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Exodus 24:2,14,18
And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him…

tables

Exodus 31:18
And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

Exodus 32:15,16
And Moses turned, and went down from the mount, and the two tables of the testimonywere in his hand: the tableswere written on both their sides; on the one side and on the otherwere they written…

Deuteronomy 5:22
These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.

that thou

Deuteronomy 4:14
And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.

Ezra 7:10
For Ezra had prepared his heart to seek the law of the LORD, and to doit, and to teach in Israel statutes and judgments.

Matthew 5:19
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teachthem, the same shall be called great in the kingdom of heaven.

Come up to Me on the mountain and stay here
Mount Sinai, also known as Horeb, is a significant location in biblical history, representing a place of divine revelation. The mountain is a symbol of God's holiness and transcendence. Moses' ascent signifies a call to holiness and separation, paralleling the believer's call to draw near to God (James 4:8). The command to "stay here" suggests a period of waiting and preparation, reflecting the importance of patience and obedience in receiving God's word.

so that I may give you the tablets of stone
The tablets of stone are a tangible representation of God's covenant with Israel, containing the Ten Commandments. This act of giving the law on stone signifies permanence and divine authority. The use of stone tablets also connects to ancient Near Eastern practices where important decrees were inscribed on durable materials. This foreshadows the new covenant, where God's laws are written on the hearts of believers (Jeremiah 31:33).

with the law and commandments I have written
God Himself is the author of the law, highlighting its divine origin and authority. The law and commandments serve as a moral and ethical guide for the Israelites, setting them apart as God's chosen people. This reflects the broader biblical theme of God's word as a source of life and guidance (Psalm 119:105). The writing by God's hand underscores the personal nature of His covenant with His people.

for their instruction
The purpose of the law is instructional, meant to teach the Israelites how to live in a way that pleases God. It serves as a tutor leading to Christ (Galatians 3:24), revealing humanity's need for a Savior. The law's role in instruction is foundational for understanding God's character and His expectations for His people, pointing ultimately to the fulfillment of the law in Jesus Christ (Matthew 5:17).

• God takes the initiative, just as He did at the burning bush (Exodus 3:4) and throughout Israel’s journey (Exodus 19:3).

• The phrase underscores that revelation begins with the Lord, not human curiosity (Hebrews 1:1-2).

• Moses, serving as mediator, reminds us of the greater Mediator to come (1 Timothy 2:5;Hebrews 3:5-6).

• Sinai is the appointed meeting place where heaven touches earth (Exodus 19:20).

• Ascending pictures drawing near to God’s holiness (Psalm 24:3-4).

• The invitation is personal—“to Me”—showing God’s desire for fellowship, later fulfilled perfectly in Christ (John 14:6).

• Moses is called not just to visit but to remain. Waiting precedes receiving (Psalm 27:14).

• Remaining in God’s presence equips for leadership; compare Joshua tarrying in the tent of meeting (Exodus 33:11).

• The pattern anticipates Jesus’ command to “remain in Me” (John 15:4).

• God Himself is the giver; the law is a gift, not a human construct (Exodus 31:18).

• “Tablets of stone” stress permanence (Deuteronomy 5:22) and divine authority, contrasting with Israel’s fickle hearts (Ezekiel 36:26).

• The New Covenant will move the writing from stone to hearts (2 Corinthians 3:3).

• The Lord is the author: “The writing was God’s writing” (Exodus 32:16).

• His Word is perfect and trustworthy (Psalm 19:7-8).

• All Scripture is God-breathed and profitable (2 Timothy 3:16), underscoring the literal, inerrant nature of the text.

• The law teaches Israel how to live as God’s covenant people (Deuteronomy 4:5-6).

• Instruction (torah) shapes identity and witness to the nations (Isaiah 42:6).

• Even for believers today, “Whatever was written in earlier times was written for our instruction” (Romans 15:4), leading us to Christ (Galatians 3:24).

Exodus 24:12 shows the Lord personally summoning Moses to a sustained encounter so He can hand over the divinely written tablets. The passage highlights God’s initiative, the call to draw near and abide, the gift and authority of His Word, and its purpose: to instruct His people. The scene points forward to the fuller revelation in Jesus, who writes His law on willing hearts and invites all who believe to dwell in unbroken fellowship with Him.

(12-18) The great work still remained to be done. A series of laws had been laid down for the nation and accepted with unanimity (Exodus 24:3;Exodus 24:7). But "quid prosunt leges sine moribus?" It was necessary for the sustentation of the religious life of the people that a sacred polity should be instituted, a form of worship set up, and regulations established with regard to all the externals of religion--holy persons, holy places, rites, ceremonies, vestments, incense, consecration. Moses was directed to ascend into the mount, and hold prolonged communion with God, in order that he might learn the mind of God with respect to all these things. His prolonged stay for "forty days and forty nights" (Exodus 24:18) was necessary to give him a full and complete knowledge of all the details so elaborately set forth in Exodus 25-30, and again in Exodus 35-40, which thenceforth constituted the essentials of the external worship of Israel, whereby the minds and habits of the people were moulded and impressed in a far more efficacious way than could ever have been done by a mere set of abstract propositions, appealing only to the intellect. "Segnius irritant animum demissa per aures, Quam qu? sunt oculis subjecta fidelibus."The Decalogue and the Book of the Covenant had no doubt a considerable share in forming the character of the Hebrew nation; but a larger share must be assigned to the ritual and ceremonial which Moses was now instructed to set up, and which forms the main subject of the remainder of the Book.

(12)Come up to me into the mount, and be there.--After the sacrificial meal, the seventy-four persons engaged in it had descended into the plain of Er-Rahah, and possibly spent some time there, before a second summons came to Moses. This time he was directed to ascend accompanied only by his minister, Joshua (Exodus 24:13), and was warned that his stay was to be a prolonged one in the words, "Andbe there."

And I will give thee tables of stone . . . --It is remarkable that these are not expressly said, either here or inExodus 31:18, to have contained the ten commandments. The fact, however, is distinctly stated inDeuteronomy 5:22; and with respect to the second tables, the same is affirmed inExodus 34:28. The fiction of a double decalogue is thus precluded. . . .