Exodus Chapter 19
The Nation of Israel Comes to Mount Sinai
A. Coming to the Mountain
(Exodus 19:1-2) — “In the third month after the children of Israel had gone out of the land of Egypt, on the same day, they came to the Wilderness of Sinai. For they had departed from Rephidim, had come to the Wilderness of Sinai, and camped in the wilderness. So Israel camped there before the mountain.”
It had taken three months of journeying through hardship and dependence upon divine provision for the people of Israel to reach this sacred place. During that time, they had witnessed the mighty hand of God deliver them from Egypt, the miraculous parting of the Red Sea, the sweetening of bitter waters, the daily provision of manna and quail, and victory over Amalek through intercessory prayer and divine strength. Each of these experiences had been a lesson in faith, preparing them for this defining encounter at Mount Sinai.
They would remain in the Wilderness of Sinai for nearly a year, and the Scriptures devote more than fifty-seven chapters to the events that occurred there, from Exodus 19 to Numbers 10. It was here that God formally established His covenant with Israel, gave them His law, and instructed them in the pattern of worship that would define their national identity. The term wilderness does not necessarily imply a barren desert but rather an uncultivated land suitable for grazing, a remote place where man’s influence was minimal and God’s presence could be magnified.
“So Israel camped there before the mountain.” This moment fulfilled what God had promised to Moses in Exodus 3:12, saying, “this shall be a sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve God on this mountain.” Sinai was not only the site of God’s self-revelation to Moses through the burning bush but also the place where an entire nation would encounter His holiness. Moses could lead them to this mountain because he had already stood in God’s presence there. A leader cannot take his people where he himself has not been.
Mount Sinai, in its appearance, resembles a massive pulpit rising abruptly from the wilderness, as though divinely designed for God to proclaim His covenant law. Yet, there is strong reason to question whether the traditional site in the Sinai Peninsula is the true Mount Sinai. According to Exodus 2:15, 3:1, and 3:12, the mountain where God revealed Himself to Moses was in the land of Midian, east of the Gulf of Aqaba, within what is now northwestern Saudi Arabia. This would mean that Mount Sinai is more accurately located on the Arabian side rather than the Sinai Peninsula. The Apostle Paul affirms this understanding in Galatians 4:25, declaring, “For this Hagar is Mount Sinai in Arabia.” Though some have tried to extend the term Arabia to include the Sinai Peninsula, historically and geographically, Arabia referred to the territory east of the Red Sea. Significant archaeological and traditional evidence supports the identification of Jebel al-Lawz in Saudi Arabia as the most probable location of the true Mount Sinai.
(Exodus 19:3-4) — “And Moses went up to God, and the LORD called to him from the mountain, saying, ‘Thus you shall say to the house of Jacob, and tell the children of Israel: You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself.’”
Once more, Moses ascended the mountain to meet with God. As he had done before, he went up at the call of the Lord, signifying that divine revelation always begins with God’s initiative. The Lord instructed Moses to speak to the house of Jacob, a name recalling the patriarch in his weakness and instability. The people were still in a state of spiritual immaturity, more like Jacob the supplanter than Israel the prince of God. God’s covenantal dealings were not based upon their worthiness but upon His mercy and faithfulness.
The Lord reminded Israel of what they had seen: “You have seen what I did to the Egyptians.” Their faith was to rest not upon theory but upon historical evidence of divine power and judgment. They had seen the plagues, the parting of the Red Sea, and the destruction of Pharaoh’s army. Their deliverance was proof that God’s power was sufficient to protect and provide for them in the wilderness.
The phrase “I bore you on eagles’ wings” is a profound expression of God’s strength, protection, and tender care. Unlike other birds that carry their young in their talons, the eagle allows her eaglets to rest upon her back, shielding them from all harm. Any threat, such as an arrow from below, must first strike the mother before reaching her young. Deuteronomy 32:11 expands this imagery beautifully: “As an eagle stirs up its nest, hovers over its young, spreading out its wings, taking them up, carrying them on its wings.” God had personally lifted Israel out of the bondage of Egypt with power, love, and unfailing watchfulness.
Finally, the Lord said, “and brought you to Myself.” This phrase reveals the ultimate purpose of redemption: fellowship with God. The Exodus was not merely a political liberation but a spiritual calling. God delivered Israel not so that they could wander independently but that they might belong to Him. As with all divine redemption, the goal was relationship — to bring a redeemed people into communion with their Redeemer.
(Exodus 19:5–6) — “‘Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.”
Before Israel entered into the formal covenant at Mount Sinai, God revealed His divine plan and destiny for His chosen nation. The Lord declared the conditions of His covenant and the privileges that would accompany obedience. The relationship was not based on blind ritual, but upon a covenant of faithfulness — a binding agreement that would distinguish Israel as God’s chosen instrument among all nations.
The Lord began with the conditional statement, “If you will indeed obey My voice and keep My covenant.” This covenant was broader and more foundational than the Law itself, for the Law was merely one component of the covenant relationship. The covenant also included sacrifice, worship, and the moral responsibility to choose obedience, resulting in blessing, or disobedience, resulting in chastening. God desired a people who would hear His voice and live in a continual posture of obedience and faith.
“Then you shall be a special treasure to Me above all people.” God’s purpose for Israel was not merely to make them another nation among many but to set them apart as His peculiar possession. The Hebrew word used for “special treasure” (segullah) denotes a precious, guarded possession of immense value — like a king’s private collection of jewels. Though the entire earth belongs to the Lord (“for all the earth is Mine”), He chose Israel for a unique purpose, to be His representatives and to display His glory before the nations. This was not favoritism but divine selection for divine service.
The Apostle Paul echoes this same truth for believers under the New Covenant, praying that Christians might know “what are the riches of the glory of His inheritance in the saints” (Ephesians 1:18). The redeemed of God, both Israel in the Old Testament and the Church in the New, are the Lord’s treasured possession — the objects of His affection and care. As F. B. Meyer wrote, “Where his treasure is, there is a man’s heart. If it is in ships on the treacherous sea, he tosses restlessly on his bed, solicitous for its safety. If it is in fabrics, he guards against moth; if in metal, against rust and thieves. And is Christ less careful for His own?”
“You shall be to Me a kingdom of priests.” God’s design for Israel was that they would function as a nation of mediators, standing between God and the nations of the world. Each individual was to have direct access to God, but collectively, Israel was to represent the presence and knowledge of God to all mankind. They were to serve as the world’s spiritual ambassadors, reflecting the holiness and truth of their King. As Kaiser notes, “The whole nation was to act as mediators of God’s grace to the nations of the earth.” Thus, Israel’s “particularist” election had a “universalist” purpose — God chose one nation to bless all nations.
This priestly calling foreshadows the New Testament reality of the Church. Peter writes to believers, “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (1 Peter 2:9). Likewise, Revelation 1:6 declares that Christ “has made us kings and priests to His God and Father.” God’s people, both Israel and the Church, are to live as royal priests — serving under divine authority and reflecting divine holiness.
Finally, the Lord called Israel to be “a holy nation.” This meant they were to be set apart, distinct in conduct, worship, and purpose. Holiness was not merely ritual purity, but moral and spiritual separation unto God. They were to be His peculiar possession, consecrated for His service, and fit for His purposes. Peter reiterates this truth for the Church, emphasizing that believers are “His own special people,” called to live differently from the world and to reflect the light of His glory. God’s people, whether under the Old Covenant or the New, are always called to be separate from the corruption of the world, walking in obedience, purity, and faith.
(Exodus 19:7–9) — “So Moses came and called for the elders of the people, and laid before them all these words which the LORD commanded him. Then all the people answered together and said, ‘All that the LORD has spoken we will do.’ So Moses brought back the words of the people to the LORD. And the LORD said to Moses, ‘Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever.’ So Moses told the words of the people to the LORD.”
After receiving the covenant terms, Moses immediately gathered the elders of Israel and faithfully presented the Lord’s message. The people’s response was unanimous: “All that the LORD has spoken we will do.” Their declaration was sincere, but as G. Campbell Morgan observed, “Their answer was sincere, but it was ignorant.” The nation’s enthusiasm revealed good intentions but lacked full understanding of the spiritual depth of obedience that the covenant required. Later, in Exodus 24:1–8, they would reaffirm their commitment in a more formal ceremony, once the terms of the covenant were fully laid out.
Israel’s pledge reflects the tendency of the human heart to make grand promises to God without fully grasping the cost of obedience. Yet, though man’s vows are often frail, God’s grace and patience endure. As Morgan further noted, “Even so with us. We say, ‘All that Jehovah hath spoken we will do,’ and we fail. But God never fails. He waits and pursues His own way of grace and government.”
Moses then returned to the Lord with the people’s words, acting as a true priestly mediator — interceding between God and the nation. The Lord’s response revealed His purpose: “Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever.” This was a divine authentication of Moses’ calling and authority. God would speak audibly from the cloud, allowing the entire nation to hear His voice, so they would know beyond all doubt that Moses was His chosen representative. The thunderous revelation that followed would seal Moses’ authority and confirm the covenant relationship between God and Israel.
(Exodus 19:10–13) — “Then the LORD said to Moses, ‘Go to the people and consecrate them today and tomorrow, and let them wash their clothes. And let them be ready for the third day. For on the third day the LORD will come down upon Mount Sinai in the sight of all the people. You shall set bounds for the people all around, saying, “Take heed to yourselves that you do not go up to the mountain or touch its base. Whoever touches the mountain shall surely be put to death. Not a hand shall touch him, but he shall surely be stoned or shot with an arrow; whether man or beast, he shall not live.” When the trumpet sounds long, they shall come near the mountain.’”
Before the Lord’s majestic appearance upon Mount Sinai, the people were commanded to consecrate themselves. God was about to manifest His holiness in a way the world had never witnessed, and preparation was essential. “Go to the people and consecrate them today and tomorrow,” He said, emphasizing that purification preceded revelation. The act of washing their clothes symbolized an inner cleansing — an outward expression of repentance, reverence, and readiness to stand before a holy God. They were to be ready “for the third day,” a time specifically appointed by God. This delay underscored the importance of deliberate preparation before approaching the divine presence.
“You shall set bounds for the people all around.” The Lord commanded that boundaries be set at the foot of the mountain, forbidding anyone from crossing the line or even touching its base. The people were to understand that while God was about to draw near, His holiness required separation. To transgress these limits was to defy the sanctity of His presence, and the penalty was death: “Whoever touches the mountain shall surely be put to death.” Even the execution of such offenders was to be done from a distance — “Not a hand shall touch him, but he shall surely be stoned or shot with an arrow” — for anyone who violated the divine command would be considered ceremonially defiled by the proximity to God’s holy fire.
In establishing these boundaries, God demonstrated an eternal principle: that holiness requires reverence and obedience. Human beings, by nature, must be taught boundaries. The holiness of God cannot be approached casually or presumptuously. Feelings or curiosity could not override divine command. Though some might have felt a desire to come closer out of zeal or fascination, obedience mattered more than emotion. The Lord was teaching His people that reverence is demonstrated not only by awe but by submission.
“When the trumpet sounds long, they shall come near the mountain.” The people could approach only when invited by God’s own signal — the blast of the heavenly trumpet. The trumpet, not sounded by human hands, would be the divine call of permission, a symbol of God’s initiative in revealing Himself. No man could approach until God Himself opened the way.
(Exodus 19:14–15) — “So Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. And he said to the people, ‘Be ready for the third day; do not come near your wives.’”
In obedience to the divine command, Moses descended from the mountain to sanctify the people. The act of sanctification included both physical and spiritual preparation. They “washed their clothes,” signifying cleansing from defilement and the renewal of purity. Though it was a simple act, it represented the spiritual principle that men must approach God with clean hands and pure hearts. As the psalmist later wrote, “Who may ascend into the hill of the LORD? Or who may stand in His holy place? He who has clean hands and a pure heart” (Psalm 24:3–4).
Moses further instructed, “Be ready for the third day.” The Lord had appointed a specific time for His appearance, and the people were called to readiness — waiting in expectation, purified and still. God could have manifested Himself immediately, but He required time for preparation, teaching Israel the discipline of anticipation. The holiness of God demanded readiness of heart as well as body.
“Do not come near your wives.” This command was temporary and specific to the occasion. Scripture never teaches that sexual relations within marriage are unclean; rather, in this instance, the Lord required total abstinence as an expression of focus and dedication. The people were to put aside even lawful pleasures in order to be wholly consecrated for divine encounter. This principle reflects the broader truth that those who seek communion with God must be willing to set aside earthly distractions, however legitimate, when approaching His presence. As John Trapp aptly said, “Men must come before God with the best preparation they can get.”
(Exodus 19:16–19) — “Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled. And Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain. Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. And when the blast of the trumpet sounded long and became louder and louder, Moses spoke, and God answered him by voice.”
On the morning of the third day, the promised manifestation came in overwhelming power. Thunderings, lightnings, and a thick cloud covered Mount Sinai, declaring the awesome majesty of the Almighty. These were visible and audible signs of divine glory, conveying both His power and His unapproachable holiness. The thick cloud symbolized the mystery of God’s presence, veiling His glory from sinful eyes, while thunder and lightning represented His power and judgment.
“The sound of the trumpet was very loud,” echoing from heaven itself. Unlike the natural elements, this trumpet was supernatural — not the work of human breath but of divine command. It was the call of God’s presence, summoning His people to stand before Him. The result was terror and trembling throughout the camp. Israel, who had once seen the mighty works of God in Egypt, now faced the full weight of His holiness and glory.
Moses then led the people out to the boundary at the foot of the mountain, “to meet with God.” They did not ascend but stood where commanded, trembling at the sight of the mountain engulfed in smoke and fire. The entire mountain “quaked greatly,” for the Lord Himself had descended upon it in fire. The imagery is that of divine judgment and purity — a consuming fire that purges impurity and exposes sin. The smoke “ascended like the smoke of a furnace,” suggesting intensity and divine wrath, reminding the people that God’s holiness cannot be trifled with.
As the trumpet blast grew “longer and louder,” the sound filled the air with an escalating sense of dread and majesty. Then Moses spoke, and God answered by voice. For the first time in human history, an entire nation heard the voice of the living God audibly. The voice that had spoken to Moses alone now resounded for all Israel to hear, confirming Moses’ divine commission and revealing the awesome reality that their covenant was with the one true and living God.
(Exodus 19:20) — “Then the LORD came down upon Mount Sinai, on the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.”
As the divine presence descended upon Mount Sinai in visible manifestation, the Lord called Moses to ascend into His immediate presence. The text captures both the transcendence and the condescension of God: He “came down” to the mountain, yet remained infinitely above His creation. God’s descent was not to make Himself common or accessible in an earthly sense, but to reveal Himself in covenantal holiness to His chosen people. This theophany — a visible appearance of God — was a revelation of His glory, power, and unapproachable majesty.
The verse also highlights the remarkable obedience and courage of Moses. “And Moses went up.” While the rest of Israel trembled in fear at the base of the mountain, Moses alone ascended. The mountain was enveloped in thunder, lightning, smoke, and quaking, yet Moses, knowing both the power and the mercy of God, stepped forward in faith. It took extraordinary courage to approach the blazing summit, for to come near the holy presence of God without invitation meant certain death. But Moses had been called, and he trusted the God who had spoken with him before.
This moment reveals the unique relationship Moses had with the Lord. He knew God not only as the Almighty whose presence shakes the earth but also as the compassionate Redeemer who hears and forgives. Moses understood the balance of divine holiness and divine grace, and because of that knowledge, he could stand where others dared not. His ascent symbolizes intercession, mediation, and spiritual leadership — a pattern later fulfilled perfectly in Christ, who ascended into heaven to intercede for His people.
(Exodus 19:21–25) — “And the LORD said to Moses, ‘Go down and warn the people, lest they break through to gaze at the LORD, and many of them perish. Also let the priests who come near the LORD consecrate themselves, lest the LORD break out against them.’ But Moses said to the LORD, ‘The people cannot come up to Mount Sinai; for You warned us, saying, “Set bounds around the mountain and consecrate it.”’ Then the LORD said to him, ‘Away! Get down and then come up, you and Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest He break out against them.’ So Moses went down to the people and spoke to them.”
Before God delivered His law, He once more emphasized the necessity of reverence and restraint in approaching His holiness. “Go down and warn the people,” He commanded. Even after repeated warnings, the Lord knew the danger of human curiosity, presumption, and pride. There were likely some among the Israelites who, fascinated by the thunder, smoke, and divine power, might be tempted to push forward to “gaze at the LORD.” But to do so was to invite judgment and death. The holiness of God was not an object of spectacle; it was to be revered, not examined.
The priests were also warned: “Let the priests who come near the LORD consecrate themselves.” Though priestly offices had not yet been formally established under the Law, there were men functioning in representative roles of worship and sacrifice. Even they were not exempt from the call to sanctification. God’s holiness demands holiness from those who serve Him. Failure to consecrate themselves would cause the Lord to “break out against them,” a phrase signifying divine wrath and sudden destruction.
Moses, confident in his obedience to God’s earlier command, replied, “The people cannot come up to Mount Sinai; for You warned us.” But the Lord knew the frailty of human nature — the restlessness and rebellion that lingered even in the hearts of the newly redeemed. Therefore, He said firmly, “Away! Get down and then come up, you and Aaron with you.” Moses was to descend again, warn the people once more, and then ascend again with his brother Aaron. The repetition underscored God’s insistence on obedience and the strict enforcement of sacred boundaries.
The Lord’s final warning — “Do not let the priests and the people break through to come up to the LORD, lest He break out against them” — reveals a solemn truth: holiness is dangerous to the unholy. It is not cruelty that keeps man at a distance from God’s presence but mercy, for to stand unpurified before His blazing righteousness would mean instant death.
This passage draws a stark contrast between the Old Covenant at Sinai and the New Covenant in Christ. At Sinai, there were barriers, distance, and fear. The mountain spoke of separation, law, and judgment. The people trembled before a holy God whom they could not approach. Yet, as the writer of Hebrews declares, believers under the New Covenant “have not come to the mountain that may be touched and that burned with fire” but “to Mount Zion and to the city of the living God, the heavenly Jerusalem” (Hebrews 12:18, 22).
The differences between the two mountains are profound and instructive:
Sinai represents fear and condemnation; Zion represents love and forgiveness.
Sinai was in a barren wilderness; Zion is in the living city of God.
Sinai was earthly and temporal; Zion is heavenly and eternal.
At Sinai, only Moses could approach; at Zion, there is “an innumerable company” who are invited to draw near through Christ.
Sinai had trembling sinners standing afar off; Zion has “just men made perfect.”
At Sinai, Moses was the mediator; at Zion, Jesus is the Mediator of the New Covenant.
Sinai was sealed by the blood of animals; Zion is sealed by the precious blood of the Son of God.
Sinai is marked by exclusion and distance; Zion is characterized by access and invitation.
Sinai proclaimed the Law; Zion proclaims grace.
Therefore, believers must not come to God as though approaching Sinai. We are not to cower in fear but to come boldly to the throne of grace (Hebrews 4:16). Yet even in our boldness, the lesson of Sinai remains vital: God’s holiness is not to be treated casually. To approach Him rightly, we must do as Israel was commanded — receive His Word, be set apart, be cleansed, respect His boundaries, restrain the flesh, and understand that we come before a holy God.
As Adam Clarke powerfully concluded: “Reader, art thou still under the influence and condemning power of that fiery law which proceeded from His right hand? Art thou yet afar off? Remember, thou canst only come nigh by the blood of sprinkling; and till justified by His blood, thou art under the curse. Consider the terrible majesty of God. If thou have His favor, thou hast life; if His frown, death. Be instantly reconciled to God, for though thou hast deeply sinned, and He is just, yet He is the justifier of him that believeth in Christ Jesus. Believe on Him, receive His salvation; obey His voice indeed, and keep His covenant, and then shalt thou be a king and a priest unto God and the Lamb, and be finally saved with all the power of an endless life.”
