Exodus: The Lord and His Pilgrimsنموونە

Fixing the foundations

Israel’s time at Sinai is recorded in a framework provided by Moses’ seven ascents of the mountain to commune with God and bring back word to the people (19:3, 9, 20; 20:21; 24:12; 32:30; 34:2). The three ascents in chapter 19 lay the foundations of what it means to be an Israelite. 

First, we see what an Israelite must understand about salvation (vv. 4–6). It is the work of God – who declares ‘I did … I bore’ (v. 4; cf. Tit. 3:5; Heb. 10:12). It achieves reconciliation – ‘to Myself’ (v. 4; cf. Rom. 5:1–2; 2 Cor. 5:18–21). It leads to obedience – the Israelites are to ‘obey … and keep’ (v. 5; cf. Acts 5:32; Rom. 6:16, 19). It bestows a privileged relationship – Israel is God’s ‘treasure’ (v. 5; cf. Ex. 19:5; Mal. 3:6–17). It gives access to God – as ‘priests’ (v. 6; cf. Heb. 10:19–22; 1 Pet. 2:5, 9). And it confers both a status and an objective – holiness (v. 6; cf. 1 Cor. 3:17; 1 Thes. 4:3, 7). 

Secondly, we see what an Israelite should understand about revelation (v. 9). The Lord speaks his word, couched in his own words – ‘I speak’ (cf. 2 Tim. 3:16; Heb. 1:2; 2:3). He acts through chosen channels of his word – ‘with you’ – setting up a scheme of revelation that can be trusted (cf. 2 Pet. 1:19). 

The testimony of verses 10–17 is much more than an interlude: they prepare for the message of the third ascent. To ‘meet with God’ (v. 17) is a more serious business than we often allow. There should be personal preparation (v. 10), symbolised by washing (cf. John 13:8; 1 Cor. 6:11). The prohibition in verse 15 does not imply that married sex is an impure or defiling thing but rather that coming to God we must take steps to disengage our hearts and focus our love on him. 

So we come to the third foundation mark of an Israelite: a sensitivity towards the holiness of God (vv. 20–25). The Lord takes even Moses by surprise in the command to go back and warn the people of this (v. 23) – Moses thought enough had been done to secure the divine holiness against intrusion. But no, the divine holiness is an awesome matter, in no way to be presumed upon (as the priests apparently were doing). Was familiarity breeding carelessness? (See Heb. 10:31; 12:29.) Consider this: it takes all the power of the blood of Christ to allow us to stand before the throne (Rev. 7:14–15).

Reflection

Read 1 Peter 1:17–21. To ‘fear’ (v. 17) is, of course, deep, sensitive reverence – not craven fear. What prompts this reverence (vv. 17a, 18–19)?