Seeing God-Exodus 24

Exodus, Old Testament, Sermons

Video of the Sunday Worship Service on Apr 10, 2022. Would seeing God not be our highest aspiration and most wonderful experience one could possibly have? What do you see when you see God? “Open the Eyes of My Heart Lord” by Michael W. Smith says, “I want to see You; to see You high and lifted up, shinin’ in the light of Your glory.” “I Want to Know You” by Andy Park repeats, “I want to see your face.” What is the singer asking to see? Feeling God’s presence? Seeing Him literally, physically, or emotionally and subjectively? What about Jesus’ disciples who saw the glory of the Word Who became flesh (Jn 1:14; 1 Jn 1:1-2)?

  • Have you seen God? What words would one use to describe and write down what they saw (Exo 24:10-11, 17; Isa 6:1; Eze 1:22, 26-28; Jn 1:14, 18)?

Exodus 24 is a covenant worship service. It has the ministry of both word and sacrament. It tells the story of salvation. The blood covenant points to baptism, and sharing a covenant meal points to communion. Baptism marks our entrance into the covenant community through faith in the atoning work of Christ. The Lord’s Supper marks our continuance in the covenant.

  • Of the many dramatic moments in Exodus (burning bush, 10 plagues, crossing of the Sea of Reeds, 10 Words / Commandments), no scene is more dramatic than in Exodus 24, where God confirms his covenant with Israel.
  • To properly establish any covenant, it must be confirmed. Exo 20-23 set forth the terms of the covenant. Exo 24 describes its ratification.
  • Can you keep track how many times Moses went up and down the mountain (Exo 19:3, 7, 8, 14, 20, 25; 20:21; 24:3, 13; 32:7)? It was his job as the mediator, the man who walked between Heaven and earth, going between a holy God and his sinful people, representing the people before God. [The NT “mediator” (1 Tim 2:5).] This time he had company (Exo 24:9-11). The priests and elders were allowed to go partway up (Exo 24:1), and had to keep their distance. Only Moses, the mediator, was permitted to draw near (Exo 24:2, 13). Setting these boundaries teaches the people to honor his holiness as holy people (Exo 22:31).
  • To worship is to meet with God. To meet with God is to worship God. To worship God is to come into his presence with praise. To worship in Hebrew is to bow low before someone. Exodus 24 is the first fully described worship service in the Bible with nearly all the basic elements of a public service:
  • a call to worship (Exo 24:1),
  • the reading of God’s Word (Exo 24:7),
  • a confession of faith (Exo 24:3, 7),
  • “blood” thrown/splashed on the altar and the people (Exo 24:6, 8),
  • sharing of a sacramental meal (Exo 24:11), and
  • done under the oversight of Israel’s elders and the servant appointed to lead public worship.
  • Moses read “all the Lord’s words and laws/rules” (Exo 24:3), i.e. both the Ten Commandments (Exo 20:1; 34:28) and the Book of the Covenant (Exo 21-23), which he read again (Exo 24:7).
  • Whenever God’s word is read, it always calls for a response (Exo 24:3, 7; 19:8). Whether I’m able to do so or not, I must want to accept and keep God’s law.
  • When entering a relationship with God [covenant], do not delay (Exo 24:4; Heb 3:15; 4:7; Ps 95:7-8). Seal the deal asap.
  • The burnt offering [entire animal consumed by fire (Lev 1)] is where the whole offering was given over to God (Exo 24:5; 20:24-26). This costly sacrifice was for atonement for sin and total dedication to God.
  • The “fellowship/peace offerings” (Exo 24:5; Lev 3) was not burned but grilled until tender and served for dinner.
  • Before this was done the blood from the fellowship offerings had to be drained by being carefully collected in large bowls and then sprinkled [splashed/thrown] (Exo 24:6, 8).
  • This was the most important part of the ceremony. What does this mean? Some scholars say kinship; a form of consecration; setting them apart as holy? But the blood showed that the covenant was a matter of life and death.
  • The same pledge-to-death, prominent in the inauguration of the Abrahamic covenant (Gen 15), was similarly manifested in the Mosaic covenant. [To make a covenant is to “cut” a covenant.] So, keeping the covenant meant that life would ensue; breaking it led to the spilling of blood unto death.
  • The blood was also a sign of God’s mercy, a way to remain in his favor, even after one sinned. Splashing on the alter (Exo 24:6) signifies the forgiveness of sins. Splashing on the people (Exo 24:8) meant that God accepted their sacrifice, and that they were now included in the covenant through the forgiveness of their sins. The blood and its benefits was applied directly to them. The covenant was a blood relationship, a bond in blood between God and his people tying them together.
  • By the blood the people were bound to keep God’s law, and by the same blood their sins were forgiven. On whom did Moses sprinkle the blood (Exo 24:8)? On those who committed themselves to a life of obedience (Exo 24:3, 7). Thus, the blood of the covenant maintains the relationship of peace with God/fellowship for a people who are committed to walk in obedience. God knows that the people are professing beyond their strength. So as they stumble and fall, the blood covenant is available for them.
  • Like the Israelites, I am obligated to keep God’s law upon pain of death. Like them I can’t do any better. But like them I can belong to God on the basis of blood (Rom 3:25; 5:9; Eph 1:7; 2:13; Col 1:19, 20; Rev 1:5). It is by the blood of Jesus that we are justified, redeemed, reconciled, forgiven, and released. We are saved by the blood–the blood of the covenant. Anyone with a guilty conscience/every sinner can come clean by trusting in the blood of Christ (Heb 9:13-14, 18-22).
  • Since looking at God was supposed to be fatal (Exo 33:20), Exo 24:9-11 is most surprising as a scene of peaceful majesty and bright grandeur.
  • Sharing a meal when making a covenant: Abraham and Abmmelech; Jacob and Laban (Gen 26:30; 31:46).
  • The theme of eating and drinking in Scripture: Abraham (Gen 18); David (Ps 23:5); Isa 25:6; Mt 8:11; Rev 19:9.
  • God invitied Moses up the mountain to stay a long time, specifically to receive the tablets of stone (Exo 24:12), which function effectively as the primary document of the Sinai covenant–in part because the covenant‘s totality is reflected broadly in the Ten Commandments. That God Himself actually wrote the basic Ten Words personally on stone would be a sign that all his laws came directly from Him and are not the product of human invention. God would surely be understood to symbolize the authorship of the whole, while the rest was dictated to His amanuensis, Moses. Israel’s teacher was thus God Himself [not Moses], who gave them his covenant “for their instruction” (Exo 24:12).
  • God Himself wrote only the tablets of the Ten Words/Commandments (Exo 24:12; 31:18; 32:15-16, 19; 34:28; Dt 4:13; 5:22; 10:2-4), not all the laws of the covenant which were written by Moses according to God’s dictation (Exo 24:4; 17:14; 34:27; Dt 27:3, 8; 31:9). The tablets would eventually reside in the ark (Exo 25:21-22) as an indicator of the permanent presence of God through his word.
  1. How did God’s instructions establish a tripartite division in the camp? Who is first, second, and last (Exo 24:1-2, 9)? How important are elders in any society? What if they are ignored in favor of the “new”?
  2. Instead of ascending immediately, why did Moses descend and return to the camp (Exo 24:3; 20:1; 21:1; 34:28)? When the people responded affirmatively (Exo 24:3, 7; 19:8), what did Moses do and why (Exo 24:4-5; 20:24)?
  3. Why did Moses splash/throw blood against the altar and then on the people (Exo 24:6, 8; Heb 9:12-14, 18-22)? In between what is the “book of the covenant” that he read to them (Exo 24:7; 21:1-23:33)? How would this confirm your relationship with God (1 Cor 15:3-4; Jn 6:63)? How could this be abused (Exo 32:6; Heb 10:29)?
  4. The people responded “All that the Lord has spoken will we do and we will obey/hear” (Exo 24:7). Do you hear first and then do, or do you do first and then hear and understand (Ps 34:9)?
  5. When they saw God what did they see (Exo 24:10-11, 17; Eze 1:22, 26-28; Jn 1:14, 18; 14:9; Rev 1:7; 1 Th 4:17; 1 Cor 2:9-10)? Why does it say “But God did not raise his hand against these leaders” (Exo 24:11; 33:20; Jdg 6:22-23)?

Are elders [older] being devalued in favor of youth (Exo 24:1, 9)? Old people were associated with wisdom, and wisdom was valued. But in the West, youth is increasingly valued more than age. This is either a reflection of the fact that wisdom is less valued and thus the old are less valued, or the old are less valued and thus wisdom is less valued. Which came first–the devaluing of the old, or the devaluing of wisdom? But whichever caused the other, both are tragedies. Devaluing the old are tragedies

  • for their sake,
  • for society’s sake, and
  • for the sake of the young who can so benefit from being with and learning from the old.

If you value knowledge… But knowledge without wisdom tells you nothing about how to lead your life. It’s like owning a map but having no destination. Knowledge is knowing where you are. Wisdom is knowing where to go. But if you don’t know where you need to go, knowing exactly where you are is useless.

Doing leads to understanding [God‘s will]. “All that the Lord has spoken we will do and we will heed [hear/listen]” (Exo 24:7). Usually one hears first and then does it. But here the order is reversed: 1st we do, then we hear. In context in our own lives, “hear” means “understand.” [“I hear you.”] So this means, “We will do and we will understand.” When we act lovingly we understand love. We understand marriage only after being married. Only when we experience cold and snow can we understand cold and snow. “Taste and see how good the Lord is” (Ps 34:9). Understanding after doing is true of all the commandments. It is especially true of the ritual commandments, those that relate to the relationship between man and God. Thus, no amount of explanation of the benefits of observing the Sabbath can compete with living it.

Habit or understanding? Habit and/or “blind faith” is not sufficient with ritual laws; one must commit to understanding them and not just habitually do them. But when it comes to ethical laws, observance/obedience out of habit or even from “blind faith” is acceptable/good [though not ideal; one hopes there’s an internal ethical transformation when one commits to leading an ethical life]. If you don’t steal because God says so, the benefits are great both to you and to society. But if you observe religious rituals out of habit with no understanding, they can become meaningless. In other words, ethical behavior is an end in itself; ritual behavior is a means to an end. Those ends are holiness, God, and the elevation of self to a higher plan.

Outline: The Covenant is received and sealed (24:1-18). Strange goings-on. “Blood of the covenant” and “seeing God.”

  1. Call for a summit meeting (24:1-2). Moses’ conversation with the Lord on the mountain before he goes back down.
  2. Ratifying the covenant (24:3-8). The people participate in a ceremony of acceptance. {ratifying: sign or give formal consent to [a treaty, contract, or agreement], making it officially valid.} [1st confirmation of the book of the covenant (Exo 24:3).]
  3. And they saw the God of Israel (24:9-11). 74 men partially ascended the mountain and ate a meal in the Lord’s presence. [2nd confirmation of the covenant.]
  4. Moses’ call to receive the tablets of stone (24:12-18). Moses then ascended to the top to receive the stone tablets, while the people watched the fiery cloud of the Lord’s glory surround him. Moses remained on the mountain for a longer period this time, in order to receive detailed instructions. [3rd confirmation of the book of the covenant.]
  • Moses on the mountaintop: an addendum to the law (24:12-15).
  • The true summit meeting (24:16-18).

Reference:

  1. Leon R. Kass. Founding God’s Nation. Reading Exodus. 2021.
  2. James K. Bruckner. Exodus. New International Bible Commentary. 2008.
  3. John Goldingay. Exodus & Leviticus for Everyone. 2010.
  4. Robert Alter. The Hebrew Bible. A translation with commentary. The Five Books of Moses. 2019.
  5. Dennis Prager. Exodus. God, Slavery, and Freedom. The Rational Bible. 2018.
  6. Douglas K. Stuart. Exodus. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. 2006.
  7. Philip Graham Ryken. Exodus. Saved for God’s Glory. Preaching the Word. 2015.
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