An Exposition of Genesis, Exodus · Chapter 19
CHAP. XIX.
Here begins the third general head of this book with Israels encamping at their 10th stage, which is the history of Gods law-giving to his Church. And this continueth to the end of this book, and throughout Leviticus, and unto Chap. 10th Ver. 11th of Numb. So that at this stage Israel stayed neer 11 months before the cloud remooved to lead them forward. So that it is a large work to give the analysis of the whole history concerning this stage. I shall walk in the plainest way, and as the history naturally divides itself, so shall I proceed in treating of it.
In general this history is divided into two heads,
1. Preparation for Gods law-giving, Ch. 19.
2. The law giving itself which is from Chap. 20th to the end of this book, and in the whole book of Leviticus, & to the 10th Chap of Numb. Which is such a bulk as is not easily to be distributed here; it will be easier to branch heads as we proceed.
In this Chapter which contains a preparatory to Gods law-giving to Israel, we may observe,
1. The history of time and place when and where this was to be done, Ver. 1.2.
2. The history of the preparation is twofold,
1. Of the people to receive the law, and that,
1. By teaching them Gods mind to them, Ver. 3.9.
2. By sanctifying and regulating them, Ver. 10.15.
1. Of God himself, as to his addresse in giving the law and manner of appearance, with further charge to Moses, Ver. 16.25.
1. As to the time and place we have it thus related, In the third month of or after the going forth of the sons of Israel from the land of Egypt in the same day came they into the desert of Sinai, v. 1.Ver. 1. For they were remooved from Rephidim, and were come into the desert of Sinai, and they encamped in the desert, and there Israel encamped before the mount, Readings are to the same sense. OnelyOnly some read encamped twice as in the Hebr. Others read the latter, Israel fixed their tents, Vulg. — Israel staied there before the mount. Syr. Herein Israels accesse to their 12th stage is recorded. Wherein we have to note these particulars,
1. The time pointed out and that two wayes,
1. More generally, in the third month or new moon after Israels going forth from the land of Egypt, which was the first year according to computation, Ex. 12.
2. More specially, in the same day, not the third day of the third month as some; but in the first day of that new moon, 45 dayes after their comming out of Egypt.
2. The place of this 12th stage. They came to the wildernes of Sinai.
3. A further declaration of their remooval, For they were departed from Rephidim, and were come into the wildernes of Sinai, that is, without interruption, or stopping at any other place, they journied from Rephidim to Sinai.
4. Their posture there described two-wayes,
1. More largely, they encamped in the desert, This speakes of the place more largely.
2. More strictly, there Israel encamped before the mount; which was mount Sinai; as well as the whole desert stiled by that name. Therefore this double expression of encamping carrieth no incongruity upon this account, that they not onelyonly pitched in the wildernes, but at the very mount Sinai, the mount of God that might be touched.
Which instructs us.
D. 1. Months and dayes from Egyptian bondage are fit to be recorded.
D. 2. Dayes are set by God for the Churches gradual progresse to their rest; it fails not, Ver. 1.
D. 3. From Rephidim to Sinai, or from streits and trials to some rest and doctrine God removes his Church.
D. 4. The Churches camp and Gods mount are sweetly joined together, Ver. 2.
2. The preparation of the people now followes,
1. By teaching them to know Gods special respect to them, that they might be more willing to heare the Covenant now to be revealed, Ver. 3.9. Herein we have a double advertisement of God to Moses to be communicated to Israel.
1. Of gracious respect unto them, Ver. 3.8.
2. Of his appearance purposed toward them, Ver. 9.
In the former we have these particulars to note,
1. Gods information to Moses, Ver. 3.4.5.6.
2. Moses his report of it to the people, Ver. 7.
3. Israels return to Moses, with his to God, ver. 8.
1. As to Gods information to Moses, therein note,
1. The accesse of Moses unto God, And Moses went up to God, Ver. 3.Readings to the same sense. — To the mount of God, Sept. — To the Angel of God. Ar.
1. The ascendent is Moses, the mediator at this time.
2. The term of ascent, God himself, — The word of the Lord. Cald. The Angel of the Lord, as some. Christ.
3. The ascent itself, he went up. The second day. Ben. Uz.
Quest. Upon what account went Moses up to God?
Answ. 1. Not rashly; nor of himself, he knew better Gods mind, 2. It was doubtles upon Gods call, without which Moses may be presumed not to attempt it, which is more evidently expressed in what followeth, which giveth the reason of his ascent.
Ver. 3.2. The reason of this ascent, And or for Jehovah called to him out of the mount, saying, thus shalt thou say to the house of Jacob, and declare to the sons of Israel, Readings to the same sense. In these words we have the reason of the ascent of Moses, which was Gods call, and commission to him,
1. The term of connection which ours and others read as copulative, but some as rational. For. Vatab.
2. The power ingaging him to ascend, Jehovah.
3. The ingagement itself to ascend, set out,
1. By calling him out of the mount, the cloud now resting there.
2. By commissionating him to hear, and declare his will unto the people in two expressions.
1. Thus shalt thou say to the house of Jacob, or family, as Syr. — Thus God hath said to the stock of Jacob, as Ar.
2. And thou shalt declare to the sons of Israel, which noteth a further discovery and pressing of this message on them which followeth.
Quest. Why is it doubled, first to the house, secondly to the sons?
Answ. 1. The subject to whom is doubled under two titles probably to shew a twofold state of this people, as they were a poor family of Jacob, and as they were made Israel by grace from God. 2. The act is doubled, that Moses might be more pressing and urgent upon them, to make them know Gods mind, which after he discovereth, Ver. 3. 3. The matter given in charge to Moses to declare unto this people, which is a twofold message.
1. A recognition of what God had already done for them,Ver. 4. Ye have seen what I have done to the Egyptians, and I have born you upon the wings of Eagles, and I have brought you to my self; — Ye yourselves. Vulg. — And brought you to my service, Onk. — To this my mountain, Ar. Otherwise readings are the same. Wherein God would have Moses presse them to recognize these three great things,
1. His wonderful plagues on the Egyptians their cruel oppressors, who kept them in bondage.
2. His unparallel'd providence to them in bringing them thus farre in safety, in that he carried them, as an eagle her yong upon her wings.
3. His special act of grace to them, in that he brought them or took them, and made them come unto himself, to be for him and his service.
Quest. Why doth God use the allusion of the eagles bearing her yong?
Answ. 1. Not that any creatures care over theirs could parallel Gods care over them. 2. But to shew the tendernes of God by this to Israel; as some Hebrewes note; other birds carry their yong in their talons or clawes, but the eagle beareth hers upon her wings, more tenderly and more safely; that if any should shoot at them in flight, she might take the shot and save them; so did God carry Israel and keep them from evil, Ver. 4.
2. A conditional promise, wherein we have to note,
Ver. 5.1. The condition, And now if hearkening ye will hearken to my voice and keep my Covenant. Readings are to the same sense. — Word for voice, Onk. — Command for voice, Ar. It is the voice of his word and precept now to be given to them. Wherein we have two expressions in the condition,
1. That hearkning they should hearken to his voice; the word is doubled in the original; so some read it in other tongues. Ours paraphrase it thus, If ye will obey my voice indeed; which is hearing with an emphasis. Others, if you diligently attend my voice, which notes the meaning of the double expression. The paraphrase carryeth in it,
1. Sedulous or diligent attention or hearing.
2. Full hearing of the voice of God to be uttered.
3. Obedient hearing, to do all that the voice saith.
2. That they should keep his Covenant, two terms are here,
1. The object, Gods Covenant which is to understand what here it meaneth, we must know his Covenant is twofold,
1. Original, which was all of promise, Gen. 3.15. Gen. 17.7. Which was not for them to keep, but by faith in it.
2. Additional, which carrieth in it restipulation, and articles of duty from them to God, which now God was about to make with them at Sinai; whereof we shall read the contents in the following part of this book, and the rest. This is said to be added to the promise, Gal, 3.19. This is here meant.
2. The act, they were to keep it by faith and love and obedience to the same. This is the condition.
2. The promise annexed is to be weighed, which is twofold,
Ver. 5.1. Of indearment unto God, Then surely, or even ye shall be to me a peculiar treasure above all people, for all the earth is mine, Sam. Vulg. same. — A peculiar people of all nations, Sept. — Beloved before all people, — Onk. — Dear above all nations of the earth, Syr. — A propriety out of all people, Ar. Where we have to observe these two particulars,
1. The promise, ye shall be &c.
2. The reason, for all, &c.
1. As to the promise we have these terms considerable,
1. The subject of it, the sons of Israel keeping Covenant.
2. The Authour of it, Jehovah himself who reigns.
3. The matter of it, that they should be a peculiar treasure unto God, his own portion and propriety, Ps. 135.4. This is a priviledge above all people,
2. The reason of Gods ingaging in this promise, for all the earth is mine, the rational particle sheweth this to be a reason of the precedent, For, and the reason which God rendreth is his own propriety in, and soveraignity over all the earth; therefore he may indear what people he will unto himself and passe by others. In the proposition are.
1. The subject, the earth, put for the people or nations in it, all nations in the earth.
2. The attribute is Gods propriety, they are all mine or for me, i. e. in my right and under my command and dispose. I could have taken some of them, and left you, but I have left them out of my peculiar respect, and taken you, this is my own work and of my self, Ver. 5.
2. There is a promise of preferrement,Ver. 6, And ye shall be unto me a Kingdom of Priests, an holy nation, Readings are to the same purpose. — A royal priesthood Sept. — A priestly Kingdom, Sam. Vulg. — Kings & Priests and an holy people, Onkel. — A Kingdom of Priesthood and a sanctified people, Ar. This add's to the former, and herein are promised 3 excellencies.
1. Royalty in the notion of a Kingdom, they should be all kings so dignifyed by God, as Revel. 1.6.
2. Priestly honour, to come nearest to God, they should be all as Priests, 1 Pet. 2.5.
3. Sanctity, an holy nation bearing Gods Image, and therefore neer and dear unto him, so accounted with him, and used by him.
4. The last thing in Gods information is the charge of telling all this, injoined again unto Moses,Ver. 6. These are the words which thou shalt speak unto the sons of Israel, Readings to the same. Where these terms occurre to be noted,
1. The authority injoining, which is Jehovah.
2. The subject charged or injoined, Moses.
3. The charge repeated, these words or matters thou shalt speak unto and presse upon the sons of Israel, that they may know them, Ver. 6.
Quest. What kind of Covenant was this now made?
Answ. 1. It was in itself the Covenant of grace, for it was given unto sinners with blood. A type of what Christ spilt for them. 2. It is yet called the law because of the severity and darknes of its delivery.
Quest. How then doth it require conditions precedent?
Answ. 1. These conditions are not precedent to the first act of grace, for God had already chosen them. 2. They are conditions consequent to Gods love, but precedent onelyonly to the continuance and perfecting of the same, which doth not derogat from grace inabling them to perform them.
Quest. 3. Why doth God thus prepare them by teaching?
Ans. 1. It is his gracious condescention to do it. 2. They stood in need of such recognition, and instruction. 3. The manner of law-giving that followeth, being so terrible, such incouragement was requisit to precede.
Learn we from it.
D. 1. In covenant-making or law-giving from God there is need of some mediator to be with God.
D. 2. Gods call alone can qualify or authorize a mediator between him and sinners.
D. 3. It is incumbeat on the mediator to declare fully Gods mind unto his people.
D. 4. The house of Jacob and the children of Israel note the people with whom God dealeth by a mediator, Ver. 3.
D. 5. A due recognition of Gods gracious acts for souls against enemies is a good preparation to receive his law.
D. 6. Gods securing providence as well as selecting a people to himself prepare them to hear his Covenant, Ver. 4.
D. 7. The condition of exact hearing Gods voice and keeping his Covenant, justly followeth grace, and precedeth the Churches greatest priviledges.
D. 8. Gods Covenanted people are his peculiar treasure in the world.
D. 9. It is Gods free grace who owneth all nations on earth to make one his peculiar above another. Ver. 5.
D. 10. Royalty, neer communion with God, and sanctity are the priviledges of Gods peculiar ones. Kings, Priests and Saints.
D. 11. The words of duty and priviledge must be spoken and made known unto the Church, Ver. 6.
2. In this preparation of Israel, by teaching them, followes the declaration of the former words by Moses unto the people thus,Ver. 7. And Moses came and called the elders of the people, and set before them all those words which Jehovah commanded him, Readings agree to the same sense. — Expounded, Vulg. — Propounded. Sam. — Rehearsed, Syr. — Declared. Ar. — Commanded them for him. Sept. Herein note,
1. The accesse of Moses from God to Israel, And Moses came.
2. The accersion of Israel unto him. And he called the elders of the people. The Vulg. reads the Ancientest of the people, but here it seems to be a term of office, noting these heads of the people by whom Moses might acquaint Israel with his message from God.
3. The delivery of his message unto the people,
1. By proposition of Gods mind in the recognition and promise which were made known to him.
2. By exposition of the same, as some please to translate the word. He put or set before them.
4. The reason of this action, Jehovahs command unto him, All these words Jehovah commanded him to speak to Israel, therefore he thus declareth them.
Observe we.
D. 1. Command received from God by his ministers, they must go and call them whom they must bespeak.
D. 2. Orderly proceeding to acquaint the people of Gods will by their heads is rational.
D. 3. Proposition and exposition of Gods words must be made to souls that they may know them.
D. 4. All Gods words, and no more but his, Jehovah commands his ministers to speak to his people, V. 7.
3. In this information or teaching Israel for preparation to meet with God is expressed a double return,
1. Of Israel to Moses, And all the people answeared together and said, All which Jehovah hath spoken we will do, Readings to the same sense. — We will do and hear Sept. foreign. Wherein they ingage upon the recognition of Gods works, and promise made by God to them, an universal obedience unto Gods conditions exacted.
1. To obey his voice, i. e. to hear and do whatever was commanded by him.
2. To keep his Covenant in faith and love, laying up all promises and restipulations.
3. They do it jointly. One and all.
2. Of Moses unto God, And Moses returned the words of all the people unto Jehovah, Readings the same in sense.
1. The relatour is Moses intrusted by God to take their answer.
2. The matter related, the words of Israel for professed obedience.
3. The relation itself, Moses brought it back with him when he went into the mount again.
Quest. When and how did the people answer Moses?
Answer. 1. After the time that the message was brought to them from Moses, by the elders. 2. By these elders did the people give answer unto Moses.
Quest. Was their answear full to Gods mind?
Answer. 1. In word and shew it was, and probably they then intended no other. 2. Yet in deed and truth it was not so, for God wished there were such an heart in them, Deut. 5.29. 3. They were overpowred by Gods reason and promise, and could do no lesse than grant all, but little did many of them understand either Gods voice or covenant, or what the law required, therefore their reply could not be so full unto the mind of God, neither did they consider their own wickednes.
Mark we from it.
D. 1. The soveraignity and reason of God cannot but force creatures to yeeld unto what he saith.
D. 2. Vniversal and free may be the confessions of the Church visible to the demands of God.
D. 3. Blind affection may make such fair answears unto the proposalls of God.
D. 4. Men may be convinced and promise all to God, when they can do nothing.
D. 5. Returns of people unto God must be by their mediatours.
D. 6. Mediatours can return no other but what they receive from people unto God, Ver. 8.
2. The next advertissement in this teaching, preparation is about Gods intended appearance, ver. 9.Ver. 9. And Jehovah said to Moses, behold I come to thee in the thicknes of my clouds that the people may hear in my speaking with thee, and also believe in thee for ever, and Moses declared the words of the people unto Jehovah, Onk. Sam. Syr. same. — In the pillar of a cloud, Sept. — In the darknes of a cloud. Vulg. I will manifest my Angel, &c. Ar. — And the Lord said to Moses upon the third day, B. Uz. And the word of the Lord said, Behold my word shall be revealed unto thee in the thicknes of a cloud, 1. Hierus. In these words seems to be the reply of God to Moses upon his report. Wherein these particulars occurre to observation,
1. Gods bespeaking Moses or betokening his special favour to reply unto him.
2. The matter of his reply, Behold I come to thee in the thicknes of a cloud, He declareth his visible advent unto him.
3. The end of his appearance is twofold subordinat,
1. That the people might hear God speaking to Moses, that which they acknowledged, Job. 9.28.29.
2. That they might beleeve in Moses i. e, in the word delivered by Moses from God for ever.
4. The repetition of the rehearsall of the peoples words to God. And Moses told, &c.
Quest. 1. Was this the pillar of the cloud which had gon before them all this while?
Answ. 1. It is sure it was the same God promising appearance now, who used that symbol of his appearance unto Israel. 2. It probably might be the same cloud extended. 3. It is certain that there was addition of thicknes and darknes, which might diversify the form, and other clouds might be added to make it a terrible signal, such as God intended unto this dispensation of his Covenant to Israel.
Quest. 2. What was it that God would have the people hear him speak to Moses?
Answer. 1. Here doubtles it was the delivering of his moral law; God trusted not Moses to deliver that, but himself doth it, Chap. 20. And that with an extraordinary voice. 2. Other lawes of lesser moment God gave a pattern of them to Moses and trusted him to carry them to Israel. 3. This speech was extraordinary to Moses at this time, v. 19.
Quest. 3. Was Moses to be believed in by Israel?
Answer. 1. God alone is the proper object of faith. 2. Moses is here but ministerially considered; he was the Minister by whom they beleeved. 3. His doctrine may and must be understood by his name.
Quest. 4. How is this repeated again, that he told the peoples words unto God?
Answer. 1. It is not evident that they spake to Moses any more than formerly, Ver. 8. 2. It is therefore rendred by some thus, Jehovah said to Moses I will come, &c. After that Moses had told the peoples words to him, which is the best.
We observe.
D. 1. VponUpon peoples readines to obey God is willing to make known his law. A willing people have all.
D. 2. Gods own appearance to give his law, is onelyonly that which command's faith. His word is for faith.
D. 3. Gods Prophets and Ministers are to beleeve upon Gods credit. Because he speakes to them.
D. 4. Dark and cloudy was Gods appearance and speech to Moses for his Church.
D. 5. People must hear Gods speech by Ministers, that they may beleeve it.
D. 6. The saving doctrine spoken by God to Moses must command faith in the Church for ever, Ver. 9.
2. The next way of preparing the people for receiving Gods law is by sanctifying them, whereabout we have to consider,
1. Gods command unto Moses, Ver. 10.11, 12, 13.
2. Moses his execution of Gods will, ver. 14.15.
In the command we have two branches expressed,
1. A command for sanctifying the people, Ver. 10.11.
2. A command for bounding them, Ver. 12.13.
In the former we have these particulars considerable,
1. The preface by way of delegation, And Jehovah said to Moses, Ver. 10.Readings are to the same pupose, — Who said to him, Vulg. — And he said to him, Ar. Herein note,
1. The Authority delegating, Jehovah.
2. The subject delegated, Moses.
3. The delegation by Gods word.
2. The precept, which is here generally exprest for sanctifying the people, but more specially it is threefold.
1. For dispatch and motion, Go to the people, Readings are to the same. — Going down testify to the people, Sept. The words are plain, the command is for his descent to Israel; wherein are observable,
1. The term from whence, The mount.
2. The term whereunto, The people.
3. The motion, Go away, haste to them.
2. For the sanctification of them, wherein are considerable,
1. The work real, which was to sanctify them, And sanctify them to day and to morrow, Readings to the same sense,Ver. 10. — Prepare them, Onk. — Clense them, Ar. Where we have,
1. The work injoined. Sanctify thou them; which surely inports, sanctification of persons in truth for receiving Gods law, the purifying of minds, senses, and members; such the holy God requireth to attend on him, Ps. 93.
2. The circumstance of time, this day and to morrow; such time doth God allot to cleanse the people; it is his will.
2. The work signal of this sanctification, And let them wash their cloaths, Readings the same in sense. — Let them whiten their garments. Syr. In which act is noted onelyonly the symbol of sanctification, which consists really in the purifying of the Spirit, and was for the time of the law injoined by God, but now with all other Jewish washings are ceased, Heb. 9.10. Under such phrases yet true sanctification is signified in the Gospel, Heb. 10.22. Eph. 5.26.
Quest. How could Moses sanctify them?
Answ. 1. Ministerially onelyonly, by shewing them the way of sanctification from God. 2. Typically, he is said to do it, as typing Christ the true Mediator. 3. Really, he discovereth it to be Gods words, and gracious work upon them, in his own way.
Quest. How could this be true sanctification?
Ans. 1. Symbolical washings or clensings were but institutions to note higher works of grace. 2. God did both require and effect holines as truly under the Law as under the Gospel; be ye holy as I am holy.
Quest. What dayes were they appointed for it?
Answ. The third and fourth of the third month; for on the fifth God appeared and gave his law which was the 50th day from the 15 of the first month, or the day of the Passeover and their comming out of Egypt; & hereupon called Pentecost. On which afterward was appointed an holy Festival, mentioned, Act. 2.1. Exo. 23.15. Levit. 23.15.16. Act. 20.16. Ver. 10.
3. A precept for full preparation, And let them be ready against the third day, Readings all the same.
1. The matter injoined, is full and due readines, by sanctification, that all might be suted to the will of God, and nothing wanting of what he required.
2. The time prefixed, the third day from this Gods speaking, which was the fifth of the month, and the day of Pentecost as before noted,
Quest. Why was all this preparation to be made?
Answ, It was to dispose them better for receiving the doctrine of the law, and it noteth such a moral duty for souls holily to dispose themselves for receiving Gods Covenant.
Quest. Can men be sanctified before the law of God come unto them, to cleanse them? Joh. 17.17.
Answ. 1. There is a sending forth of Gods truth and doctrine for calling strangers to conversion; so the Apostles are injoined to preach to every creature. 2. There is a Covenant-discovery and law-giving to the Church, which is supposed to be sanctified already, these must be thus prepared for a due reception of Gods will.
3. The reason of this precept followeth,Ver. 11. For in the third day Jehovah will come down in the eyes of all his people upon mount Sinai, Readings are all to the same sense, shall be revealed, Onk. — The Angel of God shall be revealed, &c. Ar. There the manifestation of Jehovah for delivering his law to Israel is the reason given of foregoing commands, where we may note,
1. The time again stated, in the third day.
2. The work intended, Jehovah will come down, i. e. in a visible discovery for giving his law to them,
3. The witnesses of this, the sight of Israel.
4. The place of his appearance, mount Sinai, upon the account of this Moses must take care to sanctify the people.
Quest. Was it Jehovah himself that descended, or his Angel?
Answ. 1. No created Angel is here meant. 2. The Angel of the Covenant is here spoken of, who is God himself, Christ. 3. His descent is spoken of him as to his visible appearance, for otherwise God filleth all in heaven and earth. 4. Angels were his ministers at this time, Gal. 3.19.
Learn we.
D. 1. Jehovah delegat's a mediator to deal with the people to whom he will appear.
D. 2. Jehovah dispatcheth the mediator unto them in his time with whom he hath to do.
D. 3. Sanctification of the people by the mediator, is commanded by God before he deal with them.
D. 4. A set time for sanctification God appoint's, which men must take.
D. 5. Signal sanctification went not alone under the law, however injoined for that time, Ver. 10.
D. 6. Due preparation must be performed by souls against the time of meeting with God.
D. 7. God hath his third dayes appointment upon several occasions of giving out his grace.
D. 8. Jehovah doth humble himself in Christ to visit his people below.
D. 9. God makes his peoples eyes to witnes somtimes his appearance to them.
D. 10. Gods appearance on mount Sinai was his condescention in grace, Ver. 11.
2. The next command from Jehovah to his people is for bounding them at the time, and in the place of his intended appearance, Ver. 12.13. Herein,
1. The command is to Moses about the work which he was to do,Ver. 12. And thou shalt set bounds to the people round about, Readings mostly agree. foreign Sept. — Set a bound about the mountain, Sam. — Testify to the people, &c. Syr. Herein we may note,
1. The subject commanded, Moses Gods messenger and Israels mediator.
2. The work commanded, set bounds to the people; or as it were rail in the mountain round about for the people.
2. The command is also about the word which he was to say.
1. Of prohibition, and that is here twofold,
1. Against their motion beyond their bounds, wherein,
1. The prohibition, Saying, Ver. 12.take heed to your, selves of going up to the mount and touching the border of it, i. e. that ye touch it not nor go up, readings are to the same sense, — Touch not any thing of it. Sept. The utmost border, the edges of it, Ar. Syr. In the letter is prohibited to Israel,
1. Any ascent beyond these bounds, go no further, than ye are called and bounded.
2. Any touching any part of the mount.
2. The reason of this prohibition under a threatning, All that toucheth the mountain, dying shall dye, Readings are to the same sense. — Shall draw nigh. Onk.
1. The subject threatned, every creature man and beast.
2. The penalty threatned, certain death, ver. 12.
2. Against the least touch of him or it that goeth beyond bounds, together with the penalty annexed,Ver. 13. There shall not a hand touch it or him but it shall be stoned with stoning, or shot thorough with shooting, whether beast or man, it shall not live, Readings to the same,
1. The evill prohibited, touching the mount. This must not be so much as touched with a hand, the law is peremptory.
1. The penalty. It was an Anathema. Wherein,
1. The subject, man or beast that breaks thorough.
2. The evil threatned, death.
1. By stoning.
2. By shooting thorough.
3. The confirmation of it, none shall live,
2. Of promission, When the sound of the trumpet or cornet is drawn long they shall ascend into the mountain, Sam. the same. — When the voices and trumpets and cloud are gone from the mount they shall ascend, Sept. — When the trumpet is withdrawn they shall have leave or power to ascend. Onk. — When the trumpet shall sound, Ar. When the cornet is silent it shall be permitted, &c. In this passage is observable,
1. The condition, when the trumpets sound is drawn out to the end and so ceased, as some, or prolonged, as others.
2. The permission, then man or beast might go up again upon it, as any other common mount; that is when God had drawn away the tokens of his majesty, and trumpet ceased, and cloud departed, then the place became common as before. Others say the neither part of the mount, so farre and no further, Ver. 17.
Quest. Why are the people forbidden the mount?
Answer. 1. Gods pleasure is cause enough for the prohibition. 2. It was the mountain that might be touched or was in itself tangible, Heb. 12. v. 18. And so noted more sensible delivery of the Covenant; and God would not have them to much to use their sense. 3. It was to make a difference between the people and their mediatour.
Quest. Why are beasts prohibited and threatned?
Answer. 1. Not for their own sakes. 2. It was to inform men, that the appearance of God is not unreasonably to be abused. 3. To punish mans sin by them if in this kind they transgressed.
Quest. Why was no hand to touch man or beast, that touched the mount?
Answer. 1. This is not meant by way of rescue, as Vatab. for none durst now attempt it. 2. It was to note the accursednes of those that should transgresse now, as such as were not to be touched. 3. It noted the more despicable death, to be killed without laying hand on them, Heb. 12.20.
Quest. How farre were they permitted to come to the mount?
Answer. 1. Not beyond the bounds. 2. So farre as Moses led them, to the bottom of the mount, for this was a present license, therefore not likely to be when they removed their station hence, as Iunius, and so when the trumpet ceased. The prohibition and permission concern the same time, in greatest reason.
And teacheth us.
D. 1. God measures out creatures approaches to him, and his appearance unto them at his own pleasure.
D. 2. The revelation of Gods Covenant in the law was bounded.
D. 3. It was a weaknes in the Covenant-dispensation to Moses that it was from a mountain to be touched, Heb. 12.18.
D. 4. It was not lawfull for any to touch that mountain, but the Mediatour of that Testament.
D. 5. Carnal approach to the mount by any beyond the bounds set, was death to all but the Mediatour, Ver. 12.
D. 6. No hand-touching or communion must be with that, which God hath judged to death.
D. 7. The Covenant given upon the mount that might be touched was severe and deadly, no life there, Hebr. 12.
D. 8. In the law God hath discovered by the death of beasts, the sins of men.
D. 9. At Gods signal or call souls may draw neer to him without danger.
D. 10. Creatures may come so farre and no further to God than he alloweth them, Ver. 13.
2. Now followeth the execution of the commands by Moses, V. 14.15. Wherein these particulars occurre,
Ver. 14.1. The descent of Moses, And Moses descended from the mountain to the people, Readings agree, nothing is difficult here. This answears Gods first command to him, Go to the people, Ver. 10.
2. The work of Moses, And he sanctified the people, Ver. 14.and they washed their cloaths, Readings to the same sense, — He prepared, &c. Onk. — He cleansed them, Ar. — They whitened, &c. Syr. Here the letter is plain, Moses his obedience to Gods command of sanctifying Israel, Wherein note,
1. The act of Moses, he sanctified them, by command & ordering them thereunto.
2. The act of the people, they washed their cloaths, which was signal unto washing of hearts, Ier. 4.14. Ver. 14.
3. The last act of obedience to God in ordering Israel to meet with him,Ver. 15. And he said to the people be ye ready against the third day or at 3 dayes, come ye not nigh to a wife, Readings agree, Here,
1. Moses executed his third command in giving the charge to the people to be ready at Gods time to wait on him.
2. His prohibition added, Come ye not nigh to your wives, that is, as to mutuall injoyment, which otherwise was lawfull.
Quest. Is there not defect and excesse in this act of Moses?
Answ. No: for 1. Though it be not mentioned here that he set bounds, yet this was done to Gods mind. 2. Though abstinence from wives be not mentioned before, yet doubtles at this time it was commanded unto him by God himself.
Quest. Doth obedience to God then deny use of wives?
Answer. 1. Not generally, for it is Gods institution. 2. Upon this extraordinary occasion, as this, of attendance on God, it is required to deny ourselves in it.
Observe we.
D. 1. The Mediatour willingly commeth from God to impart his will to his people.
D. 2. The true Mediatour is as ready to sanctify his people as God would have him.
D. 3. Souls must follow their Mediatours command for sanctification, Ver. 14.
D. 4. It is the Mediatours care to prepare a people for God at his time, to whom he is sent.
D. 5. Lawfull injoiments in the flesh somtimes must be denied for better attendance on God.
D. 6. Great is the fitnes required in souls for receiving rightly the law from God, Ver. 15.
2. The next head for preparation to give the law concern's God himself in his visible addresse thereunto, Ver. 16.25. In this are several actions between God and Moses interwoven, all preparatory for the giving of the law and Covenant.
1. The fore-running signes of God giving the law, Ver. 16.
2. The work of Moses in ordering the people, Ver. 17.
3. The terriblenes of the place of Gods appearance, Ver. 18.
4. The parly between God and Moses ver. 19.
5. The appearance of God and his charge to Moses, ver. 20.21.22.
6. The reply of Moses about the charge ver. 23.
7. The dispatch of him to Israel from God, ver. 24.
8. The obedience of Moses, ver. 25.
In the first concerning the fore-running signes of Gods appearance, we have these terms to note,
1. The time expressed,Ver. 16. And it was on the third day in the being of the morning, Readings to the same, — And the third day come and the morning appeared, Vulg.
1. Here is the term connecting his appearance to the preparation of the people now done by Moses; immediatly thereupon comes God.
2. The term of time, set out,
1. By the day, it was the third day from that, when God first spake to Moses and the 50th from the Passeover,
2. By the part of the day, it was in the morning at the breaking of the day.
2. The signals given,Ver. 16. And there were voices and lightnings, and an heavy cloud upon the mountain, and the voice of the trumpet exceeding strong, Readings to the same sense, some various expressions, here are 4 signals,
1. Voices, which were thunders.
2. Lightnings, even the flashes from them.
3. An heavy thick cloud.
4. The sound of the trumpet exceeding strong and loud, all very terrible, Heb. 12.18, 19.
3. The impression which these terrible signes made upon the people,Ver. 16. And all the people that were in the camp trembled, Readings the same.
1. The subject of this impression, a people lately prepared and sanctified to meet God, yea all of them within the camp though some stout enough, yet now they who durst face great armies, tremble at the voice of God.
2. The impression itself, fear and trembling, that made their joints to be loosed, Ver. 16.
Quest. Were these natural thunders? &c.
Answer. 1. It is very probable the matter might be natural. 2. But it is certain the making of them at this time was miraculous.
Quest. Why are such terrible signes used?
Answer. 1. These were sutable to the law given. 2. These were ensignes of the Majesty of the Law-giver. 3. These were fit to humble soules and prepare them for due hearing of the law.
Quest. what was this fear?
Answer. 1. Naturall in most, from seeing and hearing such terrible things. 2. Yet it might be by faith also in some, beleeving the terriblenes of Gods Majesty therein.
Which informeth us.
D. 1. VponUpon Churches preparation and sanctification God is ready to appear to them.
D. 2. God will keep his day, his third day of appearance to his people.
D. 3. In Gods appearance for Covenant-making he giveth the discovery of himself as he pleaseth.
D. 4. Terrible signals God useth somtimes, to declare his Majestie to men, Ps. 18.9.
D. 5. The law given by Moses differs from Christs in darknes and deadlines. Hebr. 12.
D. 6. Sutable affections unto terrible appearances of God may be from nature and grace, Ver. 16. It might be a spirit of bondage in some, but of free grace in others.
In the second the work of Moses is expressed in the bringing of the people & ordering their approach to God,Ver. 17. And Moses brought the people out of the camp to meet with God, and they stood at the neither part of the mountain, Readings most the same, — To meet the word of the Lord, Onk — The commandment of God, Ar. Herein we may note,
1. The act of Moses, and therein these terms,
1. The agent Moses, their Mediatour and Captain.
2. The patient, all the people capable of having and seeing this appearance of God.
3. The action, He brought them, or marshalled and ordered them for their approach, in which,
1. The term whence, is their camp, where they were pitched in their tents.
2. The term whereunto is God, and to meet with him at some neerer distance.
2. The posture of the people, They stood at the neither part of the mount, here note,
1. Their station which they kept, as ordered.
2. Their place, at the lower part of the mount, where bounds were set.
Quest. Why did Moses bring Israel to such a terrible sight?
Answer. 1. He doubtles was so commanded by Jehovah. 2. He was their Mediatour, and stood between God and them. 3. This was not to destroy them, but graciously to dispose and fit them for grace in this terrible dispensation.
We note from it.
D. 1. Gods terrours in the law are not to drive men from him, but to bring them humbly to him.
D. 2. God hath appointed a Mediatour to bring souls unto him. They come not of themselves.
D. 3. VponUpon the Mediatours conduct souls may be bold to approach the terrours of the Lord.
D. 4. Sinners must keep their standing appointed by the Mediatour to find grace in the sight of God, Ver. 17.
In the third the terriblenes of the place where▪ God appeared is next discovered, And mount Sinai was all on a smoak because Iehovah descended upon it in fire, and the smoak thereof ascended as the smoak of a furnace, and all the mountain trembled exceedingly, Sam. and Syr. same. — All the people were astonished, Sept. — Trembled Ar. — The Lord was revealed, &c. Onk. — The whole mountain was t…rrible, Vulg. In this passage we have to note these particulars,
1. The terrible state of this mount, the place where God appeared to give his law, expressed in two visible signals,
1. Of smoak, and that described,
1. Positively, the whole mount Sinai was in a smoak, i. e. In a thick grosse darknes, called smoak.
2. Comparatively, The smoak thereof ascended as the smoak of a furnace, i. e. Very thick and black.
2. Of earthquake, And all the mountain trembled exceedingly, there was a dreadful earthquake, enough to make creatures cry and fly at the sight of it; when mountains quake, Heb. 12.18. Hab. 3.10. Ps. 114.4. Ps. 68.8.
2. The reason of all this, Iehovah descended on it in fire, wherein concurre,
1. The efficient itself, Jehovah who alone makes this apparatus, the eternall being.
2. The mode wherein he work's, it was fire, a terrible signal of his appearance whose name is a consuming fire.
3. The actuating of all these terrible events by his descent attributed to him after the manner of men, and upon his visible manifestation onelyonly, for as God he filleth heaven & earth, & is not subject to motion, but this note's here the putting forth of himself to make this terrible sight.
Mark we.
D. 1. The wisdom of God orders the place to be terrible, where he giveth his dreadful law.
D. 2. Smoak and darknes and earthquakes God useth to awe creatures for receiving his will.
D. 3. Gods fiery appearance is the onelyonly cause of his fiery law, Deut. 33. Ver. 2.
D. 4. Such fiery revelation of God is for salvation and not destruction in the first intent, Ver. 18.
In the fourth we have a special parly between Moses and God, thus recorded, And the voice of the trumpet was going and waxing strong vehemently, Ver. 19.Moses spake and God answeared him by a voice, — The sounds of the trumpet proceeded vehemently stronger. &c. Sept. — And from the face of God it was answeared by a voice. Onk. — Grew and became very strong. Sam. — As it proceeded so it grew stronger. Was intense and grew very strong. Syr. All mostly to the same sense. Here we have to note,
1. The occasion of this parly, and that was the vehement loud and terrible sound of the trumpet, expressed in three terms.
1. It mooved and went on.
2. It waxed strong or loud.
3. It was vehemently loud and strong, which ours render, It waxed louder and louder.
2. The expression of Moses before God, he spake, no mention to whom.
3. The return made to him, And God answeared him by a voice,
1. The replyer God.
2. The manner of reply, by a voice.
3. The matter of the reply, God answeared him. Some queries here are to be satisfied.
Quest. What and to whom did Moses speak?
Answ. 1. Neither of these are here expressed, but onelyonly that upon some consternation falling on him upon the exceeding terrible sound of the trumpet, being as overwhelmed he spake, and probably to none but God. 2. This expression of his arising from the loud sound of the trumpet, most reasonably was the expression of fear; and though we read not of what he did say, yet the words recorded by the Apostle seem to be his speech, I exceedingly fear and quake, Heb. 12.21.
Quest. 2. What was it that God answeared him by voice?
Answ. 1. Nothing is here expressely said of this. 2. This was not the charge afterward mentioned, for Moses was not yet called up. 3. Neither was it the law given, for that follolowes, Chap. 20. 4. It was doubtles an answear of peace and comfort sutable, whereof he now stood in need, though he were mediator; the like may be observed of Christ in the flesh, Math. 26.
Quest. 3. What did this sound of the trumpet note?
Answ. 1. A dreadful alarm to summon Israel. 2. A terrible threatning of them. 3. An insufferable charge against them; such as neither Israel, nor Moses could well brook, Hebr. 12.
Learn we here.
D. 1. Dreadful and unsufferable to sinners is Gods warning trump which doth but summon.
D. 2. Mediators themselves in the flesh may tremble and cry at the sound of Gods wrath.
D. 3. God himself support's mediators under the hardest conflicts with his terrors.
D. 4. God hath a voice of comfort to countervail the terrible sound of his trumpet, Ver. 19.
In the fifth head noted about Gods preparation are these specials,
Ver. 20.1. Gods descent upon the mount, And Jehovah descended upon mount Sinai, upon the head or top, Readings most the same, — And the Lord was revealed, &c. Onk. — Behold the Angel of the Lord appeared, &c. Ar. In this occurre these terms to observation,
1. The descendent Jehovah, who is said to dwell in the high and holy place, and to be higher than the highest; he humbleth himself to come down among men, Isai. 57.15.
2. The descent itself, he came down, i. e. as to the signals of his presence, otherwise God is not subject to motion.
3. The place of descent, mount Sinai, even the top of the mount which was the utmost of its height.
Quest. Why did God thus descend to give his law and not rather speak from heaven?
Answ. 1. Gods will in choosing his way and place of law-giving is reason sufficient. 2. Yet here God seemeth to sute the place on earth unto the present disposition and state of the mediator, Moses who was on earth. 3. Heaven was the place whence the Covenant was to have a better discovery by Christ, the true mediator, to shew the excellency of it above this from earth, Heb. 12.22.
2. Gods call to Moses with his return, And Iehovah called Moses to the top of the mountain, Ver. 20.and Moses went up, Readings to the same. — From the top, &c. Ar.
1. Gods act in calling Moses the mediator neerer to himself; even to the highest place of his visible presence, which was interdicted to all besides him.
2. Moses his return in obeying Gods call. He went up whether he was called to stand by God in his law-giving, Ver. 20.
3. Gods charge to Moses for testifying a double message,
Ver. 21.1. To the people of Israel, And Jehovah said to Moses, go down, testify to the people, lest they break in to Iehovah to see and many of them fall, Sam. same. — Lest haply they will transgresse the bounds, &c. Vulg. — Draw neer to God to consider, Sept. transgresse, Onk. — Come forth before the Lord to see, Syr. — Warn, &c. that they break not in to the light of God, &c. Ar. Here note,
1. A command for his descending again from God to Israel.
2. …ods charge unto them, wherein is expressed,
1. The manner of his dealing with them, testify to them, a work added to the former warning by way of witnes-bearing, and more solemn pressing of them to heare.
2. The matter of it, that they break not their bounds to gaze, or pry into the actings of Jehovah further than was permitted them.
3. The reason of it which was the preventing of the danger threatned, lest many of them thereupon should fall and perish as the Bethshemites, 1 Sam. 6.19.
Quest. Why is this double charge given by God to Israel?
Answ. 1. Their hearts needed it, who where curious enough to presume, and trespasse the prohibition, as, Ch. 16.20.27. 2. It was to expresse his own care of their good.
2. To the Priests,Ver. 22, And let the Priests also that draw nigh to Iehovah sanctify themselves lest Iehovah break forth upon them, — Smite them, Vulg. — Kill them, Sept. — Which draw neer to minister, &c. Onk. — Destroy them. Sam. — Break in upon them, Syr. — Cut them of, Ar. Herein also we may note,
1. The duty charged, let the priests, &c,
1. The subject of it described,
1. By name of office, Priests,
2. By their work, in drawing nigh to God for ministring to him.
2. The duty charged is their sanctification, that they be purified and prepared in their places, according to the will of God revealed.
2. The reason of this also is exemption of them from danger, lest Jehovah divide upon them, or break forth to kill them; thus these commands are backed with dreadful threatnings, to keep them to obedience, and deliver them from death.
Quest 1. Who were these Priests, seing yet Aarons sons were not called to that office?
Answ. These doubtles were the first born of Israel chosen of God, Ex. 13. called yongmen, Ex. 24.5. These for present were set apart for ministring to God.
Quest. Where were they to satisfy themselves?
Answ. In their places; at the bottom of the mount, where Moses had set them, who was mediator now for them also, for into the mount they were not to come, Ver. 24.
We observe.
D. 1. Great is the condescention of Jehovah unto men in giving law and Covenant to them.
D. 2. In Gods humbling himself he keeps his distance and place above men.
D. 3. In giving his law to men God calleth the mediator to be by him.
D. 4. The mediator is ready at Gods call to be with him, and take law from him for his people, Ver. 20.
D. 5. The mediator is up and down between God and men for their good. So God will have it.
D. 6. Double charges and most serious contestations are all but needful to keep souls from sin.
D. 7. So neer accesse to God is not lawfull for the people, which is allowed to the mediator.
D. 8. God withholds no discovery from his Church, but that which would be deadly to them. Ver. 21.
D. 9. Among the congregation God hath appointed some to office for ministring to him.
D. 10. Such persons must be sanctified in their special place according to Gods will.
D. 11. The more holy the persons and office are, the more deadly is their transgression.
D. 12. Threatnings of death are primarily in grace to give life to souls, Ver. 22.
In the sixth place the reply of Moses followeth,Ver. 23. And Moses said unto Iehovah, the people cannot come up to mount Sinai, for thou hast testified to us, saying, bound the mountain and sanctify it, Readings are all to the same sense. Herein we may observe these particulars,
1. The reply of Moses, he said to Iehovah, the people cannot come up to mount Sinai, the letter is plain, wherein note,
1. The manner of replying, Moses said to Iehovah, it was by word.
2. The matter of it, the people cannot come up.
2. The reason of this his reply which is given,
1. Expressely, thou hast said unto us bound the mountain, set a pale and sanctify it, separate it from that ground on which the people stand.
2. Implicitly, all this we have done, and therefore the people cannot come up. Thus the letter sound's.
Quest. Was Moses unwilling to go down?
Answ. 1. It is not reasonably to be thought, that he withdrew from Gods command. 2. It is likely that from what means had bin used, and the charge already given so strictly, Moses had so much charity to think, that Israel could not transgresse in that matter. 3. Others conceive it, as if it were made by way of inquiry, whom God would have come up, and whom not, but the words seem not to carry it.
Learn we.
D. 1. Ministerial charity may think that good of people, which God knoweth is not in them.
D. 2. Gods testimonies being declared, and his means used, it may be presumed by good ministers, that people will obey.
D. 3. Vnwillingnes to suspect the Church may stand with willingnes in Gods best ministers to obey his word, Ver. 23.
In the seventh place followeth Gods dispatch of him down,Ver. 24. And Iehovah said unto him, walk, go down; and come up thou and Aaron with thee, but let not the Priests and the people break thorough to come up to Iehovah, lest he break forth upon them, Readings to the same sense. — Afterward come up, &c. Lest he destroy them, Sam. — And rush upon the light of God, lest he break them, Ar. — Kill and destroy them, others. Here observe,
1. His dispatch away, go down, stay not.
2. His allowance of return, come up again, thou and Aaron.
3. His interdiction of all other Priests and people upon the former penalty, that they come not beyond the bounds. — Let them not violently presse, &c. Sept. foreign, yet there is a violence for taking heaven, Math. 11.12.
Quest. Why did God so charge Moses to go down?
Answ. 1. This stands upon Gods absolute will, God will have one and not another. 2. Doubtles God had some special work for Aaron there, though not expressed in this place. 3. He was in commission with Moses, and to be a minister of this law.
In the 8th is a short recital of the obedience of Moses, And Moses went down to the people, and said unto them. — Readings agree. — Declared all unto them, Vulg. In his obedience are two things,
1. His descent. He leaveth the top to go to the bottom.
2. His speech, he made known Gods will in all unto them, in the matters of their safety.
Quest. How long staid Moses below before he ascended?
Ans. 1. All the time of the giving of the law, Ex. 20.10. 2. After this he was called up with Aaron, Ex. 24.1. when it is most plain he went up.
We conclude.
D. 1. God seeth need for his ministers testifying and pressing on people his will, when men do not.
D. 2. The Mediatours descent to men hinders not his ascent to God again for their good.
D. 3. None but Mediatours must come so neer to God as he appoints them.
D. 4. Such as do, though under pretense of holines, must perish, Ver. 24.
D. 5. The Mediatour as he must, so is he willing to be with Gods people at the lawgiving.
D. 6. It is, Mediatours work to teach all to soules that may fit them to a due reception of Gods Covenant, Ver. 25.
All this done, then God delivereth his law as followeth.