Exegetical analysis of Exodus 19:5-6 in the Old Testament

Religion - Exodus

Exegetical Discussion of Exodus 19:5-6

In an attempt to understand the glory and inspiration of early Biblical texts, it is necessary to attempt close readings of individual passages. God intends for the Bible to serve as a learning tool and a way to bring us closer to Him. Only through introspection, reflection, and study can we truly understand the messages that God has left for us in his holy book, the Bible. How does the 19th chapter of Exodus work into His plan? In relation to the overall book, what impact do the individual verses 5 and 6 have on our faith and purpose? Exodus 19:5 reads: "Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is mine." Exodus 19:6 reads: "and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel."

This paper attempt so identify the meaning, context, and placement of these verses in the greater text.

A clear methodology exists to examine these passages in greater depth. First, the verses must be placed in the context of the greater book within the Bible. This allows for an educated reading, incorporating historical as well as story arc within the book. The formal analysis of the form, structure, and movement follows. Mainly, the importance of a close examination is in the detailed analysis; here, the passage is examined word-by-word and section-by-section, searching for the truth intended by God. Following the detailed analysis, a formulation of thoughts culminates in the synthesis of the materials and final reflections on the passages in question.

Exodus 19: 5-6 is about obedience and holiness, as well as the sacredness of Israel's relationship directly with Yahweh. To full understand how this passage makes sense of these weighty and illuminating issues, it is first necessary to place the verses in a larger context. Both their place in the Chapter as well as their place in the larger Book of Exodus is important. In some respects, their placement in Exodus also places them in the larger text of the Bible, especially where the story interacts or is retold in books including Deuteronomy.

Chapter 19 of the Book of Exodus is an account of Yahweh's offer to the Israelites to enter into a holy covenant (Glenny 1992; Ellison 2006). By accepting the covenant and the commandments outlines by God, Israel's acceptance signifies their birth as a nation and the solidifying of their unique relationship directly with Yahweh (Glenny 1992). The covenant and Yahweh's endowment of holiness through the covenant establish what will become an important relationship between Yahweh and the people of the Earth. The Chapter is devoted to Yahweh's declarations as to what he expects from the Israelites and, to a limited extent, why he has chosen Israel to play a part in his plans for man (Newsome 1998). His vision for the Israelites as a "kingdom of priests" imparts not only a covenant with Yahweh but a responsibility; Israel is charged with teaching Yahweh's word and being a conduit between the people of the Earth and Yahweh's holiness, granting them (through Yahweh's divine inspiration) holiness themselves (Newsome 1998). In the verses following Chapter 19:5-6, the Israelites agree to Yahweh's conditions and enter into a covenant with Yahweh.

Within a more critical perspective, Chapter 19 is problematic in terms of flow and written style (Newsome 1998). The narrative becomes different, even confusing, at points and does not flow as smoothly as other sections of Exodus. This challenges the devoted Biblical reader to analyze each section closely in order to thresh out Yahweh's intentions. While this challenging flow does not affect the verses discussed herein, it does make the verses' placement in a larger text more interesting (Newsome 1998).

As a larger book, Exodus plays a crucial role in as part of the Old Testament and the establishment of Yahweh's will. The story of Moses and the plight of the Israelites in Egypt is told in the first chapters of the book. When Moses leads the Israelites out of Egypt, they wander through the wildness and arrive at Mount Sinai. There, they finally meet with the opportunity to make a covenant with Yahweh (Ellison 2006). Since they have long suffered, both under the Pharaoh and then wandering in the wilderness, the offer of a covenant with Yahweh is particularly poignant; their suffering has not gone unnoticed by Yahweh. In the last chapters of Exodus, the Israelites briefly fall from grace with Yahweh by worshipping a golden calf, displeasing Yahweh and angering Moses. However, Moses' love for the Israelites and desire to connect Yahweh with His people leads to Moses gaining Yahweh's forgiveness (Ellison 2006). Moses does this through his role as an "agent of reception and proclamation" between the Israelites and Yahweh (Bruggemann 2005, 579). Exodus also establishes a number of key roles that are closely related with other books in the Bible. Most notably, this includes a close association with many verses in Deuteronomy.

A formal analysis of Exodus 19:5-6 reveals a number of issues of form, structure, and movement. As has already been mentioned, the movement throughout Exodus is challenging and disjointed, but does not affect the integrity of these two verses. Instead, they clearly and poetically outline God's election of Israel to become his holy people (Glenny 1992; Newsome 1998).

The verses make up a poetic set of terms for the covenant with God. Symmetry of wording exists in the three sections. First, God proclaims that by acceptance of His covenant "you shall be My own possession among all the peoples" (Ex. 19:5). The same wording "you shall" is repeated twice more: "and You shall be to Me a kingdom of priests and a holy nation" and "These are the words you shall speak to the sons of Israel" (Ex. 19:5-6). The use of "you shall" three times over in two verses implies a directive by God. While God leads with a questioning tone, saying "if you will indeed obey My voice," He clearly intends that His words be heeded as demands to be answered.

The poetic and symmetric repetition is only skipped when God declares "for all the earth is mine" (Ex. 19:5). The break in "you shall" style is perhaps used to demonstrate the non-negotiable quality of God's statement. The statement's authoritative structure also serves to remind Moses (and the Israelites) that he is the only God, creator of the earth (Newsome 1998). In this tone, God reminds the Israelites, while they are considering God's charge to them, that their commitment will place them in a position to be part of the one true God's plans for the world.

Detailed Analysis

It is possible to gain an understanding not only of the overriding tenets of Exodus 19:5-6, but to fully understand the meaning within the wording and the relevance of it as a whole section. This understanding begins with an identification of differing analysis on the text and continues with a closer, section-by-section approach.

Bruggemann (2005) considers Exodus 19:5 a call to obedience. The Israelites are being asked to commit themselves to the devotion of Yahweh and the teaching of his holiness in all of their actions. Part of their expected devotion places them in a position to leave behind the fetters of their hardships and live as Yahweh intends for them to live (Bruggemann 2005). The passage does work as a call to obedience; Yahweh has given the Israelites an ultimatum wherein they must obey him and gain their placement as the holy people or deny him and lose that privilege. It is initially implied that the Israelites have committed themselves to serving Yahweh's objectives when Yahweh leads with "if you will indeed obey My voice" (italics added) (Ex. 19:5). Had the choice been unresolved, the word indeed is unnecessary. Instead, Yahweh is solidifying a relationship that already exists. This is clear through His actions and communication with Moses, for He would not have fostered a relationship with those who had no interest or aptitude for serving Him.

Ellison (2006) focuses on the fact that Yahweh does phrase the passage as a choice. By phrasing it as an "if" situation, Yahweh it highlighting man's choice to deny or embrace Him. Without the choice, the covenant means nothing. Man must enter into a covenant with Yahweh with his full intention to serve and fulfill the role set forth by him from Yahweh (Ellison 2006). This is especially true since the Israelites have been charged with speaking to the other sons of Israel. Were the men not devoted and willing to give themselves to the Lord freely, they would not teach others to fully embrace the Lord.

Glenny (1992) argues that the passage of Exodus 19:5-6 is more of an incentive, meant to (again) solidify the relationship between Yahweh and the Israelites. However, the difference lies in the fact that Glenny (1992) takes for granted that this is a choice, assuming that the Israelites had already been serving God. By initiating the covenant, Yahweh is able to outline what he expects from the Israelites and what they can expect from Him. By making this promise, God is ensuring their continuation on their path to holiness (Glenny 1992). He is additionally making it possible for His relationship with the Israelites to grow from simple followers to "a kingdom of priests," in which they will play a crucial role in leading other people to the truth of God (Ex. 19:6).

There are a number of individual sections within Exodus 19:5-6. The first is the opening, where Yahweh asks the Israelites to enter the covenant. In the second section, Yahweh establishes the Israelites as his possession. Third, Yahweh declares that the entire earth belongs to Him. The next section, which opens verse 6, explains the Israelites' future as a kingdom of priest and a holy nation. Finally, Yahweh instructs Moses to share these words with the sons of Israel. Each of these passages must be discussed in turn.

The passage begins: "Now then, if you will indeed obey My voice and keep my covenant" (Ex. 19:5). Again, this section's importance lies in the choice posed to the Israelites by Yahweh. The use of the wording "if" implies that the Israelites must enter willingly. The word "indeed" implies that a preexisting relationship exists between Yahweh and the Israelites, since it seems that He expects an affirmation. We, of course, know that He has developed a relationship with the Israelites through Moses, who he sent to deliver them. Knowing this allows up to easily associate this passage with a continuation of a relationship rather than the creation of a new relationship. In fact, Glenny (1992) suggests that this passage is relevant to the overall book of Exodus specifically because it is part of a larger collection -- a remembrance -- of the covenants that Yahweh made with the forefathers of the Israelites in Exodus 2:24 and 6:2-8.

In the second section Yahweh has already established that he wishes to enter into a covenant with the Israelites. He then follows with the statement: "then you shall be My own possession among all the peoples" (Ex. 19:5). Here, Yahweh is establishing his election of the Israelites, elevating them to a holy status by claiming them as his own. Glenny (1992) reports that this is one of a number of passages that establish Israelites as "people of God." He is offering them a unique and amazing gift in return for simply following the moral guidelines that he establishes in the commandments. This section of the passage allows for the offer to be made in that God has now told them that they will be elevated to be His chosen people out of all others should the accept.

This passage additionally raised the question, "Why did God choose the Israelites out of all of the earth's peoples?" Again, Glenny (1992) suggests that he is rewarding them as a nation for the past covenants made with their fathers. Additionally, the struggles and hardship endured by the Israelites may imply that they have earned a place in His grace through trial and endurance. Alternatively, God may recognize that the Israelites are strong enough to carry the burden of holiness, knowing that they have and will have additional hardship. To this end, Bruggemann (2005) offers that Yahweh's choice to endow this gift on the Israelites may be due to His willing that the world should be brought to blessing, even through the roots of Israel's suffering. Despite their being chosen as a priestly nation, possessed by God, Ellison (2006) is quick to point out that God's choice does not reject others. In choosing the Israelites, Yahweh has established a nation of men who will champion our Lord and teach others how to live through Him. Rather than rejecting any individual or nation, God has instead created a special place for the Israelites while keeping the door open to all others who seek Him.

Having claimed the Israelites as his possession, God moves on to say: "All the earth is mine" (Ex. 19:5). The simplest explanation of this section is that Yahweh, having established that he is the owner of Israel, wishes to remind Moses that He is also the owner of all (Newsome 1998). As creator, Yahweh has no need to bestow gifts like the covenant on men. Yet, men need Yahweh and depend on him for all creation, including their lives. This knowledge shows the great wisdom of God, as well as his mercy in continuing to find a place for man in his design.

God's declaration may additionally be a strong reminder that the Israelites have much to gain by agreeing to the covenant, or much to lose by denying entry. Showing his power as creator and owner of the earth, the Israelites would be foolish to disregard Yahweh's covenant and laws. This strength may be persuasive in convincing the Israelites that the following tasks -- becoming a kingdom of priests -- are the best choice.

The next section opens Exodus 19:6. It reads: "and you shall be to Me a kingdom of priests and a holy nation." More than any other section of this passage, the words used here carry the most important weight and connotation. First, the passage incorporates the wording "you shall," as it did in Exodus 19:5. Again, this may be taken as a directive (an order) or a choice based on the interpretation of the opening lines. Second, God says that the Israelites shall be "to Me," implying that they will serve him through the actions he is asking of them. Those actions are to become a "kingdom of priests" and to become a holy nation. Both of these terms mean a great deal when compared with other Biblical literature and in terms of the covenant.

BY saying "you shall be to me a kingdom of priests," Yahweh is explaining why he has chosen an individual nation. This helps to explain His design by allowing to know what plans he has for the Israelites. Without his intentions, we are left to wonder why Yahweh needs or desires to choose one nation. What purpose would it play? What role will it have in shaping the world? Israel's role, it seems, is to serve as a nation or individuals devoted to sharing Yahweh's saving love (Newsome 1998).

There is also significance to the term "kingdom" used in this section. By calling the Israelites a:

kingdom of priests" [Yahweh] emphasizes God's kingship over the covenant nation, the holiness of the nation as priests, and the nation's access to God and the collectivity of the nation in its relationship with God through this covenant (Glenny 2002).

Establishing Yahweh as king works in clear cooperation with the other statements of power made in this passage: "you shall be my own possession" and "all the earth is mine" (Ex. 19:5).

Charging the Israelites with this task is like a kingdom in many ways. First, Yahweh intends for them to become religious teachers and leaders so that all men can be enlightened and aware of God's love. The process of reaching out and converting others is not dissimilar to the political expansion of a kingdom through conquering or marriage. As such, just as a king may marry a queen to consolidate their empires, God has created this covenant with the Israelites in order to secure an expanding awareness in men.

Loyalty is also a trait commonly associated with kingdoms. Those loyal to their nation or king will go to battle, defend, and die in order to preserve that which is important to its preservation. In the same way, God's kingdom requires loyalty. In comparing their task to a kingdom, Yahweh invokes loyalty and strength to preserve and continue the ideals inherent in their task.

Additional connotations can be made from the use of "priests" rather than leaders or other roles. Priests are associated with holiness. Additionally, many identify the role of a priest as being the connection between men and God. In the same way that Moses is the conduit between the Israelites and Yahweh, Yahweh intends for the men of Israel to become to conduit between all other men on earth and the embracing of God. Later in the Bible, in 1 Peter, these ideas specifically contribute to the training of priests, showing a clear progression from God's intention to action (Rees 2006). From these many associations, it is clear that the phrase "kingdom of priests" was not chosen arbitrarily, but specifically in order to impart great meaning to those who would hear it.

In unison with the establishment of a kingdom of priests, Yahweh speaks: "and you shall be to Me... A holy nation" (Ex. 19:6). Like the term kingdom before it, this phrase holds incredible meaning in the individual words. To be a "holy nation" implies that the nation has been set apart from all other nations, and all that is profane (Glenny 1992). Israel has been called upon to emulate the holiness of God (Newsome 1998). By its very nature, holiness is apart from profanity. For Yahweh to extend holiness to the Israelites is a great gift indeed. Newsome (1998) additionally offers: