-25)

¹⁸ Now Mount Sinai was completely in smoke, because the Lord descended upon it in fire.

The word “smoke” here is the word ashan. This is the first time it is used in the verb form in the Bible. The World English Bible gives the proper sense of what occurred – “Mount Sinai, all it, smoked.” But it’s important to understand the symbolism here. Smoke in the Bible is a metaphor for “wrath.” For example, in Psalm 74 we read this –

“O God, why have You cast us off forever?
Why does Your anger smoke against the sheep of Your pasture?” Psalm 74:1

The smoke then is not just for a majestic display, but it is seen with the giving of the law to show that God is utterly wrathful at the sins of humanity. God’s standard is revealed in this law which we continuously violated and as Paul says in the New Testament –

“For if those who are of the law are heirs, faith is made void and the promise made of no effect, ¹⁵ because the law brings about wrath; for where there is no law there is no transgression.” Romans 4:14, 15

But there is also another aspect in the majestic display. It says the LORD descended upon it in fire. Fire is given for two main reasons. The first is for judgment and condemnation; the second is for purification. The law would bring judgment on any who violated its precepts or it would purify those who perfectly adhered to it. Unfortunately, as Paul noted, the law brings about wrath as none can perfectly adhere to it.

However, in Christ who fulfilled the law, there is purification. All of this is being seen in this marvelous display, recorded for us to participate in and to understand. And to ensure that we do understand that this is exactly what is being seen, we continue…

^{18 (con’t)} Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.

The word kibshan, or furnace, is used just four times in the Bible – once at the destruction of Sodom and Gomorrah, twice in Exodus 9 during the plague of boils, and now here. Each of these points to wrath and judgment.

And one more time, in Revelation 9, the same terminology will be used at the blowing of the fifth trumpet judgment. The picture we are seeing here at Sinai reflects the wrath of God at the sins of man. And yet, it also shows us a picture of the grace to come.

The Lord descends upon Sinai, the Bush of the Lord, in fire and smoke which ascends like that of a great furnace. It is a picture of the cross where Christ, adorned and capped with a crown of thorns, once and for all-time judged the sins of man through fulfillment of the very law that He gave to show us our desperate need for Him.

How people have missed this symbolism is simply beyond me. Not a commentary I read equated what occurs here with the work of the Lord on Calvary. And yet, it is as plain and obvious as it can be when looking at the particular words used.

¹⁹ And when the blast of the trumpet sounded long and became louder and louder, Moses spoke, and God answered him by voice.

The word for “sounded long” here is not the same as in verse 13. This word means “to go.” Therefore, this is a series of blasts which increased in sound, probably to a frightening degree. Though it doesn’t say what Moses spoke to God, it is probably the words of Hebrews 12:21 – “I am exceedingly afraid and trembling.”

However, to reassure him, it says that ha’elohim or “the God” answered him by voice. If there was fear in the man, then there was tenderness from the Lord to calm him. The Lord displayed His awesome majesty to the people below while at the same time He revealed His benevolent grace to his servant through tender speech.

²⁰ Then the Lord came down upon Mount Sinai, on the top of the mountain.

If this occurred at the traditional location held to as Mount Sinai, then the Lord would have come down, not on the highest point of the mountain, but at the highest part visible from the plain of Er-Rahah. This would be on the peak known as Ras Sufsafeh.

^{20 (con’t)}And the Lord called Moses to the top of the mountain, and Moses went up.

In order to demonstrate that Moses alone was qualified to mediate for the people, the Lord calls for him to come up. It will be a quick climb for a very specific purpose and then a quick descent which will follow.

²¹ And the Lord said to Moses, “Go down and warn the people, lest they break through to gaze at the Lord, and many of them perish.

No sooner had Moses come to the Lord than he was immediately given instructions to go back down and warn the people. What is happening here concerns personal feelings of self-worth. Instead of speaking to Moses from the mountaintop as He did in the previous verse so that the people could hear, He called Him up to show that they were not set apart in the way they thought they were.

His first words are that the people shouldn’t break through and gaze at the Lord. First, to attempt to gaze at the Lord would inevitably result in leaving an impression in their minds of which they could then form an image. This in turn would lead to idolatry.

Secondly, it’s apparent that even though they were already told not to break through, they had the inclination that because Moses could, then so could they. This same attitude will be seen after the giving of the law as well –

“They gathered together against Moses and Aaron, and said to them, ‘You take too much upon yourselves, for all the congregation is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the assembly of the Lord?'” Numbers 16:3

But they were mistaken. There was a penalty for gazing upon the perfection of the Lord which is that many of them would perish. This was warned to the priests in Numbers 4:20 and a magnificent example of it is seen in 1 Samuel 6:19. This idea of the people thinking more of themselves than they ought is confirmed by the next verse…

²² Also let the priests who come near the Lord consecrate themselves, lest the Lord break out against them.”

Although the Levites have not yet been established as priests, this does not mean that the people didn’t have priests who ministered to God for them. In Exodus 24:5, which is before the assignment of the priests under the law, certain men “offered burnt offerings and sacrificed peace offerings of oxen to the Lord.”

Therefore, this verse is telling us that these priests thought they were already consecrated because of their duties and so they didn’t bother purifying themselves as they were instructed. The Lord is telling them that, in fact, they had thought too highly of themselves and they were about to get rubbed out.

²³ But Moses said to the Lord, “The people cannot come up to Mount Sinai; for You warned us, saying, ‘Set bounds around the mountain and consecrate it.’”

Moses, not fully comprehending either the gravity of the situation, nor yet the full holiness of the Lord, attempts to placate Him by telling him the people have already been instructed. It is as if he thinks the Lord is unaware of the circumstances around him.

The Lord is thinking on the terms of national transgression – the entire congregation breaking though, but Moses cannot comprehend this. The “You” is emphatic. “‘You’ warned us.” He cannot believe that one would transgress because the penalty was death. And so he certainly couldn’t comprehend that the whole nation would transgress.

He then mentions that bounds have been set around the mountain to consecrate it. Nothing has been said about the mountain being consecrated to this point although it is inferred in having separated the people from it. So far only the consecration of the people has been noted, but this explains what is going on.

The people were consecrated; the priests thought they were already consecrated; and the mountain is consecrated. If Moses can climb up it, then surely they could too. It is presumptuous thinking on the part of the entire nation and it is a pattern which will be seen throughout their history, even into the New Testament times and which is even seen in them in a great measure today.

Moses simply doesn’t understand, but the Lord does and His next words are words of urgency…

²⁴ Then the Lord said to him, “Away! Get down and then come up, you and Aaron with you.

There is a rebuke in the words. Moses thought He could change the unchanging mind of the Lord. Unlike us, He does not change like shifting shadows. He understands the nature of man better than any man. And so he simply says lek, red – “Away! Get down!”

And then he follows up with the basic instructions which are actually intended for the entire congregation to understand – “Come back, just you and Aaron.” The people were ready to come up and they will learn that it isn’t in the cards. Only Moses and Aaron will ascend the mountain to meet with the Lord.

^{24 (con’t)} But do not let the priests and the people break through to come up to the Lord, lest He break out against them.”

For the second time, Moses is told that the Lord will break out against the people if they violate the pre-set standards. Neither priest nor common person would be allowed to come up.

What is rather unfortunate is that in verses 21 & 24, the word for the people breaking through is haras which gives the idea of break down or tear down something. But in verses 22 & 24, the word for the Lord breaking through is parats, which gives the idea of breaking through, maybe like a ram. It is a completely different word and yet translations use the word “break” for translating both.

The idea is that if the people break down that which has been established, the Lord will break through them in judgment. Again, it is a picture of the giving of the law itself. When we break down the precepts of the law, God will break out against us. Without understanding what the words are saying, the picture that is being made is lost. Adam Clarke poetically describes the need for Moses to communicate to the people –

“God knew that they were heedless, criminally curious, and stupidly obstinate; and therefore his mercy saw it right to give them line upon line, that they might not transgress to their own destruction.” Adam Clarke

*²⁵ So Moses went down to the people and spoke to them.

These concluding words of Chapter 19 come directly before the giving of the Ten Commandments. The people had been, as it were, rebuked. They assumed that they could come forward and fellowship with this terrifying and holy God because they had been consecrated. Moses told them otherwise.

They were merely consecrated to hear the words of condemnation which would soon follow. They had not been consecrated to come near to Him in an intimate way. That would not come about for another 1500 years when those same commandments were fulfilled by the Lord when He came to dwell among us in human flesh.

The words they are about to hear will not make them holier. Instead they will only show them how utterly miserable they are in the presence of true holiness. They will show them how utterly sinful sin is to God and they will reveal the glory of the Lord alone who can meet those awesome words.

Let us never think more highly of ourselves than we ought. Instead, let us be infinitely grateful that God put us on the other side of the cross, where faith in Christ leads us not to condemnation, but to salvation. Matthew Henry understood this –

“…the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.” Matthew Henry

The law which stood opposed to us is fulfilled and nailed to His cross. And our sins are nailed to it as well, covered by the blood which ran down and removed those frightening words of condemnation. Thank God for Jesus Christ. If you have never received God’s forgiveness through His shed blood, let’s get that fixed today – even right now…

Closing Verse: “For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, ¹⁹ and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. ²⁰ (For they could not endure what was commanded: ‘And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow.’ ²¹ And so terrifying was the sight that Moses said, ‘I am exceedingly afraid and trembling.’)
²² But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, ²³ to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, ²⁴ to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.” Hebrews 12:18-24

Next Week: Exodus 20:1-12 (Ten Not So Simple Commands, Part I) (54th Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

The Lord Came Down

Then the Lord said to Moses
“Go to the people and them today and tomorrow consecrate
And let them wash their clothes
To be ready for the magnificent date

And let them be ready for the third day
For on the third day will come down the Lord
Upon Mount Sinai in the sight of all the people
This is according to My word

You shall set bounds for the people all around
Saying, ‘Take heed to yourselves that you do not
Go up to the mountain or touch its base
Whoever touches the mountain shall be put to death on the spot

Not a hand shall touch him
But he shall surely be stoned or with an arrow shot
Whether man or beast, he shall not live
He shall die there on the spot

When the trumpet sounds long tell them not to fear
To the mountain they shall come near

So Moses went down from the mountain
To the people and he they sanctified
And they washed their clothes
This was done so that God would be glorified

And he said to the people, “Be ready for the third day
Do not come near your wives, this to you I do say

Then it came to pass on the third day
In the morning, that thunderings and lightnings there were
And a thick cloud on the mountain
And the sound of the trumpet was very loud for sure

So that all the people who were in the camp trembled
The awesome sight had them all humbled

And Moses brought the people out
Of the camp to meet with God
And they stood at the foot of the mountain
Certainly trembling in the shoes with which they were shod

Now Mount Sinai was completely in smoke
Because the Lord descended upon it in fire
Its smoke ascended like the smoke of a furnace
As if there were an enormous, even heavenly pyre

And the whole mountain quaked greatly
And when the blast of the trumpet sounded long
And became louder and louder
Moses spoke, and God answered him by voice so strong

Then the Lord came down upon Mount Sinai
On the mountain at the top
And the Lord called Moses to the top of the mountain
And Moses went up

And the Lord said to Moses, heed my word
“Go down and the people warn
Lest they break through to gaze at the Lord
And many of them perish as I have sworn

Also let the priests who come near the Lord
Themselves consecrate
Lest the Lord break out against them
For them it would be a terrible fate

But Moses said to the Lord
“The people cannot come up to Mount Sinai, to wit:
For You warned us, saying
“Set bounds around the mountain and consecrate it

Then the Lord said to him, “Away!
Get down and then come up, you and Aaron with you
But do not let the priests
And the people break through

To come up to the Lord
Lest He break out against them
According to His word

So Moses went down to the people and to them he spoke
That the words of the Lord were not just a joke

Lord, with this awesome display of who You are
It makes knowing Jesus all the more glorious
Instead of fire and smoke, judgment and wrath
You have shown grace and mercy to unworthy us

Thank You for the cross of Calvary
Thank You for the judgment which in turn has set us free
Thank You for what He did on that marvelous tree
For Your goodness we shall praise You eternally

Hallelujah and Amen…

 

 

Exodus 19:1-9
If You Will…

Was anyone here at the giving of the law at Mount Sinai? No? I didn’t think so. And yet, in today’s passage, God speaks of His voice as something that is to be obeyed by the people at all times. How can His voice be obeyed if it was only that one time in history that He spoke to the people in this way? How is that possible?

It’s because even though there is no audible voice issuing forth, there is still the written account of His voice – at Sinai, through the prophets, through the mouth of Christ Jesus, and through the hand of the apostles. The word is the voice, merely in written form.

And so it is incumbent on us to pay heed to that voice as it slowly reveals the plan of redemption found in the pages of the Bible. As we read it, we should tremble, knowing with all certainty that it is the voice of our Creator.

Text Verse: “Then everyone who trembled at the words of the God of Israel assembled to me, because of the transgression of those who had been carried away captive, and I sat astonished until the evening sacrifice.” Ezra 9:4

In Ezra’s time, there were those who had transgressed the law of the Lord. This distressed the people because they had already been punished once for having rejected the word of the Lord. They were hardly back in the land from that exile and the people had started down the wrong path once again.

Those who trembled at the words of God gathered together in hopes of withholding His wrath from coming upon them once again. It is people like this that are rewarded for their faithfulness before God. Do you tremble at the words of God? Do you feel fear and remorse when you sin against Him?

He is a loving Father, but He is also a just Judge. Let us tremble at the words of God and do our utmost to be obedient and faithful to them. This is what He will tell the people that He expects of them in today’s passage. So let’s look into this word and let us accept it for what it is, the very words of our Creator revealed to us. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Israel Camped before the Mountain (verses 1-3)

In the third month after the children of Israel had gone out of the land of Egypt,

The words ba’khodesh ha’shelishi or, “In (the) new moon the third…,” indicate that this is the first day of the third month. The new moon sets the timing of the new month in the Hebrew calendar. It is commonly accepted that unless the day of the month is given, then the first day of the month is the default day to be considered. The Bible provides specificity, but it also requires study and understanding to grasp its nuances.

This then would be the month of Sivan. It corresponds with around the end of May to early June. It is now the 47th day after departing from Egypt. The Passover was on the 14th of the first month and Israel departed in the night on the 15th day of the first month.

Counting 15 to 30 equals a total of 16 days. Then the second month would be 30 days long. This then would equal day 46. Now it is the first day of the third month, or day 47. Why should we care about this? Stay tuned to this same channel and you will soon see.

^1 (cont) on the same day, they came to the Wilderness of Sinai.

Three names are given in this first verse – Israel, Egypt, and Sinai. Israel means, “He strives with God.” It is a double entendre. He strives with God – either on His behalf or against His will, but either way Israel strives with God. Egypt means “Double Distress.” Sinai means “Bush of the Lord.”

A picture is being formed already in verse 1 for us to think about and contemplate. If, as traditional scholars believe, Mount Sinai is in the Sinai Peninsula, then the Wilderness of Sinai is a spacious plain around it known as Er Rahah.

The mountain itself, there in Sinai, is actually a collection of three peaks which consist of Jebel Musa, Mount Catherine, and Ras Sufsafeh. This corresponds with the writings of Josephus and many other ancient witnesses.

Other scholars disagree and place Sinai in various other locations, but the trek so far, the meticulous recording of the trek, and the timing involved in that trek seems to lead to this area of the Sinai Peninsula. It is where St. Catherine’s Monastery is. Ellicott eloquently describes the choice of Mount Sinai for the giving of the law –

“Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert.” Charles Ellicott

² For they had departed from Rephidim, had come to the Wilderness of Sinai, and camped in the wilderness.

The last time Rephidim was mentioned was in Exodus 17:8 in the war with Amalek. After that came the insert account of Jethro and his advice to Moses which was placed there prior to the giving of the law even though it chronologically came almost a year later. That encompassed all of chapter 18.

Now we are told they have departed Rephidim for the Wilderness of Sinai without any intervening stops. This then corresponds with Numbers 33:15. It agrees that there were no stops between the two. Rephidim today is accepted to be a place called Wady Feiran.

To get to the wilderness of Sinai, or Er Rahah required one of two treks. One would be about 18 miles and the other about 25 miles. Both distances are attainable in a single long day of walking and so the account of the past matches what is acknowledged today.

^2 (con’t) So Israel camped there before the mountain.

This area of Er Rahah is described as a plain which is about two miles long and about a half-mile wide which is “enclosed between two precipitous mountain ranges of black and yellow granite, and having at its end the prodigious mountain block of Ras Sufsafeh” (Stanley, Sinai and Palestine, p. 74).

It is rather flat and stunted tamarisk bushes cover the ground. According to writings about it, of all of the places in the Sinai Peninsula, it has the most abundant supply of water to be found.

³ And Moses went up to God,

What is implicit, but unstated, is that the pillar of cloud and fire moved to the mountain and rested there. Moses having been to this spot before now returns to it and ascends the mountain in order to determine God’s will for the people after their long, arduous trek.

Unfortunately, unless you are reading this in Hebrew, it is pretty certain your Bible doesn’t translate these words properly. Again, as has occurred at important points throughout the Exodus account, there is a definite article in front of “God.” It says u’mosheh alah el ha’elohim – “And Moses went up to the God.”

What is happening here is what was spoken about in Exodus 3 when Moses first met the Lord in the burning bush. The term God was used many times in that chapter, but the term ha’elohim, or “the God,” was used just five times at key points in the narrative.

In verse 3:12, using the definite article it said, “I will certainly be with you. And this shall be a sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve the God on this mountain.” The term “the God” or ha’elohim, will be used three times in this chapter.

^3 (con’t) and the Lord called to him from the mountain,

Suddenly, after going up to “the God,” it says that the Lord, meaning Yehovah, called to him from the mountain. This is the same idea, but in reverse, as what occurred in Exodus 3:4 –

“So when the Lord saw that he turned aside to look, God called to him from the midst of the bush and said, ‘Moses, Moses!'” Exodus 3:4

The same Lord who called from the bush is the God who now calls to Moses from the mountain. The promise of Exodus 3:12 is now coming to its fulfillment. The God, who is the Lord, will be worshipped on this mountain. Moses has accomplished the mission he so reluctantly accepted and he has led Israel to their anticipated meeting with the God, who is Yehovah. The name Lord, or Yehovah will be used 18 times in this chapter.

As a side note, Stephen refers to this account in Acts 7:30 where he says Moses met an Angel of the Lord. What is implied there is that it is the Lord Jesus, the Messenger of God, with whom Moses met.

^3 (con’t)  saying, “Thus you shall say to the house of Jacob, and tell the children of Israel:

This is a unique and interesting set of words. The name Jacob has not been mentioned since Exodus 3:6 when we read this –

Moreover He said, “I am the God of your father—the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look upon God. Exodus 3:6

However, the name “Israel” or “Israelite” has been used 104 times. And further, the term “house of Jacob” is rare in Scripture. This is the second of only 18 times it is used. The book of Isaiah uses it the most, nine times. The first time it was used was in Genesis 46:27 during the record of those who went to Egypt with Jacob.

Here, both terms, the house of Jacob and the children of Israel, are named in the same verse. This group of people who once was lowly and humbled when they entered Egypt, just as Jacob was when he fled to Padan Aram, had increased to become great just as their father when he returned home.

Thus the term “the children of Israel” is the increase of Jacob. Both terms are used here to reflect their humble origins as well as their national status. The only time the term is used in the Psalms, the same general thought is recorded –

“When Israel went out of Egypt,
The house of Jacob from a people of strange language,
² Judah became His sanctuary,
And Israel His dominion.” Psalm 114:1, 2

It is to this house of Jacob, who are the children of Israel, that he now very precisely and succinctly states three things which He has accomplished for them…

I have borne you on eagle’s wings, tenderly caring for you
Raising you out of the nest, you are ready for a new way
I will show you marvelous things, in all that I do
In obedience you I will test, and in you marvels I will display

How I love you O Israel
But do you love Me? Will you follow and pay heed?
In advance to you I will tell
That you will fall away, and do so with speed

But after My anger subsides, I will gather you again to Me
And once more I will place you high among the nations
My word is My oath and surely you will see
So believe My word and rejoice in those expectations

II. If… (verses 4-6)

⁴ ‘You have seen

atem reitem – The words in this verse are plural. The Lord is speaking to all Israel when He says “you.”

^4 (con’t) what I did to the Egyptians,

asher asiti l’mitsraim – “What I did to Egypt.” Most translations say “the Egyptians,” but what occurred happened to people, animals, and land. The words are surely speaking in an all-inclusive manner concerning the great deeds of the Lord.

In only a few words, a recap is made concerning the marvelous miracles and wonders which He brought upon them, from the first plague of blood all the way until the waters of the Red Sea closed over Egypt’s armies.

^4 (con’t) and how I bore you on eagles’ wings

wa’essa etkem al kanpe nesharim. Secondly, He notes how He bore them on eagle’s wings. The word translated as “eagle” is nesher and is used for the first of 26 times in the Bible. It doesn’t necessarily mean an eagle though. The HAW notes that “…the Semitic languages actually tend to lump the large soaring birds into one family.”

Therefore it can include the eagle, hawk, harrier, vulture, and so on. In the case of this verse, the eagle more naturally brings out the sense for our imagination. It is a powerful and beautiful bird of prey. The theme here concerning being borne on the eagle’s wings is mentioned elsewhere in Scripture. It is highly refined in Deuteronomy 32 –

“As an eagle stirs up its nest,
Hovers over its young,
Spreading out its wings, taking them up,
Carrying them on its wings,
¹² So the Lord alone led him,
And there was no foreign god with him.” Deuteronomy 32:11, 12

The eagle will hover over its young, protecting them from the sun, from the cold, and from other potentially harmful elements which arise. During the entire time of their growth in the nest, the mother feeds them and prepares them for the moment when they will first take to flight.

Eventually, when the young eagle has developed enough, the parent will stir up the nest in order to lure the now-ready fledgling for that precious moment. As they take to flight, the parent will hover around them, fluttering in an encouraging manner.

The idea of being lifted up on its wings comes from the parent flying beneath the young one, probably to provide lift for the tired bird and to ensure it wouldn’t fall to the earth. However, there are no reliable reports of a bird actually flying on its parent’s wings and thus this is speaking in a phenomenological sense. Probably the most famous of such passages in Scripture is that of Isaiah 40 –

“Why do you say, O Jacob,
And speak, O Israel:
‘My way is hidden from the Lord,
And my just claim is passed over by my God’?
²⁸ Have you not known?
Have you not heard?
The everlasting God, the Lord,
The Creator of the ends of the earth,
Neither faints nor is weary.
His understanding is unsearchable.
²⁹ He gives power to the weak,
And to those who have no might He increases strength.
³⁰ Even the youths shall faint and be weary,
And the young men shall utterly fall,
³¹ But those who wait on the Lord
Shall renew their strength;
They shall mount up with wings like eagles,
They shall run and not be weary,
They shall walk and not faint.” Isaiah 40:27-31

In looking at these passages, we can see that like the eagle developing in a nest, Israel developed as it were in Egypt. When the time was right and she was ready for her flight, the Lord aroused like the parent and fluttered in order to prompt Israel to depart the nest. The symbolism is both highly tender and exceedingly beautiful.

They went from embryo to fully developed, and at that time, the Lord carried them upon Himself, even to Himself…

^4 (con’t) and brought you to Myself.

va’avi etkem alai – This is the third thing which the Lord claims to have done thus far for Israel. He brought them to Himself. There are two major ways in which these words are viewed. The first is that He brought them to Himself at Sinai where they could fellowship with Him. This is the prominent view.

But this then neglects the fact that the Lord was there with them in Egypt as an eagle is there with the young, protecting them and watching over them until they are ready for flight. It also neglects the fact that the Lord has been with them throughout all of the plagues and throughout the past 47 days of wilderness wanderings.

Instead, He is certainly saying that “I have brought you out of where you were. You were in a land of corrupting influences, you were living in a manner contrary to My glory and My righteous standards, and You have been brought to the place where I will reveal these to You. I will show You what is right, proper, and acceptable concerning worship of Me, your Creator and now your Redeemer.”

This is certainly what is intended by the words va’avi etkem alai. He is speaking in a manner as if the matter is accomplished because He is God and He will complete what He has begun.

⁵ Now therefore, if you will indeed obey My voice

v’attah im shamoa tishmeu – “and you, if listening you will listen.” It is asking for obedience. The Hebrew word im, or if, is a conditional word. “If you hear the words, it doesn’t mean that you will truly listen to them. But if you do, if you hear them when they are proclaimed and then act on them as intended, then there will be a relationship between us which is unique in all the world.”

It needs to be noted that the word qoli or “My voice” is equated directly with the word of God. In other words, it is true that the people at Sinai will hear the word of God spoken, but those after this time will not. And yet, they are asked to continue to hearken to qoli, or “My voice.”

Thus, the written word of God carries the same weight and authority as the spoken word of God, because it is, in fact, the spoken word of God. If this isn’t a terrifying thought for those who would misuse Scripture, then that heart is hardened even to foolishness. The Lord is asking them to hear and to apply the words of His voice to their lives

^5 (con’t) and keep My covenant,

Adam Clarke very well sums up these words and their significance for us. These words mean that they were to…

“…not only copy in their lives the ten commandments, but they must receive and preserve the grand agreement made between God and man by sacrifice, in reference to the incarnation and death of Christ; for from the foundation of the world the covenant of God ratified by sacrifices referred to this, and now the sacrificial system was to be more fully opened by the giving of the law.” Adam Clarke

Clarke is right in that the covenant which will be presented to Israel is in reference to the death of Christ. The sacrificial system which they will be introduced to is explicitly explained in the book of Hebrews, particularly chapters 9 and 10. At this time, the Lord is asking them to do these things. And if they do, there will be an honor bestowed upon the people which is unmatched and without parallel in all of human history…

^5 (con’t) then you shall be a special treasure to Me above all people;

The words here are about as important to understand as any to be found in Scripture. Israel is promised that if they are obedient to the word of the Lord and faithful to His covenant, they will be a “special treasure” to Him. The word for “special treasure” is segullah. This is the first of eight times it will be used in Scripture. The last being Malachi 3:17.

What the Lord means by this term will be explained in the next verse, but to the people, it was a word that held meaning in and of itself, and so they would understand it immediately. It comes from an unused root meaning “to shut up.”

The idea is that something precious like a jewel or a peculiar treasure would be shut up because it was special. This word, though only used a limited number of times, is filled with both spiritual and theological treasure. Solomon uses the term in Ecclesiastes 2 –

“I also gathered for myself silver and gold and the special treasures of kings and of the provinces. I acquired male and female singers, the delights of the sons of men, and musical instruments of all kinds.” Ecclesiastes 2:8

However, after only a few more verses, Solomon will note that it, along with all of his other riches, were mere vanity. In Solomon’s words, we can see that special treasure, apart from God, has no meaning at all. This is all implied in the Lord’s words to the people here. The conditional word “if” was given to show them this.

And this word of warning, “if,” can be summed up perfectly in the last use of the word segullah in the Old Testament. In Malachi 3, we read this –

“Then those who feared the Lord spoke to one another,
And the Lord listened and heard them;
So a book of remembrance was written before Him
For those who fear the Lord
And who meditate on His name.
¹⁷ ‘They shall be Mine,’ says the Lord of hosts,
‘On the day that I make them My jewels.
And I will spare them
As a man spares his own son who serves him.’
¹⁸ Then you shall again discern
Between the righteous and the wicked,
Between one who serves God
And one who does not serve Him.” Malachi 3:16-18

Those who feared the Lord are those included in the “if” of His promises. The grace of the promise to Israel is given in advance of the giving of the law, but it carries a very large and consequential word within it… “if.”

Only those who hold the Lord in such high esteem as to hearken to His voice and be obedient to His covenant will likewise be esteemed by the Lord. How sad that so many missed this and how many still miss it today.

^5 (con’t) for all the earth is Mine.

The previous words said that they would be the Lord’s special treasure above all people, not “out of” all people. These words now explain that – “for all the earth is Mine.” The words, however, have to be taken in light of what is later said in Luke 4 –

“Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. ⁶ And the devil said to Him, ‘All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish. ⁷ Therefore, if You will worship before me, all will be Yours.'” Luke 4:5-7

The earth is the Lord’s but the control of it was delivered to the devil when Adam fell in the Garden of Eden. In order for Israel to be the Lord’s special treasure, He redeemed them. In the act of redemption, they again belonged to Him. But does this mean that all of Israel is, by default, the Lord’s? The answer is, “No.” This is seen from Jesus’ own words in John 8 –

“You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. ⁴⁵ But because I tell the truth, you do not believe Me.” John 8:44, 45

In this, we see that physical redemption does not automatically follow through to spiritual redemption. Man remains in sin and sin must be atoned for. The Lord will provide a means for the atonement of sin within the covenant which He will make with Israel. But even that only points to the true atonement which is found in Christ Jesus alone.

⁶ And you shall be to Me a kingdom of priests

The word “kingdom” implies a king. Israel was intended to be a theocracy. It was a nation with the Lord as its King. In this position as a people, they were to be priests. The word “you” is emphatic and thus it is making a distinction between them and all the other nations. This should be taken in two ways. First, all Israelites were entitled to come near before God without an intermediary.

In 1 Samuel 1, Hannah came before the Lord and prayed to Him directly. The Lord heard her prayer and responded to it, giving her a son, Samuel. In 1 Chronicles 4, Jabez called out to the God of Israel and He heard and granted his request. These are just two of countless times the Bible records the prayers of the people, performing the priestly role of speaking directly to God.

The people also brought their offerings to Him directly, they paid Him their vows, and they communed intimately with Him at feasts and even in the common days of the year.

The second way they can be considered as a kingdom of priests is that they had priests, the sons of Levi and Aaron, to conduct specific priestly duties on behalf of the people before the Lord, their King. No other nation had such a system and no other nations had priests who were considered acceptable to conduct these priestly functions in connection with His law.

^6 (con’t) and a holy nation.’

The idea of “holy” is that it is set apart. Israel was to be a holy nation because they were to be set apart from the world, living in a manner acceptable to the Lord based on the laws He would give them. They were to be consecrated to His service and then conduct themselves according to that consecration.

This holiness wasn’t something conferred and which then carried on all by itself. This is shown throughout the entire law. When someone did something wrong or had a certain type of defect, such as leprosy, they were to be cut off or kept separate from the congregation. Probably the most explicit example of something defiling that which is holy is found in the book of Haggai –

“Thus says the Lord of hosts: ‘Now, ask the priests concerning the law, saying, ¹² “If one carries holy meat in the fold of his garment, and with the edge he touches bread or stew, wine or oil, or any food, will it become holy?”’”
Then the priests answered and said, “No.”
¹³ And Haggai said, “If one who is unclean because of a dead body touches any of these, will it be unclean?”
So the priests answered and said, “It shall be unclean.”
¹⁴ Then Haggai answered and said, “‘So is this people, and so is this nation before Me,’ says the Lord, ‘and so is every work of their hands; and what they offer there is unclean. Haggai 2:11, 12

Where holiness does not transfer to that which is defiled, that which is defiled does corrupt that which is holy. Being a holy nation implied first being purified and then being separate in order to maintain that holiness through adherence to the law of the Lord.

The holiness of Yehovah is the origination and cause of the holiness of the people. The giving of the law is how that holiness will come about. Without that, they would have remained defiled. Adherence to that law is how it is maintained. From this process they became acceptable to Him as a people to dwell among and receive their praise and worship.

^6 (con’t) These are the words which you shall speak to the children of Israel.”

Out of curiosity, I counted the total number of words in the Hebrew which comprise the Lord’s words to Moses for him to repeat to Israel. This is from verse 4 through the first part of verse 6. It is just 37 words. The conditions were laid down and the promises were made in a mere 37 words. As the Pulpit Commentary notes –

“The question was a very simple one. Would they accept the covenant or no, upon the conditions offered? It was not likely that they would reject such gracious proposals.” Pulpit Commentary

The decision of the people, based on these 37 words, has carried them through much blessing and many, many curses for the last 3500 years. But through it all, Israel has survived. The Lord has remained faithful to His end of the deal, despite their chronic faithlessness.

A kingdom of priests, holy to the Lord
Those whose prayers and offerings are acceptable to Me
This is what you will be if you heed My word
I tell you this now, speaking plainly

I shall purify you and you shall be holy
And you shall continue to observe as I command you to do
If you continue in obedience it will go well, you see
I have a wonderful plan of the ages which includes you

And someday a New Covenant I will make
It will be between you and Me, yes between us
The covenant will be made for your sake
And it will come through the shed blood of My Son, Jesus

III. All that the Lord has Spoken We Will Do (verses 7-9)

⁷ So Moses came and called for the elders of the people, and laid before them all these words which the Lord commanded him.

In order to transmit the message to the congregation, Moses called for the elders and relayed the words to them. Several translations use the literal words of the Hebrew, translating them directly by saying that Moses “laid before their faces” all the words of the Lord. “Before their faces” is an idiomatic Hebraism that simply means “before,” or “in the presence of.”

After speaking to the elders of the tribes, the words would go from tribe to family to household to individual. Very quickly the message would have been distributed to the ears of the congregation.

⁸ Then all the people answered together and said, “All that the Lord has spoken we will do.”

Without even hearing the words of the covenant, the people as a united whole agreed to its terms. The word for “together” is yachad. It signifies that they were as one, wholly united in their approval. The 37 words were agreed to, including its conditional nature concerning obedience, as well as the benefits which will stem from a positive discharge of those expectations.

^8 (con’t) So Moses brought back the words of the people to the Lord.

Although not explicit, to communicate the message to the people and then to carry it back to the Lord would have made it the next day. Therefore, this is now the 48th day since the exodus.

Moses’ carrying back the words of the Lord was not a necessary thing for His information. The Lord is fully aware of all things. Rather, it is necessary as a part of the people’s instruction. Moses is shown to the people to be the messenger and the mediator of the coming covenant.

⁹ And the Lord said to Moses, “Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever.”

In response to the affirmation of the people to accept the stipulations they had been presented, the Lord tells Moses what to expect. “I will come to you in the thick cloud.” The word “thick” is av and is introduced into the Bible at this time. The Hebrew reads, “I will come to you in the thickness of a cloud.”

This thickness will be explained in verse 18 as the smoke of a furnace. The cloud is not the glory of the Lord, but that which veils the glory of the Lord. God is Light and in Him there is no darkness. But in order to conceal His majesty and save the people from perishing, the cloud was given to obscure His radiance.

Even the shining countenance of Moses which merely reflected His glory had to be veiled from the people. In giving this marvelous manifestation of Himself, two purposes would be made known. The first is the absolute Divine majesty of the Lord which they were to remember and fear, understanding that He wasn’t just a magician’s trick conjured up by Moses.

Secondly, it was to validate that Moses had, in fact, been chosen as the Lord’s representative before the people and the people’s representative before the Lord. The “you” in “and believe you” is emphatic. They were expected to accept and believe Moses for all time. In part at least, this has been realized.

Moses is revered among the people and is considered their great lawgiver. Unfortunately, the actual significance of both who the Lord is and what was Moses’ role was for the people has been warped and twisted in a million ways over the centuries. But there is a germ of understanding at least in most Jewish people.

What the people will be prepared for is to be an eternal obligation on all men. Jesus, speaking of the very law that the people are about to receive, says this about it –

“For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.” Matthew 5:18

*^9 (fin) So Moses told the words of the people to the Lord.

Doesn’t it seem odd that this is an almost identical repeat of the statement made in verse 8? It seems both out of place and unnecessary in the extreme, unless one considers the significance of the words. “So Moses told the words of the people to the Lord.”

This isn’t a repeat of information that transpired between the two parties, Moses and the Lord. Rather, it is a statement concerning the two parties, Israel and the Lord. The repetition is given to show that the words of Israel had been transmitted to the Lord.

In essence, it is the sealing of the agreement. Israel has obligated itself to its future with these words. The words of the Lord through Ezekiel sum up this statement which is given here in verse 9 –

“What you have in your mind shall never be, when you say, ‘We will be like the Gentiles, like the families in other countries, serving wood and stone.'” Ezekiel 20:32

Israel as a people committed itself to the Lord and the Lord committed Himself to them. But we cannot forget that conditional word concerning this coming covenant – “if.” Israel will be holy if they maintain holiness. Israel will be secure if they rest in the Lord, but when they fail to meet the conditions, it would be different.

Within the covenant are promised blessings for obedience and curses for disobedience. Israel could not claim to be the Lord’s special treasure if they were disobedient to His word and to His covenant. Instead, they could only expect His wrath.

The rest of the Old Testament will reveal Israel’s complete inability to either heed His word or keep His covenant. In the New Testament, Paul gives several reasons for the giving of the law. The first is to show us God’s perfect standard.

The second is to show us the impossibility of any person meeting that standard. The third is to show us how utterly sinful sin is to God. And the fourth is to show us our desperate need for something else; it is to show us our need for Christ Jesus. The law was intended to lead Israel directly to their need for their Messiah. And so in Jeremiah 31we read this –

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— ³² not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. ³³ But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. ³⁴ No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31

The New Covenant was not given to the Gentile people of the world; it was given to the house of Israel and the house of Judah. However, as a nation, they rejected it and as Paul explains, took another path –

“For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. ⁴ For Christ is the end of the law for righteousness to everyone who believes.” Romans 10:3, 4

Therefore, God set Israel aside and did something rather unexpected, He allowed Gentiles to partake of the commonwealth of Israel until Israel was ready to receive God’s righteousness instead of their own futile attempts at doing so.

During Israel’s time of being set aside, which Paul explains in detail in Romans, the terms of the New Covenant were offered even to Gentiles who heard and gladly received it. The kingdom of priests moved from Israel to the church, regardless of national heritage.

We are now His segullah, his special people. Paul, writing to Titus, the church planter of Gentile-led churches, writes this for us to see who we are because of our faith in Christ –

“For the grace of God that brings salvation has appeared to all men, ¹² teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, ¹³ looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, ¹⁴ who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.” Titus 2:12-14

And we are now His nation of kings and priests, called out from the world – both Jew and Gentile. John informs us of this in the last book of the Bible when writing to the seven Gentile-led churches in Asia –

“To Him who loved us and washed us from our sins in His own blood, ⁶ and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen.” Revelation 1:6

However, and to the shame of replacement theologians everywhere, God is not done with Israel. The structure of the Bible itself shows us the pattern of redemptive history. Paul’s letters come after the book of Acts to indicate the time of the Gentile-led church age, but immediately following that come the books addressed once again to the Hebrew people; the nation of Israel.

Peter, whose letter is not addressed to Gentiles, but to Jews – and which is placed after the Gentile-led church-age epistles, says this to his audience –

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; ¹⁰ who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.” 1 Peter 2:9, 10

In these verses, Peter quotes the same words from Hosea that Paul used in Romans 9 to show that the Gentiles who were once not a people had now become the people of God. Peter, using those same verses, now shows that the Jews, who were not a people, are once again the people of God.

It is the restoration of Israel which is based on the words of the Lord found in today’s verse, specifically, that humongous word “if!” The New Covenant was given in place of the Old. The Old is obsolete, but the promise to Israel is not. The New Covenant was promised while the Old was in effect and therefore it pertains to those who are coming out of the Old Covenant.

This is the very purpose of the last 7 years of Daniel’s 70 7s, a 490-year period given to Israel to do exactly this, receive their Messiah and be reconciled to God through His shed blood. Has God abandoned His people Israel? Perish the thought! They abandoned Him, but He not only will not… He cannot abandon them.

The God of the Bible is unswervingly faithful to His word. It is the most reliable word of all. If He says He will accept you, then believe it. Trust that all of your mistakes can and will be washed if you just believe what He has accomplished for you. If you would like to receive Jesus today, let me explain to you how you can…

Closing Verse: “Heaven is My throne,
And earth is My footstool.
Where is the house that you will build Me?
And where is the place of My rest?
² For all those things My hand has made,
And all those things exist,”
Says the Lord.
“But on this one will I look:
On him who is poor and of a contrite spirit,
And who trembles at My word.  Isaiah 66:1, 2

Next Week: Exodus 19:10-25 (A Law of Death and Condemnation) (53rd Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

“If” is a Conditional Word

In the third month after the children of Israel
Had gone out of the land of Egypt, by and by
On the same day, as the record does tell
They came to the Wilderness of Sinai

For they had departed from Rephidim
Had come to the Wilderness of Sinai by God’s care
And camped in the wilderness
So Israel before the mountain camped there

And Moses went up to God
And the Lord called to him from the mountain, He did tell
“Thus you shall say to the house of Jacob
And tell the children of Israel:

“You have seen what I did to the Egyptians
And how I bore you on eagles’ wings
And brought you to Myself
I have done all of these things

Now therefore, if you will indeed
Obey My voice and keep My covenant so divine
Then you shall be a special treasure to Me
Above all people; for all the earth is Mine

And you shall be to Me a kingdom
Of priests and a holy nation
These are the words which you shall speak
To the children of Israel, the congregation

So Moses came and called
For the elders of the people as the Lord demanded
And laid before them all these words
Which to him the Lord commanded

Then all the people answered together and said
“We will do all that the Lord has spoken
So Moses brought back the words
Of the people to the Lord, as a humble token

And the Lord said to Moses
“Behold, I will in the thick cloud come to you
That when I speak with you the people may hear
And believe you forever: this they will do

So Moses told the words of the people to the Lord
He told them this, according to the holy word

O God, “if” is such a big and difficult word
When we face daily trials, we usually fail
But Hallelujah to Jesus our Lord
Who over the law did prevail

In Him we have a greater hope, one solid and sure
Because of Him we too can stand in victory
And praise You all with lips cleansed and pure
And praise You eternally there at the glassy sea

Thank You, O God for our Lord Jesus!
Thank You, O God for all You have done for us!

Hallelujah and Amen…

Exodus 18:13-27
A Man of Wisdom and Understanding

In the previous sermon, we saw that the account here in Exodus 18 actually belongs in the middle of Numbers 10 chronologically. However, it is placed between the war with the Amelekites and the giving of the law for several reasons. The placement after the war with Amelek was explained.

However, the second half of the verses in this chapter is partly given prior to the giving of the law to teach us that even though the law is given, there needs to be structure in how it is dispensed to the people. God gave the law to Moses who then instructed the people in the execution of the law.

But this was cumbersome and tedious. Today Moses will be given instruction in how to better handle the things of God and the things of man. It is accounts like today’s that convince me that God does not speak to individuals at this time, except through His word.

He spoke to Moses and then through the prophets. He spoke to the people of Israel through His Son, Jesus. And then He spoke through the apostles. When He finished speaking through the apostles, with that the final word of the Bible in Revelation 22:21, which is “Amen,” He finished His speaking.

We have now been given the full and complete revelation of God in this manner, and so He expects us to read it, teach it, pass it on, assimilate it, be obedient to it, and not stray from it. And we are especially not to add to it, nor subtract from it. We neither need extra-biblical revelation, nor would it be productive to His people to provide it.

Text Verse: “Hold your peace, and I will teach you wisdom.” Job 33:33

When you read the words of the Bible, you are receiving God’s instruction to you. It is a large book and it can easily be mishandled, and so it takes thoughtful care and wise and prudent teachers to share it properly. Today we will see the best framework for how the word should be shared.

There are easy aspects of the word which can be taught and decided upon at the lowest levels, and there are more difficult issues which need to be handled at higher levels. A small group may need an issue resolved which the deacons can handle. The deacons may need to go to the elders. And the elders may need to go to the pastor.

If the pastor is competent and was selected according to biblical guidance, he should be well qualified to handle the matter at hand. In the end, God wants His word understood because it tells us of His love for us in the giving of His son. And his Son is found revealed throughout this precious, superior word.

And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Moses Sat to Judge the People (verses 13-16)

Moses has already pictured Christ as the human redeemer of his people. In today’s account he will picture Christ as the lawgiver and judge of his people. However, he will also be seen to pass on those duties in part to subordinates below him. In this, he will picture Christ as the one to pass on the penning of His laws to His apostles and those below them in the church as well. And so we begin today with verse 13…

¹³ And so it was, on the next day, that Moses sat to judge the people;

The next day after Jethro’s arrival and after the sacrifice and feast that was held, Moses went directly back to his duties as the judge of the people. What the coming words imply is that Moses actually left his duties on the day of Jethro’s arrival rather than calling him to appear before him while he continued his duties.

It shows immense respect and honor was afforded to Jethro upon his arrival. What was seen in those verses where he went out to meet him, bowed down before him, and kissed him was really only a portion of the honor bestowed upon him. Even more is seen now, in that he was willing to leave the duties he held in being the judge of Israel in order to meet and fellowship with Jethro.

However, the next day finds him, once again, in his position as the judge of Israel. As is seen in the Bible, and in the history of extra-biblical nations as well, the ruler of a nation also often acted as the judge of the people.

This tradition carried on in Israel throughout their history. During the time of the judges, the people came to the judge, who was also Israel’s leader. This continued on through Samuel, but it didn’t end with him. The king also judged cases. An example is found in the account of the woman from Tekoa in 2 Samuel 14.

She appeared before David and petitioned him concerning a legal matter involving her son. It’s a great story and today would be a good day to take a moment and read it. You’ll be quizzed on it next week. In this great tradition, Moses didn’t let even the visit of Jethro continue to keep him from his duties of judging Israel.

Let’s remember from last week’s passage, that this is occurring after the giving of the law. The account is not in chronological order. This would have occurred most probably between Numbers 10:10 and 10:11. Therefore, the tabernacle is already built.

Moses would probably be sitting at the entrance to the tabernacle. In the book of Judges, the tabernacle was located at Shiloh. It was to this place that the people would come. Like there, the tabernacle is the logical place for Moses to have sat and judged Israel.

^{13 (con’t)} and the people stood before Moses from morning until evening.

The number of people in the camp was probably between 2 and 3 million. This is the size of a rather large city and so the record of Moses sitting all day long judging cases is not only probable, it would be chaos if he didn’t. He had received the law and therefore he had to make the law known and to judge cases as they arose.

As no directions for a governmental structure were given by the Lord during the giving of the law, there would only be the ruler and the priests designated to minister to the people at this point. Moses would have been as busy as a bee discharging these duties.

Many scholars tie in his judging of the people with the war of the Amelekites of the previous chapter, saying he was busy deciding about war booty and the like. This is not correct. This account was placed here out of chronological order. Even without a war, there would still be multitudes of cases to judge every day.

¹⁴ So when Moses’ father-in-law saw all that he did for the people, he said, “What is this thing that you are doing for the people?

As a reminder, the word khathan, or father-in-law, is probably better translated as brother-in-law, but it can’t sure either way. Whatever he was in relation to Moses, he was in such a standing that he could openly question him over his practices.

The question he asks is intended to get Moses to first think through his position before he gives his advice. We do this all the time in order to prepare the person we’re speaking to for the giving of advice that will follow. To Jethro, it’s obvious what Moses is doing, but his words pierce into the problem he perceives with it. And so he continues…

^{14 (con’t)} Why do you alone sit, and all the people stand before you from morning until evening?”

Along with the probing questions to get Moses to consider the advice which is coming, he includes several nuances for his ears. First, he uses the terms “sit” and “stand” to contrast Moses’ position as the judge and the people’s position as those petitioning the judge.

Secondly, the word “alone,” which in Hebrew is badad, is emphatic – l’badekha. “Why do you sit alone in this particular manner?” Jethro, in advance of his advice, is continuing to prepare Moses for conducting his duties in a better way.

And to fully set the tone for what is coming, he completes his thoughts with the mentally tiresome words min boqer ad arev, or “from morning until evening.” Each word has been selected to prompt Moses to first think through and then to defend what should not be defended. When this is done, Jethro will then give advice that will literally change the world for many people throughout the ages.

And as a squiggle for your brain, the word alone, or badad, is used for the first time here in the Bible. In this noun form, it will be used just 12 times. It gives the idea of separation, like a shoot branching off from a plant, or something solitary and alone. When a person had leprosy, they were to dwell alone. This is the idea of this word. Moses was alone in his duties.

¹⁵ And Moses said to his father-in-law, “Because the people come to me to inquire of God.

Moses will supply Jethro with two reasons for his actions. The first is in this verse. It is a clear statement, “Because the people come to me to inquire of God.” However, this needs to be explained. Moses didn’t sit in his chair as an oracle and speak words as if the Lord was speaking through Him like charismatic preachers do.

Nor did he simply make up things as he went, speaking as if he were speaking words for God as cult leaders do. Instead, he had received the law, and he was interpreting that law according to how it was revealed to him, just as a sound preacher should do. If a matter arose which had not been delineated in the law, he would go to seek God’s guidance instead of deciding on his own. We will see an example of this later.

In this, Moses is picturing Christ again who said these words to Israel in John 12 –

“And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. ⁴⁸ He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day. ⁴⁹ For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak. ⁵⁰ And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I speak.” John 12:47-50

Moses set the pattern in that he did not speak under his own authority, but under the authority of God and only those words he had received from God. When Jesus says in John 12 that He did not come to judge the world, it does not mean that He is not the judge of the world, but that as the judge, it is in accord with the word of God. This is the same as Moses.

Moses was the judge, but his judgments were based on the word of God which had been revealed to him. This is seen in his second reason which he now relays to Jethro…

¹⁶ When they have a difficulty, they come to me, and I judge between one and another;

Benson almost humorously notes that “if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials put them to no expense.” Joseph Benson

In other words, the people had been constantly quarreling to Moses, among one another, and about God since the moment they left Egypt. If they did this towards their leader and their God who could hold them accountable, how much more between one another who really couldn’t!

And further, one could bring suit against another and it wouldn’t cost them a dime for the legal process. Think of how litigious our society is and then double that because there were no lawyer fees to worry about. Poor Moses! He would sit all day and hear their whining. But in the end, it was he who had their laws and he who needed to show them God’s will as it was revealed to him…

^{16 (con’t)} and I make known the statutes of God and His laws.”

There is an article in front of “God” in this verse. It says, “…and I make known the statues of ‘the’ God and His laws. It is not a superfluous addition, but it is a necessary emphasis to show that when they inquire of him, it is not his own statutes and laws.

The word God in the previous verse simply said elohim. Elsewhere in the Bible, judges are called elohim. To ensure that it was understood that the laws came from God and not from Moses, the definite article is placed in front of elohim. It says ha’elohim or “the God.” It is He alone who gives the law to Israel.

Unfortunately, not one Bible version, or one commentary highlights this. And yet it is a key and principle tenet of doctrine which is being displayed in this single definite article. Benson provides a wonderful thought on verses 15 and 16 –

“The people came to inquire of God — And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws — His business was not to make laws, but to make known God’s laws: his place was but that of a servant.” Joseph Benson

Who will tell us of the laws of God?
Who will reveal to us His will?
How can we live rightly in this world we trod?
|Unless with His word our souls we fill

Where can we go to know His laws for us?
Who has spoken the things for us to do?
I have heard about the word of God, Jesus
And that it is what He speaks that we should pursue

And so I will open up this marvelous book
I will search out the mysteries of this superior word
All of my life I will open it and look
And through it I will be pleasing to Jesus my Lord

II. And God will be with You (verses 17-23)

¹⁷ So Moses’ father-in-law said to him, “The thing that you do is not good.

I should remind you that the name “Jethro” was used 7 times in verses 1-12. However, it is never mentioned in verses 13-27. Instead, five times he is simply called Moses’ khathan or relation through marriage – father-in-law, brother-in-law, whatever.

In this capacity, he is acting as a wise counselor and not a mere relative or friend. And so, with his ears filled with Moses’ reply, he responds with an honest, direct, and poignant rebuke – lo tov ha’davar asher atah oteh, “Not good is the word you accomplish.”

Moses’ words have failed to convince him that the arrangement is a satisfactory one. There is a moral element to his logic here which needs to be addressed. It is not morally good to give one person such power. It is wrong because of where it could lead, either intentionally or unintentionally through abuse.

Jethro doesn’t mention this, but it is a truth which permeates both Scripture and the history of human governments. And there is also another moral reason which he will address directly…

¹⁸ Both you and these people who are with you will surely wear yourselves out.

The verse in Hebrew begins with the words navol tibbol gam attah gam ha’am or something like “wearing away you will wear away also yourself and also the people.” Jethro pulled out his Hebrew dictionary and introduced a new word into Scripture, repeating it twice for emphasis. It is the word nabel.

It gives the idea of “disgrace, dishonor, lightly esteem, come to nothing, make vile, or wither.” In the context of his words, withering or wearing out is appropriate – as if Moses were a leaf which would wither and fall from a tree. His words imply that it is morally unacceptable to continue to pursue this path because it will lead to his inability to properly perform his duties.

At the same time it will lead to the inevitable dissatisfaction of the people having to wait extended periods of time to obtain justice. In this, they would eventually either rebel or take matters into their own hands. Either way, moral deficiency is the inevitable result.

^{18 (con’t)} For this thing is too much for you; you are not able to perform it by yourself.

This portion of verse 18 is the key to the entire passage. He informs Moses that the burden is too heavy (kaved) for him to carry it alone. It is a task which he is incapable of performing alone. Again he uses the same word with the same emphasis that he introduced into the Bible in verse 14 – l’badekha. “Moses alone you cannot accomplish this massive task!”

¹⁹ Listen now to my voice; I will give you counsel, and God will be with you:

Again, Jethro introduces a new word into the Bible, yaats – to advise, counsel. It is interesting that a Gentile is noted as the first counselor in this manner in the Bible, and he to the leader of God’s people! The significance of this shouldn’t be missed.

Enoch was a non-Hebrew and yet it was he who walked with God and was no more because God took him. Such interesting clues are given throughout Scripture to show that God looks on the heart, not at the externals.

In his counsel, he notes that God will be with Moses in his decision concerning his advice. In his first words he removes the thought of Moses sitting in judgment which was noted in verse 13 and which Jethro highlighted in verse 15. Instead, he tells him to “stand“…

^{19 (con’t)} Stand before God for the people, so that you may bring the difficulties to God.

In this, the legislative function is reserved to God – He is the one who sits. Moses will perform the mediatorial function of receiving the law from God, as well as carrying the requests of the people to God for Him to hear and act upon. And again, another new word is introduced into Scripture from Jethro’s mind – mul.

It means “front” or “in front of” and thus it gives the idea of being a representative before God. It is derived from the word mul which means “to circumcise.” The idea is that just as circumcision stands in front of a person, and acts as a representative of their status, so Moses would stand as representative before God.

In this verse, God is mentioned three times. In the last two, there is an article placed before the word God. Here is how it would properly read –

“Listen now to my voice; I will give you counsel, and God will be with you: Stand before the God for the people, so that you may bring the difficulties to the God.”

As you can see, the article is important in obtaining the correct sense of what is being relayed. Jethro knows that God is God and so he doesn’t use the article in the first instance. However, to emphasize that Moses is ministering before the only God on behalf of the people and not just administering his own justice, he uses the article.

²⁰ And you shall teach them the statutes and the laws, and show them the way in which they must walk and the work they must do.

Again, Jethro introduces a new word for us to consider – zahar or “teach.” This comes from a word which means to gleam, or figuratively, to illuminate. Even in English we get the sense of that when we speak of teaching and learning. When something is understood, it is said to illuminate our minds – “Aha! Now I see.”

Here the word is in the emphatic form. Jethro is emphatically stating that Moses is to be the teacher in four specific areas. 1) The statutes (ha’khuqim), which are the specific enactments for the people to live by. 2) The laws (ha’torowt), which are those items which regulate and govern conduct and behavior. 3) The way (ha’derek), which is the proper path and course of duty in accord with the ordinances and laws. And 4) the work (ha’maaseh), which is the specific acts associated with the ordinances and laws.

In reality, this list which Jethro gives to Moses is now almost a mirror reflection of the duties of a preacher today. Paul sums up the same basic thought to his protégé Timothy –

“If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed. ⁷ But reject profane and old wives’ fables, and exercise yourself toward godliness. ⁸ For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. ⁹ This is a faithful saying and worthy of all acceptance. ¹⁰ For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe. ¹¹ These things command and teach.” 1 Timothy 4:6-11

²¹ Moreover you shall select from all the people able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Again, a new word is introduced for “shall select.” It is khazah and it means to see or behold. It comes from a root which means to gaze at or contemplate. The advice isn’t just that Moses should go point out people to be leaders, but that he should carefully evaluate those he is going to select.

They were first and foremost to be able men. The word is khayil or literally, “men of valor.” It is the same word used to describe Boaz in the book of Ruth. To define what such a man is like, he first says they are to “fear God.” Without this attribute, no other attribute will be unyielding in the face of trial.

Only after that does he say they should be men of truth and hating covetousness. If they don’t fear God, then neither lesser attribute can be truly assured. Jethro’s words here follow through, even into the New Testament.

Paul’s words in 1 Timothy 3 use the same general sentiments for the selection of both elders and deacons as are given here. With these qualifications set, Jethro now divides the entire congregation according to the decimal system.

It is a bottom-heavy system which gradually works up according to the steps of a pyramid until finally reaching the highest point at the top. It is, in essence, the very foundation of the original idea of the American government which looked to the diffusing of power to the lowest level possible so that the top would only be necessary in the most difficult of cases.

²² And let them judge the people at all times.

The lowest level possible is given the authority to judge. In this, Jethro has pointed out that it is one thing for Moses to lay down the principles, but it is another thing entirely for them to be applied. The application belongs as close to the source of the matter as is possible and it is to be this way at all times.

Instead of scheduled times of judgment with a single judge where delays could occur, there could be an immediate resolution to each and every case, or it could be quickly passed up the line to the next level for decision. It is a concept which Solomon writes about in Ecclesiastes –

“Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” Ecclesiastes 8:11

Whether there is a delay of judgment or a delay for judgment, only discontent and greater moral decay will result. Jethro’s recommendations will alleviate both.

^{22 (con’t)} Then it will be that every great matter they shall bring to you, but every small matter they themselves shall judge.

In the church, God is the lawgiver through His prophets and apostles. From there different sized churches are organized to handle the problems at the lowest level possible for that denomination.

Greater problems are to be elevated to the point where they can be resolved without troubling each higher authority. It is also not at all unlike large corporations today. Jethro set a standard 3500 years ago which has proven the most effective model of all for the governing of man, be it in religion or in business.

^{22 (con’t)} So it will be easier for you, for they will bear the burden with you.

The word for “so it will be easier” is v’haqel. It means to make light. It is then in contrast to the kaved or “heaviness” of verse 18. That which was heavy and tiring would become light and manageable for Moses. Jethro’s words are both calming and comforting to the certainly weary leader of Israel.

²³ If you do this thing, and God so commands you,

Of the twenty versions I review for this, all of them but two give the sense of Moses going to God and receiving approval for these instructions – “If you do this thing and God so commands you…”

One that doesn’t follow this is the Douay-Rheims which says, “thou shalt fulfil the commandment of God.” This doesn’t make sense as there is no specific commandment of God concerning it. However, the ESV says, “If you do this, God will direct you.”

Of these versions, to me this one seems to carry the idea correctly. First, there is no record of Moses asking God whether this was right to do or not. Secondly, there is no article in front of God here. In line with his other words, it would be likely that if Moses were to receive instruction from God concerning this, he would have said, “if the God so commands you.” However he didn’t.

And finally, it is in line with his words of Deuteronomy 1 where he recounts the story we are looking at –

“And I spoke to you at that time, saying: ‘I alone am not able to bear you. ¹⁰ The Lord your God has multiplied you, and here you are today, as the stars of heaven in multitude. ¹¹ May the Lord God of your fathers make you a thousand times more numerous than you are, and bless you as He has promised you! ¹² How can I alone bear your problems and your burdens and your complaints? ¹³ Choose wise, understanding, and knowledgeable men from among your tribes, and I will make them heads over you.’ ¹⁴ And you answered me and said, ‘The thing which you have told us to do is good.’ ¹⁵ So I took the heads of your tribes, wise and knowledgeable men, and made them heads over you, leaders of thousands, leaders of hundreds, leaders of fifties, leaders of tens, and officers for your tribes.
¹⁶ “Then I commanded your judges at that time, saying, ‘Hear the cases between your brethren, and judge righteously between a man and his brother or the stranger who is with him. ¹⁷ You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man’s presence, for the judgment is God’s. The case that is too hard for you, bring to me, and I will hear it.’ ¹⁸ And I commanded you at that time all the things which you should do.” Deuteronomy 1:9-18

Throughout these words in Deuteronomy, Moses never says that he was commanded by God. Instead, it shows that he took the initiative. It implies that God allowed Moses to determine how His law would be carried out. In other words, His concern is that they are carried out. Moses’ concern was how to make that possible.

^{23 (con’t)} then you will be able to endure, and all this people will also go to their place in peace.”

For the sake of Moses and the people he led, he gave the sound advice which was both followed by Moses and which eventually did lead them to their place, meaning Canaan, in peace. In Canaan, the format of government was modified for national living, but it maintained the same general concept found in Jethro’s words here.

Keep the authority in the hands of those you can trust
But keep it at the lowest level too
You need to do this, it is a must
And if you do, it will go well with you

Don’t let the government get too heavy at the top
If you do, there will be unhappiness in the land
People will lose heart and their anger will pop
And the breakdown in society will be sadly grand

Oh! If we only paid heed to the lesson of Jethro
And continued in this land with lower levels in control
But those days have passed us and surely we know
We have dug ourselves into a heavy government hole

III. Return to Midian (verses 24-27)

²⁴ So Moses heeded the voice of his father-in-law and did all that he had said.

This verse seems to confirm that Moses was given the authority to decide the structure of the government under him. There is no indication that he went to God and asked if this advice was ok. Instead, he simply implemented it. As Adam Clarke points out –

“As the counsel was doubtless inspired by the Divine Spirit, we find that it was sanctioned by the same, for Moses acted in every respect according to the advice he had received.” Adam Clarke

It was already seen in the first 12 verses of the chapter that Jethro was accepted by God; therefore, his advice is likewise acceptable for the administration of God’s people.

²⁵ And Moses chose able men out of all Israel, and made them heads over the people: rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

As recommended by Jethro, Moses followed through with the advice, appointing rulers in a bottom-heavy manner. However, there is one point which isn’t evident here, but which was seen clearly in Moses’ words of Deuteronomy 1.

Instead of selecting all of the rulers personally, it says he gave the right of choosing the capable men to the people and he then approved them. This is perfectly in line with Jethro’s intent and his words. It is the same pattern that was later used by the apostles in Acts 6 when selecting deacons for the ministry –

“‘Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; ⁴ but we will give ourselves continually to prayer and to the ministry of the word.’
⁵ And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, ⁶ whom they set before the apostles; and when they had prayed, they laid hands on them.” Acts 6:3-6

Like the later apostles, this organizational structure kept the matters of less importance where they could most easily be handled. And this is exactly what resulted with Moses…

²⁶ So they judged the people at all times;

This is a confirmation of verse 22 which said, “And let them judge the people at all times.” Just as Jethro had recommended, so they did. The lower levels of authority administered justice anytime it was needed and were there to do so at all times.

^{26 (con’t)} the hard cases they brought to Moses, but they judged every small case themselves.

The words of this verse are actually confirmed in several stories which intersperse the years of Israel in the wilderness. In Numbers 15, they had just such a case –

“Now while the children of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day. ³³ And those who found him gathering sticks brought him to Moses and Aaron, and to all the congregation. ³⁴ They put him under guard, because it had not been explained what should be done to him.
³⁵ Then the Lord said to Moses, ‘The man must surely be put to death; all the congregation shall stone him with stones outside the camp.’ ³⁶ So, as the Lord commanded Moses, all the congregation brought him outside the camp and stoned him with stones, and he died.” Numbers 15:32-36

Another such case involved the five daughters of Zelophehad and concerned inheritance rights. The lower levels could not agree on how to handle the matter and so it was brought to Moses who then went to the Lord concerning it. Take time to read Numbers 27:1-11 today. It is a story that is so important, that parts of it are repeated in five different parts of the Old Testament, from Numbers to Chronicles.

One final note on the account of Jethro’s advice before we look at our last verse of the day – we should note with care that the term “Lord” or Yehovah has not been used once in the verses we looked at. Though it was used 6 times in the previous 12 verses, it is excluded from these last 15 verses.

The reason is that even though Yehovah is God, just as Jesus is God, there are roles assigned within the Godhead. The issuing of the Word comes from God, even though the Word is God. This is perfectly in line with Jesus’ words of John 12 that were cited toward the beginning of the sermon.

*²⁷ Then Moses let his father-in-law depart, and he went his way to his own land.

If you remember, I highlighted the fact that the name Jethro is never used in these last 15 verses. The reason for this now becomes evident. This same departure is given more detail in Numbers 10, where a different name is used for him, Hobab.

“Now Moses said to Hobab the son of Reuel the Midianite, Moses’ father-in-law, ‘We are setting out for the place of which the Lord said, “I will give it to you.” Come with us, and we will treat you well; for the Lord has promised good things to Israel.’

³⁰ And he said to him, ‘I will not go, but I will depart to my own land and to my relatives.’
³¹ So Moses said, ‘Please do not leave, inasmuch as you know how we are to camp in the wilderness, and you can be our eyes. ³² And it shall be, if you go with us—indeed it shall be—that whatever good the Lord will do to us, the same we will do to you.'” Numbers 10:29-32

Jethro is Hobab – they are the same person, but the name Hobab comes from the verb khavav which means “loves.” Thus Khovav means “Beloved” or “Cherished.” It is obviously the name by which he was remembered after this wonderful account, probably having been renamed by Moses because of his more than gracious advice which brought ease to Moses and order to Israel.

In picture, Jethro… or Hobab, is a type of Christ as well. He introduced the Bible to the term yaats or “counsel” in verse 19 and it is the same word used to describe the coming Messiah in Isaiah 9 where He is called, pele yoets or Wonderful Counselor. Hobab, the Beloved of Moses certainly fulfilled that role for him just as Jesus, the Beloved of God fulfills it for us.

Throughout the Bible, there are many people who come in, fulfill a role and then depart from the scene. Each is selected to show us a small picture of the Lord – His power, His wisdom, His love, His grace. Hobab was such a person. Together with Moses, they instituted a framework for society, both in the church and out, which has produced the most marvelous of results.

The farther we get from the counsel found in the Bible, the further we get from what is right and appropriate for sound living. Like the prodigal son who decided he could do things better without God, we eventually end in very bad straights and we will ultimately find out that life without our Father just doesn’t work.

Maybe today you need to return to your heavenly Father and be reconciled to Him. The Bible tells you how you can… it tells us that it is through Jesus, the One whom all Scripture points to. Please let me tell you how He can bring you back home to God…

Closing Verse: “The words of the wise are like goads, and the words of scholars are like well-driven nails, given by one Shepherd.” Ecclesiastes 12:11

Next Week: Exodus 19:1-9 (If You Will…) (52nd Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

Wonderful Counsel

And so it was, on the next day
That Moses sat the people to judge
And the people stood before Moses
From morning until evening, everyone with a grudge

So when Moses’ father-in-law saw
All that he did for the people, he said
“What is this thing that you are doing for the people?
Keep it up and you will lose your head

Why do you alone sit
And all the people stand before you
From morning until evening?”
It’s just not right, the thing you do

And Moses said to his father-in-law, when he did prod
“Because the people come to me to inquire of God

When they have a difficulty
They come to me
And I judge between one and another, you see
And I make known the statutes of God and His laws – quite plainly

So Moses’ father-in-law said to him
“The thing that you do is not good
Both you and these people who are with you
Will surely wear yourselves out; this is understood

For this thing is too much for you; put this away on a shelf
You are not able to perform it by yourself

Listen now to my voice
I will give you counsel, and God will be with you
Stand before God for the people
So that you may bring the difficulties to God, this you should do

And you shall teach them the statutes and the laws
And show them the way in which they must walk
And the work they must do, avoiding life’s flaws
Listen to me Moses, as I continue to talk…

Moreover you shall select from all the people able men
Such as fear God, men of truth, hating covetousness
And place such to be rulers of thousands over them
Rulers of hundreds, rulers of fifties, and rulers of tens
Yes, do as I address

And let them judge the people at all times
Then it will be that every great matter, every weighty grudge
They shall bring to you
But every small matter they themselves shall judge

So it will be easier for you, it’s true
For they will bear the burden with you

If you do this thing, and God so commands you
Then you will be able to endure and the difficulties will cease
And all this people will also go, it’s true
To their place in peace

So Moses heeded the voice instead
Of his father-in-law and did all that he had said

And Moses chose able men out of all Israel
And made them over the people each a head
Rulers of thousands, rulers of hundreds as well
Rulers of fifties, and rulers of tens; not just him instead

So they judged the people at all times
The hard cases to Moses they brought
But they judged every small case themselves
They did as Jethro to Moses had taught

Then Moses let his father-in-law depart
And he went his way to his own land
To administration of the law, this was a great start

Moses paid heed, to his elder, a man so wise
And the advice he took became a standard in Israel
The advice was acceptable in God’s eyes
And so Moses and the people carried it out quite well

We can learn from this story a lesson
That keeping authority at the lowest level is best
We then won’t need to be a guessin’
If our lives will be fully blessed

When we handle the small stuff in life
And only pass up the big things to those above us
We will avoid a lot of unnecessary strife
A model approved in the Old Testament by Jesus

And when we have real cares or woes
We can skip every level and go straight to the Lord
For He alone every difficult resolution knows
And most are already laid out in His word

Thank You for the lessons Your word shows us
And thank You above all, O God, for the wisdom of Jesus

Hallelujah and Amen…