Exodus 24:13
So Moses set out with Joshua his attendant and went up on the mountain of God.
So Moses set out with Joshua his attendant
This phrase marks a significant moment in the narrative of Exodus, highlighting the close relationship between Moses and Joshua. The Hebrew word for "set out" (וַיָּקָם, vayakom) implies a deliberate action, suggesting Moses' readiness and determination to fulfill God's command. Joshua, referred to as "his attendant," is depicted as a loyal and faithful servant. This relationship foreshadows Joshua's future role as Moses' successor. Historically, this mentorship is crucial, as it ensures the continuity of leadership for the Israelites. The presence of Joshua also emphasizes the importance of discipleship and preparation for future leadership within the community of faith.

and Moses went up on the mountain of God
The phrase "went up" (וַיַּעַל, vaya'al) signifies an ascent, both physically and spiritually. The "mountain of God" refers to Mount Sinai, a place of divine revelation and covenant. In the ancient Near Eastern context, mountains were often seen as sacred spaces where heaven and earth meet. This ascent is not merely a physical journey but a spiritual pilgrimage, symbolizing Moses' approach to the divine presence. The mountain serves as a backdrop for theophany, where God reveals His law and covenant to Moses. This moment underscores the holiness and majesty of God, as well as the privilege and responsibility of receiving divine instruction. The narrative invites believers to consider their own spiritual journeys and the call to ascend to greater intimacy with God.

Persons / Places / Events
1. Moses
The central figure in this passage, Moses is the leader of the Israelites and God's chosen prophet to deliver His people from Egypt. He is called to ascend the mountain to receive the law and commandments from God.

2. Joshua
Described as Moses' attendant, Joshua is a young leader who will later succeed Moses. His presence signifies his role as a faithful servant and future leader.

3. The Mountain of God
This refers to Mount Sinai, a significant location where God reveals Himself and gives the law to Moses. It is a place of divine encounter and covenant.

4. The Event
Moses and Joshua's ascent marks a pivotal moment in Israel's history, where God will establish His covenant with His people through the giving of the law.
Teaching Points
Faithful Leadership
Moses' ascent with Joshua underscores the importance of mentorship and preparing future leaders. In our lives, we should seek to mentor others and be mentored in our faith journey.

Divine Encounter
The mountain represents a place of meeting with God. We should seek our own "mountain" experiences through prayer and study, where we can encounter God and receive His guidance.

Obedience to God's Call
Moses' willingness to ascend the mountain demonstrates obedience. We are called to respond to God's invitations in our lives, even when they require effort and sacrifice.

Preparation for Service
Joshua's role as an attendant highlights the importance of preparation and service before leadership. We should be willing to serve faithfully in small roles as God prepares us for greater responsibilities.

Covenant Relationship
The event signifies the establishment of a covenant. We are reminded of our covenant relationship with God through Christ and the importance of living in accordance with His commandments.
Bible Study Questions
1. What qualities do you see in Moses and Joshua that are important for leadership, and how can you cultivate these qualities in your own life?

2. How does the concept of a "mountain of God" apply to your personal spiritual journey, and where do you find your place of divine encounter?

3. In what ways can you be both a mentor and a mentee in your faith community, and why is this important?

4. How does the idea of obedience to God's call challenge you in your current circumstances, and what steps can you take to respond more faithfully?

5. Reflect on the covenant relationship established at Mount Sinai. How does this Old Testament covenant relate to the New Covenant through Christ, and how should it impact your daily life?
Connections to Other Scriptures
Exodus 19
This chapter provides context for the significance of Mount Sinai, where God first called Moses to ascend the mountain and where the Israelites prepared to meet God.

Deuteronomy 34
This passage highlights the transition of leadership from Moses to Joshua, showing the continuity of God's plan and the importance of Joshua's role.

Hebrews 3
This New Testament passage draws a parallel between Moses' faithfulness in God's house and Christ's superior role, emphasizing the importance of faithfulness and obedience.
Communion with GodJ. W. Burn.Exodus 24:12-18
Divine PreparationsW. Burrows, B. A.Exodus 24:12-18
Moses Ascends the MountJ. Orr Exodus 24:12-18
On the Mount with GodJ. E. Twitchell.Exodus 24:12-18
The Best RecommendationA. J. Gordon.Exodus 24:12-18
People
Aaron, Abihu, Hur, Israelites, Joshua, Moses, Nadab
Places
Mount Sinai
Topics
Aide, Attendant, God's, Got, Joshua, Minister, Mount, Mountain, Onto, Riseth, Rose, Servant
Dictionary of Bible Themes
Exodus 24:4-18

     4269   Sinai, Mount

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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