Charles Ellicott Commentary Exodus 19

They were departed from Rephidim. —If Rephidim was where we have placed it, in the Wady Feiran, the march to “the wilderness of Sinai” (Er Rahah) must have been by the Wady Solaf, or the Wady esh Sheikh, or possibly by both. The distance by Wady Solaf is about eighteen; by Wady esh Sheikh about twenty-five miles. The wilderness of Sinai, now generally identified with Er Rahah, is a plain two miles long by half a mile wide, “enclosed between two precipitous mountain ranges of black and yellow granite, and having at its end the prodigious mountain block of Ras Sufsafeh” (Stanley, Sinai and Palestine, p. 74). It is nearly flat, and covered at present with stunted tamarisk bushes. “No spot in the whole peninsula is so well supplied with water” (Our Work in Palestine, p. 268).

Israel camped before the mount. —On the capacity of the plain Er Rahah to receive the entire multitude, see Stanley (Sinai and Palestine, p. 42), and compare the comment on Exodus 12:37-41. The Ras Sufsafeh is visible from every part of the plain.

Moses went up unto God — i.e., ascended Sinai, where he expected that God would speak with him.

The Lord called unto him out of the mountain. —While he was still on his way, as it would seem, so that he was spared the toil of the ascent. God meets us half-way when we “arise and go” to Him.

I bare you on eagles’ wings. — Compare to Deuteronomy 32:11, “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them upon her wings.” When its young are first fledged, the eagle is said to assist them in their flight by flying beneath them, so that they may settle upon its wings or back, if necessary. God means that He has bestowed upon His people the same tender and powerful care, has borne them up mightily when they might have fallen, supported their first flight as fledglings, and so saved them from disaster.

Brought you unto myself. — Not so much “brought you to my presence here on Sinai,” as “brought you out of Egypt and its corrupting influences (Joshua 24:14), and led you back to my pure worship and true religion.” That is spoken of as accomplished, of which God had begun the accomplishment.

A peculiar treasure. —The Hebrew sĕgullah is from a root, found in Chaldee, meaning “to earn” or “acquire.” It primarily signifies some valuable possession that the owner has acquired by his own efforts (compare 1 Chronicles 29:3, where the English Version translates it as “mine own proper good.”).

God views the Israelites as made His own by the long series of mighty works done for their deliverance, by which He is sometimes said to have “redeemed” (Exodus 6:6; Exodus 15:13) or “purchased” them (Exodus 15:16). The word sĕgullah is used here for the first time. Later, it becomes an epitheton usitatum of Israel (Deuteronomy 14:2; Deuteronomy 26:18; Psalms 135:4; Malachi 3:17; and compare also Titus 2:14; 1 Peter 2:9).

Above all people: for all the earth is mine. —While claiming a peculiar right in Israel, God does not mean to separate Himself from the other nations, to cease to care for them, or give them up to their own devices. He is always the Most High over all the earth (Psalms 83:18), a light to lighten the Gentiles, one who judges the people righteously, and governs all the nations upon earth (Psalms 67:4). Israel’s prerogative does not rob them of their birthright. He is the favored son; but they, too, are, all of them, children of the Most High (Psalms 82:6).

A kingdom of priests. — All of them both “kings and priests to God”—kings as lords over themselves, equals one to another, owing allegiance to God only—priests, as entitled to draw near to God in prayer without an intermediary, to bring Him their offerings, pay Him their vows, and hold communion with Him in heart and soul. The same privileges are declared by St. Peter (1 Peter 2:9) and St. John (Revelation 1:6) to belong to all Christians, who in this respect, as in so many others, are now “the Israel of God” (Galatians 6:16).

An holy nation. — It is not the duty of personal, but the privilege of official, holiness that is here intended. Each Israelite was to be as near to God, as fully entitled to approach Him, as the priests of other nations either were or thought themselves. Personal holiness was the natural and fitting outcome from this official holiness; but it is not here spoken of. God has, however, previously required it of Israel by the words “If you will obey my voice indeed, and keep my covenant” (Exodus 19:5).