Lesson 10: The Covenant and the Blueprint

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Overview Discussion (4) Completed users (1)
Exodus 24:3 – Israel unanimously commits to obeying God’s words, sealing the covenant with Him.
Core Theme: The Sinai covenant is ratified through blood, and the sanctuary blueprint reveals God’s plan to dwell among His people, teaching them about salvation, obedience, and His character.

Key Insights by Day:​

  1. Sunday: The Book and the Blood (Exodus 24:1–8)
    • Covenant Ceremony: Moses reads God’s laws to the people, who pledge obedience. Blood from sacrifices is sprinkled on the altar (representing God) and the people, symbolizing:
      • Vertical relationship: Communion with God (Sabbath).
      • Horizontal relationship: Community with others (marriage/social bonds).
    • Foreshadowing: Points to Christ’s blood sealing the new covenant (Hebrews 9:18–22).
  2. Monday: Seeing God (Exodus 24:9–18)
    • Divine Encounter: Moses, Aaron, his sons, and 70 elders eat and drink in God’s presence on Sinai, affirming the covenant.
    • Warning: Even those who witness God’s glory can fall away (e.g., the golden calf incident).
    • New Testament Echo: Jesus dines with sinners to offer grace (Luke 5:30), modeling redemptive relationships.
  3. Tuesday: Power to Obey (Ezekiel 36:24–30)
    • Human Limitation: Israel’s vows of obedience (Exodus 19:8; 24:3, 7) fail without divine empowerment.
    • Divine Enablement: God promises a new heart and Spirit to make obedience possible (Ezekiel 36:26–27).
    • Key Lesson: Obedience is a gift of grace, not self-effort.
  4. Wednesday: In the Midst of His People (Exodus 25:1–9)
    • Sanctuary Purpose: A tangible place for God to dwell among Israel (Exodus 25:8), teaching through object lessons (Psalm 77:13).
    • Christ Connection: Jesus is the ultimate "tabernacle" (John 1:14), revealing God’s character veiled in humanity.
    • Gospel Fulfillment: The torn temple curtain (Matthew 27:51) signals direct access to God through Christ.
  5. Thursday: Filled With the Spirit (Exodus 31:1–18)
    • Spirit-Empowered Work: Bezalel and Aholiab are filled with the Spirit to craft the tabernacle, linking obedience to divine enablement.
    • Sabbath and Sanctification: The Sabbath reminds Israel of God’s holiness and their need for sanctification.
    • Law and Mercy: The ark’s placement (law under mercy seat) shows obedience flows from forgiveness (Psalm 85:10).

Final Thoughts (Friday):​

  • Sanctuary as Salvation Blueprint:
    • Outer Court: Justification (sacrifice and cleansing).
    • Holy Place: Sanctification (Word, witness, prayer).
    • Most Holy Place: Glorification (God’s presence).
  • Covenant Heart: God’s law is written on hearts through the Spirit (Jeremiah 31:33), not mere external compliance.
  • Mercy and Justice: The sanctuary reveals God’s character—righteousness tempered with grace, offering a path to reconciliation.
"The covenant is sealed in blood; the sanctuary is built by the Spirit. From Sinai to Calvary, God’s blueprint remains: I will dwell with you, and you will be My people."
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Chief said:

Key Insights by Day:​

  1. Sunday: The Book and the Blood (Exodus 24:1–8)
    • Covenant Ceremony: Moses reads God’s laws to the people, who pledge obedience. Blood from sacrifices is sprinkled on the altar (representing God) and the people, symbolizing:
      • Vertical relationship: Communion with God (Sabbath).
      • Horizontal relationship: Community with others (marriage/social bonds).
    • Foreshadowing: Points to Christ’s blood sealing the new covenant (Hebrews 9:18–22).
  2. Monday: Seeing God (Exodus 24:9–18)
    • Divine Encounter: Moses, Aaron, his sons, and 70 elders eat and drink in God’s presence on Sinai, affirming the covenant.
    • Warning: Even those who witness God’s glory can fall away (e.g., the golden calf incident).
    • New Testament Echo: Jesus dines with sinners to offer grace (Luke 5:30), modeling redemptive relationships.
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It is most disappointing that the author of these lessons, Jiri Moskala, a staunch Trinitarian, is so blinded by his views as to reject or ignore what Ellen White specifically says about the passage under study. I will quote her words below.

Ellen White said:
Moses obeyed the command of God, and took with him Aaron, Nadab and Abihu, with seventy of the most influential elders in Israel, who had assisted him in his work, and placed them at such distance that they might behold the majesty of the divine presence, while the people should worship at the foot of the mount. “And they saw the God of Israel, and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand. Also, they saw God, and did eat and drink.” {3SG 271.1}

They did not behold the person of God, but only the inexpressible glory which surrounded him. Previous to this, had they looked upon such sacred glory, they could not have lived, for they were unprepared for it. But the exhibitions of God’s power had filled them with fear, which wrought in them repentance for their past transgressions. They loved and reverenced God, and had been purifying themselves, and contemplating his great glory, purity and mercy, until they could approach nearer him who had been the subject of all their meditations. God had enshrouded his glory with a thick cloud, so that the people could not behold it. The office of the elders whom Moses took with him, was to aid him in leading the host of Israel to the promised land. This work was of such magnitude that God condescended to put his Spirit upon them. He honored them with a nearer view of the glory which surrounded his exalted majesty, that they might with wisdom act their part in the work assigned them of guiding his people with his fear and glory continually before them. {3SG 271.2}
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While the lesson makes a grand statement claiming a "theophany" (seeing God), Ellen White, in agreement with the Septuagint reading of this text, tells us that they did not.

Moskala is a theologian who likely knows enough of the Hebrew to not be ignorant of this, but for those who have not learned Biblical Hebrew, a small explanation of this passage may be of assistance.

Hebrew vowel pointings, termed "niqqud," were added by the Masoretes between AD 500 and AD 1100. They were not written in the original Biblical text. The vowels in Hebrew are important to the part of speech of a word, and may determine if it is a noun or verb, etc. In this case of the verb for "see" in Exodus 24:10-11, the Hebrew consonants could be pointed one of two ways, with the resultant verb being either Qal/Paal (simple form), usually translated in the past tense in English, or Niphal (passive/reciprocal/reflexive form). The niqqud for the Masoretic text does indicate a Qal verb, but the Greek Septuagint, which was translated from the Hebrew text many centuries prior to the addition of niqqud, does not state that they saw God, but is more consistent with a niphal interpretation. As a niphal, the text might be translated as "they were seen of God" (passive voice).

The Bible itself is clear that "no man hath seen God at any time" (John 1:18; 1 John 4:12). Jesus informed us that we have not even heard the Father's voice at any time nor seen his shape (see John 5:37); and, of course, Jesus called his Father "the only true God" (John 17:3).
 
Polyglot said:
As a niphal, the text might be translated as "they were seen of God" (passive voice).
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This brings an interesting insight on this topic. Our bible study group could not conclusively agree whether the elders saw God or not. However, majority concluded that the elders saw God, and ate and drank, because the bible says so.
 
Chief said:
However, majority concluded that the elders saw God,
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You did catch, I presume, that Ellen White, whom I quoted, says otherwise.

Chief said:
the elders saw God, and ate and drank, because the bible says so.
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The interesting thing here is that the "seeing" of this passage is reminiscent of the "visiting" in the Ten Commandments where God says He will "visit" the iniquity of the fathers upon the children, etc. The passage in Exodus 24 seems to be saying that despite their proximity to God's presence, and being "seen" of Him, He tolerated them, leaving them unharmed. The "ate and drank" indicates more than simply what they did--it indicates that their ordinary activities were not interrupted.

The Masoretes may have been faithful in their addition of the vowels to the extent of their abilities, but no one is entirely free of bias or prejudice, and scholars do regularly question some of the Masoretes' decisions. In this case, as in many where something is not correct, the error impacts doctrine. As Ellen White once eloquently stated: "Error is never harmless."
 
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