Exodus — Chapter 19

You have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself. Lapide dwells on the image of the eagle: as the eagle carries its young on its wings to protect them from arrows shot from below, so God bore Israel above all human danger. He cites Deuteronomy 32:11 on the same image. Theologically: God's covenantal relationship with Israel is not merely juridical but maternal and paternal—He carries them as a nursing mother carries her infant.

If you will hear my voice, and keep my covenant, you shall be my peculiar possession above all people: for all the earth is mine. Israel is called a \"peculiar possession\" (segullah), a special treasure. Lapide notes that God here offers the covenant as a free gift to be freely received: \"if you will hear.\" The Law is not imposed by raw power but offered by love to creatures capable of free response. He cites Aquinas (I-II, q. 91, a. 5): the New Law of grace builds on the foundation of natural law and elevates it; the Old Law of Sinai was an intermediate stage preparing the way.

You shall be to me a kingdom of priests and a holy nation. Lapide calls this the royal and priestly vocation of Israel—transferred in the New Testament to the universal priesthood of the faithful (1 Pet. 2:9; Apoc. 1:6). Every baptized Christian participates in Christ's royal priesthood by offering the spiritual sacrifice of a holy life and interceding for the world. He distinguishes this from the ministerial priesthood: the universal priesthood of all the faithful does not make the ordained priesthood superfluous but is its necessary foundation.

Set bounds for the people round about, and say to them: Take heed you go not up into the mount, and that ye touch not the borders thereof: every one that toucheth the mount dying shall die. The unapproachability of Sinai signifies the transcendent holiness of God that the sinner cannot approach. Lapide notes the contrast with the New Testament: in Christ, the veil is torn and access to God is made open. He cites Hebrews 12:18-24: \"You are not come to a mountain that might be touched...but to Mount Zion, and to the city of the living God...and to Jesus the mediator of the new testament.\"

Mount Sinai was covered in smoke because God descended upon it in fire. Lapide explains this theophany: fire signifies both the divine majesty that consumes impurity and the divine charity that inflames love. The whole mountain quaking and trembling teaches that the presence of God reduces all created majesty to nothing. He cites Gregory (Hom. in Ez. II) and Dionysius (De Div. Nom.): the fire of Sinai becomes the Pentecostal fire in the upper room—the same God who gave the Law in fire gave the Spirit in fire.