Exodus 24:1 11. Introduction

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1 Exodus 24:1 11 Introduction Last week, this was the message of Exodus twenty-three: IF you trust and obey and worship the Lord and the Lord only THEN I will give you possession of the land. And, IF you continue to trust and obey and worship only the Lord when you have possession of the land, THEN I will continue to give you abundant and long life in the land. (Exod. 23:20-33) The blessings of covenant life with God in the land were all dependent on the people keeping the covenant. Now, remember that Israel s covenant life in the land of Canaan was only a shadow of the true substance of God s promise to Abraham that his offspring would ultimately be a multitude of nations enjoying covenant life with God together in all the earth. Canaan was a type and a shadow pointing to the true substance, which was eternal life with God in the new creation the new heavens and the new earth. So what do the conditions for Israel s entrance into the land of Canaan mean for our own entrance into the new creation? What is the condition for our own entrance eternal life? I. Exodus 24:1 2 Then [the Lord] said to Moses, Come up to the LORD, you and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship from afar. Moses alone shall come near to the LORD, but the others shall not come near, and the people shall not come up with him. The Book of the Covenant, containing the words and the rules (the Ten Commandments and the Righteous Judgments), is now finished, and so now we resume the actual story which is the same, and yet also very different from where we left off. In chapter nineteen, the Lord came down on Mount Sinai with thunders and lightnings, and a thick cloud, and a very loud trumpet blast. (cf. 19:16) In chapter nineteen, it was Moses alone who could go up to the Lord on the mountain. In chapter nineteen, no one else was allowed to approach the mountain, or even to touch it not even the elders of Israel. (cf. 19:3, 6, 12, 20) But here in chapter 24, the Lord calls Moses older brother Aaron, Aaron s two oldest sons (Nadab and Abihu), and seventy of the elders of Israel to come up to the Lord on the mountain with Moses. The fact that the rest of the people still have to stay at the bottom of the mountain, and the fact that Aaron and his sons and the seventy must still worship from afar while Moses alone comes near to the Lord only emphasizes the privilege this is for those who can now accompany Moses even part way up the mountain. So why this sudden exception to the rule? Back in chapter nineteen, the Lord said to Moses: Exodus 19:3 6 Thus you shall say to the house of Jacob, and tell the people of Israel: You yourselves have seen what I did to the Egyptians, and how I bore you on eagles wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the people of Israel. In response to this command to speak to the people of Israel:

2 Exodus 19:7 Moses came and called the elders of the people and set before them all these words that the LORD had commanded him. So the elders represent the people, and speak on behalf of the people. Here in chapter 24, when the number of the chosen elders is set at seventy (a symbolic number of completeness) we see the point even more clearly. When the seventy elders come up to the Lord on the mountain, they will be representing in themselves all the people of Israel. But again, why this sudden exception to the hard and fast (and very agreeable!) rule of chapter 19? Before any of this happens, before anyone comes up to the Lord with Moses, Moses first has to come down the mountain and relate to the people the things he s just heard. II. Exodus 24:3 4a Moses came and told the people all the words of the LORD [Ten Commandments] and all the rules [righteous judgements]. And all the people answered with one voice and said, All the words that the LORD has spoken we will do. And Moses wrote down all the words of the LORD. Back in chapter nineteen, Moses called the elders of the people and set before them the words that the Lord had commanded him. When he was finished speaking to the elders, we read: Exodus 19:8 All the people answered together and said [through the mouthpiece of their elders], All that the LORD has spoken we will do. That was before the full terms and conditions had all been spelled out in the Book of the Covenant. But now that Moses has told them all the words of the Lord and all the rules, all the people answered again with one voice [with the elders probably speaking once again as their mouthpiece]: All the words that the LORD has spoken we will do. This is, after all, the condition(!) for Israel s entrance into the place that God has prepared for them. In order for Israel to enjoy all the blessings of covenant life with God in the land of Canaan, they must keep the covenant they must do all the words that the Lord has spoken they must be a holy people set apart to the Lord. (cf. Lev. 11:44-45; Deut. 30:15-18) Is this salvation by works? Not at all! If this was salvation by works it would require all the people of Israel to be sinlessly perfect nothing else could ever do. But sinless perfection is not what s required of Israel for entrance into Canaan. If that were the case, the covenant wouldn t have contained in itself provisions for sin, and cleansing, and forgiveness. So what is God actually requiring, and what are the people actually committing themselves to there at the mountain? All the words that the Lord has spoken we will do not perfectly, but fully; not perfectly, but wholeheartedly. (cf. Deut. 30:11-14) On condition that the whole people keep the covenant wholeheartedly, God promises to give them abundant and long life in the land of Canaan. (cf. Deut. 30:19-20) This wholehearted obedience isn t a meritorious condition by which life in the land is to be earned, but it is, absolutely, a necessary condition for life with God in the land. What does this mean for our own entrance into the new creation? What is the necessary condition for our own entrance into eternal life?

3 After the people committed themselves to do all the words that the Lord had spoken, Moses responded by writing down all the words of the Lord. The written document will be a legal, binding witness to all that the people have committed themselves to obey. But when does this document actually go into effect? When does the covenant, and the covenant relationship, actually become official? We go on to read: III. Exodus 24:4b 6 [Moses] rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. So, here we have Moses engaged in two building projects. On the one hand, an altar; on the other hand, twelve pillars. If the twelve pillars represent the twelve tribes of Israel, what might the altar represent this altar where the people are to offer burnt offerings and sacrifice peace offerings? Remember what the Lord said in chapter twenty, after the Ten Commandments: Exodus 20:24 An altar of earth [or uncut stone] you shall make for me and sacrifice on it your burnt offerings and your peace offerings In every place [at every altar] where I cause my name to be remembered I will come to you and bless you. If the twelve pillars represent the twelve tribes of Israel, the altar represents the Lord Himself. So, after the altar has been built, and after the twelve pillars have been built, Moses sends young men of the people of Israel to offer burnt offerings and sacrificed peace offerings of oxen to the LORD. What are these offerings for? The burnt offering was completely burned up on the altar as an appropriate means for a sinner to express his entire consecration and dedication to the Lord. The peace offering was divided between the Lord and the worshiper a small part of it burned on the altar and the rest of it eaten in the Lord s presence as an appropriate picture of the unworthy sinner s fellowship with the Lord. So, together, the burnt offerings and the peace offerings symbolized an unworthy and sinful people s wholehearted commitment to obeying the Lord and their wholehearted desire to live in fellowship with Him. It was, then, the blood of these offerings that Moses collected and divided into two halves. Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. What does it mean when Moses throws exactly half of the blood of these offerings against the altar which represents the Lord Himself? And what about the other half that s collected in the basins? We know we must be moving, now, to some awesome end to some beautiful and glorious conclusion. With half of the blood now thrown against the alter and half of the blood waiting in the basins, we go on to read: IV. Exodus 24:7 Then [Moses] took the Book of the Covenant [containing the words and the rules, the Ten Commandments and the righteous judgments] and read it in the hearing of the people. And they said, All that the LORD has spoken we will do, and we will be obedient.

4 The pitch intensifies. Everything is escalating quickly. Once again, Moses communicates the words and the rules to the people; this time actually reading them from the Book of the Covenant the formal and binding witness to all that God was commanding the people. And the people responded again, as they did before [the elders probably speaking as their mouthpiece]: All that the Lord has spoken we will do. Only this time, in keeping with the escalation to the goal and climax, the people add at the end: And we will be obedient not perfectly (the burnt offerings and the peace offerings prove that s obviously not the point), but fully; not perfectly, but wholeheartedly. This is, after all, the condition for Israel s entrance into the land. With these words, then, of the people in response to the words of the Lord, we come to the glorious conclusion when the covenant, and the whole covenant relationship, is actually born ; when it actually comes into being. V. Exodus 24:8 And Moses took the blood and threw it on the people and said, Behold the blood of the covenant that the LORD has made with you in accordance with all these words. Remember, the one blood was divided into two parts. Half of it has already been thrown against the altar, representing the Lord Himself. The other half of the blood was collected and stored in basins. And now that very blood, half of which has already been thrown against the altar, is now also thrown upon the people. Was it thrown on the twelve pillars representing the whole people? Was it thrown on the seventy elders as those answering for all the people? Whatever the case may be, the one blood thrown first against the altar and then also upon the people signals the binding together of the Lord and Israel in a covenant relationship that s as close as blood. (cf. Gentry and Wellum; KTC) The blood means that the two parties to the covenant are now family. God has taken Israel to be, as it were, His wife they are His people, and He is their God. This is a holy moment! This is a sacred moment! creating an intimate covenant relationship born and sealed in blood. Remember where we started this morning? [The Lord] said to Moses, Come up to the LORD, you and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship from afar. Only now now that the covenant has been ratified and sealed can we understand this astonishing exception to the rule. Only now that the covenant relationship has been born can we see in verses 9-11 what we ve been waiting for ever since verse one. VI. Exodus 24:9 11 Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel. There was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. And he did not lay his hand on the chief men of the people of Israel; they beheld God, and ate and drank. Some things defy our saying anymore. There s a sense in which this is one of those places; but I ll attempt to say just a little. The words are shocking: They saw the God of Israel. The Lord Himself will say to Moses in chapter thirty-three: Man shall not see me and live. (33:20) But here how can this be? As we read further, we understand that what they saw was not the unveiled glory in the very face of God. What they saw seems to be, at the most, His feet and the surface on which His feet were resting a pavement of sapphire stone, like the very heaven for

5 clearness. Like the sky reflecting and scattering the light of the sun, so this floor of heaven reflects all the radiance and glory of Israel s covenant God. They may not be seeing the unveiled glory in the very face (or being) of God, but is this not enough to be called seeing God? And is this not, then, enough to result in immediate death? Instead, we read this: And [God] did not lay his hand on the chief men of the people of Israel; they beheld God, and ate and drank. Once again, we feel that these words almost defy anything more to be said. The covenant relationship, already born and sealed in blood, is now consummated * with a covenant meal eaten in fellowship with God eaten, as it were, at His very table. Here, at this meal, where the seventy elders are gathered as representatives of all Israel, we see summed up what all the people as a whole have been called to enjoy fellowship with God; knowing Him and being known by Him; seeing Him, and eating and drinking at His table. Conclusion But in the end, who are the people that can see God, and eat and drink at His table? Only the people who keep the covenant; only the people who trust in God and His provisions for sin, and do all that He has commanded not perfectly, but fully; not perfectly, but wholeheartedly. And so we see that as glorious and wonderful as this covenant is and it is glorious and wonderful! it can t ultimately work. The goal is table fellowship with God in the land. How good does that sound to us? But the covenant could never accomplish this, because it had no power to make the people covenant-keepers; it had no power to create the kind of people who would actually do fully and wholeheartedly all that God commanded. And so with the breaking of the covenant this covenant that s just been sealed and ratified here at Mount Sinai! we find that the blood of the covenant is a double-edged sword. The same blood that creates covenant relationship and the promise of life in the land if the covenant is kept is also the blood that threatens death and the curse to those who fail to keep the covenant. The same blood that mercifully takes into account the reality of the people s sin is also a symbol of the exile and death that awaits them if they fail to do fully and wholeheartedly all that God has commanded. What does this, then, mean for our own entrance into the new creation? What is the necessary condition for our own entrance into eternal life? Well, what s the difference between a necessary condition and a meritorious condition? The meritorious condition is perfect and sinless obedience. Even under the Old Covenant, the need for this meritorious condition to be met was always assumed. It was assumed by the revelation of God s holiness. It was assumed by the necessity of blood sacrifices, and the need for perfect, unblemished sacrificial animals. It was especially assumed by the reality that these blood sacrifices could only sanctify for the purification of the flesh. (Heb. 9:13) There was no sacrifice for intentional sins of the heart such as King David s murder and adultery, or the golden calf that the people will soon be building. Everything about the covenant assumed the requirement of a perfect and sinless obedience. And yet at the same time everything about the covenant also assumed that this meritorious condition would never be met by the people themselves. The meritorious condition could only be met by Christ alone, standing in for us, and doing for us what we could never do. What God required of His people was not that they fulfill the meritorious condition by which * While consummated seems most appropriate to the context, the point is not to draw any analogies with the sexual nature of the consummation of human marriage.

6 life in the land is earned, but rather that they fulfill the necessary condition for any life in the land to be enjoyed. The necessary condition is not perfect and sinless obedience, but whole-hearted and full obedience. In order for Israel to enjoy life with God in the land of Canaan, they must keep the covenant they must do all the words that the Lord has spoken they must be a holy people set apart to the Lord. Can you really imagine any other alternative? But the people of Israel didn t even do this. They broke the covenant. They were expelled from the land. This, in spite of the fact that there were some individuals who did fulfill the necessary condition. Numbers 32:11 12 (cf. Ps. 37:18, 37; 119:1) Surely none of the men who came up out of Egypt shall see the land that I swore to give to Abraham, to Isaac, and to Jacob, because they have not wholly followed me, none except Caleb and Joshua for they have wholly followed the LORD. Luke 1:6 (cf. 1 Kings 15:5; Ps. 18:20-32) [Zechariah and Elizabeth] were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. Zechariah and Elizabeth weren t just good people (that s not enough), they were righteous people they were covenant-keepers. And so even though they never did enjoy the reward of life in the land of Canaan, they knew they would one day inherit the New Creation when it finally came. They knew this because, putting their trust in God s provision for sin and a meritorious righteousness not their own, they lived righteously, walking blamelessly in all the commandments and statutes of the Lord. They fulfilled, by their obedience, the necessary condition for entrance into eternal life. And they could do this because God, in His sovereign grace, had chosen them before the foundation of the world to be members of a New Covenant (cf. Heb. 9:15; Rom. 3:24-25) the New Covenant in Christ s blood which miraculously enables and empowers us, by God s grace to be covenant-keepers to do all that God has commanded us. This whole-hearted, full obedience is not a meritorious condition by which something is earned; but neither is it an optional suggestion, or just an appropriate response to God s mercy. Wholehearted, full obedience is, truly, a necessary condition for entrance into eternal life. And so the Apostle Peter writes: 2 Peter 1:10 11 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ. And the writer of Hebrews exhorts us all: Hebrews 12:14 (cf. Mat. 5:8; Eph. 5:5) Strive for peace with everyone, and for the holiness without which no one will see the Lord.

7 But even while this necessary condition is truly ours to fulfill, and even while it requires our own diligence and striving, we also know that it s made possible and even guaranteed by Christ s once-for-all sacrifice and the New Covenant provision of the Spirit. The Apostle Paul writes: Romans 8:1 4, There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. Is the necessary condition for entrance into eternal life and fellowship with God being fulfilled in us in our diligence and our striving through faith in Christ? Are we those who walk not according to the flesh, but according to the Spirit? If, by the Spirit, we are daily putting to death the deeds of the body, then we will live, and see God, and eat and drink with Him at His table. The prophet Isaiah speaks of a day when, on Mount Zion Isaiah 25:6 (cf. Mat. 8:11) The LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. Here is the fulfillment of that covenant meal on Mount Sinai in Exodus 23. The Apostle John also describes this table in Revelation nineteen: Revelation 19:7 9 Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure for the fine linen is the righteous deeds of the saints. And the angel said to me, Write this: Blessed are those who are invited to the marriage supper of the Lamb. On that day our whole-hearted obedience will be perfected (cf. Phil. 3:17-21; 1 Cor. 15:50-52), but it will still be really and truly ours by God s grace. For all eternity, we will love to be covenant-keepers, doing all the words that the Lord has spoken, and so enjoying for all eternity a privileged place at God s very own table to see Him in Jesus, and to eat and drink with Him. Matthew 5:8 Blessed are the pure in heart, [Jesus said,] for they shall see God. Until that day when we eat and drink with Jesus in His kingdom, we have a foretaste of that meal in the meal that our Lord Himself gave to us to celebrate as often as we like. Matthew 26:26 29 Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, Take, eat; this is my body. And he took a cup, and when he had given thanks he gave it to them, saying, Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I

8 will not drink again of this fruit of the vine until that day when I drink it new with you in my Father s kingdom. Eat and drink in anticipation of that day. Exodus 24:1-11 Then he said to Moses, Come up to the LORD, you and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and [you; plural] worship from afar. Moses alone shall come near to the LORD, but the others shall not come near, and the people shall not come up with him. Moses came and told the people all the words of the LORD and all the rules. And all the people answered with one voice and said, All the words that the LORD has spoken we will do. And Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, All that the LORD has spoken we will do, and we will be obedient. And Moses took the blood and threw it on the people and said, Behold the blood of the covenant that the LORD has made with you in accordance with all these words. Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel. There was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. And he did not lay his hand on the chief men of the people of Israel; they beheld God, and ate and drank.

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