Comments on Exodus 19 This chapter recounts Israel's approach to Mount Sinai, and the Lord's statements concerning their preparation for the mass theophany of chapter 20, which is attendant to the Sinaitic Covenant. v1-2 Israel approaches Sinai, the Mountain of the Lord. That the time period was precisely three months to the day may be connected with Moses original request that they be allowed to travel three days into the wilderness to the worship the Lord, cf. 3:18. v4-6 The Lord is pushing Israel into a conditional relationship. The preceding chapters have shown Israel as generally complacent and eager to whine when they don't get the material comfort they want. The Lord was forced into the position of supplying their needs as a result of the Abrahamic Covenant, but things change drastically once Israel enters into a conditional covenant of their own. Note the Lord appeals to the fact that they have witnessed firsthand an overwhelming number of miracles in their delivery from Egypt (v. 4) when He appeals to them to accept Him as their God. He then states that if they will keep the covenant and attendant sayings of the Lord then they will enjoy a special relationship with Him wherein they will be set apart from all other nations (v. 5-6). v4 "I bare you on eagles wings", cp. Isa. 40:31, ct. Deut. 28:49. The symbolism here is that of being higher up than, or militarily superior to, your enemies. In conventional warfare the higher ground always has the military advantage, and in the case of an eagle swooping down upon its unwitting prey the attack is swift and decisive with little resistance. v7-8 Moses, in the role of intercessor, relates all the Lord said to the elders of Israel (who vicariously represent all Israel) and asks them for their answer. They indicate they will keep the Lord's sayings, and Moses returns and reports their reply to the Lord. v9-13 The Lord responds by instructing them how to prepare for the third day wherein He would manifest Himself to them. First, the Lord will visibly appear to Israel in a cloud and speak to Moses in the hearing of them all so that they may know for certain that the Lord does in fact speak to Moses (v. 9, ct. 16:3-8 where Israel was questioning Moses' inspiration). The Lord then instructs them to keep themselves completely physically clean by abstaining from sexual relations and washing their clothes (v. 10, cp. v. 14-15). While the physical cleanliness is obviously intended to be symbolic of spiritual cleanliness, the prohibition on sexual relations is unique being unparalleled in the Scriptures. At no other point are sexual relations between husband and wife prescribed or prohibited. As background, I would point out that having sexual relations rendered the husband and wife "unclean" until sundown (cf. Lev. 15:16-18), a nocturnal emission rendered the man "unclean" until sundown (cf. Deut 23:11-12), and menstruating rendered the woman "unclean" for seven days (cf. Lev. 15:19-24), and all of them required ritually bathing oneself in order to become clean (these regulations were formally instituted after this event, but general practices such as these were observed previous to their being codified in the Law -it is unclear if these rules were novel at their institution or if they pre-existed the Law, as many aspects of the Law clearly pre-existed it). Thus, I would assume that, in part, the prohibition is designed to make the theophany as inclusive as possible, or in other words, since they know that on the third day the Lord will reveal Himself they need to be certain that they will be clean on that day so they may participate in the theophany. In addition to this, there are numerous covenant blessings associated with chastity and progeny. This temporary abstinence in obedience to the Lord's command can be interpreted to be indicative of the blessings of progeny He is willing to bestow upon them as a result of the Sinatic Covenant. It makes matters of chastity and progeny explicit in the Sinaitic covenant. v16-19 The theophany is visible, audible, and tangible, all of Israel can see, hear and feel the presence of God. Such a pervasive manifestation indicates that all of Israel was aware of the events on Sinai, and not just a few of the elders. Thus, when the covenant is agreed upon by Israel, all of Israel is aware of it and not just some few individuals acting on their behalf without their knowledge as appears to be the case in v. 7- 8. Here, however, the Lord certainly has the attention of all of Israel. That the Lord can show forth such a powerful manifestation which manipulates nature is obviously an authority statement. v16 "trumpet", a better translation would be "horn", as the Hebrew is "shofar", meaning a ram's horn fashioned into a musical instrument. The shofar becomes a religious symbol of ingathering as it is blown at all of the ceremonial feasts so as to summon worshipers to the Temple. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.