Exodus 24:1 Study Bible: He said to Moses, "Come up to the LORD, you, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship from a distance.

◄ Exodus 24:1 ►

Then the LORD said to Moses, "Come up to the LORD--you and Aaron, Nadab and Abihu, and seventy of Israel's elders--and you are to worship at a distance.

Study Bible

Then the LORD said to Moses
This phrase marks a direct communication from God to Moses, emphasizing the unique relationship between them. The Hebrew word for "LORD" here is "YHWH," the sacred and personal name of God, highlighting His covenantal faithfulness. Moses, as the chosen leader and prophet, acts as an intermediary between God and the Israelites. This divine instruction underscores the importance of obedience and reverence in approaching God.

Come up to the LORD
The invitation to "come up" signifies a call to ascend both physically and spiritually. The Hebrew root "alah" implies an upward movement, symbolizing a journey towards holiness and divine presence. This ascent is not just geographical but also a call to elevate one's heart and mind towards God. It reflects the idea that approaching God requires preparation and sanctification.

you and Aaron, Nadab and Abihu
Moses is instructed to bring Aaron, his brother, and Aaron's sons, Nadab and Abihu. Aaron, as the high priest, represents the priestly line, while Nadab and Abihu, though later known for their disobedience, are initially part of this sacred assembly. Their inclusion signifies the establishment of a priestly order, essential for mediating between God and His people. This highlights the importance of leadership and responsibility in spiritual matters.

and seventy of the elders of Israel
The number seventy is significant, often representing completeness and the nation's leadership. These elders are chosen representatives, symbolizing the collective wisdom and authority of Israel. Their presence indicates a communal aspect of worship and covenant, where the entire nation is involved in the divine relationship. This gathering foreshadows the establishment of a structured community under God's law.

and you are to worship at a distance
Worship "at a distance" reflects the holiness of God and the necessary separation due to human sinfulness. The Hebrew concept of "worship" involves reverence, submission, and service. This distance underscores the awe and respect required in approaching God, acknowledging His transcendence. It serves as a reminder of the need for mediation and the eventual fulfillment of this through Christ, who bridges the gap between God and humanity.

Persons / Places / Events

1. The LORD
The covenant-keeping God of Israel, who initiates the call to worship and establishes His covenant with His people.

2. Moses
The leader and prophet of Israel, chosen by God to mediate the covenant and lead the people.

3. Aaron
Moses' brother and the first high priest of Israel, representing the priestly line.

4. Nadab and Abihu
Sons of Aaron, who later play significant roles in the priesthood but also face consequences for disobedience.

5. Seventy Elders of Israel
Representatives of the tribes of Israel, signifying the communal aspect of the covenant.

6. Worship at a Distance
The act of worshiping God with reverence and acknowledging His holiness, which requires separation due to human sinfulness.

Teaching Points

The Call to Worship
God initiates the call to worship, inviting His people into His presence. This reminds us that worship is a response to God's invitation and grace.

Reverence and Holiness
Worshiping "at a distance" signifies the need for reverence and recognition of God's holiness. We must approach God with humility and respect.

Leadership and Representation
Moses, Aaron, and the elders represent the people before God. This highlights the importance of godly leadership and the role of intercession in the community of faith.

Covenant Relationship
The gathering at Sinai is a pivotal moment in establishing the covenant. It reminds us of the importance of covenant faithfulness and obedience to God's commands.

Community Worship
The inclusion of the elders signifies the communal nature of worship. Our worship should involve and reflect the broader community of believers.

Bible Study Questions

1. How does the invitation to "come up to the LORD" in Exodus 24:1 reflect God's desire for a relationship with His people?

2. In what ways does the concept of "worship at a distance" inform our understanding of God's holiness and our approach to worship today?

3. How can the roles of Moses, Aaron, and the elders in this passage inform our understanding of spiritual leadership and representation in the church?

4. What lessons can we learn from the later actions of Nadab and Abihu regarding obedience and reverence in worship?

5. How does the covenant at Sinai connect to the New Covenant established through Jesus Christ, and what implications does this have for our faith and practice?

Connections to Other Scriptures

Exodus 19
The preparation for the covenant at Mount Sinai, where God sets the terms for His relationship with Israel.

Leviticus 10
The account of Nadab and Abihu's disobedience, highlighting the importance of reverence and obedience in worship.

Hebrews 9
Discusses the role of the high priest and the significance of the covenant, drawing parallels to the New Covenant in Christ.

Matthew 17
The Transfiguration, where Jesus is revealed in glory, echoing the divine encounter on the mountain.

Sermons

The Love of Thine Espousals'	Alexander Maclaren	Exodus 24:1
Belief and Disobedience		Exodus 24:1-8
God's Covenant with Israel	J. E. Twitchell.	Exodus 24:1-8
The Blood of the Covenant	J. M. Sherwood, D. D.	Exodus 24:1-8
The Covenant	J. W. Burn.	Exodus 24:1-8
The Sealing of the Covenant	H. T. Robjohns	Exodus 24:1-8
The Sprinkling of Blood	J. Vaughan, M. A.	Exodus 24:1-8
The Strictness of God's Law	S. S. Chronicle	Exodus 24:1-8
The Covenant Made	H.T. Robjohns	Exodus 24:1, 2, 9-11
The Vision of God for the Selected Few	D. Young	Exodus 24:1-2, 9-11
A Vision of God	J. Orr	Exodus 24:1, 2, 9-12

People

Aaron, Abihu, Hur, Israelites, Joshua, Moses, Nadab

Places

Mount Sinai

Topics

Aaron, Abihu, Abi'hu, Afar, Bowed, Chiefs, Distance, Elders, Nadab, Seventy, Worship, Yourselves

Dictionary of Bible Themes

Exodus 24:1

1654 numbers, 11-99
7719 elders, as leaders

Exodus 24:1-2

5901 loneliness
6636 drawing near to God

Exodus 24:1-8

5467 promises, divine

Library

Sin and Forgiveness
'... Forgiving iniquity and transgression and sin, and that will by no means clear the guilty....'--EXODUS xxiv. 7. The former chapter tells us of the majesty of the divine revelation as it was made to Moses on 'the mount of God.' Let us notice that, whatever was the visible pomp of the external Theophany to the senses, the true revelation lay in the proclamation of the 'Name'; the revelation to the conscience and the heart; and such a revelation had never before fallen on mortal ears. It is remarkable …
Alexander Maclaren—Expositions of Holy Scripture

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

The Blood of the Covenant
"Behold the blood of the covenant, which the Lord hath made with you."--EX. xxiv. 8; HEB. ix. 20. "This cup is the new covenant in My blood."--1 COR. xi. 25; MATT. xxvi. 28. "The blood of the covenant, wherewith he was sanctified."--HEB. x. 29. "The blood of the everlasting covenant."--HEB. xiii.21. THE blood is one of the strangest, the deepest, the mightiest, and the most heavenly of the thoughts of God. It lies at the very root of both Covenants, but specially of the New Covenant. The difference …
Andrew Murray—The Two Covenants

The Blood of the Testament
BLOOD IS ALWAYS a terrible thing. It makes a sensitive mind shudder even to pronounce the word; but, to look upon the thing itself causes a thrill of horror. Although by familiarity men shake this off, for the seeing of the eye and the hearing of the ear can harden the heart, the instinct of a little child may teach you what is natural to us in referer to blood. How it will worry if its finger bleeds ever so little, shocked as the sight, actually there be no smart. I envy not the man whose pity would …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 58: 1912

The Blood of Sprinkling
Our apostle next tells us what we are come to. I suppose he speaks of all the saints after the death and resurrection of our Lord and the descent of the Holy Ghost. He refers to the whole church, in the midst of which the Holy Spirit now dwells. We are come to a more joyous sight than Sinai, and the mountain burning with fire. The Hebrew worshipper, apart from his sacrifices, lived continually beneath the shadow of the darkness of a broken law; he was startled often by the tremendous note of the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Birth of Jesus Proclaimed by Angels to the Shepherds.
(Near Bethlehem, b.c. 5.) ^C Luke II. 8-20. ^c 8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend God's Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did …
J. W. McGarvey—The Four-Fold Gospel

The Lord's Supper Instituted.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 26-29; ^B Mark XIV. 22-25; ^C Luke XXII. 19, 20; ^F I. Cor. XI. 23-26. ^a 26 And as they were eating, ^f the Lord Jesus in the night in which he was betrayed took bread; 24 and when he had given thanks, { ^b blessed,} ^f he brake it, ^a and he gave to the disciples, and said, ^b Take ye: ^a Take, eat; this is my body. ^f which is ^c given ^f for you: this do in remembrance of me. [As only unleavened bread was eaten during the paschal supper, …
J. W. McGarvey—The Four-Fold Gospel

Writings of St. Ambrose.
The extant writings of St. Ambrose may be divided under six heads. I. Dogmatic; II. Exegetic; III. Moral; IV. Sermons; V. Letters; VI. A few Hymns. I. Dogmatic and Controversial Works. 1. De Fide. The chief of these are the Five Books on the Faith, of which the two first were written in compliance with a request of the Emperor Gratian, a.d. 378. Books III.-V. were written in 379 or 380, and seem to have been worked up from addresses delivered to the people [V. prol. 9, 11; III. 143; IV. 119]. This …
St. Ambrose—Works and Letters of St. Ambrose

Things Pertaining to the Kingdom.
"Now is there solemn pause in earth and heaven; The Conqueror now His bonds hath riven, And Angels wonder why He stays below; Yet hath not man his lesson learned, How endless love should be returned." Hitherto our thoughts about "The Kingdom of Heaven" have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which …
Edward Burbidge—The Kingdom of Heaven; What is it?

The Last Supper
189. On Thursday Jesus and his disciples returned to Jerusalem for the last time. Knowing the temper of the leaders, and the danger of arrest at any time, Jesus was particularly eager to eat the Passover with his disciples (Luke xxii. 15), and he sent two of them--Luke names them as Peter and John--to prepare for the supper. In a way which would give no information to such a one as Judas, he directed them carefully how to find the house where a friend would provide them the upper room that was needed …
Rush Rhees—The Life of Jesus of Nazareth

Brief Outline of Ancient Jewish Theological Literature
The arrangements of the synagogue, as hitherto described, combined in a remarkable manner fixedness of order with liberty of the individual. Alike the seasons and the time of public services, their order, the prayers to be offered, and the portions of the law to be read were fixed. On the other hand, between the eighteen "benedictions" said on ordinary days, and the seven repeated on the Sabbaths, free prayer might be inserted; the selection from the prophets, with which the public reading concluded--the …
Alfred Edersheim—Sketches of Jewish Social Life

Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] …
J. W. McGarvey—The Four-Fold Gospel

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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