What is the significance of Mount Horeb in the Bible?

A mount closely connected with Sinai, and supposed to embrace the range of mountains lying about 28 30' N, 33 57' E between the Gulf of Suez and the Gulf of Akaba, whereas Sinai is one of the mountain peaks. Horeb was called 'the mountain of God.' Ex. 3:1. It was where God had intercourse with Moses, and where He made a covenant with Israel. Near here also the golden calf was set up. Ex. 17:6; Ex. 33:6; Deut. 1:2, 6, 19; Deut. 4:10, 15; Deut. 29:1; Ps. 106:19. See SINAI.

Exodus 3. At the end of the 40 years in Midian, Moses had led the flock of Jethro into the vicinity of Horeb, which appears to be a more general term, embracing the mountain group of which Sinai was the chief peak. At that spot God appeared to him, so that he got his commission at the very place to which he was to lead the people after their liberation from Egypt, and where was to be promulgated the law, which is for ever connected with his name.

I have already looked at Horeb, "the Mount of God," as the witness of grace and glory, or of redemption and the kingdom, being the spot where the Lord of Israel first showed Himself in the burning bush, the symbol of grace or salvation, and afterwards displayed the glories and joys of the kingdom in the intercourse of Jethro with the ransomed tribes of Israel.

For the purpose of redemption God reveals Himself from Horeb. Consider the position from which He speaks: a judge's attitude and words would be wholly different, when sitting on some committee to relieve the poor, from that which it would be when sitting on the bench to declare the law or punish criminals. Sinai is the throne of judgment: Horeb is the throne of grace. They are distinct mountain summits in the same range: Horeb (Ras Safsefah), being much lower and more accessible than Sinai (Mousa) the rugged and imposing mountain of the law. This is now pretty well established; but it is strange how general has been the tendency to regard them as the same plane; just as men usually confuse law and grace. It is at Horeb alone the bush can be burnt without being consumed; there is to be held the great assembly of the redeemed, the Bride, Gentile, and Israel, being grouped round the Redeemer. Hither also came Elijah when he wanted to surrender his charge; and here he found that God was not to be found in fire, tempest, or earthquake, but in the still small voice. The voice on Sinai was very different. (Heb. 12:18, etc.) [ Ex. 3:12, and Ex. 18:5; therefore is it called, "The Mount of God."]

In tending Jethro's sheep Moses came to Mount Horeb, called “the mountain of God,” because it signified Israel's relationship with God as under law. It is also called Sinai. Only after Moses' long years of desert experience does God finally reveal Himself to him, attracting him by the amazing sight of fire raging in a bush without consuming it (vv. 2-3). As he goes closer to observe this miraculous sight, God calls him by name, warning him not to come near, but rather to remove his sandals, for He says, “The place where you stand is holy ground (v. 5).

The burning bush is now the symbol of God's constant care of Israel, though in the furnace of Egypt. It tells Moses how in all their affliction the Lord had been afflicted, and how the angel of His presence had still preserved them. And it is in connection with this mystic bush that Horeb is first called "the Mount of God." For now it is that the Lord is first telling of Himself there. He "who dwelt in the bush" had a "goodwill" towards them, for if the Son of God be in the furnace with His people, it is to preserve them. And this same spot which now thus testified of grace should by-and-by testify of glory to them, as is here said to Moses, "When thou hast brought forth the people out of Egypt, ye shall serve God on this mountain" (Ex. 3; 4).

From all that has been said, it must be evident to any reader that every servant of Christ will find the air of "the backside of the desert" most salutary. Horeb is really the starting post for all whom God sends forth to act for Him. It was at Horeb that Moses learnt to put off his shoes and hide his face. Forty years before he had gone to work; but his movement was premature. It was amid the flesh-subduing solitudes of the mount of God, and forth from the burning bush, that the divine commission fell on the servant's ear, "Come now, therefore, and I will send thee to Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt." (Ver. 10) Here was real authority. There is a vast difference between God sending a man, and a man running unsent. But it is very manifest that Moses was not ripe for service when first he set about acting. If forty years of secret training were needful for him, how could he have got on without it? Impossible! He had to be divinely educated, and divinely commissioned; and so must all who go forth upon a path of service and testimony for Christ. Oh! that these holy lessons may be deeply graven on all our hearts, that so our every work may wear upon it the stamp of the Master's authority, and the Masters approval.

The attention of the people is specially called to the solemn scenes at Mount Horeb — scenes which should surely have deeply and abidingly impressed their hearts. "Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said to me, Gather me the people together, and I will make them hear my words" — the grand and all important point for Israel of old, for the church now — for each, for all, at all times and in all places, is to be brought into direct, living contact with the eternal word of the living God, to the end — "that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children."

It is very beautiful to note the intimate connection between hearing God's word and fearing His Name. It is one of those great root principles which never change, never lose their power or their intrinsic value. The word and the Name go together; and the heart that loves the one will reverence the other, and bow down to its holy authority, in all things. "He that loves me not keeps not my sayings." "He that says, I know him, and keeps not his commandments, is a liar, and the truth is not in him. But whoso keeps his word, in him verily is the love of God perfected." (John 14; 1 John 2.) Every true lover of God will treasure up His word in the heart, and where the word is thus lovingly treasured in the heart, its hallowed influence will be seen in the whole life, character and conduct. God's object in giving His word is that it may govern our conduct, form our character and shape our way; and if His word has not this practical effect upon us it is utterly vain for us to speak of loving Him; yea, it is nothing short of positive mockery which He must, sooner or later, resent.

And let us note particularly the solemn responsibility of Israel as to their children. They were not only to "hear" and "learn" for themselves; but they were also to teach their children. This is a universal and abiding duty which cannot be neglected with impunity. God attaches very great importance to this matter. We hear Him saying as to Abraham, "I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgement; that the Lord may bring upon Abraham that which he has spoken of him." (Gen. 18)

In reminding them of Horeb, he insists on the privilege they had enjoyed in nearness to God, who Himself had spoken to them out of the midst of the fire, when they saw no similitude; on the authority of the word — its majesty — excluding thus all thought of idolatry. He shews them that all that were of full age had perished, as a consequence of their unbelief; that he himself could not enter into that good land; that God is a jealous God, a consuming fire; and that, if they made any graven image, they would utterly perish from off the land they were about to enter, and would be scattered amongst the nations and — left to serve the gods they had loved; that, nevertheless, they should find God if they sought Him with all their heart, for He is a merciful God, who would not forsake them; that if Sinai had been the brightness of His majesty, it was also true that such a God of majesty had never vouchsafed to come so near to a people, elect and chosen for their fathers' sakes. Such is the basis of the government of this people.

In view of all this, this scene in Exodus becomes most significant. Here Horeb, "the dry place," yields water. The Lord Himself is there. He stands upon the rock which is to display at once His power, His sufficiency and His grace. The rod which had smitten the river smites it — the rod of power in behalf of His people — and the streams gush out in abundant supply for all Israel's thirsty multitude. The smiting of our living Rock has created for us a spring of refreshment and satisfaction as inexhaustible as the eternal source from which it comes; and its source is in God Himself — the God whose name is love.