and the glory of the LORD settled on Mount Sinai. For six days the cloud covered it, and on the seventh day the LORD called to Moses from within the cloud. And the glory of the LORDThe Hebrew word for "glory" is "kavod," which conveys a sense of weightiness or importance. In the context of the Old Testament, "kavod" often refers to the visible manifestation of God's presence. The "glory of the LORD" signifies His divine majesty and holiness, which is both awe-inspiring and fearsome. This glory is not just a visual phenomenon but a profound revelation of God's character and power. Historically, the Israelites understood this as a tangible sign of God's covenantal relationship with them, a reminder of His faithfulness and sovereignty. settled on Mount Sinai
The Hebrew verb used here for "settled" is "shakan," which means to dwell or abide. This is the same root from which the term "Shekinah" is derived, referring to the divine presence. The settling of God's glory on Mount Sinai indicates a temporary yet significant dwelling of God among His people. Mount Sinai, a real geographical location, is historically and archaeologically significant as the place where God gave the Law to Moses. This mountain becomes a sacred space, a meeting point between the divine and the human, emphasizing the holiness of the event and the seriousness of the covenant being established. And the cloud covered it
The "cloud" is a recurring biblical symbol of God's presence, often associated with His guidance and protection. In the wilderness, the Israelites were led by a pillar of cloud by day, signifying God's constant presence with them. Here, the cloud covering Mount Sinai serves as a divine veil, concealing the full glory of God from human eyes, which cannot bear to see Him fully and live. This cloud also represents mystery and the unknowable aspects of God, reminding the Israelites of His transcendence and the need for reverence. for six days
The number six in biblical terms often represents incompleteness or preparation, as it precedes the number seven, which signifies completion and perfection. The six days of the cloud covering the mountain can be seen as a period of preparation and sanctification for Moses and the people. It echoes the six days of creation, where God worked before resting on the seventh day. This period underscores the importance of waiting on God's timing and the need for spiritual readiness before encountering His holiness. and on the seventh day
The seventh day is significant in biblical theology as a day of rest and completion, harking back to the creation narrative where God rested on the seventh day. It symbolizes divine perfection and fulfillment. In this context, the seventh day marks the culmination of the period of waiting and preparation, indicating that the time is now ripe for Moses to enter into God's presence. This highlights the sacredness of the moment and the divine order in God's plans. He called to Moses
The act of God calling Moses is a profound moment of divine-human interaction. The Hebrew verb "qara" implies a personal and intentional summoning. This calling is not just an invitation but a commissioning, as Moses is to receive the Law and instructions for the people. It signifies God's initiative in establishing a relationship with humanity and His desire to communicate His will. Moses, as the mediator, represents the people before God and God before the people, foreshadowing the ultimate mediator, Jesus Christ, in the New Testament. from the midst of the cloud
The phrase "from the midst of the cloud" emphasizes the divine origin of the call. The cloud, as a symbol of God's presence, indicates that the message Moses is about to receive is directly from God. This setting apart of Moses to receive divine revelation underscores the holiness and authority of the Law that will be given. It also serves as a reminder of the mystery and majesty of God, who chooses to reveal Himself in ways that both conceal and reveal His glory. This divine encounter is a pivotal moment in the history of Israel, shaping their identity and covenant relationship with God. Persons / Places / Events 1. The LORD (Yahweh)The covenant God of Israel, whose glory is manifest on Mount Sinai. 2. MosesThe leader of the Israelites, chosen by God to receive the Law and mediate the covenant. 3. Mount SinaiThe mountain where God revealed Himself to Moses and gave the Law to Israel. 4. The CloudA visible manifestation of God's presence, symbolizing His glory and holiness. 5. The Seventh DayA significant day in biblical theology, often associated with completion and rest. Teaching Points The Glory of GodGod's glory is both awe-inspiring and fearsome. It demands reverence and obedience. The Significance of the CloudThe cloud represents God's presence and protection. It is a reminder of His guidance and the mystery of His holiness. The Importance of WaitingMoses waited six days before God called him. Patience and preparation are essential in our walk with God. The Seventh DayThe seventh day signifies completion and rest. It invites us to find rest in God's presence and trust in His timing. God's CallGod calls us into His presence. We must be attentive and ready to respond to His voice. Bible Study Questions 1. How does the manifestation of God's glory on Mount Sinai shape our understanding of His holiness and majesty? 2. In what ways does the cloud symbolize God's presence in both the Old and New Testaments? 3. What can we learn from Moses' patience and preparation during the six days before God called him? 4. How does the concept of the seventh day in Exodus 24:16 relate to the idea of Sabbath rest in our lives today? 5. How can we be more attentive to God's call in our daily lives, and what steps can we take to ensure we are ready to respond? Connections to Other Scriptures Genesis 2:2-3The seventh day is a day of rest, paralleling God's rest after creation and highlighting the completion of His work. Exodus 19:9The cloud as a sign of God's presence, preparing the people for His revelation. Matthew 17:5The transfiguration of Jesus, where a bright cloud overshadows and God speaks, echoing the Sinai experience. Hebrews 12:18-24Contrasts Mount Sinai with Mount Zion, emphasizing the new covenant through Jesus Christ. People Aaron, Abihu, Hur, Israelites, Joshua, Moses, NadabPlaces Mount SinaiTopics Abode, Calleth, Cloud, Covered, Covereth, Glory, Honour, Midst, Mount, Mountain, Rested, Resting, Settled, Seventh, Sinai, Six, Tabernacle, WithinDictionary of Bible Themes Exodus 24:16 1349 covenant, at Sinai Exodus 24:4-18 4269 Sinai, Mount Exodus 24:15-16 1045 God, glory of Exodus 24:15-17 1193 glory, revelation of Exodus 24:15-18 4805 clouds 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 Links Exodus 24:16 NIVExodus 24:16 NLTExodus 24:16 ESVExodus 24:16 NASBExodus 24:16 KJV
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