Exodus 24:12
Then the LORD said to Moses, "Come up to Me on the mountain and stay here, so that I may give you the tablets of stone, with the law and commandments I have written for their instruction."
The LORD said to Moses
This phrase emphasizes the direct communication between God and Moses, highlighting Moses' unique role as a mediator between God and the Israelites. The Hebrew root for "said" is "אָמַר" (amar), which conveys not just speaking but also commanding or declaring. This underscores the authority and divine initiative in the communication. Historically, Moses is seen as a prophet and leader chosen by God, and this direct dialogue signifies the importance of the message being conveyed.

Come up to Me on the mountain
The invitation to "come up" signifies a call to ascend not just physically but spiritually. The mountain, likely Mount Sinai, is a place of divine revelation and encounter. In biblical symbolism, mountains often represent places where heaven and earth meet, where God reveals Himself to humanity. The Hebrew word for "come up" is "עָלָה" (alah), which can also mean to rise or ascend, indicating a movement towards God, both in proximity and in spiritual elevation.

and stay there
This phrase implies a period of waiting and dwelling in God's presence. The Hebrew root "הָיָה" (hayah) for "stay" suggests being or existing, indicating that Moses is to remain in a state of readiness and receptivity. This period of staying is crucial for receiving divine instruction, emphasizing the importance of patience and attentiveness in spiritual matters.

so that I may give you
Here, the purpose of Moses' ascent is revealed: to receive something from God. The phrase indicates a divine gift, underscoring the grace and initiative of God in providing guidance and law. The act of giving is central to the covenant relationship between God and His people, highlighting God's desire to equip and instruct His chosen leader.

the tablets of stone
The "tablets of stone" are significant as they represent the permanence and durability of God's law. Stone, in the ancient Near Eastern context, was often used for inscriptions meant to last, symbolizing the enduring nature of God's commandments. Archaeologically, this aligns with practices of inscribing important decrees on stone to ensure their preservation.

with the law and commandments
This phrase refers to the content of the tablets, which includes both the "law" (Torah) and "commandments" (mitzvot). The Hebrew word "תּוֹרָה" (Torah) means instruction or teaching, while "מִצְוָה" (mitzvah) refers to specific commands. Together, they encompass the comprehensive guidance God provides for His people, reflecting His will and covenantal relationship with Israel.

I have written
The act of writing by God Himself emphasizes the divine origin and authority of the law. The Hebrew root "כָּתַב" (katav) for "written" indicates a formal and deliberate act, underscoring the significance and intentionality behind the commandments. This divine authorship assures the Israelites of the reliability and sacredness of the law.

for their instruction
The purpose of the law and commandments is for the instruction of the Israelites. The Hebrew word "יָרָה" (yarah) for "instruction" can also mean to teach or direct, highlighting the role of the law as a guide for living in accordance with God's will. This underscores the practical and moral dimensions of the law, intended to shape the community's life and relationship with God.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant-keeping God of Israel, who calls Moses to receive His law.

2. Moses
The leader of the Israelites, chosen by God to mediate His covenant and receive His commandments.

3. Mount Sinai
The holy mountain where God reveals His law to Moses, symbolizing divine authority and presence.

4. Tablets of Stone
The physical manifestation of God's law, representing His covenant with Israel.

5. The Law and Commandments
The divine instructions given to guide the moral and spiritual life of the Israelites.
Teaching Points
Divine Invitation
God invites us into His presence to receive His guidance and instruction, just as He called Moses to the mountain.

The Importance of God's Law
The law given to Moses is foundational for understanding God's holiness and our need for a Savior.

Obedience and Relationship
Our relationship with God is deepened through obedience to His commandments, which are given for our instruction and well-being.

The Fulfillment in Christ
Jesus fulfills the law, and through Him, we receive the grace to live according to God's will.

Internalization of God's Word
As believers, we are called to internalize God's commandments, allowing the Holy Spirit to write them on our hearts.
Bible Study Questions
1. What does God's invitation to Moses to "come up to Me on the mountain" teach us about approaching God in our own lives?

2. How do the tablets of stone symbolize the permanence and authority of God's law, and how does this apply to our understanding of Scripture today?

3. In what ways does Jesus' teaching in the New Testament fulfill and expand upon the law given to Moses?

4. How can we ensure that God's commandments are written on our hearts, as described in Hebrews 8:10?

5. Reflect on a time when obedience to God's instructions led to spiritual growth or transformation in your life. How can this experience encourage others in their faith journey?
Connections to Other Scriptures
Exodus 31:18
This verse describes God giving Moses the tablets of stone, emphasizing their divine origin.

Deuteronomy 9:9-11
Moses recounts receiving the tablets, highlighting the significance of the law in Israel's covenant relationship with God.

Matthew 5:17-18
Jesus speaks about fulfilling the law, connecting the Old Testament law to His teachings.

Hebrews 8:10
This verse discusses the new covenant, where God's laws are written on believers' hearts, reflecting the internalization of God's commandments.

2 Corinthians 3:3
Paul contrasts the tablets of stone with the Spirit's work in believers, emphasizing the transformation brought by the Holy Spirit.
A Vision of GodJ. Orr Exodus 24:1, 2, 9-12
Communion with GodJ. W. Burn.Exodus 24:12-18
Divine PreparationsW. Burrows, B. A.Exodus 24:12-18
Moses Ascends the MountJ. Orr Exodus 24:12-18
On the Mount with GodJ. E. Twitchell.Exodus 24:12-18
The Best RecommendationA. J. Gordon.Exodus 24:12-18
People
Aaron, Abihu, Hur, Israelites, Joshua, Moses, Nadab
Places
Mount Sinai
Topics
Command, Commandment, Commandments, Commands, Direct, Instruction, Law, Mayest, Mayst, Mount, Mountain, Orders, Stay, Stone, Stones, Tables, Tablets, Teach, Wait, Writing, Written
Dictionary of Bible Themes
Exodus 24:12

     1175   God, will of
     1260   finger of God
     4254   mountains
     4366   stones
     5377   law, Ten Commandments
     5574   tablet

Exodus 24:4-18

     4269   Sinai, Mount

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

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