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Exodus 19:5
Verse
Context
Israel at Mount Sinai
4‘You have seen for yourselves what I did to Egypt, and how I carried you on eagles’ wings and brought you to Myself.5Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine.6And unto Me you shall be a kingdom of priests and a holy nation.’ These are the words that you are to speak to the Israelites.”
Sermons
Gladys Aylward
Warren Wiersbe
Paul Washer
T. Austin-Sparks
Cornelius Van Til
S. Lewis Johnson
Stephen KaungSummary
Commentary
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This manifestation of the love of God to Israel formed only the prelude, however, to that gracious union which Jehovah was now about to establish between the Israelites and Himself. If they would hear His voice, and keep the covenant which as about to be established with them, they should be a costly possession to Him out of all nations (cf. Deu 7:6; Deu 14:2; Deu 26:18). סגלּה does not signify property in general, but valuable property, that which is laid by, or put aside (סגל), hence a treasure of silver and gold (Ch1 29:3; Ecc 2:8). In the Sept. the expression is rendered λαὸς περιούσιος, which the Scholiast in Octat. interprets ἐξαίρετος, and in Mal 3:17 εἰς περιποίησιν: hence the two phrases in the New Testament, λαὸς περιούσιος in Tit 2:14, and λαὸς εἰς περιποίησιν in Pe1 2:9. Jehovah had chosen Israel as His costly possession out of all the nations of the earth, because the whole earth was His possession, and all nations belonged to Him as Creator and Preserver. The reason thus assigned for the selection of Israel precludes at the very outset the exclusiveness which would regard Jehovah as merely a national deity. The idea of the segullah is explained in Exo 19:6 : "Ye shall be unto Me a kingdom of priests." ממלכה signifies both kingship, as the embodiment of royal supremacy, exaltation, and dignity, and the kingdom, or the union of both king and subjects, i.e., the land and nation, together with its king. In the passage before us, the word has been understood by most of the early commentators, both Jewish and Christian, and also in the ancient versions, (Note: lxx: βασίλειον ἱεράτευμα, a royal priesthood, i.e., a priestly nation of royal power and glory. כּהנין מלכין: Kings-priests (Onkelos). - "Eritis coram me reges coronati (כלילא קטירי vincti coronis) et sacerdotes ministrantes" (Jonathan). - "Eritis meo nomini reges et sacerdotes" (Jer. Targ.).) in the first or active sense, so that the expression contains the idea, "Ye shall be all priests and kings" (Luther); praeditos fore tam sacerdotali quam regio honore (Calvin); quod reges et sacerdotes sunt in republica, id vos eritis mihi (Drusius). This explanation is required by both the passage itself and the context. For apart from the fact that kingship is the primary and most general meaning of the word ממלכה (cf. דּוד ממלכת, the kingship, or government of David), the other (passive) meaning would not be at all suitable here; for a kingdom of priests could never denote the fellowship existing in a kingdom between the king and the priests, but only a kingdom or commonwealth consisting of priests, i.e., a kingdom the members and citizens of which were priests, and as priests constituted the ממלכה, in other words, were possessed of royal dignity and power; for ממלכה, βασιλεία, always includes the idea of מלך or ruling (βασιλεύειν). The lxx have quite hit the meaning in their rendering: βασίλειον ἱεράτευμα. Israel was to be a regal body of priests to Jehovah, and not merely a nation of priests governed by Jehovah. The idea of the theocracy, or government of God, as founded by the establishment of the Sinaitic covenant institution in Israel, is not at all involved in the term "kingdom of priests." The theocracy established by the conclusion of the covenant (Exo 24) was only the means adopted by Jehovah for making His chosen people a royal body of priests; and the maintenance of this covenant was the indispensable subjective condition, upon which their attainment of this divinely appointed destiny and glory depended. This promise of Jehovah expressed the design of the call of Israel, to which it was to be fully conducted by the covenant institution of the theocracy, if it maintained the covenant with Jehovah. The object of Israel's kingship and priesthood was to be found in the nations of the earth, out of which Jehovah had chosen Israel as a costly possession. This great and glorious promise, the fulfilment of which could not be attained till the completion of the kingdom of God, when the Israel of God, the Church of the Lord, which Jesus Christ, the first-begotten from the dead, and prince (ἄρχων, ruler) of the kings of the earth, has made a "kingdom," "priests unto God and His Father" (Rev 1:6 and Rev 5:10, where the reading should be βασιλεῖς καὶ ἱερεῖς), is exalted to glory with Christ as the first-born among many brethren, and sits upon His throne and reigns, has not been introduced abruptly here. On the contrary, the way was already prepared by the promises made to the patriarchs, of the blessing which Abraham would become to all the nations of the earth, and of the kings who were to spring from him and come out of the loins of Israel (Gen 12:3; Gen 17:6; Gen 35:11), and still more distinctly by Jacob's prophecy of the sceptre of Judah, to whom, through Shiloh, the willing submission of the nations should be made (Gen 49:10). But these promises and prophecies are outshone by the clearness, with which kingship and priesthood over and for the nations are foretold of Israel here. This kingship, however, is not merely of a spiritual kind, consisting, as Luther supposes, in the fact, that believers "are lords over death, the devil, hell, and all evil," but culminates in the universal sway foretold by Balaam in Num 24:8 and Num 24:17., by Moses in his last words (Deu 33:29), and still more distinctly in Dan 7:27, to the people of the saints of the Most High, as the ultimate end of their calling from God. The spiritual attitude of Israel towards the nations was the result of its priestly character. As the priest is a mediator between God and man, so Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth. By this it unquestionably acquired an intellectual and spiritual character; but this includes, rather than excludes, the government of the world. For spiritual and intellectual supremacy and rule must eventually ensure the government of the world, as certainly as spirit is the power that overcomes the world. And if the priesthood of Israel was the power which laid the foundation for its kingship, - in other words, if Israel obtained the ממלכה or government over the nations solely as a priestly nation, - the Apostle Peter, when taking up this promise (Pe1 2:9), might without hesitation follow the Septuagint rendering (βασίλειον ἱεράτευμα), and substitute in the place of the "priestly kingdom," a "royal priesthood;" for there is no essential difference between the two, the kingship being founded upon the priesthood, and the priesthood completed by the kingship. As a kingdom of priests, it was also necessary that Israel should be a "holy nation." Gens sancta hic dicitur non respectu pietatis vel sanctimoniae, sed quam Deus singulari privilegio ab aliis separavit. Verum ab hac sanctificatione pendet altera, nempe ut sanctitatem colant, qui Dei gratia eximii sunt, atque ita vicissim Deum sanctificent (Calvin). This explanation is in general a correct one; for these words indicate the dignity to which Israel was to be elevated by Jehovah, the Holy One, through its separation from the nations of the earth. But it cannot be shown that קדושׁ ever means "separated." Whether we suppose it to be related to חדשׁ, and חדשׁ the newly shining moonlight, or compare it with the Sanskrit dhûsch, to be splendid, or beautiful, in either case the primary meaning of the word is, "to be splendid, pure, untarnished." Diestel has correctly observed, that the holiness of God and Israel is most closely connected with the covenant relationship; but he is wrong in the conclusion which lie draws from this, namely, that "holy" was originally only a "relative term," and that a thing was holy "so far as it was the property of God." For the whole earth is Jehovah's property (Exo 19:5), but it is not holy on that account. Jehovah is not holy only "so far as within the covenant He is both possession and possessor, absolute life and the source of life, and above all, both the chief good and the chief model for His people" (Diestel), or "as the truly separate One, enclosed within Himself, who is self-existent, in contrast with the world to which He does not belong" (Hoffmann); but holiness pertains to God alone, and to those who participate in the divine holiness-not, however, to God as the Creator and Preserver of the world, but to God as the Redeemer of man. Light is the earthly reflection of His holy nature: the Holy One of Israel is the light of Israel (Isa 10:17, cf. Ti1 6:16). The light, with its purity and splendour, is the most suitable earthly element to represent the brilliant and spotless purity of the Holy One, in whom there is no interchange of light and darkness (Jam 1:17). God is called the Holy One, because He is altogether pure, the clear and spotless light; so that in the idea of the holiness of God there are embodied the absolute moral purity and perfection of the divine nature, and His unclouded glory. Holiness and glory are inseparable attributes in God; but in His relation to the world they are so far distinguished, that the whole earth is full of His glory, whilst it is to and in Israel that His holiness is displayed (Isa 6:3); in other words, the glory of God is manifested in the creation and preservation of the world, and His holy name in the election and guidance of Israel (compare Ps 104 with Ps 103). God has displayed the glory of His name in the creation of the heavens and the earth (Psa 8:1-9); but His way in Israel (Psa 77:14), i.e., the work of God in His kingdom of grace, is holy; so that it might be said, that the glory of God which streams forth in the material creation is manifested as holiness in His saving work for a sinful world, to rescue it from the φθορά of sin and death and restore it to the glory of eternal life, and that it was manifested here in the fact, that by the counsels of His own spontaneous love (Deu 4:37) He chose Israel as His possession, to make of it a holy nation, if it hearkened to His voice and kept His covenant. It was not made this, however, by being separated from the other nations, for that was merely the means of attaining the divine end, but by the fact, that God placed the chosen people in the relation of covenant fellowship with Himself, founded His kingdom in Israel, established in the covenant relationship an institution of salvation, which furnished the covenant people with the means of obtaining the expiation of their sins, and securing righteousness before God and holiness of life with God, in order that by the discipline of His holy commandments, under the guidance of His holy arm, He might train and guide them to the holiness and glory of the divine life. But as sin opposes holiness, and the sinner resists sanctification, the work of the holiness of God reveals itself in His kingdom of grace, not only positively in the sanctification of those who suffer themselves to be sanctified and raised to newness of life, but negatively also, in the destruction of all those who obstinately refuse the guidance of His grace; so that the glory of the thrice Holy One (Isa 6:3) will be fully manifested both in the glorification of His chosen people and the deliverance of the whole creation from the bondage of corruption into the glorious liberty of the children of God (Rom 8:21), and also in the destruction of hardened sinners, the annihilation of everything that is ungodly in this world, the final overthrow of Satan and his kingdom, and the founding of the new heaven and new earth. Hence not only is every person, whom God receives into the sphere of His sin-destroying grace, קדושׁ, or holy; but everything which is applied to the realization of the divine work of salvation, or consecrated by God to this object. The opposite of קדושׁ, holy, is הל, κοινός, profanus (from חלל, to be loose, lit., the unbound), not devoted to holy purposes and uses (cf. Lev 10:10); and this term was applied, not only to what was sinful and unclean (טמא), but to everything earthly in its natural condition, because the whole earth, with all that is upon it, has been involved in the consequences of sin.
John Gill Bible Commentary
Now therefore,.... Since they had received such marks of his favour, and were laid under great obligations to him: if ye will obey my voice indeed; truly, sincerely, and heartily; or "in hearkening hearken", or "in obeying obey" (g); that is, closely and attentively hearken to what he should say to them, and thoroughly and constantly yield a cheerful obedience to his commands: and keep my covenant; now about to be made with them, which would consist of promises of good things to be done to them on his part, and of duties to be performed by them on their part, and so would constitute a formal covenant by stipulation and restipulation: then ye shall be a peculiar treasure unto me above all people; be as highly valued by him, and as carefully preserved as the richest treasure among men; even as the treasure of princes, consisting of gold and silver, precious stones, pearls and jewels, and everything that is valuable; and of this he would give such proof and demonstration, as would make it appear that they were esteemed by him above all people upon the face of the earth; being chosen for his peculiar treasure, and redeemed out of the house of bondage and slavery to be his peculiar people, and distinguished from all others by particular favours and blessings: for all the earth is mine; as it is, and the inhabitants of it, by creation, sustentation, preservation, and dominion, all being made, upheld, preserved, and governed by him; and therefore, as he had a right to all, could choose what part he pleased for his special use and service; or "though all the earth is mine" (h), as Marinus in Aben Ezra, which yet the latter does not seem to approve of; and then the sense is, though the whole world was his, and all that is in it, yet such was his special affection, and peculiar regard to Israel, as to choose them, and esteem them as his portion and inheritance, his jewel, and peculiar treasure. (g) "obediendo obedieritis", Pagninus, Montanus; "audiendo audiveritis", Drusius; "auscultando auscultabitis", Piscator; so Ainsworth. (h) "tametsi", Vatablus; "quamvis", Piscator, Drusius.
Tyndale Open Study Notes
19:5-6 God, to whom all the earth belongs, promised to make Israel his own special treasure. This promise was contingent upon their accepting a covenant with God and keeping it faithfully. • my kingdom of priests, my holy nation: The nation was to become intermediaries between a holy God and a lost world. Through them God would reveal himself (see 1 Pet 2:9-10).
Exodus 19:5
Israel at Mount Sinai
4‘You have seen for yourselves what I did to Egypt, and how I carried you on eagles’ wings and brought you to Myself.5Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine.6And unto Me you shall be a kingdom of priests and a holy nation.’ These are the words that you are to speak to the Israelites.”
- Scripture
- Sermons
- Commentary
Testimony - Part 1
By Gladys Aylward17K45:01TestimonyGEN 1:27EXO 19:5MAL 3:10MAT 22:37MAT 22:39ACT 16:91CO 13:13In this sermon transcript, the speaker shares their experience of being the only missionary in a heathen government and their journey of spreading the Gospel in South Shansey. Despite facing challenges and frustrations, the speaker found solace in sharing the story of Jesus with the locals, particularly through a woman named Gina. The speaker emphasizes the importance of giving everything to God and finding the love of Jesus Christ to share with others. They encourage the audience to fully surrender themselves to God and not hold back any part of their lives.
How to Suffer Successfully
By Warren Wiersbe6.6K38:49EXO 19:5In this sermon, the speaker emphasizes the importance of not relying on feelings or circumstances, but instead turning to the word of God. He highlights the example of the apostle Paul, who found strength and guidance in God's promises. The speaker also mentions the concept of grace, explaining that it is something we don't deserve and should not try to bargain with God for. He then outlines five steps that Paul took to turn suffering into a servant and build his faith, including accepting suffering from God's hand and giving it back to Him.
Time Is Short… Don't Waste Your Life
By Paul Washer4.4K1:57:18Brevity Of LifeEXO 19:5EXO 34:6PSA 103:17In this sermon, Paul Washer shares a powerful message about surrendering our lives to God. He tells a story about a man who opens an old trunk and dedicates every part of himself to the Lord, even to the point of death. Washer emphasizes the fleeting nature of life and the importance of living in dependence on God. He warns that our bodies, which may seem strong now, will eventually become our enemies and bring us pain and weakness. The sermon encourages listeners to consider how they would live differently if they knew they only had a limited time left, and to prioritize seeking God's will over their own plans.
The Horizon of Divine Purpose - Part 1
By T. Austin-Sparks2.2K59:58Divine PurposeEXO 19:5EXO 34:14NUM 25:1DEU 7:6ISA 5:13JER 50:1EZK 1:26In this sermon, the speaker emphasizes the importance of seeing the person and purpose as interconnected. They express a strong burden for delivering this message and believe it is crucial for the current time. The speaker mentions the presence of defilement and corruption in the world and the need to return to a pure testimony to God. They refer to the major and minor prophets in the Bible, highlighting their focus on specific characteristics of God. The sermon concludes with the reminder that the battle for testimony revolves around the impact of the Lord's presence, emphasizing the necessity of recognizing and meeting Him.
Paul's Plea for Spiritual Discernment
By Cornelius Van Til1.7K42:33DiscernmentEXO 19:5In this sermon, the preacher emphasizes the importance of spreading the light of the gospel to those who are still in darkness. He warns against false teachers and encourages the listeners to stay true to the truth they have come to know. The preacher draws parallels to Moses and the words of Jehovah, highlighting the significance of obedience and the promise of being a holy nation. Ultimately, the preacher urges the audience to share their experiences and revelations with others, so that they too may see and understand the truth.
(Genesis) 19 - the Prophecy of Noah and the Race Question
By S. Lewis Johnson1.5K53:54NoahGEN 3:15GEN 9:18EXO 19:5MAT 6:33MAT 26:28In this sermon, the speaker discusses the parallels between the stories of Adam, Noah, and Canaan in relation to the fall of humanity and the promise of salvation. The prophecy is divided into three parts, with the first part focusing on Canaan, the youngest son of Noah. The speaker emphasizes the exercise of grace by God as a greater problem than the revelation of sin and anger against sin. The second part of the prophecy highlights the defiance of man, specifically Ham dishonoring his father Noah, breaking the principle of honoring one's parents. The sermon emphasizes the importance of honoring authority and the consequences of sin.
Jeremiah - New Covenant
By Stephen Kaung1.4K1:16:18JeremiahEXO 19:5ISA 59:20JER 31:31MAT 6:33ROM 11:27HEB 8:7HEB 10:16In this sermon, Brother Stephen Kong discusses the importance of listening to the Holy Spirit and having a personal communion with God. He emphasizes that knowing the truth intuitively, rather than just mentally, is what sets us free. Kong highlights three precious things found in the New Covenant: forgiveness of sin, knowledge of God, and the power of life. He encourages believers to live in the grace of the New Covenant and reminds them that God has provided everything they need. The sermon is based on Jeremiah 31 and references the verse "You shall know the truth and the truth shall set you free."
Blood Covenant - Part 6
By Bob Phillips1.3K39:13EXO 19:5EXO 20:8DEU 6:5MAT 5:17In this sermon, the preacher emphasizes the importance of not playing with the word of God and highlights the need for believers to be obedient to the law. He encourages the congregation to seek the power of the Holy Spirit through prayer and to break free from any bondage or stronghold in their lives. The preacher also reminds the audience of how God has been good to His people throughout history, providing for their needs and guiding them through His commandments. He emphasizes that God's blessings are based on the covenant relationship with His people. The sermon concludes by referencing Matthew 5:17, where Jesus affirms that He did not come to abolish the law but to fulfill it, and that believers are set free from the law of sin and death through the law of the Spirit in Christ Jesus.
K-487 Covenant Keeping (3 of 3)
By Art Katz1.3K1:02:40Covenant KeepingEXO 19:5DEU 32:22MAT 23:37MAT 24:2LUK 19:41In this sermon, the speaker emphasizes the importance of preaching the word of God, especially during times of judgment and hardship. The speaker highlights the significance of recognizing God in both his righteous judgment and his abundant mercy. The sermon also discusses the consequences of disregarding the covenant and the law, leading to the judgment and devastation experienced by the nation. The speaker draws parallels between the suffering of the Jewish people during the Holocaust and the biblical account of the Israelites' punishment for their disobedience. The sermon concludes by urging listeners to remember the truth of the covenant and to reject individualistic mindsets.
Our Great Hight Priest
By Don McClure1.1K51:48EXO 19:5EXO 28:36ISA 49:15MAL 3:17MAT 5:17HEB 1:1In this sermon, the preacher reflects on the imperfections and struggles of our lives, comparing them to a car that is broken and failing. Despite our flaws, the preacher emphasizes that God sees value in us because He created us. The sermon also highlights the contrast between the people who were worshiping idols outside the tabernacle and the precious stones inside the Holy of Holies. The preacher encourages the audience to recognize their worth and accept God's love and acceptance. The sermon concludes by reminding listeners that one day, they will awaken in the likeness of Christ and share in His eternal life.
The Ark to Jerusalem
By Chuck Smith1.0K25:04ArkGEN 12:7EXO 19:5In this sermon, Pastor Chuck Smith discusses the procession of the Ark of the Covenant back to Jerusalem. The Ark is brought into the tabernacle that David had prepared for it, and David offers bird and peace offerings before the Lord. After the offerings, David blesses the people and distributes bread and raisin cakes to everyone. The people then depart to their homes, rejoicing and singing songs of praise to the Lord.
The Joy of the New Covenant
By Erlo Stegen98700:00EXO 19:5ISA 40:3JER 31:31MAT 3:3MRK 16:16ROM 10:9HEB 8:8In this sermon, the preacher tells the story of a young man named Stephen who was feeling lonely and empty in his life. He tried various things to fill the void, but nothing seemed to work. Eventually, he decided to visit his girlfriend Sophie, hoping that her company would bring him happiness. However, even that didn't make him happy. The preacher then introduces three Bible verses, Mark 16:16, Jeremiah 31:31, and Hebrews 8:8, which he will discuss further in the sermon.
The House of God - Part 2
By Stephen Kaung77959:23EXO 19:5EXO 25:8EXO 25:401CH 28:19MAT 6:33HEB 3:6In this sermon, the speaker emphasizes that in the New Testament, Jesus has restored believers to God's original plan. All believers are now considered priests and are called to live a life of service to God and His purpose. The speaker explains that the church is the holy place where believers serve, and within the church, there are three important furnishings: the golden table of shoe bread, representing communion with the life of Christ; the golden candlestick, symbolizing the need to walk in the light and have fellowship with one another; and the sanctuary, which God instructed the Israelites to build so that He could dwell among them. The sermon highlights the importance of recognizing that everything we have is given by God and encourages believers to willingly offer back to Him as an expression of love.
These Times Demand Special Trust
By David Wilkerson5221:10:13Christian LifeEXO 19:5PSA 121:4PSA 121:7PSA 124:1ISA 1:19LUK 1:68ROM 8:28HEB 13:5In this sermon, the preacher warns of various calamities and signs of the end times, including famine, war, pestilence, earthquakes, and fear. He emphasizes the importance of trust in God during these times and highlights three specific instances where special trust is needed. The preacher then focuses on the story of Abraham and how God called him to leave his country and go to a land that God would show him. He emphasizes the need for obedience and trust in God's promises, even when it means stepping into the unknown. The sermon concludes with a reminder that God wants to have a people who have unwavering trust in Him, even in the midst of difficult times.
Israel & the Shaking of the Nations Pt2
By Keith Parker4121:19:04IsraelIsrael's CallingThe Shaking of NationsEXO 19:5Keith Parker discusses the significance of Israel in the context of God's plan for the shaking of the nations, emphasizing that this shaking is a divine process to remove what is not of God and establish His purposes. He highlights Israel's unique calling as a priestly nation, chosen to represent God to the world, and reassures that God's gifts and calling for Israel remain irrevocable despite their historical failures. Parker encourages believers to pray for Israel's restoration and the spread of the Gospel, asserting that the fulfillment of God's promises is imminent as we witness the signs of the times.
Obedience
By Andrew Murray1ObedienceFaithEXO 19:5DEU 15:4JHN 15:10HEB 5:8HEB 11:8Andrew Murray emphasizes the critical role of obedience in the Christian life, illustrating that it is through obedience that believers can regain God's favor and blessings. He highlights biblical examples, such as Abraham and Jesus, to show that obedience is rooted in faith and is essential for a genuine relationship with God. Murray explains that true obedience stems from hearing God's voice and being in fellowship with Him, making it a joyful expression of faith. He encourages believers to seek God's will actively and to let the Holy Spirit guide them in their obedience. Ultimately, Murray calls for a life marked by cheerful and precise obedience as a reflection of one's relationship with Christ.
The Nations the Enemies of Israel-Their Final Opposition to Jerusalem Followed by Judgment Upon Them
By Arno Clemens Gaebelein0EXO 19:5JER 27:6AMO 3:2REV 19:17Arno Clemens Gaebelein preaches about the distinction between the nation of Israel and the nations, highlighting God's chosen people and the disobedience of Israel leading to the dominion of the Gentiles. The prophecies from various books like Jeremiah, Daniel, Zechariah, and Revelation depict the nations' enmity towards Israel, the final great conflict, and the judgment that awaits the enemies of God's people. The sermon emphasizes the coming siege of Jerusalem, the great tribulation, and the ultimate victory of God over the nations who rise against His chosen people.
A Special Treasure
By David Wilkerson0Overcoming LiesIdentity in ChristEXO 19:5NUM 14:1DEU 14:2ISA 41:10ROM 8:372CO 10:5EPH 6:10PHP 4:131PE 2:91JN 4:4David Wilkerson emphasizes the importance of recognizing and overcoming the lies that the enemy plants in our hearts, as illustrated by the Israelites' despair after the spies' report in Numbers 13 and 14. He highlights how these lies can lead to feelings of helplessness and defeat, causing us to focus on our weaknesses rather than God's promises. Wilkerson reminds us that despite the overwhelming challenges we face, God calls us His special treasure, chosen and set apart for His purpose. He encourages believers to reject the lies of the enemy and embrace their identity as God's precious people.
The Promises of the Gift of the Holy Spirit in the Old Testament
By Arno Clemens Gaebelein0EXO 19:5NUM 11:1DEU 30:6JOL 2:28ZEC 12:10Arno Clemens Gaebelein preaches about Moses' desire for the Spirit of God to help bear the burden of the people, highlighting the importance of the Holy Spirit in fulfilling Israel's calling to be a holy nation and a kingdom of priests. The Old Testament prophecies in Isaiah, Ezekiel, Joel, and Zechariah foretell the future outpouring of the Holy Spirit upon Israel, leading to their national cleansing, new birth, and sanctification. These prophecies emphasize that the Spirit will be given to Israel in the day of their restoration and manifestation of the Lord, awaiting their repentance and recognition of the once rejected Messiah.
The Message of Exodus
By G. Campbell Morgan0Worship and ObedienceGod's SovereigntyEXO 3:14EXO 19:5G. Campbell Morgan emphasizes the profound message of Exodus, illustrating God's divine methods and the responsibilities of humanity. He explains that the book reveals God's sovereignty, righteousness, and judgment, while also highlighting the importance of worship and obedience in the salvation of man. Morgan contrasts the lives of Pharaoh and Moses, showcasing how individual choices shape destiny and the necessity of faith expressed through worship and obedience. Ultimately, the message of Exodus serves as a testament to God's patience and grace in guiding His people towards a greater understanding of His nature and purpose.
Christians a Chosen Generation, a Royal Priesthood, a Holy Nation, a Peculiar People
By Jonathan Edwards0EXO 19:5DEU 10:15PSA 141:2MAT 25:40JHN 17:2ROM 12:1PHP 4:18HEB 13:151PE 2:9Jonathan Edwards preaches about the significance of Christians being a chosen generation, a royal priesthood, a holy nation, and a peculiar people. He emphasizes how believers are distinct from the world, chosen by God from eternity, and of heavenly descent. Edwards delves into the concept of Christians offering spiritual sacrifices to God, such as dedicating their hearts in repentance and love, offering praise, obedience, charity, and prayers of faith. He highlights how believers, as a spiritual priesthood, have the privilege of near access to God, freedom to offer sacrifices, and the duty to live lives dedicated to God's service.
God Leading His People Through the Wilderness
By James Smith0EXO 19:5James Smith preaches on the abundant reasons we have to be thankful and praise God, emphasizing that everything short of Hell is a result of God's mercy. He highlights how God cares for His chosen people, guiding them through the wilderness of life towards the promised land of Canaan. Smith explains that God's guiding is attentive and merciful, leading His people with constant care, wisdom, and love, preparing them for their heavenly home.
You Are Mine!
By Thomas Brooks0God's LoveIdentity in ChristEXO 19:5DEU 32:9ISA 4:5ISA 43:1ISA 43:4JER 12:10MAL 3:17Thomas Brooks emphasizes the profound truth that believers are cherished by God, who created, redeemed, and called them by name. He highlights that each individual is precious in God's sight, valued as His peculiar treasure and honored above all else. Brooks reassures the congregation that God's love and ownership extend to the weakest and lowest among them, affirming their worth and identity in Christ. The sermon draws from Isaiah 43:1, reminding listeners of their unique relationship with God and His unwavering commitment to them.
The Parable of the Treasure
By A.W. Pink0God's Plan for IsraelRedemptionEXO 19:5DEU 14:2DEU 32:8PSA 135:4ISA 62:1AMO 9:14MAT 13:44MAT 15:24JHN 1:112PE 2:1A.W. Pink expounds on 'The Parable of the Treasure' from Matthew 13:44, emphasizing that the treasure represents Israel, hidden in the world, and that the man who finds it symbolizes Christ. He critiques common interpretations that equate the treasure with the Gospel and the field with the Scriptures, arguing instead that the parable illustrates God's plan for Israel and the significance of Christ's redemptive work. Pink highlights the importance of understanding the context in which Jesus spoke this parable, specifically to His disciples, to reassure them of God's ongoing purpose despite Israel's rejection. The parable ultimately points to the future restoration of Israel as God's chosen people, emphasizing the distinction between the earthly and heavenly elect. Pink concludes that the completion of the parable, which involves Christ possessing the treasure, is intentionally omitted as it pertains to a future time beyond the current age.
The Way
By Robert Anderson0EXO 19:5PSA 34:11PSA 111:102CO 5:10EPH 2:8HEB 12:6Solomon, in the Book of Ecclesiastes, reflects on the vanity of life without considering eternity and the judgment of God. The Apostle Paul emphasizes the importance of living a righteous and godly life as a response to God's grace, not as a means of earning salvation. The fear of the Lord, rooted in reverence and awe, is a key aspect of godliness, acknowledging both God's mercy and majesty. Christians are called to be a peculiar people, distinctively God's own, zealous for good works, and to live in a manner that glorifies God in all aspects of life.
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This manifestation of the love of God to Israel formed only the prelude, however, to that gracious union which Jehovah was now about to establish between the Israelites and Himself. If they would hear His voice, and keep the covenant which as about to be established with them, they should be a costly possession to Him out of all nations (cf. Deu 7:6; Deu 14:2; Deu 26:18). סגלּה does not signify property in general, but valuable property, that which is laid by, or put aside (סגל), hence a treasure of silver and gold (Ch1 29:3; Ecc 2:8). In the Sept. the expression is rendered λαὸς περιούσιος, which the Scholiast in Octat. interprets ἐξαίρετος, and in Mal 3:17 εἰς περιποίησιν: hence the two phrases in the New Testament, λαὸς περιούσιος in Tit 2:14, and λαὸς εἰς περιποίησιν in Pe1 2:9. Jehovah had chosen Israel as His costly possession out of all the nations of the earth, because the whole earth was His possession, and all nations belonged to Him as Creator and Preserver. The reason thus assigned for the selection of Israel precludes at the very outset the exclusiveness which would regard Jehovah as merely a national deity. The idea of the segullah is explained in Exo 19:6 : "Ye shall be unto Me a kingdom of priests." ממלכה signifies both kingship, as the embodiment of royal supremacy, exaltation, and dignity, and the kingdom, or the union of both king and subjects, i.e., the land and nation, together with its king. In the passage before us, the word has been understood by most of the early commentators, both Jewish and Christian, and also in the ancient versions, (Note: lxx: βασίλειον ἱεράτευμα, a royal priesthood, i.e., a priestly nation of royal power and glory. כּהנין מלכין: Kings-priests (Onkelos). - "Eritis coram me reges coronati (כלילא קטירי vincti coronis) et sacerdotes ministrantes" (Jonathan). - "Eritis meo nomini reges et sacerdotes" (Jer. Targ.).) in the first or active sense, so that the expression contains the idea, "Ye shall be all priests and kings" (Luther); praeditos fore tam sacerdotali quam regio honore (Calvin); quod reges et sacerdotes sunt in republica, id vos eritis mihi (Drusius). This explanation is required by both the passage itself and the context. For apart from the fact that kingship is the primary and most general meaning of the word ממלכה (cf. דּוד ממלכת, the kingship, or government of David), the other (passive) meaning would not be at all suitable here; for a kingdom of priests could never denote the fellowship existing in a kingdom between the king and the priests, but only a kingdom or commonwealth consisting of priests, i.e., a kingdom the members and citizens of which were priests, and as priests constituted the ממלכה, in other words, were possessed of royal dignity and power; for ממלכה, βασιλεία, always includes the idea of מלך or ruling (βασιλεύειν). The lxx have quite hit the meaning in their rendering: βασίλειον ἱεράτευμα. Israel was to be a regal body of priests to Jehovah, and not merely a nation of priests governed by Jehovah. The idea of the theocracy, or government of God, as founded by the establishment of the Sinaitic covenant institution in Israel, is not at all involved in the term "kingdom of priests." The theocracy established by the conclusion of the covenant (Exo 24) was only the means adopted by Jehovah for making His chosen people a royal body of priests; and the maintenance of this covenant was the indispensable subjective condition, upon which their attainment of this divinely appointed destiny and glory depended. This promise of Jehovah expressed the design of the call of Israel, to which it was to be fully conducted by the covenant institution of the theocracy, if it maintained the covenant with Jehovah. The object of Israel's kingship and priesthood was to be found in the nations of the earth, out of which Jehovah had chosen Israel as a costly possession. This great and glorious promise, the fulfilment of which could not be attained till the completion of the kingdom of God, when the Israel of God, the Church of the Lord, which Jesus Christ, the first-begotten from the dead, and prince (ἄρχων, ruler) of the kings of the earth, has made a "kingdom," "priests unto God and His Father" (Rev 1:6 and Rev 5:10, where the reading should be βασιλεῖς καὶ ἱερεῖς), is exalted to glory with Christ as the first-born among many brethren, and sits upon His throne and reigns, has not been introduced abruptly here. On the contrary, the way was already prepared by the promises made to the patriarchs, of the blessing which Abraham would become to all the nations of the earth, and of the kings who were to spring from him and come out of the loins of Israel (Gen 12:3; Gen 17:6; Gen 35:11), and still more distinctly by Jacob's prophecy of the sceptre of Judah, to whom, through Shiloh, the willing submission of the nations should be made (Gen 49:10). But these promises and prophecies are outshone by the clearness, with which kingship and priesthood over and for the nations are foretold of Israel here. This kingship, however, is not merely of a spiritual kind, consisting, as Luther supposes, in the fact, that believers "are lords over death, the devil, hell, and all evil," but culminates in the universal sway foretold by Balaam in Num 24:8 and Num 24:17., by Moses in his last words (Deu 33:29), and still more distinctly in Dan 7:27, to the people of the saints of the Most High, as the ultimate end of their calling from God. The spiritual attitude of Israel towards the nations was the result of its priestly character. As the priest is a mediator between God and man, so Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth. By this it unquestionably acquired an intellectual and spiritual character; but this includes, rather than excludes, the government of the world. For spiritual and intellectual supremacy and rule must eventually ensure the government of the world, as certainly as spirit is the power that overcomes the world. And if the priesthood of Israel was the power which laid the foundation for its kingship, - in other words, if Israel obtained the ממלכה or government over the nations solely as a priestly nation, - the Apostle Peter, when taking up this promise (Pe1 2:9), might without hesitation follow the Septuagint rendering (βασίλειον ἱεράτευμα), and substitute in the place of the "priestly kingdom," a "royal priesthood;" for there is no essential difference between the two, the kingship being founded upon the priesthood, and the priesthood completed by the kingship. As a kingdom of priests, it was also necessary that Israel should be a "holy nation." Gens sancta hic dicitur non respectu pietatis vel sanctimoniae, sed quam Deus singulari privilegio ab aliis separavit. Verum ab hac sanctificatione pendet altera, nempe ut sanctitatem colant, qui Dei gratia eximii sunt, atque ita vicissim Deum sanctificent (Calvin). This explanation is in general a correct one; for these words indicate the dignity to which Israel was to be elevated by Jehovah, the Holy One, through its separation from the nations of the earth. But it cannot be shown that קדושׁ ever means "separated." Whether we suppose it to be related to חדשׁ, and חדשׁ the newly shining moonlight, or compare it with the Sanskrit dhûsch, to be splendid, or beautiful, in either case the primary meaning of the word is, "to be splendid, pure, untarnished." Diestel has correctly observed, that the holiness of God and Israel is most closely connected with the covenant relationship; but he is wrong in the conclusion which lie draws from this, namely, that "holy" was originally only a "relative term," and that a thing was holy "so far as it was the property of God." For the whole earth is Jehovah's property (Exo 19:5), but it is not holy on that account. Jehovah is not holy only "so far as within the covenant He is both possession and possessor, absolute life and the source of life, and above all, both the chief good and the chief model for His people" (Diestel), or "as the truly separate One, enclosed within Himself, who is self-existent, in contrast with the world to which He does not belong" (Hoffmann); but holiness pertains to God alone, and to those who participate in the divine holiness-not, however, to God as the Creator and Preserver of the world, but to God as the Redeemer of man. Light is the earthly reflection of His holy nature: the Holy One of Israel is the light of Israel (Isa 10:17, cf. Ti1 6:16). The light, with its purity and splendour, is the most suitable earthly element to represent the brilliant and spotless purity of the Holy One, in whom there is no interchange of light and darkness (Jam 1:17). God is called the Holy One, because He is altogether pure, the clear and spotless light; so that in the idea of the holiness of God there are embodied the absolute moral purity and perfection of the divine nature, and His unclouded glory. Holiness and glory are inseparable attributes in God; but in His relation to the world they are so far distinguished, that the whole earth is full of His glory, whilst it is to and in Israel that His holiness is displayed (Isa 6:3); in other words, the glory of God is manifested in the creation and preservation of the world, and His holy name in the election and guidance of Israel (compare Ps 104 with Ps 103). God has displayed the glory of His name in the creation of the heavens and the earth (Psa 8:1-9); but His way in Israel (Psa 77:14), i.e., the work of God in His kingdom of grace, is holy; so that it might be said, that the glory of God which streams forth in the material creation is manifested as holiness in His saving work for a sinful world, to rescue it from the φθορά of sin and death and restore it to the glory of eternal life, and that it was manifested here in the fact, that by the counsels of His own spontaneous love (Deu 4:37) He chose Israel as His possession, to make of it a holy nation, if it hearkened to His voice and kept His covenant. It was not made this, however, by being separated from the other nations, for that was merely the means of attaining the divine end, but by the fact, that God placed the chosen people in the relation of covenant fellowship with Himself, founded His kingdom in Israel, established in the covenant relationship an institution of salvation, which furnished the covenant people with the means of obtaining the expiation of their sins, and securing righteousness before God and holiness of life with God, in order that by the discipline of His holy commandments, under the guidance of His holy arm, He might train and guide them to the holiness and glory of the divine life. But as sin opposes holiness, and the sinner resists sanctification, the work of the holiness of God reveals itself in His kingdom of grace, not only positively in the sanctification of those who suffer themselves to be sanctified and raised to newness of life, but negatively also, in the destruction of all those who obstinately refuse the guidance of His grace; so that the glory of the thrice Holy One (Isa 6:3) will be fully manifested both in the glorification of His chosen people and the deliverance of the whole creation from the bondage of corruption into the glorious liberty of the children of God (Rom 8:21), and also in the destruction of hardened sinners, the annihilation of everything that is ungodly in this world, the final overthrow of Satan and his kingdom, and the founding of the new heaven and new earth. Hence not only is every person, whom God receives into the sphere of His sin-destroying grace, קדושׁ, or holy; but everything which is applied to the realization of the divine work of salvation, or consecrated by God to this object. The opposite of קדושׁ, holy, is הל, κοινός, profanus (from חלל, to be loose, lit., the unbound), not devoted to holy purposes and uses (cf. Lev 10:10); and this term was applied, not only to what was sinful and unclean (טמא), but to everything earthly in its natural condition, because the whole earth, with all that is upon it, has been involved in the consequences of sin.
John Gill Bible Commentary
Now therefore,.... Since they had received such marks of his favour, and were laid under great obligations to him: if ye will obey my voice indeed; truly, sincerely, and heartily; or "in hearkening hearken", or "in obeying obey" (g); that is, closely and attentively hearken to what he should say to them, and thoroughly and constantly yield a cheerful obedience to his commands: and keep my covenant; now about to be made with them, which would consist of promises of good things to be done to them on his part, and of duties to be performed by them on their part, and so would constitute a formal covenant by stipulation and restipulation: then ye shall be a peculiar treasure unto me above all people; be as highly valued by him, and as carefully preserved as the richest treasure among men; even as the treasure of princes, consisting of gold and silver, precious stones, pearls and jewels, and everything that is valuable; and of this he would give such proof and demonstration, as would make it appear that they were esteemed by him above all people upon the face of the earth; being chosen for his peculiar treasure, and redeemed out of the house of bondage and slavery to be his peculiar people, and distinguished from all others by particular favours and blessings: for all the earth is mine; as it is, and the inhabitants of it, by creation, sustentation, preservation, and dominion, all being made, upheld, preserved, and governed by him; and therefore, as he had a right to all, could choose what part he pleased for his special use and service; or "though all the earth is mine" (h), as Marinus in Aben Ezra, which yet the latter does not seem to approve of; and then the sense is, though the whole world was his, and all that is in it, yet such was his special affection, and peculiar regard to Israel, as to choose them, and esteem them as his portion and inheritance, his jewel, and peculiar treasure. (g) "obediendo obedieritis", Pagninus, Montanus; "audiendo audiveritis", Drusius; "auscultando auscultabitis", Piscator; so Ainsworth. (h) "tametsi", Vatablus; "quamvis", Piscator, Drusius.
Tyndale Open Study Notes
19:5-6 God, to whom all the earth belongs, promised to make Israel his own special treasure. This promise was contingent upon their accepting a covenant with God and keeping it faithfully. • my kingdom of priests, my holy nation: The nation was to become intermediaries between a holy God and a lost world. Through them God would reveal himself (see 1 Pet 2:9-10).