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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 24:12–18. His two-level outline is real structure in the source text, so it is rendered as structure.
The public ceremony of sealing the covenant being over, Moses is called up to receive further instructions, which we have in the following chapters.
I.He is called up into the mount, and there he remains six days at some distance.
Orders are given him (Exo 24:12): Come up to the mount, and be there, that is, "Expect to continue there for some considerable time." Those that would have communion with God must not only come to ordinances, but they must abide by them. Blessed are those that dwell in his house, not that merely call there. "Come up, and I will give thee a law, that thou mayest teach them." Moses taught them nothing but what he had received from the Lord, and he received nothing from the Lord but what he taught them; for he was faithful both to God and Israel, and did neither add nor diminish, but kept close to his instructions. Having received these orders,
1.He appointed Aaron and Hur to be as lords-justices in his absence, to keep the peace and good order in the congregation, Exo 24:14. The care of his government he would leave behind him when he went up into the mount, that he might not have that to distract his mind; and yet he would not leave the people as sheep having no shepherd, no, not for a few days. Good princes find their government a constant care, and their people find it a constant blessing.
2.He took Joshua up with him into the mount, v. 13. Joshua was his minister, and it would be a satisfaction to him to have him with him as a companion, during the six days that he tarried in the mount, before God called to him. Joshua was to be his successor, and therefore thus he was honoured before the people, above the rest of the elders, that they might afterwards the more readily take him for their governor; and thus he was prepared for service, by being trained up in communion with God. Joshua was a type of Christ, and (as the learned bishop Pearson well observes) Moses takes him with him into the mount, because without Jesus, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the glorious presence of God. 3. A cloud covered the mount six days, a visible token of God's special presence there, for he so shows himself to us as at the same time to conceal himself from us. He lets us know so much as to assure us of his presence, power, and grace, but intimates to us that we cannot find him out to perfection. During these six days Moses staid waiting upon the mountain for a call into the presence-chamber, Exo 24:15, Exo 24:16. God thus tried the patience of Moses, and his obedience to that command (Exo 24:12), Be there. If Moses had been tired before the seventh day (as Saul, Sa1 13:8, Sa1 13:9), and had said, What should I wait for the Lord any longer? he would have lost the honour of entering into the cloud; but communion with God is worth waiting for. And it is fit we should address ourselves to solemn ordinances with a solemn pause, taking time to compose ourselves, Psa 108:1.
II.He is called up into a cloud on the seventh day, probably on the sabbath day, Exo 24:16. Now,
1.The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire, Exo 24:17. God, even our God, is a consuming fire, and so he was pleased to manifest himself in the giving of the law, that, knowing the terrors of the Lord, we may be persuaded to obey, and may by them be prepared for the comforts of the gospel, and that the grace and truth which come by Jesus Christ may be the more acceptable.
2.The entrance of Moses into the cloud was very wonderful: Moses went into the midst of the cloud, Exo 24:18. It was an extraordinary presence of mind which the grace of God furnished him with by his six day's' preparation, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. Moses was sure that he who called him would protect him; and even those glorious attributes of God which are most terrible to the wicked the saints with a humble reverence rejoice in. He that walks righteously, and speaks uprightly, is able to dwell even with this devouring fire, as we are told, Isa 33:14, Isa 33:15. There are persons and works that will abide the fire, Co1 3:12, etc., and some that will have confidence before God.
3.His continuance in the cloud was no less wonderful; he was there forty days and forty nights. It should seem, the six days (Exo 24:16) were not part of the forty; for, during those six days, Moses was with Joshua, who did eat of the manna, and drink of the brook, mentioned, Deu 9:21, and while they were together it is probable that Moses did eat and drink with him; but when Moses was called into the midst of the cloud he left Joshua without, who continued to eat and drink daily while he waited for Moses's return, but thenceforward Moses fasted. Doubtless God could have said what he had now to say to Moses in one day, but, for the greater solemnity of the thing, he kept him with him in the mount forty days and forty nights. We are hereby taught to spend much time in communion with God, and to think that time best spent which is so spent. Those that would get the knowledge of God's will must meditate thereon day and night.
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Summary
Exodus 24:13 marks a pivotal moment in the covenant narrative, depicting Moses, accompanied by his faithful assistant Joshua, ascending Mount Sinai, uniquely designated as "the mount of God." This ascent immediately follows the solemn ratification of the Mosaic Covenant, setting the stage for Moses to receive the divine commandments and detailed instructions for the tabernacle. The verse underscores profound themes of divine summons, an obedient and immediate human response, and the preparation necessary for a deeper, more intimate encounter with the living God, facilitating the reception of foundational revelation for Israel.
Context
Literary Context
Exodus 24:13 is situated at a crucial juncture in the narrative of Israel's journey from Egypt, immediately following the formal ratification of the covenant at Mount Sinai. The preceding verses detail the people's public affirmation of their commitment to obey God's commands, declaring, "All the words which the Lord has spoken we will do!" (Exodus 24:3). This communal declaration is followed by a unique and profound encounter where seventy elders of Israel, along with Aaron, Nadab, and Abihu, ascended part of the mountain and "saw the God of Israel" (Exodus 24:9-11). This extraordinary vision, where they ate and drank in God's presence without being consumed, highlights the unprecedented nature of the Sinai revelation. Moses's subsequent call to ascend further into the cloud, where the glory of the Lord resided, is explicitly stated in Exodus 24:12, indicating that the purpose of his ascent is to receive the tables of stone, the Law, and the commandments written by God's own hand. Thus, verse 13 marks the physical initiation of this higher, more intimate encounter with the Divine, directly leading to the forty days and nights Moses spent on the mountain receiving divine instruction.
Historical & Cultural Context
The setting for Exodus 24:13 is Mount Sinai, also known as Horeb, a sacred mountain where God had previously appeared to Moses in the burning bush (Exodus 3:1-6). The Israelites had been encamped at its base for nearly a year, experiencing God's dramatic self-revelation. In ancient Near Eastern cultures, mountains were frequently perceived as dwelling places of deities, making Sinai a fitting and awe-inspiring location for Yahweh's manifestation and covenant-making with Israel. The covenant ceremony itself, involving blood sprinkling and a communal meal, resonated with ancient treaty-making practices, but with Yahweh as the sovereign King establishing a unique and exclusive relationship with His chosen people. The inclusion of Joshua, Moses's "minister," reflects the ancient practice of apprenticeship and succession planning for leadership. Joshua had already proven his military prowess in the battle against Amalek (Exodus 17:8-16) and served as Moses's close attendant, demonstrating a readiness for future responsibilities. His presence on this ascent signifies a deeper level of training and exposure to divine revelation, preparing him for his eventual role as the leader who would bring Israel into the Promised Land.
Key Themes
Exodus 24:13 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Central among these is the theme of Divine Revelation, as God progressively reveals His character, His will, and His Law to His chosen people. The ascent to the "mount of God" is the apex of this revelation, where the Law, foundational to Israel's identity, is imparted. Closely related is the theme of Covenant Relationship, emphasizing God's initiative in establishing a binding agreement with Israel, and Israel's responsibility to obey. This verse highlights the Mediatorial Role of Moses, underscoring his unique position as the one chosen by God to communicate His divine word to the people. Furthermore, the inclusion of Joshua introduces the theme of Succession and Discipleship, demonstrating God's sovereign plan for preparing future leaders. Joshua's presence foreshadows his eventual leadership, a theme that becomes prominent in the book of Joshua, where he is commissioned to lead the people into their inheritance. The "mount of God" itself becomes a recurring motif of Holiness and Divine Presence, a sacred space where the earthly and heavenly realms intersect.
Exposition and Analysis
Key Word Analysis
This verb signifies not merely standing up but an active, decisive movement, often implying readiness, preparation, or the initiation of a significant action. In this context, it conveys Moses's immediate and obedient response to God's summons to ascend the mountain. It suggests a prompt and willing compliance, highlighting his posture of attentiveness and dedication to the divine call. The root implies establishing or confirming, suggesting the act of rising is a firm, determined step.
This term describes someone who attends, serves, or ministers, often in a personal, official, or even priestly capacity. It denotes a close and diligent assistant, rather than a mere subordinate. For Joshua, it indicates his dedicated service to Moses, his proximity to the leader, and his active participation in Moses's ministry. This role was crucial for his training and preparation for future leadership, emphasizing a hands-on apprenticeship and a deep commitment to the work.
This word refers to a mountain or range of hills. In biblical contexts, mountains often serve as significant locations for divine encounters and revelation. When coupled with "of God," as in this verse, it emphasizes the sacred and consecrated nature of the place. It is not merely a geographical feature but a designated space where God's presence is uniquely manifested and where profound divine truth is imparted.
Verse Breakdown
"And Moses rose up"
This clause emphasizes Moses's immediate and decisive action in response to God's explicit call in the preceding verse (Exodus 24:12). It signifies his profound obedience and spiritual readiness to draw nearer to God, highlighting his unique and indispensable role as the chosen mediator of the covenant. His "rising up" is a physical manifestation of his spiritual preparedness for an unparalleled divine encounter.
"and his minister Joshua"
The inclusion of Joshua is highly significant and purposeful. He is identified as Moses's "minister" or personal attendant, indicating a close, personal, and active role of service. This highlights Joshua's developing leadership role, as he is granted access to a more intimate sphere of Moses's ministry and divine revelation, preparing him for his future succession as the leader of Israel. His presence underscores the principle of mentorship, the transfer of spiritual authority, and the continuity of God's redemptive plan through chosen vessels.
"and Moses went up into the mount of God"
This final clause specifies the ultimate destination and reinforces the sacred purpose of the ascent. "The mount of God" (Mount Sinai/Horeb) is the consecrated space where God's glory dwells and where the Law is to be given. Moses's ascent into this holy space signifies a deeper, more profound communion with God, where he will receive direct and detailed divine instruction for the people of Israel, thereby establishing the foundational principles of their national, spiritual, and moral identity. This act is the culmination of the covenant ratification, moving from general agreement to specific divine mandates.
Literary Devices
Exodus 24:13 employs several literary devices that enrich its meaning and underscore its significance. The repetition of "Moses" at the beginning and end of the verse emphasizes his central and singular role as the primary recipient of divine revelation and the mediator of the covenant, even as Joshua accompanies him. The phrase "mount of God" functions as powerful symbolism, representing not just a physical location but a sacred, consecrated space of profound divine presence, ultimate revelation, and covenant establishment. The very act of "going up" itself is symbolic of drawing nearer to God, an ascent to a higher spiritual plane to receive divine truth and enter into deeper communion. Furthermore, Joshua's presence in this intimate setting serves as foreshadowing of his future leadership role, subtly preparing the reader for his eventual succession to Moses and his vital part in leading Israel into the Promised Land. This subtle narrative clue hints at the continuity of God's plan and the importance of preparing future generations of leaders.
Theological and Thematic Connections
Exodus 24:13 is replete with theological significance, underscoring God's sovereign initiative in revealing Himself and His Law to His people, and the human response of obedience and dedicated service. It highlights the sacred nature of divine encounter, emphasizing that God chooses specific times and places for profound revelation, setting them apart as holy. The ascent of Moses, accompanied by Joshua, also speaks to the themes of divine calling, the necessity of spiritual preparation, and the vital role of mentorship and succession in God's redemptive plan for His people. The "mount of God" becomes a powerful symbol of the unique privilege and profound responsibility of Israel as God's covenant people, set apart to receive and live by His divine word, which would shape their identity and destiny.
Reflection and Application
Exodus 24:13 offers profound and enduring lessons for contemporary believers. Just as Moses was divinely called to ascend the "mount of God" to receive profound revelation, we too are called to intentionally draw near to God, to set aside dedicated time and space for focused communion with Him. This "ascent" in our lives may not be physical, but it requires intentionality, spiritual discipline, and a willingness to step away from the incessant distractions of the world to listen attentively to His voice. The purposeful inclusion of Joshua reminds us of the paramount importance of mentorship, discipleship, and the raising up of new leaders within the body of Christ. Those in positions of spiritual authority are called to humbly invest in and empower those who will follow, generously sharing wisdom, experience, and opportunities for growth. Conversely, aspiring leaders are encouraged to serve faithfully, learn diligently, and embrace the often-long process of preparation and apprenticeship. Ultimately, this verse challenges each of us to consider our own readiness to respond to God's divine call, to actively seek His transforming presence, and to prepare ourselves to receive and faithfully live out His truth in our daily lives, recognizing that true spiritual growth often necessitates intentional separation and focused attention on the Divine.
Questions for Reflection
FAQ
Why did Joshua accompany Moses to the "mount of God" in Exodus 24:13, when only Moses was called to go higher into the cloud?
Joshua's presence with Moses on the initial ascent to the "mount of God" (though he did not go as high as Moses into the cloud) was crucial for several interwoven reasons, primarily centered on his preparation for future leadership. Firstly, it marked his formal apprenticeship and intensive training for his eventual role as Moses's successor. As Moses's "minister" (מְשָׁרֵת, shârath), Joshua was being trained firsthand in the ways of God, the intricacies of the covenant, and the weighty responsibilities of leadership. This close proximity allowed him to witness divine revelation directly and observe Moses's unique and intimate relationship with God, providing invaluable experience for his eventual commission (Numbers 27:18-23). Secondly, Joshua's presence underscored the vital theme of the continuity of divine leadership and the importance of mentorship in God's redemptive plan. While Moses was the primary and unparalleled mediator, Joshua was being groomed to carry on the work of leading Israel into the Promised Land. His ascent with Moses was a significant step in his spiritual and leadership development, distinguishing him from the other elders who also ascended part of the mountain but did not accompany Moses further. It demonstrated God's intentionality in preparing the next generation of leadership.
Christ-Centered Fulfillment
Exodus 24:13, with Moses's ascent into the "mount of God," powerfully foreshadows the ultimate mediation and unparalleled access to God provided through Jesus Christ. Moses, as the mediator of the Old Covenant, ascended a physical mountain to receive the Law, which, while holy and good (Romans 7:12), could not ultimately bring life or perfect communion with God (Galatians 3:21). This scene points forward to Jesus, the greater Mediator of a new and better covenant (Hebrews 8:6). Unlike Moses, who ascended Mount Sinai, Jesus descended from heaven (John 3:13) and then ascended to the true "mount of God"—the heavenly throne room—through His sacrificial death, resurrection, and glorious ascension (Ephesians 4:8-10). His ascent was not to receive a law written on stone, but to present His own perfect blood as the eternal atonement, thereby opening a new and living way for all believers to draw near to God's presence with confidence and without fear (Hebrews 10:19-22). The "mount of God" under the Old Covenant was a place of awe, separation, and veiled presence, but through Christ, we are invited to approach the "heavenly Jerusalem, to the city of the living God" (Hebrews 12:22-24), not in fear, but as adopted children with full access. Joshua's role as Moses's successor and the one who would lead Israel into the Promised Land also finds its ultimate fulfillment in Christ, the true Joshua (Jesus is the Greek form of Joshua) who perfectly leads His people into their eternal inheritance and rest (Hebrews 4:8-10).