Exodus 19:1–25

Here is, I. The date of that great charter by which Israel was incorporated. 1. The time when it bears date (Exo 19:1) - in the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the Spirit was poured out upon the apostles at the feast of pentecost, fifty days after the death of Christ. In Egypt they had spoken of a three days' journey into the wilderness to the place of their sacrifice (Exo 5:3), but it proved to be almost a two months' journey; so often are we out in the calculation of times, and things prove longer in the doing than we expected. 2. The place whence it bears date - from Mount Sinai, a place which nature, not art, had made eminent and conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities, and palaces, and magnificent structures, setting up his pavilion on the top of a high mountain, in a waste and barren desert, there to carry on this treaty. It is called Sinai, from the multitude of thorny bushes that overspread it. II. The charter itself. Moses was called up the mountain (on the top of which God had pitched his tent, and at the foot of which Israel had pitched theirs), and was employed as the mediator, or rather no more than the messenger of the covenant: Thus shalt thou say to the house of Jacob, and tell the children of Israel, Exo 19:3. Here the learned bishop Patrick observes that the people are called by the names both of Jacob and Israel, to remind them that those who had lately been as low as Jacob when he went to Padan-aram had now grown as great as God made him when he came thence (justly enriched with the spoils of him that had oppressed him) and was called Israel. Now observe, 1. That the maker, and first mover, of the covenant, is God himself. Nothing was said nor done by this stupid unthinking people themselves towards this settlement; no motion made, no petition put up for God's favour, but this blessed charter was granted ex mero motu - purely out of God's own good-will. Note, In all our dealings with God, free grace anticipates us with the blessings of goodness, and all our comfort is owing, not to our knowing God, but rather to our being known of him, Gal 4:9. We love him, visit him, and covenant with him, because he first loved us, visited us, and covenanted with us. God is the Alpha, and therefore must be the Omega. 2. That the matter of the covenant is not only just and unexceptionable, and such as puts no hardship upon them, but kind and gracious, and such as gives them the greatest privileges and advantages imaginable. (1.) He reminds them of what he had done for them, Exo 19:4. He had righted them, and avenged them upon their persecutors and oppressors: "You have seen what I did unto the Egyptians, how many lives were sacrificed to Israel's honour and interests:" He had given them unparalleled instances of his favour to them, and his care of them: I bore you on eagles' wings, a high expression of the wonderful tenderness God had shown for them. It is explained, Deu 32:11, Deu 32:12. It denotes great speed. God not only came upon the wing for their deliverance (when the set time was come, he rode on a cherub, and did fly), but he hastened them out, as it were, upon the wing. He did it also with great ease, with the strength as well as with the swiftness of an eagle: those that faint not, nor are weary, are said to mount up with wings as eagles, Isa 40:31. Especially, it denotes God's particular care of them and affection to them. Even Egypt, that iron furnace, was the nest in which these young ones were hatched, where they were first formed as the embryo of a nation; when, by the increase of their numbers, they grew to some maturity, they were carried out of that nest. Other birds carry their young in their talons, but the eagle (they say) upon her wings, so that even those archers who shoot flying cannot hurt the young ones, unless they first shoot through the old one. Thus, in the Red Sea, the pillar of cloud and fire, the token of God's presence, interposed itself between the Israelites and their pursuers (lines of defence which could not be forced, a wall which could not be penetrated): yet this was not all; their way so paved, so guarded, was glorious, but their end much more so: I brought you unto myself. They were brought not only into a state of liberty and honour, but into covenant and communion with God. This, this was the glory of their deliverance, as it is of ours by Christ, that he died, the just for the unjust, that he might bring us to God. This God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy. He appeals to themselves, and their own observation and experience, for the truth of what is here insisted on: You have seen what I did; so that they could not disbelieve God, unless they would first disbelieve their own eyes. They saw how all that was done was purely the Lord's doing. It was not they that reached towards God, but it was he that brought them to himself. Some have well observed that the Old Testament church is said to be borne upon eagles' wings, denoting the power of that dispensation, which was carried on with a high hand an out-stretched arm; but the New Testament church is said to be gathered by the Lord Jesus, as a hen gathers her chickens under her wings (Mat 23:37), denoting the grace and compassion of that dispensation, and the admirable condescension and humiliation of the Redeemer. (2.) He tells them plainly what he expected and required from them in one word, obedience (Exo 19:5), that they should obey his voice indeed and keep his covenant. Being thus saved by him, that which he insisted upon was that they should be ruled by him. The reasonableness of this demand is, long after, pleaded with them, that in the day he brought them out of the land of Egypt this was the condition of the covenant, Obey my voice (Jer 7:23); and this he is said to protest earnestly to them, Jer 11:4, Jer 11:7. Only obey indeed, not in profession and promise only, not in pretence, but in sincerity. God had shown them real favours, and therefore required real obedience. (3.) He assures them of the honour he would put upon them, and the kindness he would show them, in case they did thus keep his covenant (Exo 19:5, Exo 19:6): Then you shall be a peculiar treasure to me. He does not specify any one particular favour, as giving them the land of Canaan, or the like, but expresses it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. [1.] God here asserts his sovereignty over, and propriety in, the whole visible creation: All the earth is mine. Therefore he needed them not; he that had so vast a dominion was great enough, and happy enough, without concerning himself for so small a demesne as Israel was. All nations on the earth being his, he might choose which he pleased for his peculiar, and act in a way of sovereignty. [2.] He appropriates Israel to himself, First, As a people dear unto him. You shall be a peculiar treasure; not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man does his treasure; they were precious in his sight and honourable (Isa 43:4); he set his love upon them (Deu 7:7), took them under his special care and protection, as a treasure that is kept under lock and key. He looked upon the rest of the world but as trash and lumber in comparison with them. By giving them divine revelation, instituted ordinances, and promises inclusive of eternal life, by sending his prophets among them, and pouring out his Spirit upon them, he distinguished them from, and dignified them above, all people. And this honour have all the saints; they are unto God a peculiar people (Tit 2:14), his when he makes up his jewels. Secondly, As a people devoted to him, to his honour and service (Exo 19:6), a kingdom of priests, a holy nation. All the Israelites, if compared with other people, were priests unto God, so near were they to him (Psa 148:14), so much employed in his immediate service, and such intimate communion they had with him. When they were first made a free people it was that they might sacrifice to the Lord their God, as priests; they were under God's immediate government, and the tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests (Rev 1:6), a chosen generation, a royal priesthood, Pe1 2:9. III. Israel's acceptance of this charter, and consent to the conditions of it. 1. Moses faithfully delivered God's message to them (Exo 19:7): He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. 2. They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente - without a dissentient voice (Exo 19:8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. O that there had been such a heart in them! 3. Moses, as a mediator, returned the words of the people to God, Exo 19:8. Thus Christ, the Mediator between us and God, as a prophet reveals God's will to us, his precepts and promises, and then as a priest offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections and pious resolutions, the work of his own Spirit in us. Thus he is that blessed days-man who lays his hand upon us both.

Exodus 19:1-8 1. In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 1. In mense tertio postquam egressi erant filii Israel e terra Aegypti, ipso die venerunt in desertum Sinai. 2. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness: and there Israel camped before the mount. 2. Profecti ergo e Raphidim venerunt in desertum Sinai, et castrametati sunt in deserto: mansitque illic Israel e regione montis. 3. And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; 3. Moses autem ascendit ad Deum, et vocavit eum Jehova e monte, dicendo, Sic dices domui Jacob, et annuntiabis filiis Israel. 4. Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. 4. Vos vidistis quae feci Aegyptiis, et ut portaverim vos quasi super alas aquilarum, et adduxerim vos ad me. 5. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine. 5. Nunc ergo si obediendo obedieritis voci meae, et custodieritis pactum meum, eritis mihi in peculium (vel, thesaurum) prae omnibus populis, quia mea est (vel, quamvis mea sit) universa terra. 6. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. 6. Et vos eritis mihi regnum sacerdotale, et gens sancta. Haec sunt verba quae loqueris ad filios Israel. 7. And Moses came, and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. 7. Venit itaque Moses, et vocavit seniores populi, et protulit coram ipsis omnes hos sermones quos praeceperat ei Jehova. 8. And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord. 8. Responderunt autem omnis populus pariter, et dixerunt, Quicquid dixit Jehova faciemus. Et retulit Moses verba populi ad Jehovam. 1. In the third month. This chapter informs us by what means God rendered the people attentive and teachable when He would promulgate His laws. He had, indeed, previously delivered the rule of a just and pious life, but by writing the Law on tables, and by then adding its exposition, He not only embraced the perfect doctrine of piety and righteousness, but ratified it by a solemn rite, so that the recognition of it might remain and flourish in future times. And this is the main and principal thing which the prophets celebrate in the redemption of the people; and in this, as in a mirror, propose for consideration the image of the renewed Church, that God made known His testimonies to His redeemed, and bound the people, whom He had purchased, to Himself by a new covenant. He had indeed made with Abraham an eternal, and inviolable covenant; but because it had grown into disregard from the lapse of time, and the carelessness of mankind, it became needful that it should be again renewed. To this end, then, it was engraved upon the tables of stone, and written in a book, that the marvelous grace, which God had conferred on the race of Abraham, should never sink into oblivion. But in the first place we must observe that, although the Law is a testimony of God's gratuitous adoption, and teaches that salvation is based upon His mercy, and invites men to call upon God with sure confidence, yet it has this peculiar property, that it; covenants conditionally. Therefore it is worth while to distinguish between the general doctrine, which was delivered by Moses, and the special command which he received. Moses everywhere exhorts men, by holding forth the hope of pardon, to reconcile themselves to God; and, whenever he prescribes expiatory rites, he doubtless encourages miserable sinners to have a good hope, and bears witness that God will be merciful to them. Meanwhile this office was separately imposed upon him, to demand perfect; righteousness of the people, and to promise them a reward, as if by compact, upon no other condition than that they should fulfill whatever was enjoined them, but to threaten and to denounce vengeance against them if ever they wandered from the way. It is certain indeed that the same covenant, of which Abraham had been the minister and keeper, was repeated to his descendants by the instrumentality of Moses; and yet Paul declares, that the Law "was added because of transgressions," (Galatians 3:19,) and opposes it to the promise given to Abraham; because, as he is treating of the peculiar office, power, and end of the Law, he separates it from the promises of grace. With the same import, he elsewhere calls it "the ministration of death," and "the letter that killeth." (2 Corinthians 3:6, 7.) Again, in another place, he states that it "worketh wrath," (Romans 4:15;) as if by its arraignment it inflicted a deadly wound on the human race, and left them no hope of salvation. In this preparation, then, wherein God instructed the people to reverence and fear, a twofold object may be perceived; for, since men's minds are partly swollen with pride and haughtiness, and partly stupified by indifference, they must needs be either humbled or awakened, in order to their reception of divine teaching with the attention it deserves; nor can any be prepared to obey God, except he be bowed down and subdued by fear. Moreover, they then begin to be afraid when God's majesty is displayed to inspire them with terror. Thus, therefore, let the fact that the authority of the Law was ratified by many signs and wonders, teach us that this is the beginning of piety and faith in God's children. To this end also did God shake the earth, to arouse men's hearts from their slumber, or to correct them by taming their pride. This object is common to the Law, the Prophets, and the Gospel, and to the whole sum of divine teaching, to which due honor is never paid, unless God's majesty first shines forth, whereby He casts down all the haughtiness of the world. But we must not pass over what I lately asserted to be peculiar to the Law, via, to fill men's minds with fear, and by setting forth its terrible curse, to cut off the hope of salvation; for, whilst it consists of three parts, each of them tends to the same end, that all should acknowledge themselves deserving of the judgment of eternal death, because in it God sustains no other character than that of a Judge, who, after having rigidly exacted what is due to Him, promises only a just reward, and threatens the transgressors with vengeance. But who will be found to be a perfect keeper of the Law? Nay, it is certain that all, from the least to the greatest, are guilty of transgression, wherefore God's wrath overhangs them all This is what Paul means, when he writes that believers "have not received the spirit of bondage again to fear; but the spirit of adoption, whereby they cry, Abba, Father," (Romans 8:15;) showing how much better is our condition than that of the old fathers, because the Law kept them enslaved in its bondage, whilst the Gospel delivers us from anxiety, and frees us from the stings of conscience; for all must necessarily tremble, and finally be overwhelmed by despair, who seek for salvation by works; but peace and rest only exist in the mercy of God. The author of the Epistle to the Hebrews pursues this idea at greater length, where he says, "Ye are not come unto the mount that must be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words: which voice they that heard entreated that the word should not be spoken to them any more, etc., (whence Moses said I exceedingly fear and quake:) but ye are come unto Mount Sion," etc. (Hebrews 12:18-22.) The antithesis here proves, that what was entrusted to Moses is separate and distinct from the Gospel; because God, who appeared in the Law as an avenger, now with fatherly kindness gently invites us unto salvation, and soothes our troubled minds by offering us the forgiveness of our sins. Now, Paul shows us that there is no contradiction in this diversity, because the people were taught by the Law not to seek for salvation anywhere but in the grace of Christ, and being convinced of the horrible condemnation under which they lay, were driven by fear to implore God's mercy; for, as men are apt to [207] allow themselves in sin, "sin (as Paul says, Romans 5:13) is not imputed, where there is no law;" but those, who delight themselves in darkness, are by the teaching of the Law brought before God's tribunal, that they may fully perceive their filthiness and be ashamed. Thus is Paul's saying fulfilled, that the life of the Law is man's death. (Romans 7:9.) Now we understand why the promulgation of the Law was ratified by so many miracles; viz., because, in general, the authority of the divine teaching was to be established among the dull and careless, or the proud and rebellious; and, secondly, because the Law was propounded to men, who sought the means of flattering themselves, as the mirror of the curse, so that, in themselves lost, they might fly to the refuge of pardon. I have thought it advisable to say thus much by way of preface, for the purpose of directing my readers to the proper object of the history, which is here related. But Moses first recounts that the people came, at a single march, from Rephidim into the region of Sinai; for so I interpret it, that there was no intervening station; for their interpretation is forced and unnatural, who take "the same day" for the beginning of the month. 3. And Moses went up. It is probable that Moses sought, as he was wont, retirement., in order to take counsel of God; for he speaks not as of some new or unusual circumstance, but of a custom previously observed; because he dared not stop anywhere, nor make any further advances, except as far as was prescribed him by the mouth of God. His going up to God signifies no more than that he went; out of the camp, that afar from the multitude, and from all distractions he might in secrecy and quiet inquire of God, what was His pleasure; for he did not, like the superstitious, choose a lofty position, that he might be nearer to God; but he withdrew himself from every disturbance, that he might engage all his senses in the occupation of learning. Afterwards, however, he adds, that he had obtained more than he had hoped for, because God, beyond what was customary with Him, addressed him respecting the renewal of His covenant. And to this the opening words have reference -- "Thus shalt thou say to the house of Jacob, and tell the children of Israel;" wherein the repetition and diversity of expression is emphatic, as though He would speak of a very serious matter, and would thus awaken greater attention. 4. Ye have seen. With the view of gently inviting the people to obedience, He first recalls to their recollection the blessing of their deliverance, and then promises that the blessings of the future would be not inferior, if they on their part honored their deliverer with the piety and gratitude which belong to Him. He recounts the two parts of His loving-kindness, first that He had exerted His tremendous power against the Egyptians, and secondly, that He had marvelously brought His redeemed people through the sea, and the mighty wilderness, as through the clouds and the air; for this was an instance of His inestimable grace, that He had made war against a most powerful king, had afflicted a most flourishing nation, and had devastated a land remarkable for its extreme fertility, in order to succor a body of despised slaves. For there was no dignity in them, who first of all were strangers, and moreover abject herdsmen, and devoted to base and shameful sla…

Here, I. God intimates to Moses his purpose of coming down upon mount Sinai, in some visible appearance of his glory, in a thick cloud (Exo 19:9); for he said that he would dwell in the thick darkness (Ch2 6:1), and make this his pavilion (Psa 18:11), holding back the face of his throne when he set it upon mount Sinai, and spreading a cloud upon it, Job 26:9. This thick cloud was to prohibit curious enquiries into things secret, and to command an awful adoration of that which was revealed. God would come down in the sight of all the people (Exo 19:11); though they should see no manner of similitude, yet they should see so much as would convince them that God was among them of a truth. And so high was the top of mount Sinai that it is supposed that not only the camp of Israel, but even the countries about, might discern some extraordinary appearance of glory upon it, which would strike a terror upon them. It seems also to have been particularly intended to put an honour upon Moses: That they may hear when I speak with thee, and believe thee for ever, Exo 19:9. Thus the correspondence was to be first settled by a sensible appearance of the divine glory, which was afterwards to be carried on more silently by the ministry of Moses. In like manner, the Holy Ghost descended visibly upon Christ at his baptism, and all that were present heard God speak to him (Mat 3:17), that afterwards, without the repetition of such visible tokens, they might believe him. So likewise the Spirit descended in cloven tongues upon the apostles (Act 2:3), that they might be believed. Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, Joh 7:17. II. He orders Moses to make preparation for this great solemnity, giving him two days' time for it. 1. He must sanctify the people (Exo 19:10), as Job, before this, sent and sanctified his sons, Job 1:5. He must raise their expectation by giving them notice what God would do, and assist their preparation by directing them what they must do. "Sanctify them," that is, "Call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Let them be ready," Exo 19:11. Note, When we are to attend upon God in solemn ordinances it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections abandoned, disquieting passions suppressed, nay, and all cares about secular business, for the present, dismissed and laid by, that our hearts may be engaged to approach unto God. Two things particularly prescribed as signs and instances of their preparation: - (1.) In token of their cleansing themselves from all sinful pollutions, that they might be holy to God, they must wash their clothes (Exo 19:10), and they did so (Exo 19:14); not that God regards our clothes; but while they were washing their clothes he would have them think of washing their souls by repentance from the sins they had contracted in Egypt and since their deliverance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God, who sees them as plainly as men see our clothes. This is absolutely necessary to our acceptably worshipping God. See Psa 26:6; Isa 1:16-18; Heb 10:22. (2.) In token of their devoting themselves entirely to religious exercises, upon this occasion, they must abstain even from lawful enjoyments during these three days, and not come at their wives, Exo 19:15. See Co1 7:5. 2. He must set bounds about the mountain, Exo 19:12, Exo 19:13. Probably he drew a line, or ditch, round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, (1.) That humble awful reverence which ought to possess the minds of all those that worship God. We are mean creatures before a great Creator, vile sinners before a holy righteous Judge; and therefore a godly fear and shame well become us, Heb 12:28; Psa 2:11. (2.) The distance at which worshippers were kept, under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb 10:19. 3. He must order the people to attend upon the summons that should be given (Exo 19:13): "When the trumpet soundeth long then let them take their places at the foot of the mount, and so sit down at God's feet," as it is explained, Deu 33:3. Never was so great a congregation called together, and preached to, at once, as this was here. No one man's voice could have reached so many, but the voice of God did.

Exodus 19:9-15 9. And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the Lord. 9. Tunc ait Jehova ad Mosen, Ecce, ego venio ad te in densa nube, ut audiat populus quum loquar tecum, atque etiam tibi credant in perpetuum. Indicaverat autem Moses Jehovae verba populi. 10. And the Lord said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, 10. Et dixit Jehova ad Mosen, Vade ad populum, et sanctifica eos hodie et cras, laventque vestimenta sua. 11. And be ready against the third day: for the third day the Lord will come down in the sight of all the people upon mount Sinai. 11. Et sint parati in diem tertium: quoniam die tertio descendet Jehova coram oculis totius populi super montem Sinai. 12. And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: 12. Et praescribet terminum populo per circuitum, dicendo, Cavete vobis ne ascendatis in montem, neque contingatis terminum ejus. Quicunque tetigerit montem, moriendo morietur. 13. There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount. 13. Non tanget eum manus, sed lapidando lapidabitur, aut jaculis ferietur: sive jumentum fuerit, sive homo, non vivet, quum protraxerit buccina, ipsi ascendcut in montem. 14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes. 14. Descendit autem Moses e monte ad populum, et sanctificavit populum, et laverunt vestimenta sua. 15. And he said unto the people, Be ready against the third day: come not at your wives. 15. Dixitque populo, Sitis parati in diem tertium, et ne accedatis ad uxores. 9. And the Lord said unto Moses. God here proclaims, that by a manifest symbol of His glory, He will make it evident that the Law proceeded not from Moses, but that he merely delivered faithfully what he received from heaven; for God was so covered with the cloud, as with a veil that He still upraised their minds as by a certain sign of His presence. On this was the authority of Moses founded, that the Israelites knew God to be the author of the doctrine, of which he was the minister. And this is especially worth remarking, because we gather from hence that there is no other mode of proving a doctrine, except by the assurance that it comes not from elsewhere, but from God alone; and thus is every mortal brought down to his level, lest any one, however excellent in wisdom, should dare to advance his own imaginations. For if the mightiest of prophets, Moses, obtained credit in the Church on no other grounds than because he bore the commands of God, and only taught what he had heard, how foolish and impudent will it be in teachers, who sink down far beneath him, to endeavor to attain a higher point! In fine, this passage shows that we must believe in God alone, but that at the same time we must listen to the prophets, who spoke out of His mouth. Besides this, it appears that God did not wish to obtain credit for His servant Moses during a short period of time, but that posterity should pay him the same reverence even after his death. The call of some is temporary; and it may happen that God takes away the spirit of prophecy from those to whom He has given it; but so did He appear to Moses, as to ratify, and, as it were, consecrate the truth of his doctrine in all ages. Thence it follows, that the brightness of God's glory, which was shown to his ancient people in the thick cloud, is not yet extinct, but that it ought to illuminate the minds of all the godly, reverently to submit themselves to Moses. What follows at the end of the verse is a repetition from the last; for there was no intervening reply of the people which Moses could report. The meaning is, that although the Israelites had voluntarily promised to abide in the path of duty, yet that this confirmation was added, like a spur to those who are running, that they may proceed more nimbly. 10. And the Lord said unto Moses. Before propounding His law, it is not unreasonable that God should command the people to be sanctified, lest He should cast pearls before swine, or give that which is holy unto dogs; for although by right of adoption they were holy, yet, as regarded themselves, the filthiness of their nature unfitted them for participating in so great a blessing. It was by no means right or just that the inestimable treasure should be polluted by foul and stinking vessels. Therefore, in the injunction that they should be sanctified, two things were pointed out, -- that the sacred doctrine of God was not to be handled by unwashen hands, and that the whole human race is impure and polluted, and, consequently, that none can duly enter God's school save those who are cleansed from their filthiness. And, doubtless, it is the just reward of their unworthy profanation that so many readers or hearers profit not by heavenly doctrine, because they rush in without fear or reverence, as to some ridiculous stage play. This preparation, then, is seasonably commanded, to make ready God's scholars and render them fit to be taught. But while the inward purity of the heart is chiefly demanded, this ceremony was not without its use to accustom an ignorant people to meditate upon true holiness. That they should wash their clothes and abstain from the nuptial bed were things of naught in themselves; but when external rites are referred to their proper end, viz., to be exercises unto spiritual worship, they are useful aids to piety; and we know that God, in consideration of the times, before Christ's coming, employed such figures which now have no place under the brightness of the Gospel. But although the use of them be grown obsolete, yet the truth, which I spoke of, still remains, viz., that if we desire to be admitted to a participation in heavenly doctrine, we should "cleanse ourselves from all filthiness of the flesh and spirit." (2 Corinthians 7:1.) But here a question arises; for if, as Peter bears witness, faith purifies the heart, (Acts 15:9,) and understanding of the doctrine goes before faith, since Paul declares that it "cometh by hearing," (Romans 10:17,) the consequence is, that the order of things is inverted if the people are to be sanctified before they hear the Law, because in this way the means of sanctification is wanting. My reply is, that albeit faith, in so far as it embraces the offer of reconciliation and the Spirit of regeneration, can alone truly purify us; yet this by no means prevents the fear of God from going before to prepare a place for the word in our minds. And, properly speaking, a pious desire of learning, humility, and reverence should be accounted the commencement of faith, since it is from these elements that God begins to perfect faith in us by certain progressive steps. On this account James exhorts us to "receive with meekness the engrafted word," because the door of the entrance is shut against it by pride, and obstinacy, and profane contempt. As to the meaning of the passage, to be "sanctified," and to "wash their clothes," are not spoken of as different things, but the second is added as the symbol [213] of the first; for under the Law the rite of ablution reminded the ancient people that no one can please God, except he both seek for expiation in the blood of Christ, and labor to purify himself from the pollution's of the flesh. Abstinence from cohabitation had the same object; for although there is nothing polluting or contaminating in the marriage bed, yet the Israelites were to be reminded that all earthly cares were, as much as possible, to be renounced, and all carnal affections to be put away, that they might give their entire attention to the hearing of the Law. The sanctity of marriage veils and covers whatever of sin there is in the cohabitation of man and wife; yet it is certain that it in some degree distracts them from having their whole minds occupied by spiritual affections. Therefore Paul makes this exception in the mutual obligation of the marriage bed, that couples may be separated for "fasting and prayer." (1 Corinthians 7:5.) Yet the moderation which God prescribed is to be observed; for God did not enjoin perpetual celibacy, but so arranged the time that the Israelites might be disengaged from all earthly preoccupations, and might more freely apply their whole minds to the reverent reception of the Law. 12. And thou shalt set bounds. By this symbol the Israelites were admonished to restrain their natural inquisitiveness, that they may be sober in their desires after knowledge, because God, by the teaching of His Law, only enlightens those who are as "little children." We know how great is men's natural curiosity, how forwardly they seek to penetrate the secrets of God, how daringly they indulge themselves, and how, by their irreverence, all religion and fear of God is extinguished in them; wherefore there was good cause why He should set these bounds, and restrain this perverse longing after unlawful knowledge. All would have wished to come, like Moses, to familiar converse with God; but they are commanded to stand within the boundaries, that they may obey God speaking to them by an interpreter. Thus are their modesty and docility proved, when they desire no more than is permitted them, and keep themselves within the bounds of revelation. What was then enjoined upon His ancient people is extended also to us, that in reading and hearing we should not overpass the limits which God assigns us, but, content with the form of doctrine which He delivers to us, should let alone what He would have concealed from us; and, although He speaks to us from afar, should not be offended by the distance. Yet does He not prohibit the people from ascending, as though he grudged them a nearer prospect of His glory; but because it is expedient that the proud and improperly arrogant should be kept within His narrow limit, that they may be reminded of their weakness. To alarm them yet more, He commands that the men themselves, [214] and even beasts, though harmless, should be killed if they passed over the borders. We have just before explained what is meant by God's descending, viz., the manifestation of His power; since His essence which fills heaven and earth moves not from its place. 13. There shall not a hand touch it. [215] They ignorantly pervert the meaning who resolve the particle v, be, into the adversative else; as if Moses forbade them to touch the mountain with the hand, under penalty of stoning. [216] Those also are far from the truth who think that what is ordained is, that one should not follow the other, or that none should stretch forth his hand to the transgressors for their help. Moses referred to something altogether different; for in order to render more detestable those who, by rash advances, should violate the limits placed by God, he commanded them to be killed afar off by stones or darts; as if whosoever should touch them, even with a finger, would contract pollution. It is, then, as if he commanded them to be avoided as being accursed, lest they should infect others by their contagion. Therefore there is an antithesis between different kinds of death, viz., to smite with the sword or to shoot through with darts, and to strike with the hand. But lest the people should consider themselves rejected, and thus being offended by the ignominy of their repulse, should abandon their love and desire for the Law, He permits their ascent conditionally, viz., when the sound of the trumpet shall have been protracted for a long time, or it shall have done sounding. Thus there was no ground for co…

were come to the desert of Sinai--The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure. and there Israel camped before the mount--Sinai, so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert--the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikh, while many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount." "In this valley--a long flat valley--about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit" [BONAR].

Moses went up unto God--the Shekinah--within the cloud (Exo 33:20; Joh 1:18). Thus shalt thou say to the house of Jacob, &c.--The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [Ti1 2:5; Heb 12:24].

ye shall be unto me a kingdom of priests--As the priestly order was set apart from the common mass, so the Israelites, compared with other people, were to sustain the same near relation to God; a community of spiritual sovreigns. an holy nation--set apart to preserve the knowledge and worship of God.

Moses came and called for the elders of the people--The message was conveyed to the mighty multitude through their elders, who, doubtless, instructed them in the conditions required. Their unanimous acceptance was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how much self-confidence did their language betray! How little did they know what spirit they were of!

The Lord said unto Moses, Lo, I come . . . in a thick cloud, &c.--The deepest impressions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated the event with feelings of intense solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the barriers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation which increased as the appointed day drew near.

In the third month, when the children of Israel were gone forth out of the land of Egypt,.... Which was the month Sivan, and answers to part of May and part of June: the same day came they into the wilderness of Sinai; which had its name from the mountain situated in it, and that from the bushes which grew upon it. Justin (z) calls it Synan, which he says Moses occupied, and Strabo (a), Sinnan. Hither they came either on the same day they came from Rephidim; which, according to Bunting (b), were eight miles from it, or on the same day of the month, as to number, that is, on the third day of the third month; and so Jerom (c) and others say it was on the forty seventh day after their coming out of Egypt, three days after which they received the law on Mount Sinai, it being a generally received notion that the law was given fifty days after the passover; hence the feast of weeks is called from thence the feast of pentecost, or fifty days: or rather this was the first day of the month, as Jarchi and R. Moses; with which agrees the Targum of Jonathan; and so was the forty fifth of their coming out of Egypt, five days after which they received the law; it being a tradition with the Jews, as Aben Ezra observes, that that was given on the sixth of Sivan, and may be accounted for thus; on the first day they came to Sinai, and encamped there, on the day following Moses went up to God, Exodus 19:3, on the third day Moses gathered the elders together, Exodus 19:7, and declared to them the words of God, and on the third day after that, which was the sixth, the law was delivered to them. (z) E Trogo, l. 36. c. 2.((a) Geograph. l. 16. p. 520. (b) Travels, p. 82. (c) Epist. Fabiolae de 42 mansion. fol. 15. c. 1. tom. 3.

For they were departed from Rephidim,.... After they had fought with Amalek, and came to the western part of the mount to Horeb, where the rock was smitten for them; and they were come from that now, and encamped at Sinai, after Jethro had paid a visit to Moses: and were come to the desert of Sinai, and had pitched in this wilderness; that is, of Sinai, as in the preceding verse: and there Israel encamped before the mount; Mount Sinai, from whence the desert or wilderness was called. This, as Jarchi says, was on the east side of the mount; Horeb and Sinai were but one and the same mountain, which had two tops. Horeb was on the western side, near to which lay the plain of Rephidim; and Sinai was on the eastern side, on which the wilderness of that name bordered: so that the children of Israel, when they came from Rephidim, came from the western side, and took a circuit about and came to the eastern; which, according to a fore mentioned writer, was eight miles, and was the twelfth station or mansion of the children of Israel. This number twelve is taken notice of by some, as having something singular and peculiar in it; there were the twelve tribes of Israel, and at their twelfth mansion the law was given them; Christ had twelve apostles, and there are twelve foundations of the new Jerusalem, and 12,000 were sealed out of every tribe of Israel.

And Moses went up unto God,.... Who was in the pillar of cloud upon the top of the mount; this was on the second day, according to the Targum of Jonathan: "the Lord called unto him out of the mountain"; or had called unto him, as Aben Ezra, since without his leave he could not have gone up. He called to him out of the cloud upon the top of the mountain to come up, and being come near him, he called to him, and spoke with an articulate voice, as follows: saying, thus shalt thou say, to the house of Jacob, and tell the children of Israel; which are the same, and are described as descending from the same person, who was called by both names; the one was his name in the former and lower state of his life, the other in the latter and more prosperous one; and his posterity are called by these two names, as Bishop Patrick observes, to put them in mind, that they who had lately been as low as Jacob, when he went to Padanaram, were now grown as great as God made him when he came from thence, and was called Israel.

Ye have seen what I did to the Egyptians,.... The plagues he brought upon them in Egypt, and the destruction of them at the Red sea; these things they were eyewitnesses of, and needed no other proof or evidence to convince and assure them of them, and therefore must be under obligation to attend to what he was about to recommend unto them, for which reason this is observed: and how I bare you on eagles' wings; that is, as on eagles' wings, the note of similitude being wanting, but to be supplied; for it cannot be thought that they were literally bore on eagles' wings; but as that creature is reported to be very affectionate to its young, and careful of it, and, as is said, only to one; for, having more, it will cast away all but one, and reserve that, which it carefully nourishes; and being swift of flight, and strong of wing, it will in a remarkable manner take its young upon it, and safely and swiftly convey it where it pleases; of which See Gill on Deuteronomy 32:11. The eagle excels other birds both in its strength and in the size of its body; and especially its pectoral muscles, by which its wings are supported; are very strong, so that it can carry its young, and other things, on its back and wings; and some such thing nature itself seems to have required, as naturalists observe (d); and there are some histories, which, if true, greatly confirm and illustrate this. Aelianus (e) reports of Tilgamus, a Babylonian, and who afterwards was king of Babylon, and who seems to be the Tilgath Pilneser of the Scriptures, king of Assyria, that when a lad, being thrown down from the top of a tower, an eagle, which is a very quick sighted bird, saw him, and, before he came to the ground, flew under him, took him upon its back, and carried him into a garden, and gently let him down. So it is related of Aristomenes (f), that as he was casting headlong into a deep ditch by the Lacedemonians, where they used to throw condemned malefactors, an eagle flew under him, and bore him on its wings, and carried him to the bottom, without any hurt to any part of his body. Jarchi observes, that whereas other birds carry their young between their feet, for fear of those that fly above them, the eagle flying above all others, and so in no fear of them, carries its young upon its wings, judging it better that a dart should pierce that than its young. The Targums of Jonathan and Jerusalem paraphrase the words,"and I bore you on clouds, as on eagles' wings;''which covered, and protected, and sustained them, as the eagles' wings do its young; the former adds, from Pelusium, a city in Egypt, supposed by the Targumist to be the same with Rameses; where Jarchi observes the people of Israel were very swiftly gathered together as the place of their rendezvous, and were as safely brought from thence to the place where they now were. Thus the Lord showed an affectionate concern for Israel, took them under his care and protection, stood between them and the Egyptians in a pillar of cloud, and secured them from their arrows, and swiftly and safely removed them from the land of Egypt to the place where they now were, distinguishing them from all other nations, having chosen them to be a special people to himself: and brought you unto myself: to the mountain of God, where he had appeared to Moses, and given this as a sign and token of the truth of his mission, that he and Israel, when brought out of Egypt by him, should serve him on this mount; and now they were brought thither, where he was about not only to grant his presence in a very singular manner, but to deliver his law unto them, and enter into a covenant with them, and establish and settle them as his people; so that they were a people near unto the Lord, taken into covenant, and indulged with communion with him, and made partakers of various distinguished blessings of his: both the above Targums are, "I brought you to the doctrine of my law", to receive it at this mount. (d) Scheuchzer. Physica Sacra, vol. 2. p. 186. (e) Hist. Animal. l. 12. c. 21. (f) Pausaniae Messenica, sive, l. 4. p. 250, 251.

Now therefore,.... Since they had received such marks of his favour, and were laid under great obligations to him: if ye will obey my voice indeed; truly, sincerely, and heartily; or "in hearkening hearken", or "in obeying obey" (g); that is, closely and attentively hearken to what he should say to them, and thoroughly and constantly yield a cheerful obedience to his commands: and keep my covenant; now about to be made with them, which would consist of promises of good things to be done to them on his part, and of duties to be performed by them on their part, and so would constitute a formal covenant by stipulation and restipulation: then ye shall be a peculiar treasure unto me above all people; be as highly valued by him, and as carefully preserved as the richest treasure among men; even as the treasure of princes, consisting of gold and silver, precious stones, pearls and jewels, and everything that is valuable; and of this he would give such proof and demonstration, as would make it appear that they were esteemed by him above all people upon the face of the earth; being chosen for his peculiar treasure, and redeemed out of the house of bondage and slavery to be his peculiar people, and distinguished from all others by particular favours and blessings: for all the earth is mine; as it is, and the inhabitants of it, by creation, sustentation, preservation, and dominion, all being made, upheld, preserved, and governed by him; and therefore, as he had a right to all, could choose what part he pleased for his special use and service; or "though all the earth is mine" (h), as Marinus in Aben Ezra, which yet the latter does not seem to approve of; and then the sense is, though the whole world was his, and all that is in it, yet such was his special affection, and peculiar regard to Israel, as to choose them, and esteem them as his portion and inheritance, his jewel, and peculiar treasure. (g) "obediendo obedieritis", Pagninus, Montanus; "audiendo audiveritis", Drusius; "auscultando auscultabitis", Piscator; so Ainsworth. (h) "tametsi", Vatablus; "quamvis", Piscator, Drusius.

And ye shall be unto me a kingdom of priests,.... Instead of being in a state of servitude and bondage, as they had been in Egypt, they should be erected into a kingdom, become a body politic, a free state, a commonwealth governed by its own laws, and those laws of God's making; yea, they should be a kingdom to him, and he be more immediately the king of them, as he was not of others, the government of Israel being a Theocracy; and this kingdom should consist of men that were priests, who had access to God, served him, and offered sacrifice to him; or of men greatly esteemed and honoured, as priests were in those times. Jarchi interprets it, a kingdom of princes, as the word sometimes signifies: the subjects of this kingdom were princes, men of a princely spirit, and these princes, like those of the king of Babylon, who boasted they were altogether kings; and like the Roman senators, of whom the ambassador of Pyrrhus said, that he saw at Rome as many kings as he saw senators. And so here all the Targums render it, "kings and priests": to which reference seems to be had not only in 1 Peter 2:9 but in Revelation 1:6, they were kings when they got the victory, as in the times of Joshua, over the several kings of Canaan, and had their kingdoms divided among them; and before the priesthood was settled in the family of Aaron, every head of a family in Israel was a priest; and they were all priests at the passover, as Philo (i) observes: and so the spiritual Israel of God are kings and priests; they are kings, having the power and riches of kings; having got through Christ the victory over sin, Satan, and the world; and being possessed of the kingdom of grace, and heirs of the kingdom of glory; and priests, being allowed to draw nigh to God, to present themselves, souls and bodies, a holy and living sacrifice, to offer to him the sacrifices of prayer and praise through Christ, by whom they become acceptable to him: "and an holy nation"; being separated from all others, and devoted to the worship and service of God, having holy laws, and holy ordinances, and a holy service, and a holy place to perform it in, and holy persons to attend unto it, as they afterwards had. In allusion to this, the spiritual Israel, or people of God, are also called so, 1 Peter 2:9 being chosen unto holiness, redeemed from all iniquity, called with an holy calling, sanctified by the blood of Christ, and made holy by the Spirit of God, and under the influence of his grace live holy lives and conversations: these are the words thou shalt speak unto the children of Israel: what he would have them do, and they were bound to do in a way of duty to him, and what he in a way of grace would do for them, and they should be unto him, (i) De Vita Mosis, l. 3. p. 686.

And Moses came and called for the elders of the people,.... After he had heard the above words from the mouth of God, he came down from the mount into the camp of Israel, and sent for the elders or principal men of the tribes and families of Israel to come to him: and, being gathered together: laid before their faces all these words which the Lord commanded him; expressed them in the plainest manner, set them in the clearest light to their minds and consciences; so that they thoroughly understood them, were fully convinced of the propriety of these things God required of them, and their obligation to observe them, and saw plainly the greatness and importance of what he promised unto them.

And all the people answered together,.... By their heads and representatives, the elders, summoned before Moses, to whom he declared the whole will of God; or this being communicated by them to their respective tribes and families, they were all of one mind; there was not a contradicting voice among them, they all gave the same answer, or all united in returning for answer what follows: all that the Lord hath spoken we will do; obey his voice in all things he directs unto, or commands to be done, and keep the covenant he should make with them, and observe whatever was required on their parts; which was well spoken, if with the heart, and if, under a consciousness of their own weakness, they had expressed their desire of dependence upon the grace of God to enable them to perform, see Deuteronomy 5:28. The Septuagint version adds, "and we will hear", or be obedient, as in Exodus 24:7, and Moses returned the words of the people unto the Lord; not for his information, who knew very well what they had said, but for the discharge of his office as a mediator and messenger between God and them: this, according to Jarchi, was on the third day of the month.

And the Lord said unto Moses,.... As the Targum of Jonathan, on the third day; though Jarchi says the fourth; which seems not so well to agree with his words on the preceding verse, since it seems to be at the same time that Moses returned the words of the people to the Lord, that he said what follows to him: lo, I come unto thee in a thick cloud; which was different from the pillar of cloud in which he went before the people, and now stood in it on the top of the mount; for he speaks not now of his present appearance to Moses, but of his appearance on the mount three days after; wherefore the Septuagint version wrongly renders it, "in a pillar of cloud": there were appearances of the divine Majesty in a cloud frequently afterwards, both in the Old and New Testament, see Exodus 40:34 and so Christ, the mighty Angel, is said to be clothed with a cloud, Revelation 10:1. And from such appearances as these, the Heathens have represented their deities, as Apollo (k), Venus (l), Juno (m), and others, coming in a cloud, or clothed with one: that the people may hear when I speak with thee, and believe thee for ever; they had believed Moses already, particularly at the Red sea, when they saw what was done there, but afterwards, as it seems, returned to their unbelief again; but now, as they would be eyewitnesses of the cloud in which the Lord would appear to Moses, so they would be ear witnesses of what he said to him; for though the cloud was a thick one in which he came, so that they could not see any similitude, any likeness at all, not so much as a brightness, a shining glory, as they had seen in the pillar of cloud, see Exodus 16:7, yet, the voice of God out of it was so loud, when he spoke with Moses, that this vast body of people being placed around, at the lower part of the mount, heard plainly and distinctly all that was said; so that they were sure they were not imposed upon by Moses, but that the law he delivered to them was from God, since they heard it with their own ears; and therefore they and their posterity believed it for ever, and never entertained the least distrust of the divinity and authority of it. This case was widely different from that of Numa or Mahomet, the one pretending to receive instructions from the goddess Egeria, and the other from the angel Gabriel; but all depended upon their own word, none were, nor did they pretend that any were eye or ear witnesses of what they declared; but such was the case here: and Moses told the words of the people unto the Lord; the same which he is said to return to him in the preceding verse, and here repeated for the confirmation of it, and to lead on to what the Lord had to say further concerning them. (k) "Nnbe et candentes humeros amictus Augur Apollo. -----" Horat. Carmin. l. 1. ode 2.((l) "Et Venus aethereos inter dea candida nimbos Dona ferens aderat ----". Virgil. Aeneid, l. 8. "prope finem". "Hoc Venus obscuro faciem circumdata nimbo Detulit. ----" Virgil. Aeneid, l. 12. (m) "Agens hyemem nimbo succincta, per auras ----". Ib. Aeneid. 10.

And the Lord said unto Moses,.... On the fourth day, according to the Targum of Jonathan: go unto the people; go down from the mountain, from the top of it, where he now was, to the camp of Israel, which was pitched before it: and sanctify them today and tomorrow; the fourth and fifth days of the month; that is, he was, to instruct them how they were to sanctify themselves in an external way, by washing themselves, as after mentioned, their bodies and clothes, and by abstaining from all sensual pleasures, lawful or unlawful: and let them wash their clothes; which the Jews understood not of their garments, but of their bodies also; teaching them by these outward things the necessity of internal purity and holiness, to appear before God: these outward rites were in use before the law of Moses, as appears from Genesis 35:2 and the Heathens themselves have similar notions of the cleanness of bodies and garments, as well as the purity of mind, being acceptable to their deities (n). (n) "Casta placent superis, pura cum veste venito". Tibullus.

And be ready against the third day,.... Not the third day of the month, but the third day from hence, this being the fourth, and the morrow the fifth, and the third day, the day following that, the sixth, on which day it is generally agreed by the Jews that the law was given; see Gill on Exodus 19:16. for the third day the Lord will come down in the sight of all the people upon Mount Sinai; which must be understood, consistent with his omnipresence, and is only expressive of some visible display of his power, and of some sensible token of his presence to the people; he was now upon it in the pillar of cloud, but then he would appear in another manner, and descend in a thick cloud and fire, which all the people would see, though they could not see the similitude of anything in it.

And thou shall set bounds to the people round about,.... That is, round about the mountain, by drawing a line, throwing up a foss or ditch, or else by laying up heaps of stones or sand, which might be come at easily, or bushes and branches of trees, which grew thick on the mount, from whence it had its name; but be it what will that were used, these were to signify, that so far the people might go, but no further, which their curiosity might prompt them to: saying, take heed unto yourselves that ye go not up into the mount; so far were they from being allowed to go up to the top of it, that they were not allowed to ascend it at all, or to go any further than where the ascent or rise began; it was at their peril to ascend, and this was what they were to take heed unto, lest they incurred danger: or touch the border of it; it being the mountain of God, and relatively holy through his presence on it: whosoever toucheth the mount shall be surely put to death; which severe law was made to deter them from any attempt to go up the mountain, since it was death even to touch it, see Hebrews 12:18.

There shall not a hand touch it,.... The mountain or the border of it, which is repeated that it might be taken notice of; and to show that it would be resented if they were to stretch out their hand and only lightly touch it, much more should they set their feet upon it and attempt to ascend it: or rather, "shall not touch him" (o); that is, the man that shall touch the mountain; he shall be so detestable and abominable, whoever touches it or breaks through the bounds of it, and attempts to ascend it, that no man shall follow him to lay hold on him, in order to bring him back to justice, but shall dispatch him at once in one or other of the ways directed to: but he shall surely be stoned, or shot through; if near at hand, all about him shall rise upon him, and take up stones and stone him; but if he is got at a distance, then they were to shoot arrows at him; and in this way Aben Ezra interprets it; the words, says he, refer to the man that toucheth the mount, who is not to be followed and apprehended, but those that see him, and are near, abiding in the place where they are, are to stone him immediately, and if afar off they are to throw darts at him: though the Targum of Jonathan seems to understand it, as if punishment would be immediately inflicted upon such a person, not by the hands of men, but by the hand of God; for it says, such an one shall be stoned with hailstones, and fiery darts shall be spread upon him; or, as the Jerusalem Targum, shall be shot at him: whether it be beast, or man, it shall not live; that touches the mountain, and so it is explained, Hebrews 12:20, the word beast comprehends all kinds of beasts, wild and tame, and all sorts of cattle, of the herd or flock; as the word "man" takes in women as well as men, as Ben Gersom observes; Aben Ezra thinks fowls are not mentioned, because they cannot be taken, but fly away immediately; but then they might be shot: when the trumpet soundeth long, they shall come up to the mount; this, according to Jarchi, was a trumpet of a ram's horn; the word used in the Arabic language signifying a ram; but it is a mere fancy and fable of his, that this was of the ram of Isaac which was sacrificed in his stead; it is much more likely that there was indeed no real trumpet, only a sound was formed like the sound of one; and, it is highly probable, was formed by the ministering angels; Aben Ezra observes, that the sound of a trumpet was never heard until the day of the decalogue, until the day that was given; and that there was not a greater wonder on Mount Sinai than this: the design and use of it was to gather, this vast body of people together, to come and hear what God had to say unto them; and when its sound was protracted to a great length, or was in one continued tone, and somewhat lower, as is usual when a trumpet is about to cease blowing, then the people were to take it as a token that they should approach the mountain; not to ascend it, but come to the lower and nether part of it, where bounds were set to direct them how far they might go, and no further: so the Septuagint version is,"when the voices (or thunders) and the trumpets and the cloud departed from the mountain, they went up to the mountain:''a certain Jewish writer (p) interprets this, not of the people in general, but of Aaron and his sons, and of the seventy elders, see Exodus 19:24. (o) "non tanget eum", Vatablus, Drusius, "non feriet eum", Tigurine version. (p) R. Samuel Ben Hophni, apud Aben Ezram, in loc.

And Moses went down from the mount unto the people,.... The same day that he went up, the fourth day of the month: and sanctified the people; instructed them and ordered them what they should do for their sanctification, in order to their hearing the law from the mouth of the Lord: and they washed their clothes; as the Lord had directed Moses to enjoin them, and as he had commanded them; see Gill on Exodus 19:10.

And he said unto the people, be ready against the third day,.... The third day from thence, the sixth of the month Sivan, against which day they were to prepare themselves, by washing their garments, and all other outward acts of sanctification and purity they were directed to, that they might be ready for the service of that day, to hear and receive the law from God himself: Aben Ezra has this note on the passage,"perhaps not a man slept that night, that he might hear the voice of the Lord in the morning, as was the way or custom of the high priest on the day of atonement;''that is, not to sleep the night before: come not at your wives; or, "do not draw nigh to a woman" (q), to lie with her; meaning not with a strange woman, or one that was not his wife, for that was not lawful at any time; nor with a menstruous woman who was unclean, and so forbidden, but with a man's own wife: what was lawful must now be abstained from, for the greater sanctification and solemnity of the service of this day, see 1 Corinthians 7:5, so Chaeremoh (r) the stoic says of the Egyptian priests, that when the time is at hand that they are to perform some very sacred and solemn service, they spend several days in preparing for it; sometimes two and forty, sometimes more, sometimes less, but never under seven; when they abstain from all animals, and from all kind of herbs and pulse, and especially from venereal conversation with women; and to this latter Juvenal (s) the poet has respect. (q) Sept. "to a woman", Ainsworth. (r) Apud Porphyr, de Abstinentia, l. 4. sect. 7. Vid Clement. Alexand Stromat. l. 1. p. 306. (s) "Ille petit veniam quoties non abstinet uxor, "Concubitu, sacris observandisque diebus". Juvenal, Satyr 6.

Now, at length, comes that memorable day, that terrible day of the Lord, that day of judgment, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire, and lived, Deu 4:33. Never was there such a sermon preached, before nor since, as this which was here preached to the church in the wilderness. For, I. The preacher was God himself (Exo 19:18): The Lord descended in fire, and (Exo 19:20), The Lord came down upon mount Sinai. The shechinah, or glory of the Lord, appeared in the sight of all the people; he shone forth from mount Paran with ten thousands of his saints (Deu 33:2), that is, attended, as the divine Majesty always is, by a multitude of the holy angels, who were both to grace the solemnity and to assist at it. Hence the law is said to be given by the disposition of angels, Act 7:53. II. The pulpit (or throne rather) was mount Sinai, hung with a thick cloud (Exo 19:16), covered with smoke (Exo 19:18), and made to quake greatly. Now it was that the earth trembled at the presence of the Lord, and the mountains skipped like rams (Psa 114:4, Psa 114:7), that Sinai itself, though rough and rocky, melted from before the Lord God of Israel, Jdg 5:5. Now it was that the mountains saw him, and trembled (Hab 3:10), and were witnesses against a hard-hearted unmoved people, whom nothing would influence. III. The congregation was called together by the sound of a trumpet, exceedingly loud (Exo 19:16), and waxing louder and louder, Exo 19:19. This was done by the ministry of the angels, and we read of trumpets sounded by angels, Rev 8:6. It was the sound of the trumpet that made all the people tremble, as those who knew their own guilt, and who had reason to expect that the sound of this trumpet was to them the alarm of war. IV. Moses brought the hearers to the place of meeting, Exo 19:17. He that had led them out of the bondage of Egypt now led them to receive the law from God's mouth. Public persons are indeed public blessings when they lay out themselves in their places to promote the public worship of God. Moses, at the head of an assembly worshipping God, was as truly great as Moses at the head of an army in the field. V. The introductions to the service were thunders and lightnings, Exo 19:16. These were designed to strike an awe upon the people, and to raise and engage their attention. Were they asleep? The thunders would awaken them. Were they looking another way? The lightnings would engage them to turn their faces towards him that spoke to them. Thunder and lightning have natural causes, but the scripture directs us in a particular manner to take notice of the power of God, and his terror, in them. Thunder is the voice of God, and lightning the fire of God, proper to engage the senses of sight and hearing, those senses by which we receive so much of our information. VI. Moses is God's minister, who is spoken to, to command silence, and keep the congregation in order: Moses spoke, Exo 19:19. Some think it was now that he said, I exceedingly fear and quake (Heb 12:21); but God stilled his fear by his distinguishing favour to him, in calling him up to the top of the mount (Exo 19:20), by which also he tried his faith and courage. No sooner had Moses got up a little way towards the top of the mount than he was sent down again to keep the people from breaking through to gaze, Exo 19:21. Even the priests or princes, the heads of the houses of their fathers, who officiated for their respective families, and therefore are said to come near to the Lord at other times, must now keep their distance, and conduct themselves with a great deal of caution. Moses pleads that they needed not to have any further orders given them, effectual care being taken already to prevent any intrusions, Exo 19:23. But God, who knew their wilfulness and presumption, and what was now in the hearts of some of them, hastens him down with this in charge, that neither the priests nor the people should offer to force the lines that were set, to come up unto the Lord, but Moses and Aaron on, the men whom God delighted to honour. Observe, 1. What it was that God forbade them - breaking through to gaze; enough was provided to awaken their consciences, but they were not allowed to gratify their vain curiosity. They might see, but not gaze. Some of them, probably, were desirous to see some similitude, that they might know how to make an image of God, which he took care to prevent, for they saw no manner of similitude, Deu 4:5. Note, In divine things we must not covet to know more than God would have us know; and he has allowed us as much as is good for us. A desire of forbidden knowledge was the ruin of our first parents. Those that would be wise above what is written, and intrude into those things which they have not seen, need this admonition, that they break not through to gaze. 2. Under what penalty it was forbidden: Lest the Lord break forth upon them (Exo 19:22-24), and many of them perish. Note, (1.) The restraints and warnings of the divine law are all intended for our good, and to keep us out of that danger into which we should otherwise, by our own folly, run ourselves. (2.) It is at our peril if we break the bounds that God has set us, and intrude upon that which he has not allowed us; the Bethshemites and Uzzah paid dearly for their presumption. And, even when we are called to approach God, we must remember that he is in heaven and we upon earth, and therefore it behoves us to exercise reverence and godly fear.

Exodus 19:16-20 16. And it came to pass on the third day, in the morning, that there were thunders and lightning's, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. 16. Et fuit die tertia, quum factum esset mane, facta sunt tonitrua, et fulgura, et nubes densissima super montem, et clangor tubae intentissimus, expavitque universus populus qui erat in castris. 17. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. 17. Et eduxit Moses populum in occursum Dei e castris: qui steterunt in inferiore parte montis. 18. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 18. Mons autem Sinai fumabat totus, eo quod descendisset super eum Jehova in igne: ascendebatque fumus ejus: sicut fumus fornacis, et commotus est universus mons vehementer. 19. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spoke, and God answered him by a voice. 19. Erat praeterea clangor buccinae procedens, et invalescebat valde: Moses loquebatur, et Deus respondebat ei in voce. 20. And the Lord came down upon mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount; and Moses went up. 20. Descenderat autem Jehova supra montem Sinai, super verticem montis: et vocavit Jehova Mosen ad verticem montis, ascenditque Moses. 16. And it came to pass on the third day. We must bear in mind what I have already adverted to, that this terrible spectacle was partly to set the presence of God before their eyes, that His majesty might urge the beholders to obedience, and vindicate His doctrine from contempt, and partly to express the nature of the Law, which in itself produces nothing but mere terror. The air was disturbed by thunder and lightning's, and the sound of the trumpet; the mountain was wrapped in smoke and darkness, that the people might humbly prostrate themselves before God, and solemnly embrace the covenant proposed to them; since religion never penetrates the mind so that it seriously receives God's word until its vices are cleansed and corrected, and it is really subdued. And this fear is common also to the Gospel; for as in the promulgation of the Law God shook the earth, so when He speaks by the Prophet of the coming of Christ, and the restoration of His Church, He says, "Yet once, it is a little while, and I will shake the heavens and the earth," etc. (Haggai 2:6.) Thus, too, David, when he would point to God as the avenger of His Church, describes Him under this image; for no doubt when, in Psalm 18:7-9, he says, "Then the earth shook and trembled, the foundations also of the hills moved and were shaken, -- there went up a smoke out of his nostrils, and fire out of his mouth devoured; he bowed the heavens also, and came down; and darkness was under his feet," he alludes to the history which Moses here relates. Habakkuk 3:3 yet more plainly does so, -- "God came from Teman, and the Holy One from Mount Paran." Meanwhile the other point remains, that the awful prodigies, at which the people needs must tremble, were added as seals to the promulgation of the Law, because the Law was given to cite slumbering consciences to the judgment-seat, that, through fear of eternal death, they might flee for refuge to God's mercy. 17. And Moses brought forth the people. We learn from these words that the prodigies were not intended to drive the people from God's sight, and that they were not smitten with fear to exasperate and disgust them with the doctrine, but that God's covenant was no less lovely than alarming; for they are commanded to go and "meet God," presenting themselves with minds ready unto obedience. But this could not be unless they heard in the Law something besides precepts and threatenings. Yet in the smoke and fire, and other signs, some fear was added, in accordance with the office of the Law, because the sinner will never be capable of pardon until he learns to tremble from consciousness of his guilt, nay, until confounded with dread he lies like one dead before the tribunal of God. In the two following verses, Moses explains what he had briefly touched upon respecting the meeting with God; for he shows that God was near, since His majesty appeared upon the top of Sinai. He adds that he stood within the bounds, because he went up by himself alone, and that by invitation; for he clears himself from the accusation of temerity, by expressly stating that he passed over the limits assigned to the people, not voluntarily, but at the command and call of God. [217] It appears from the context itself that the order of the narration is inverted, which the old translator does not perceive, and perverts the sense. God's answering him "by a voice," means that He spoke aloud and clearly, viz., so that the people might hear, as we shall see hereafter in Deuteronomy 4. Footnotes: [217] This sentence is omitted in the Fr. I presume the allusion here is to verse 20, which the V. translates "descendit, and not as C., "descenderat." Corn. a Lapide defends the V., with which our A.V. agrees, conceiving that a still closer descent "in a thicker cloud, and with greater glory," upon the very top of the mountain, over which the fire had only hovered before, is here described. It may be so; but his reasoning, founded on the word "super," which is used in both cases, does not prove it.

Exodus 19:21-25 21. And the Lord said unto Moses, Go down, charge the people, lest they break through unto the Lord to gaze, and many of them perish. 21. Dixitque Jehova ad Mosen, Descende: contestare populum ne perrumpatad Jehovam videndicausa, et cadat ex eis multitudo. 22. And let the priests also, which come near to the Lord, sanctify themselves, lest the Lord break forth upon them. 22. Quinetiam sacerdotes qui appropinquant ad Jehovam sanctificent se, ne forte rupturam illis faciat Jehova. 23. And Moses said unto the Lord, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it. 23. Et ait Moses ad Jehovam, Non peterit populus ascendere in montem Sinai: quia tu nos contestatus es, dicendo, Distermina montem, et sanctifica illum. 24. And the Lord said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the Lord, lest he break forth upon them. 24. Et dixit ei Jehova, Vade, descende, et ascendes tu et Aaron tecum, sacerdotes autem et populus non perrumpant ut ascendant ad Jehovam, ne forte rupturam in illis faciat. 25. So Moses went down unto the people, and spoke unto them. 25. Descendit itaque Moses ad populum, et loquutus est apud eos. 21. And the Lord said unto Moses. By God's command the same prohibition is repeated, that the people should not pass over the bounds, because, without doubt, it was not enough to have forbidden them once, as we may gather from the reply of Moses; for he thought that since they were all admonished, there was no necessity for a new prohibition. But God insists with greater vehemence, and again with threatenings, orders them to be charged that they take diligent heed to themselves. He knew, forsooth, that He had to do with the rebellious, for whose subjugation a sorer dread of punishment would be necessary. Now, since we are no better than they, let us not be surprised if God often spurs us on by the application of many exhortations, and redoubles His threats, for else forgetfulness of all which He has once enjoined would creep over us. This passage also confirms the fact, that the curiosity which influences men's minds is greatly displeasing to God; for He expressly commands that they should not break through to gaze, -- not because He would have anything concealed or hidden which it was profitable for them to know, but because their inquiries ought to be sober; and this is the legitimate limit of knowledge, humbly to learn at God's mouth what He voluntarily teaches, -- not to advance with too anxious longings, but to follow Him as He leads us. 23. And Moses said unto the Lord. Because Moses was persuaded that the people would be obedient, he rejoins that the decree which had already been pronounced would be sufficient, and that the repetition of it would be in some degree supererogatory; for when he says that "the people cannot come up," he replies that he puts himself forward in the name of all as their surety. And this he does honestly, and in accordance with the rule of charity; yet it appears from God's reply that he was deceived, whilst judging of others by his own feelings. Whilst, however, he unhesitatingly executes the task allotted to him, it is plain that he preferred the command of God to his own preconceived opinion; and thus taught us by his example, that whatever may be the imaginations which come into our minds, they must still be submitted to this yoke, that God's authority alone may have the pre-eminence. A doubt may arise because He names "the priests;" since the priestly office was not yet committed to the Levites. Some, therefore, understand it to mean all the first-born, because, by ancient and common consent, it is allowed that they were always invested with the honor of the priesthood. But although I readily admit that they were chosen from the first-born, yet I do not think it probable that out of that immense multitude there were special priests for every house. In the meantime we may conjecture that since no heathen nations were then without priests, there was no less method amongst the chosen people; for what common sense dictated to the blind, assuredly a purer religion more clearly showed, viz., that God's worship should not be separated from the priesthood.

on the third day in the morning, that there were thunders and lightnings, &c.--The descent of God was signalized by every object imagination can conceive connected with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to be proclaimed. As the mountain burned with fire, God was exhibited as a consuming fire to the transgressors of His law. The thunder and lightning, more awful amid the deep stillness of the region and reverberating with terrific peals among the mountains, would rouse the universal attention; a thick cloud was an apt emblem of the dark and shadowy dispensation (compare Mat 17:5). the voice of a trumpet--This gave the scene the character of a miraculous transaction, in which other elements than those of nature were at work, and some other than material trumpet was blown by other means than human breath.

Moses brought forth the people out of the camp to meet with God--Wady-er-Raheh, where they stood, has a spacious sandy plain; immediately in front of Es Suksafeh, considered by ROBINSON to be the mount from which the law was given. "We measured it, and estimate the whole plain at two geographical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one square mile. This space is nearly doubled by the recess on the west, and by the broad and level area of Wady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here was space enough to satisfy all the requisitions of the Scripture narrative, so far as it relates to the assembling of the congregation to receive the law. Here, too, one can see the fitness of the injunction to set bounds around the mount, that neither man nor beast might approach too near, for it rises like a perpendicular wall." But Jebel Musa, the old traditional Sinai, and the highest peak, has also a spacious valley, Wady Sebaiyeh, capable of holding the people. It is not certain on which of these two they stood.

the Lord said unto Moses, Go down, charge the people--No sooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze--a course adopted to heighten the impressive solemnity of the scene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, was calculated in the highest degree to solemnize and awe every heart. Next: Exodus Chapter 20

And it came to pass on the third day in the morning, The sixth of the month, according to the Targum of Jonathan, and so Jarchi; on which day, as the Jews generally say (t), the law was given, and which, they also observe, was a sabbath day: yea, they are sometimes so very particular as to fix the hour of the day, and say (u), it was the sixth hour of the day, or twelve o'clock at noon, that Israel received the decalogue, and at the ninth hour, at three o'clock in the afternoon, returned to their stations: there were thunders, and lightnings, and a thick cloud upon the mount; which were to awaken the attention of the people to what they were to hear and receive, and to strike their minds with an awe of the divine Being; and to add to the solemnity of the day, and the service of it; and to signify the obscurity and terror of the legal dispensation, and the wrath and curse that the transgressors the law might expect, even an horrible tempest of divine vengeance, see Hebrews 12:18. and the voice of the trumpet exceeding loud; or, "exceeding strong" (w); being blown by the mighty angels, and by ten thousand them, with whom the Lord now descended: so that all the people that was in the camp trembled, at the sound of it, it was so loud and terrible, and it so pierced their ears and their hearts: a different effect the Gospel trumpet the jubilee trumpet, the joyful sound of love, grace, and mercy, has upon sensible sinners, and on true believers: the law with its curses terrifies, the Gospel with its blessings comforts. (t) T. Bab. Sabbat, fol. 86. 2. & Yoma, fol. 4. 2. Seder Olam Rabba, c. 5. p. 18. (u) Pirke Eliezer, c. 46. (w) "fortis valde", Pagninus, Montanus, Vatablus; so Ainsworth.

And Moses brought forth the people out of the camp,.... Which was before the mountain and near it, when the above tokens were given of the divine Presence on it; as they were thrown into a panic upon the sound of the trumpet, it was, perhaps, with some difficulty that they were brought out of the camp, or persuaded to quit it; and nothing short of the presence of Moses at the head of them, to go before them, and lead them to the foot of the mountain, could have prevailed upon them to have done it: to meet with God; who came forth in such an awful and solemn manner, as their King and lawgiver, to deliver a body of laws to them, to be the rule of their future conduct: and they stood at the nether part of the mount; at the bottom of it, where bounds were set, and a fence made, that they should proceed no further, and yet near enough to hear what God said to Moses and to them.

And Mount Sinai was altogether on a smoke,.... Not from nature, as volcanos, but for a reason after given; it seemed to be one large body of smoke, nothing else to be seen but smoke; an emblem of the darkness of the legal dispensation, which was full of obscure types and figures, of dark shadows and smoky sacrifices, to which the clear day, of the Gospel dispensation is opposed, see 2 Corinthians 3:12. because the Lord descended upon it in fire; in flaming fire, as the Targums, which set the mountain on fire, and caused this prodigious smoke; for if he, who is a consuming fire, but toucheth the hills and mountains, they smoke, Psalm 104:32. and the smoke thereof ascended as the smoke of a furnace such an one as that which Abraham in vision saw, Genesis 15:17. and the whole mount quaked greatly; to which circumstance Deborah refers in her song, when she speaks of mountains melting and flowing from before the presence of the God of Israel, and particularly of Sinai, Judges 5:4, and the psalmist, who makes mention of the earth shaking, and the heavens dropping, and of Sinai being moved at his presence, Psalm 68:8, it is probable there was an earthquake at this time, which sometimes attends thunders and lightnings, see Revelation 16:18.

And when the voice of the trumpet sounded long,.... Not in one continued tone, as before, Exodus 19:13, where a different word is used, and when it decreased, and was about to cease, which was to summon the people to attend; but now they were come to the foot of the mount, and this sounding was a preparation to the giving of the law unto them, and was not one continued even tone: but waxed louder and louder; or, "going, and exceeding strong"; or, "strengthening itself exceedingly" (x); it went on to an high pitch, until it was exceeding vehement and strong, and so sonorous as scarce to be bore: Moses spake; what he said is not here recorded; it is highly probable, as has been observed by some, that he uttered those words related of him in Hebrews 12:21 "I exceedingly fear and quake": such an impression did this loud and strong voice of the trumpet make upon him: and God answered him by a voice; a still and gentle one, in order to encourage and comfort him; and so the Targum of Jonathan paraphrases it,"with a pleasant and audible voice, and with delightful words.'' (x) , Sept. "iens et fortificans se valde", Montanus; "roborans se", Vatablus; "quum pergeret et invalesceret valde", Junius & Tremellius, Piscator.

And the Lord came down on Mount Sinai,.... In the above visible tokens of his presence and power; otherwise he is the incomprehensible Jehovah, that immense and omnipotent Being, who fills heaven and earth, and cannot be contained and circumscribed in either: on the top of the mount; where the fire he descended in rested, and where the smoke and thick cloud were, as a token of his presence: and the Lord called Moses up to the top of the mount; who either was at the bottom of it with the people, or in a higher ascent of it between God and them: and Moses went up; to the top of it, where the Lord was, as he ordered him: a certain traveller (y) tells us that the top of this mount was scarce thirty feet in circumference. (y) Baumgarten Peregrinatio, l. 1. c. 24. p. 61.

And the Lord said unto Moses, go down,.... As soon as he was got to the top of the mount he was bid to go down again to the bottom, with a message to the people: charge the people, lest they break through unto the Lord to gaze; to see if they could observe any similitude or likeness of God, that they might have an idea of it in their minds, or make an image like unto it; to prevent which, the Lord, knowing the vanity and curiosity of their minds, ordered Moses to give them a strict charge not to transgress the bounds set them, or to break down or break through the fence of stones and sand, or hedge of bushes, brambles, and branches of trees, or whatever was placed for bounds: and many of them perish; or "fall" (z); by the hand of God; either fall by death, or into some grievous calamity, as the men of Bethshemesh perished through looking into the ark, 1 Samuel 6:19. (z) Sept. "et corruant", Pagninus, Tigurine version; "et cadat", Montanus; "cadant", Junius & Tremellius, Piscator, Drusius; so Ainsworth.

And let the priests also, which come near unto the Lord,.... Either the firstborn, as the Jews generally interpret it, so Jarchi and Aben Ezra; who were sanctified to the Lord, and in whose stead afterwards the Levites were taken; or the sons of Aaron, who should be, and were potentially, though not actually priests, as Ben Gersom expresses it, from an ancient book of theirs called Mechilta; or rather some principal persons, as heads of families and the like, who, before the priesthood was settled in the family of Aaron, officiated as priests, and drew nigh to God, and offered up sacrifices for themselves and others, and were distinguished from others by this character, and therefore do not intend princes, as some interpret the word; for the description of them will not agree to them, but plainly points to a sort of men, to whom it was peculiar to perform that office. These Moses is bid to charge that they sanctify themselves; in the same manner as the people in general were before ordered, and keep themselves within the same bounds; not daring to transgress them, because they were persons that used to draw nigh to God in the performance of religious actions: lest the Lord break forth upon them; and smite them, that they die, in like manner as he made a breach on Uzzah afterwards for touching the ark of the Lord, 2 Samuel 6:6.

And Moses said unto the Lord,.... Upon his giving such strict orders both with respect to the people and the priests: the people cannot come up to Mount Sinai; suggesting as if there was no need for him to go down on that account, to give them a charge not to break through and gaze; since, as he thought, there was no probability that they ever would attempt it, seeing such a solemn charge had been given, nor any possibility of it, since such a fence was made: for thou chargedst us, saying, set bounds about the mount, and sanctify it; and accordingly bounds have been set, that the people may not go up it, and the place has been declared sacred, that so none will presume to do it, according to the solemn charge that has been given: some (a) read the preceding clause by way of interrogation, "may not the people come up to Mount Sinai?" may not any of them? or, if any of them, who may? and there was the greater reason for asking such a question, since the priests that drew near to God might not, and so the next words are conceived to be an answer to it. (a) So some in Vatablus.

And the Lord said unto him, away, get thee down,.... And prevent the people and priests from breaking through the bounds and gazing, to which their curiosity would tempt them; as the Lord knew better than Moses, and it was high time for him to be gone, the matter required haste, the people were under great temptations of indulging their curiosity, to the peril of their lives: and thou shall come up, thou, and Aaron with thee; which is thought to be an answer to the question, who might come up? only himself and Aaron, who was his prophet and spokesman, and concerned with him in his miracles, and in conducting the people of Israel; and who was to be chief priest as Moses was to be, and was the leader and governor of the people: but let not the priests and the people break through to come up unto the Lord, lest he break forth upon them; it required the immediate presence of Moses below, and immediate care was to be taken by him, lest the priests and people, led by a vain curiosity, should attempt to ascend the mount, and come where God was, to see if they could observe any likeness of him; which would so provoke him, that in just retaliation, as they had broke through the bounds set, he would break forth on them by inflicting sudden death upon them.

So Moses went down to the people,.... As the Lord commanded him: and spake unto them: charging them to keep their distance, and not presume to pass the line he had drawn, or the foss or fence he had made: in the Jerusalem Targum it is added,"come and receive the ten words;''the decalogue or ten commands; and the Targum of Jonathan,"come and receive the law with the ten words;''the ten commandments of the law, which are delivered in the following chapter.