Exodus 24 Study Notes

24:1-2 The ceremonies in chap. 24 are the climax of preparations and instructions in chaps. 19-23. The arrangements of people and spaces at the mountain parallel those at the tabernacle, with areas that admitted everyone who was properly prepared, initial boundaries past which designated people could go (Moses, Aaron, Nadab, Abihu, seventy elders, priests, and Levites), and further boundaries past which only one representative could go (Moses and the high priest). Nadab and Abihu were two of Aaron’s sons (6:23; Lv 10:1-5). To bow in worship at a distance fits ancient customs that called for bowing in full-length prostration at various points when approaching a person to whom one showed great respect (Gn 33:3). While only Moses could approach closely, Aaron and the elders could come near enough to participate in the ways that Ex 24:9-11 describes.

24:3 All the commands may refer specifically to the Ten Commandments (20:1-17), and the ordinances to additional commands given in 20:22-23:33.

24:4 The twelve pillars represented the people as silent witnesses to their participation and agreement, like the ones built by Jacob and Laban (Gn 31:44-53) and by Joshua (Jos 24:24-27).

24:5-8 Burnt offerings were burned entirely, except for the animal hides, and they showed total dedication to the Lord. Fellowship offerings were primarily cooked and eaten by the worshipers, symbolizing that the people and the Lord, who had invited them, were at peace with one another. It was normal for covenant-making to include a meal, as in the case of the parity treaty between Isaac and Abimelech (Gn 26:26-31; cp. Gn 31:43-54). The shedding of blood when making a covenant reminded everyone of the covenant’s seriousness and the penalties for breaking it (Jr 34:18-20). The sprinkling of blood marked the altar and the people as associated with the covenant sacrifices. And because this covenant was with God, the shed blood was also a provision for atonement and forgiveness, life for life (Lv 4:13-20; 17:1-16; Heb 9:13-22).

In addition to telling the people what the Lord commanded (v. 3), Moses read aloud the covenant scroll before he sprinkled them with blood, so they knew exactly what responsibilities they were agreeing to fulfill. To read a covenant aloud in the hearing of the vassal was another part of the process.

24:9-11 The description of what Moses and the Israelite leaders saw when they approached the God of Israel must employ comparisons. It was something like a pavement made of lapis lazuli, and it had a clarity like that of the sky. It was similar to, but beyond anything people knew of (likewise in v. 17). The description is further limited in that it offers the point of view of someone face down and able to see only what was beneath his feet. The mention that God did not harm the Israelite nobles (lit “stretch out his hand”) reflects ancient customs that gave kings the ability to call for a subject’s removal or death with just a hand gesture. Instead, he received them with favor. It also reflects the knowledge that no one can see God’s face and live (20:19; 33:20-23). This was presented as a unique, exceptional occasion.

24:12 The stone tablets are also mentioned in 31:18, forming a frame around the instructions for building the tabernacle in chaps. 25-31.

24:13-15 The departure of Moses and Joshua parallels that of Abraham and Isaac (Gn 22). In both cases the older man left instructions, and the younger man required an explanation of events from the older man. That the Israelites began worshiping the golden calf (Ex 32) rather than waiting as instructed showed that they failed to match either the faithfulness of Abraham or even of his servants. Meanwhile, Moses and Joshua in a sense continued the legacy of Abraham and Isaac’s faithful worship.

24:16-18 The Lord’s glory had appeared previously only in Ex 16:10. Six days may allude to creation or reflect how long it took Moses and Joshua to climb the mountain. Presumably Joshua stayed outside the cloud. Forty days signified a long time (see note at Gn 7:4).