Page 52 - Pentateuch - Student Textbook

The second principle reaffirms Moses as the mediator between God and Israel. YHWH wants
the people to hear him speaking with Moses so that they would always trust him (v. 9). As the
event continues, seventy of the elders are invited to ascend the mountain part-way, but Moses
alone would approach the Lord (24:2). The leaders “saw God” and “ate and drank” in his
presence (v. 11). Then Moses and Joshua are invited to come closer to receive a stone copy of
the Ten Commandments (v. 12). Finally, Moses alone ascends the mountain, and the “glory of
the LORD settled on Mount Sinai (v. 15).” To the Israelites below the glory of the Lord looks like
a consuming fire (v. 17), yet Moses goes up into that cloud for forty days and nights (v. 18). He
is the clear mediator between God and the entire nation.

The third principle is the necessity of sacrifice. Nowhere do we get so vivid a picture of the cost
of a relationship with God than in the sacrifices required at this point. Moses has made several
trips up the mountain. The elders are about to ascend with him. Moses has written down the
laws (chapters 20-23). He has set up an altar at the foot of the mountain along with twelve
stone pillars representing the twelve tribes. Sacrifices have been offered. Animal blood has
been splashed against the altar. The Book of the Covenant has been read. The people have all
responded, “We will do everything the LORD has said; we will obey (24:7).”

Can you picture the scene? Can you put yourself in the crowd? Can you hear the thunder, see
the fire, and feel the earthquake? Your voice calls aloud with thousands of others “I will do
everything YHWH says. I will obey.” Now add to the picture one more detail. Moses takes some
of the blood from the sacrifices and sprinkles it on you. The process must have taken some time
and may have involved the other leaders. After all, a lot of people are crowded around Mount
Sinai. As drops of blood strike you, you hear the words of Moses, “This is the blood of the
covenant that the Lord has made with you in accordance with all these words (v. 8).” Indeed,
the scene is striking.

God is proposing a new relationship between himself and Israel, a covenant of commitment.
Both sides have responsibilities. Israel must agree to obey God fully. God in return promises to
keep Israel as his “treasured possession,” although the whole earth is his (19:5). He has already
brought them to himself “on eagles’ wings” (v. 4), but now they will be his “kingdom of priests,”
a “holy nation” (v. 6).

This relationship has an “if” in it. If they obey, God will send his angel ahead of them all the way
to Palestine (23:20). Rebellion is not allowed (v. 21). “If” they listen carefully and do all that he
says (v. 22), God would wipe out their enemies (v. 23). He would bless their food and water. He
would take away sickness and give them a full life span (vv. 25-26). Their progress would be
little-by-little as they evicted the nations in Palestine (v. 30), refusing to worship their gods (v.
33). The people enthusiastically assent to the deal, but that “if” looms large.

From the beginning of human life, God has planted in our consciences at least a dim
understanding of right and wrong. “The requirements of the law are written on [our] hearts,
[our] consciences also bearing witness, and [our] thoughts sometimes accusing [us] and at
other times even defending [us] (Ro. 2:15).” This includes the ability to discern right from wrong

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