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.

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.

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;

4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.

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:

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.

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.

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.

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.

10 And the Lord said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes,

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.

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:

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.

14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes.

15 And he said unto the people, Be ready against the third day: come not at your wives.

16 And it came to pass on the third day in the morning, that there were thunders and lightnings, 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.

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.

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.

19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

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.

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.

22 And let the priests also, which come near to the Lord, sanctify themselves, lest the Lord break forth upon them.

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.

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.

25 So Moses went down unto the people, and spake unto them.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The people come to Sinai, God's message to them, and their answer.
Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, (Jeremiah 31:33)(Hebrews 8:7-10). The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, 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.
John Wesley's Bible Commentary
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. Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is called Sinai, from the multitude of thorny bushes that over - spread it.
John Calvin Bible Commentary
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, viz, 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 toallow 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.
John Calvin Bible Commentary
And all the people answered.We shall see in its proper place why God employed Moses as a messenger to carry backwards and forwards the commands and replies; now he merely relates what all the people answered, viz., that they would be obedient in all things. It was not a part, but the whole of the people who promised this, and the reply was unreserved, declaring that they would do whatsoever God required. Yet soon after they relapsed into their natural mind, and kept not their promise even in the smallest degree. Still we may believe that they spoke without dissembling; but that, although without any intention of deceiving God, they were carried away by a kind of headlong zeal, and deceived themselves. Nor was it the object of Moses to tell them in reproach that they had lied to God, or deceitfully boasted with their lips what they did not feel in their hearts; but, by stating how ready they were to obey, he deprives them hereafter of all pretense of ignorance. Nor is there any doubt that God inclined their minds to this docility, in order to establish the doctrine of His law. Meanwhile, let us learn from their example, that we must not merely obey God’s word by some earnest impulse; and that a hasty feeling is of no use, unless it be followed by constant perseverance; and, therefore, let us learn to sift; ourselves well, lest: we rashly promise, without serious self-examination, more, than we are able to perform. Yet we must not forget what. I have already said, that they were all made willing by the secret inspiration of God, in order that they might be witnesses both to themselves and others of the many signs, by which the truth and faithfulness of theheavenly doctrine was then confirmed.
McArther Bible Commentary
This section outlines Israel's activities during their approximately eleven month stay at Sinai (cf. Exo 19:1 with Num 10:11).
Bible Cross References
Exodus 3:12 Exodus 12:6 Exodus 12:51 Exodus 16:1 Exodus 40:2 Numbers 3:14 Numbers 33:15 Deuteronomy 1:6 Deuteronomy 4:10 Deuteronomy 4:15 Deuteronomy 5:2 Ezekiel 20:10

Verse 2

Matthew Henry's Concise Bible Commentary
The people come to Sinai, God's message to them, and their answer.
Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, (Jeremiah 31:33)(Hebrews 8:7-10). The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, 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.
John Calvin Bible Commentary
And all the people answered.We shall see in its proper place why God employed Moses as a messenger to carry backwards and forwards the commands and replies; now he merely relates what all the people answered, viz., that they would be obedient in all things. It was not a part, but the whole of the people who promised this, and the reply was unreserved, declaring that they would do whatsoever God required. Yet soon after they relapsed into their natural mind, and kept not their promise even in the smallest degree. Still we may believe that they spoke without dissembling; but that, although without any intention of deceiving God, they were carried away by a kind of headlong zeal, and deceived themselves. Nor was it the object of Moses to tell them in reproach that they had lied to God, or deceitfully boasted with their lips what they did not feel in their hearts; but, by stating how ready they were to obey, he deprives them hereafter of all pretense of ignorance. Nor is there any doubt that God inclined their minds to this docility, in order to establish the doctrine of His law. Meanwhile, let us learn from their example, that we must not merely obey God’s word by some earnest impulse; and that a hasty feeling is of no use, unless it be followed by constant perseverance; and, therefore, let us learn to sift; ourselves well, lest: we rashly promise, without serious self-examination, more, than we are able to perform. Yet we must not forget what. I have already said, that they were all made willing by the secret inspiration of God, in order that they might be witnesses both to themselves and others of the many signs, by which the truth and faithfulness of theheavenly doctrine was then confirmed.
Bible Cross References
Exodus 3:1 Exodus 3:12 Exodus 17:1 Exodus 18:5 Numbers 33:15

Verse 3

Matthew Henry's Concise Bible Commentary
The people come to Sinai, God's message to them, and their answer.
Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, (Jeremiah 31:33)(Hebrews 8:7-10). The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, 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.
EGW SDA Bible Commentary
Ancient Instruction to Be Studied
—The instructions given to Moses for ancient Israel, with their sharp, rigid outlines, are to be studied and obeyed by the people of God today (Letter 259, 1903).Moses and God in Secret Council—Moses, the visible leader of the Israelites, was admitted into the secret councils of the Most High. The people were given evidence that Moses did indeed talk with God, receiving from Him the instruction given them (Letter 259, 1903).
EGW SDA Bible Commentary
God's Covenant Our Refuge
—The covenant that God made with His people at Sinai is to be our refuge and defense. The Lord said to Moses:—“Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation.”“And Moses came and called for the elders of the people, and laid before their faces all these words.”“And all the people answered together, and said, All that the Lord hath spoken we will do.”This covenant is of just as much force today as it was when the Lord made it with ancient Israel (The Southern Watchman, March 1, 1904).
John Wesley's Bible Commentary
Thus shalt thou say to the house of Jacob, and the children of Israel - The people are called by the names both of Jacob and Israel, to mind them that they who had lately been as low as Jacob when he went to Padan - aram, were now grown as great as God made him when he came from thence, and was called Israel.
John Calvin Bible Commentary
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.
John Calvin Bible Commentary
And all the people answered.We shall see in its proper place why God employed Moses as a messenger to carry backwards and forwards the commands and replies; now he merely relates what all the people answered, viz., that they would be obedient in all things. It was not a part, but the whole of the people who promised this, and the reply was unreserved, declaring that they would do whatsoever God required. Yet soon after they relapsed into their natural mind, and kept not their promise even in the smallest degree. Still we may believe that they spoke without dissembling; but that, although without any intention of deceiving God, they were carried away by a kind of headlong zeal, and deceived themselves. Nor was it the object of Moses to tell them in reproach that they had lied to God, or deceitfully boasted with their lips what they did not feel in their hearts; but, by stating how ready they were to obey, he deprives them hereafter of all pretense of ignorance. Nor is there any doubt that God inclined their minds to this docility, in order to establish the doctrine of His law. Meanwhile, let us learn from their example, that we must not merely obey God’s word by some earnest impulse; and that a hasty feeling is of no use, unless it be followed by constant perseverance; and, therefore, let us learn to sift; ourselves well, lest: we rashly promise, without serious self-examination, more, than we are able to perform. Yet we must not forget what. I have already said, that they were all made willing by the secret inspiration of God, in order that they might be witnesses both to themselves and others of the many signs, by which the truth and faithfulness of theheavenly doctrine was then confirmed.
McArther Bible Commentary
The Israelites discerned the familiar pattern, in shortened form, of a suzerainty (superior-subordinate relationship) treaty in God's words: a preamble (Exo 19:3), a historical prologue (Exo 19:4), certain stipulations (Exo 19:5), and blessings (Exo 19:5-6). The acceptance in solemn assembly would normally be recorded in the final treaty document. Here, it follows upon presentation of the treaty to them (Exo 19:7-8). See note on Exo 24:7.
Bible Cross References
Exodus 3:4 Exodus 3:12 Leviticus 1:1

Verse 4

Matthew Henry's Concise Bible Commentary
The people come to Sinai, God's message to them, and their answer.
Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, (Jeremiah 31:33)(Hebrews 8:7-10). The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, 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.
EGW SDA Bible Commentary
God's Covenant Our Refuge
—The covenant that God made with His people at Sinai is to be our refuge and defense. The Lord said to Moses:—“Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation.”“And Moses came and called for the elders of the people, and laid before their faces all these words.”“And all the people answered together, and said, All that the Lord hath spoken we will do.”This covenant is of just as much force today as it was when the Lord made it with ancient Israel (The Southern Watchman, March 1, 1904).
John Wesley's Bible Commentary
Ye have seen what I did unto the Egyptians, and how I bare you on Eagle's wings - An high expression of the wonderful tenderness God shewed for them. It notes great speed; God not only came upon the wing for their deliverance, but he hastened them out, as it were upon the wing. Also that he did it with great ease, with the strength as well as with the swiftness of an eagle. They that faint not, nor are weary, are said to mount up with wings as eagles, (Isaiah 40:31) . Especially it notes God's particular care of them, and affection to them. Even Egypt was the nest in which these young ones 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. I brought you unto myself - They were brought not only into a state of liberty, but into covenant and communion with 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.
John Calvin Bible Commentary
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 slavery, whereby God might be incited for their sakes to destroy the Egyptians, who were illustrious in glory, in wealth, in the richness of their land, and in the splendor of their empire. Wherefore it would have been detestable ingratitude not to acknowledge their great obligations to God. What He adds in the second place, that He bare them as eagles are wont to carry their young, has reference to the constant course of His paternal care. Moses will hereafter use the same comparison in his song, and it often occurs in the prophets. But He mentions the eagle rather than other birds, in my opinion, that He may magnify their difficulties, and thus commend His grace; for eagles lift up their young ones upon high places, and accustom them to look at the sun; thus the people, as if carried above the clouds on the wings of God, had surmounted every obstacle, however great. For the notion which some have, that eagles are mentioned instead of other birds, because they alone bear up their young ones on their wings, is a foolish and truly Rabbinical gloss.
John Calvin Bible Commentary
And all the people answered.We shall see in its proper place why God employed Moses as a messenger to carry backwards and forwards the commands and replies; now he merely relates what all the people answered, viz., that they would be obedient in all things. It was not a part, but the whole of the people who promised this, and the reply was unreserved, declaring that they would do whatsoever God required. Yet soon after they relapsed into their natural mind, and kept not their promise even in the smallest degree. Still we may believe that they spoke without dissembling; but that, although without any intention of deceiving God, they were carried away by a kind of headlong zeal, and deceived themselves. Nor was it the object of Moses to tell them in reproach that they had lied to God, or deceitfully boasted with their lips what they did not feel in their hearts; but, by stating how ready they were to obey, he deprives them hereafter of all pretense of ignorance. Nor is there any doubt that God inclined their minds to this docility, in order to establish the doctrine of His law. Meanwhile, let us learn from their example, that we must not merely obey God’s word by some earnest impulse; and that a hasty feeling is of no use, unless it be followed by constant perseverance; and, therefore, let us learn to sift; ourselves well, lest: we rashly promise, without serious self-examination, more, than we are able to perform. Yet we must not forget what. I have already said, that they were all made willing by the secret inspiration of God, in order that they might be witnesses both to themselves and others of the many signs, by which the truth and faithfulness of theheavenly doctrine was then confirmed.
McArther Bible Commentary
bore you on eagles' wings. With a most appropriate metaphor, God described the Exodus and the journey to Sinai. Eagles were known to have carried their young out of the nests on their wings and taught them to fly, catching them when necessary on their outspread wings. Moses, in his final song, used this metaphor of God's care for Israel and especially noted that there was only one Lord who did this (Deu 32:11-12).
Bible Cross References
Revelation 12:14 Deuteronomy 29:2 Deuteronomy 32:11 Isaiah 40:31 Haggai 2:5 Malachi 2:10

Verse 5

Matthew Henry's Concise Bible Commentary
The people come to Sinai, God's message to them, and their answer.
Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, (Jeremiah 31:33)(Hebrews 8:7-10). The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, 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.
EGW SDA Bible Commentary
God's Covenant Our Refuge
—The covenant that God made with His people at Sinai is to be our refuge and defense. The Lord said to Moses:—“Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation.”“And Moses came and called for the elders of the people, and laid before their faces all these words.”“And all the people answered together, and said, All that the Lord hath spoken we will do.”This covenant is of just as much force today as it was when the Lord made it with ancient Israel (The Southern Watchman, March 1, 1904).
John Wesley's Bible Commentary
Then ye shall be a peculiar treasure to me - He doth not instance in any one particular favour, but expresseth 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. Nay 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 doth his treasure; they were precious in his sight. He took them under his special care and protection, as a treasure that is kept under lock and key. He distinguished them from, and dignified them above all people, as a people devoted to him, and to his service.
John Calvin Bible Commentary
Now, therefore. God declares that He will ever be the same, and will constantly persevere (in blessing them), provided the Israelites do not degenerate, but remain devoted to their Deliverer; at the same time, He reminds them also, wherefore he has been so bountiful to them, viz., that they may continually aspire unto the end of their calling; for He had not willed to perform toward them a single act of liberality, but to purchase them as His peculiar, people. This privilege he sets before them in the word סגלה,segullah, which means all things most precious, whatever, in fact, is deposited in a treasury; although the word “peculium,” a peculiar possession, by which the old interpreter has rendered it, is not unsuitable to the passage; because it is plain from the immediate context, that it denotes the separation of this people from all others; since these words directly follow: “for,” or, although “all the earth is mine;” the particle כי, ki, being often taken adversatively, and there is no doubt but that God would more exalt His grace, by comparing this one nation with the whole world, as it is said in the song of Moses,“When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel; for the Lord’s portion is his people; Jacob is the lot of his inheritance.” (Deuteronomy 32:8.)The sum then is, that whilst the whole earth is in God’s dominion, yet the race of Israel has been chosen by Him to excel all nations. Whence it is evident, that whereas the condition of all is alike, some are not distinguished from others by nature, but by gratuitous adoption; but, in order that they should abide in the possession of so great a blessing, fidelity towards God is required on their part. And, first, they are commanded to listen to his voice, (since no sacrifice is more pleasing to him than obedience, 1 Samuel 15:22;) and then a definition of obedience is added, viz., to keep His covenant.
John Calvin Bible Commentary
And all the people answered.We shall see in its proper place why God employed Moses as a messenger to carry backwards and forwards the commands and replies; now he merely relates what all the people answered, viz., that they would be obedient in all things. It was not a part, but the whole of the people who promised this, and the reply was unreserved, declaring that they would do whatsoever God required. Yet soon after they relapsed into their natural mind, and kept not their promise even in the smallest degree. Still we may believe that they spoke without dissembling; but that, although without any intention of deceiving God, they were carried away by a kind of headlong zeal, and deceived themselves. Nor was it the object of Moses to tell them in reproach that they had lied to God, or deceitfully boasted with their lips what they did not feel in their hearts; but, by stating how ready they were to obey, he deprives them hereafter of all pretense of ignorance. Nor is there any doubt that God inclined their minds to this docility, in order to establish the doctrine of His law. Meanwhile, let us learn from their example, that we must not merely obey God’s word by some earnest impulse; and that a hasty feeling is of no use, unless it be followed by constant perseverance; and, therefore, let us learn to sift; ourselves well, lest: we rashly promise, without serious self-examination, more, than we are able to perform. Yet we must not forget what. I have already said, that they were all made willing by the secret inspiration of God, in order that they might be witnesses both to themselves and others of the many signs, by which the truth and faithfulness of theheavenly doctrine was then confirmed.
McArther Bible Commentary
Three titles for Israel, "a special treasure," "a kingdom of priests," and "a holy nation" were given by the Lord to the nation, contingent upon their being an obedient and covenant-keeping nation. These titles summarized the divine blessings which such a nation would experience: belonging especially to the Lord, representing Him in the earth, and being set apart to Him for His purposes. These ethnically and morally expanded what it meant to have brought them to Himself. "For all the earth is mine," in the midst of the titles, laid stress upon the uniqueness and sovereignty of the Lord and had to be understood as dismissing all other claims by the so-called gods of other nations. It was more than the power of one god over another in Israel's situation; it was the choice and power of the only Lord. See 1Pe 2:9, where Peter uses these terms in the sense of God's spiritual kingdom of the redeemed.
Bible Cross References
1 Corinthians 10:26 Titus 2:14 Hebrews 8:9 1 Peter 2:9 Genesis 17:9 Exodus 6:7 Exodus 8:22 Exodus 9:29 Exodus 15:26 Deuteronomy 4:20 Deuteronomy 5:2 Deuteronomy 7:6 Deuteronomy 10:14 Deuteronomy 14:2 Deuteronomy 26:18 Deuteronomy 28:9 1 Chronicles 17:22 Ezekiel 16:8 Amos 3:2 Amos 6:1

Verse 6

Matthew Henry's Concise Bible Commentary
The people come to Sinai, God's message to them, and their answer.
Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, (Jeremiah 31:33)(Hebrews 8:7-10). The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, 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.
EGW SDA Bible Commentary
God's Covenant Our Refuge
—The covenant that God made with His people at Sinai is to be our refuge and defense. The Lord said to Moses:—“Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation.”“And Moses came and called for the elders of the people, and laid before their faces all these words.”“And all the people answered together, and said, All that the Lord hath spoken we will do.”This covenant is of just as much force today as it was when the Lord made it with ancient Israel (The Southern Watchman, March 1, 1904).
John Wesley's Bible Commentary
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, so much employed in his immediate service, and such intimate communion they had with him. 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, (Revelation 1:6) , a chosen generation, a royal priesthood, (1 Peter 2:9) .
John Calvin Bible Commentary
And ye shall be unto me.He points out more clearly, and more at length, how the Israelites will be precious unto God; viz., because they will be for “a kingdom of priests, and an holy nation.” By these words, he implies that they will be endowed with sacerdotal as well as royal honors; as much as to say, that they would not only be free, but also like kings, if they persevered in faith and obedience, since no kingdom is more desirable, or more happy, than to be the subjects of God. Moreover, he calls this “an holy kingdom,” because all the kingdoms of the world were then in heathenism; for the genitive, according to the usual idiom of the language, is put for an adjective, as if he had said, that they would enjoy not merely an earthly and transitory dominion, but also a sacred and heavenly one. Others understand it passively, that God would be their king; whilst mortals, and for the most part cruel tyrants, would rule over other nations. Though I do not altogether reject this sense, yet I rather prefer the other, to which also St. Peter leads us: for when the Jews, who by their refusal of Christ had departed from the covenant, still improperly gloried in this title, he claims this honor for the members of Christ only, saying, “Ye are a chosen generation, a royal priesthood,” etc. (1 Peter 2:9.) But the passive sense would not accord with these words, viz., that believers are subject to the priesthood of God, for the Apostle gracefully applies the words to take away the unacceptableness of novelty; as if he had said, God formerly promised to our fathers that they should be to Him for a royal priesthood. This privilege all, who separate themselves from Christ the Head, falsely lay claim to, since He alone makes us a royal priesthood. Meanwhile he teaches, by this apparent adaptation of the words, that what had been spoken by Moses is actually fulfilled. And, in fact, Christ appeared invested with the kingdom and the priesthood, that He might confer both of these privileges upon His members; whence it follows, that whosoever divorce themselves from Him, are unworthy of either honor, and are justly deprived of them. The nation is here called holy, not with reference to their piety or personal holiness, but as set apart from others by God by special privilege. Yet on this kind of sanctification the other depends, viz., that they who are exalted by God’s favor should cultivate holiness, and thus on their part sanctify God.
John Calvin Bible Commentary
And all the people answered.We shall see in its proper place why God employed Moses as a messenger to carry backwards and forwards the commands and replies; now he merely relates what all the people answered, viz., that they would be obedient in all things. It was not a part, but the whole of the people who promised this, and the reply was unreserved, declaring that they would do whatsoever God required. Yet soon after they relapsed into their natural mind, and kept not their promise even in the smallest degree. Still we may believe that they spoke without dissembling; but that, although without any intention of deceiving God, they were carried away by a kind of headlong zeal, and deceived themselves. Nor was it the object of Moses to tell them in reproach that they had lied to God, or deceitfully boasted with their lips what they did not feel in their hearts; but, by stating how ready they were to obey, he deprives them hereafter of all pretense of ignorance. Nor is there any doubt that God inclined their minds to this docility, in order to establish the doctrine of His law. Meanwhile, let us learn from their example, that we must not merely obey God’s word by some earnest impulse; and that a hasty feeling is of no use, unless it be followed by constant perseverance; and, therefore, let us learn to sift; ourselves well, lest: we rashly promise, without serious self-examination, more, than we are able to perform. Yet we must not forget what. I have already said, that they were all made willing by the secret inspiration of God, in order that they might be witnesses both to themselves and others of the many signs, by which the truth and faithfulness of theheavenly doctrine was then confirmed.
Bible Cross References
1 Peter 2:5 1 Peter 2:9 Revelation 1:6 Revelation 5:10 Exodus 15:26 Exodus 22:31 Leviticus 19:2 Deuteronomy 7:6 Deuteronomy 14:21 Deuteronomy 26:19 1 Kings 3:8 1 Kings 8:53 1 Chronicles 17:22 Isaiah 43:4 Isaiah 62:12 Isaiah 66:21 Jeremiah 2:3 Jeremiah 7:23 Jeremiah 13:11 Amos 3:2

Verse 7

Matthew Henry's Concise Bible Commentary
The people come to Sinai, God's message to them, and their answer.
Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, (Jeremiah 31:33)(Hebrews 8:7-10). The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, 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.
EGW SDA Bible Commentary
God's Covenant Our Refuge
—The covenant that God made with His people at Sinai is to be our refuge and defense. The Lord said to Moses:—“Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation.”“And Moses came and called for the elders of the people, and laid before their faces all these words.”“And all the people answered together, and said, All that the Lord hath spoken we will do.”This covenant is of just as much force today as it was when the Lord made it with ancient Israel (The Southern Watchman, March 1, 1904).
EGW SDA Bible Commentary
(quoted) (Isaiah 56:5). A Pledge to the Covenant
—This is the pledge that God's people are to make in these last days. Their acceptance with God depends on a faithful fulfilment of the terms of their agreement with Him. God includes in His covenant all who will obey Him. To all who will do justice and judgment, keeping their hand from doing any evil, the promise is, “Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off” (The Review and Herald, June 23, 1904).
John Wesley's Bible Commentary
And Moses laid before their faces all these words - He not only explained to them what God had given him in charge, but put it to their choice, whether they would accept these promises upon these terms or no. His laying it to their faces speaks his laying it to their consciences.
John Calvin Bible Commentary
And all the people answered.We shall see in its proper place why God employed Moses as a messenger to carry backwards and forwards the commands and replies; now he merely relates what all the people answered, viz., that they would be obedient in all things. It was not a part, but the whole of the people who promised this, and the reply was unreserved, declaring that they would do whatsoever God required. Yet soon after they relapsed into their natural mind, and kept not their promise even in the smallest degree. Still we may believe that they spoke without dissembling; but that, although without any intention of deceiving God, they were carried away by a kind of headlong zeal, and deceived themselves. Nor was it the object of Moses to tell them in reproach that they had lied to God, or deceitfully boasted with their lips what they did not feel in their hearts; but, by stating how ready they were to obey, he deprives them hereafter of all pretense of ignorance. Nor is there any doubt that God inclined their minds to this docility, in order to establish the doctrine of His law. Meanwhile, let us learn from their example, that we must not merely obey God’s word by some earnest impulse; and that a hasty feeling is of no use, unless it be followed by constant perseverance; and, therefore, let us learn to sift; ourselves well, lest: we rashly promise, without serious self-examination, more, than we are able to perform. Yet we must not forget what. I have already said, that they were all made willing by the secret inspiration of God, in order that they might be witnesses both to themselves and others of the many signs, by which the truth and faithfulness of theheavenly doctrine was then confirmed.
Bible Cross References
Exodus 4:29 Exodus 4:30

Verse 8

Matthew Henry's Concise Bible Commentary
The people come to Sinai, God's message to them, and their answer.
Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, (Jeremiah 31:33)(Hebrews 8:7-10). The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, 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.
EGW SDA Bible Commentary
God's Covenant Our Refuge
—The covenant that God made with His people at Sinai is to be our refuge and defense. The Lord said to Moses:—“Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation.”“And Moses came and called for the elders of the people, and laid before their faces all these words.”“And all the people answered together, and said, All that the Lord hath spoken we will do.”This covenant is of just as much force today as it was when the Lord made it with ancient Israel (The Southern Watchman, March 1, 1904).
EGW SDA Bible Commentary
(quoted) (Isaiah 56:5). A Pledge to the Covenant
—This is the pledge that God's people are to make in these last days. Their acceptance with God depends on a faithful fulfilment of the terms of their agreement with Him. God includes in His covenant all who will obey Him. To all who will do justice and judgment, keeping their hand from doing any evil, the promise is, “Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off” (The Review and Herald, June 23, 1904).
John Wesley's Bible Commentary
And they answered together; all that the Lord hath spoken we will do - Thus accepting the Lord to be to them a God, and giving up themselves to be to him a people.
John Calvin Bible Commentary
And all the people answered.We shall see in its proper place why God employed Moses as a messenger to carry backwards and forwards the commands and replies; now he merely relates what all the people answered, viz., that they would be obedient in all things. It was not a part, but the whole of the people who promised this, and the reply was unreserved, declaring that they would do whatsoever God required. Yet soon after they relapsed into their natural mind, and kept not their promise even in the smallest degree. Still we may believe that they spoke without dissembling; but that, although without any intention of deceiving God, they were carried away by a kind of headlong zeal, and deceived themselves. Nor was it the object of Moses to tell them in reproach that they had lied to God, or deceitfully boasted with their lips what they did not feel in their hearts; but, by stating how ready they were to obey, he deprives them hereafter of all pretense of ignorance. Nor is there any doubt that God inclined their minds to this docility, in order to establish the doctrine of His law. Meanwhile, let us learn from their example, that we must not merely obey God’s word by some earnest impulse; and that a hasty feeling is of no use, unless it be followed by constant perseverance; and, therefore, let us learn to sift; ourselves well, lest: we rashly promise, without serious self-examination, more, than we are able to perform. Yet we must not forget what. I have already said, that they were all made willing by the secret inspiration of God, in order that they might be witnesses both to themselves and others of the many signs, by which the truth and faithfulness of theheavenly doctrine was then confirmed.
McArther Bible Commentary
Then all the people answered together. Presented with the details of God's bilateral, conditional covenant (note the "if you will obey … then you shall be" in Exo 19:5), the people, briefed by their elders, responded with positive enthusiasm. The Lord's response to them does not take it as a rash promise by the people (cf. Deu 5:27-29).
Bible Cross References
Exodus 4:31 Exodus 24:3 Exodus 24:7 Deuteronomy 5:27 Deuteronomy 26:17 Joshua 24:24

Verse 9

Matthew Henry's Concise Bible Commentary
The people directed to prepare to hear the law.
The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.
EGW SDA Bible Commentary
Glory of Cloud Emanated From Christ
—The cloud that guided Israel, stood over the tabernacle. The glory of the cloud emanated from Jesus Christ, who from the midst of the glory talked with Moses, as He had talked with him from the burning bush. The brightness of God's presence was enshrouded in the darkness of the cloud which He made His pavilion, that the people could endure to look upon the cloud, as seeing Him who is invisible. This was God's plan whereby He might approach man (Manuscript 126, 1901).
John Calvin Bible Commentary
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.
John Calvin Bible Commentary
There shall not a hand touch it.They ignorantly pervert the meaning who resolve the particle ב, be, into the adversative else; as if Moses forbade them to touch the mountain with the hand, under penalty of stoning. 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 complaining of the limitation which God had appointed for their safety.
McArther Bible Commentary
and believe you forever. The Lord designed the upcoming encounter with Him so as to forestall any later accusation that Moses had himself compiled the law and had not met with the Lord on the mountain. It would also lead to great deference being accorded Moses by the people.
Bible Cross References
Exodus 4:5 Exodus 4:31 Exodus 14:31 Exodus 19:16 Exodus 24:15 Exodus 24:16 Exodus 34:5 Numbers 12:5 Deuteronomy 4:11 Deuteronomy 4:12 Deuteronomy 4:36 Psalm 97:2 Psalm 99:7

Verse 10

Matthew Henry's Concise Bible Commentary
The people directed to prepare to hear the law.
The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.
John Wesley's Bible Commentary
Sanctify the people - As Job before sent and sanctified his sons, (Job 1:5) . 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. Two things particularly were prescribed as instances of their preparation. 1st, In token of cleansing of themselves from all sinful pollutions, they must wash their clothes. Not that God regards our clothes, but while they were washing their clothes, he would have them think of washing their souls by repentance. 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. 2dly, 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.
John Calvin Bible Commentary
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 symbolof 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.
John Calvin Bible Commentary
There shall not a hand touch it.They ignorantly pervert the meaning who resolve the particle ב, be, into the adversative else; as if Moses forbade them to touch the mountain with the hand, under penalty of stoning. 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 complaining of the limitation which God had appointed for their safety.
McArther Bible Commentary
consecrate them. How serious this step was for the nation was emphasized for them by two days of special preparation. The inward preparation for meeting with God was mirrored in the outward actions of maintaining bodily cleanliness.
Bible Cross References
Revelation 22:14 Genesis 35:2 Leviticus 11:44 Leviticus 11:45 Leviticus 15:5 Numbers 8:7 Numbers 8:21 Numbers 11:18 Numbers 19:19 Joshua 3:5 1 Samuel 16:5 2 Samuel 19:24

Verse 11

Matthew Henry's Concise Bible Commentary
The people directed to prepare to hear the law.
The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.
John Wesley's Bible Commentary
In the sight of all the people - 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 not only the camp of Israel, but even the countries about might discern some extraordinary appearance of glory upon it.
John Calvin Bible Commentary
There shall not a hand touch it.They ignorantly pervert the meaning who resolve the particle ב, be, into the adversative else; as if Moses forbade them to touch the mountain with the hand, under penalty of stoning. 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 complaining of the limitation which God had appointed for their safety.
Bible Cross References
Genesis 11:5 Exodus 19:16 Exodus 34:2 Joshua 3:5 Nehemiah 9:13

Verse 12

Matthew Henry's Concise Bible Commentary
The people directed to prepare to hear the law.
The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.
John Wesley's Bible Commentary
Set bounds - Probably he drew a ditch round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, 1st, That awful reverence which ought to possess the minds of all that worship God. 2dly, The distance which worshippers were kept at 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, (Hebrews 10:19) .
John Calvin Bible Commentary
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,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.
John Calvin Bible Commentary
There shall not a hand touch it.They ignorantly pervert the meaning who resolve the particle ב, be, into the adversative else; as if Moses forbade them to touch the mountain with the hand, under penalty of stoning. 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 complaining of the limitation which God had appointed for their safety.
McArther Bible Commentary
The proper approach to a holy God could not have been better emphasized than by imposing a death penalty upon those who violated the arbitrary boundaries which God had set around the mountain. Even animals could not encroach upon this sacred area (cf. Heb 12:20).
Bible Cross References
Hebrews 12:18 Hebrews 12:20 Exodus 19:23 Exodus 34:3

Verse 13

Matthew Henry's Concise Bible Commentary
The people directed to prepare to hear the law.
The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.
John Wesley's Bible Commentary
When the trumpet soundeth long - Then let them take their places at the foot of the mount. 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.
John Calvin Bible Commentary
There shall not a hand touch it.They ignorantly pervert the meaning who resolve the particle ב, be, into the adversative else; as if Moses forbade them to touch the mountain with the hand, under penalty of stoning. 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 complaining of the limitation which God had appointed for their safety.
Bible Cross References
Hebrews 12:20 Exodus 19:14 Exodus 19:17 Exodus 34:3

Verse 14

Matthew Henry's Concise Bible Commentary
The people directed to prepare to hear the law.
The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.
John Calvin Bible Commentary
There shall not a hand touch it.They ignorantly pervert the meaning who resolve the particle ב, be, into the adversative else; as if Moses forbade them to touch the mountain with the hand, under penalty of stoning. 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 complaining of the limitation which God had appointed for their safety.
Bible Cross References
Genesis 35:2 Exodus 19:13 Exodus 19:15 1 Samuel 21:5 1 Chronicles 15:12

Verse 15

Matthew Henry's Concise Bible Commentary
The people directed to prepare to hear the law.
The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.
John Calvin Bible Commentary
There shall not a hand touch it.They ignorantly pervert the meaning who resolve the particle ב, be, into the adversative else; as if Moses forbade them to touch the mountain with the hand, under penalty of stoning. 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 complaining of the limitation which God had appointed for their safety.
McArther Bible Commentary
do not come near your wives. This was so they would be ceremonially clean (see Lev 15:16-18).
Bible Cross References
1 Corinthians 7:5 Exodus 19:14 Exodus 19:16 1 Samuel 21:4 1 Samuel 21:5 1 Chronicles 15:12

Verse 16

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Wesley's Bible Commentary
Now at length is come that memorable day, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire and lived, (Deuteronomy 4:33) . Never was there such a sermon preached before or since, as this, which was here preached to the church in the wilderness. For, the preacher was God himself, (Exodus 19:17) , The Lord descended in fire; and (Exodus 19:18) . The Lord came down upon mount Sinai. The Shechinah, or glory of the Lord, appeared in the sight of all the people; he shined forth from mount Paran with ten thousand of his saints, attended with a multitude of the holy angels. Hence the law is said to be given by the disposition of angels, (Acts 7:53) . He spake from mount Sinai, hung with a thick cloud, (Exodus 19:16) , covered with smoke, (Exodus 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, (Psalms 114:4) , (Psalms 114:7) , that Sinai itself, though rough and rocky, melted from before the Lord God of Israel, (Judges 5:5) . The congregation was called together by the sound of a trumpet exceeding loud, (Exodus 19:16) , and waxing louder and louder, (Exodus 19:19) . This was done by the ministry of the angels, and made all the people tremble. The introductions to the service were thunders and lightnings, (Exodus 19:16) . These 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 both the learning senses of seeing and hearing.
John Calvin Bible Commentary
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, inPsalm 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 3:3yet 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.
John Calvin Bible Commentary
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.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 inDeuteronomy 4
McArther Bible Commentary
thunderings and lightnings. The dramatic visual presentation of God's presence on the mountain, accompanied by thick cloud and trumpet blast, more than impressed the onlookers with God's majesty and power. They trembled, but so did Moses (Heb 12:21). The unusual was happening, not the usual phenomena from volcanic activity, as some writers have proposed.
Bible Cross References
Matthew 24:31 Hebrews 12:18 Hebrews 12:19 Revelation 4:5 Revelation 8:5 Exodus 19:9 Exodus 19:11 Exodus 19:15 Exodus 19:17 Exodus 20:18 Exodus 20:21 Deuteronomy 5:5 2 Samuel 22:10 Psalm 97:4 Nahum 1:3

Verse 17

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
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.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 inDeuteronomy 4
Bible Cross References
Acts 7:38 Exodus 19:13 Exodus 19:16 Exodus 19:18

Verse 18

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
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.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 inDeuteronomy 4
Bible Cross References
2 Thessalonians 1:7 Hebrews 12:18 Hebrews 12:26 Revelation 9:2 Revelation 15:8 Genesis 11:5 Genesis 15:17 Genesis 19:28 Exodus 3:2 Exodus 19:17 Exodus 20:18 Exodus 24:17 Exodus 34:2 Deuteronomy 4:11 Deuteronomy 5:4 Deuteronomy 33:2 Judges 5:5 2 Chronicles 7:1 Isaiah 64:1 Jeremiah 4:24

Verse 19

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
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.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 inDeuteronomy 4
Bible Cross References
Hebrews 12:19 Deuteronomy 4:36 Psalm 81:7

Verse 20

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
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.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 inDeuteronomy 4
Bible Cross References
Deuteronomy 33:2 1 Kings 19:11 Nehemiah 9:13

Verse 21

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
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.
John Calvin Bible Commentary
And all the people saw the thunderings.Because in the parallel passageMoses more largely pursues what he here only touches upon briefly, I shall also defer my full exposition of it. If he had been the only spectator of God’s glory, the credit of his testimony would be lighter; after having, then, reported the ten commandments, which God Himself spoke with His own sacred lips in the hearing of the people, he adds, at the same time, that the lightning’s shone openly, the mountain smoked, the trumpets sounded, and the thunder rolled. It follows, therefore, that by these conspicuous and illustrious signs, the law was ratified before all the people, from the greatest even to the least. The confession of the whole people is added; when, overwhelmed with alarm, they supplicate God to go on speaking no more. For no longer could they now despise the voice of the man, whom they had of their own accord desired to be given them as their mediator, lest they should be consumed by the awful voice of God. He lays before them the object, for which those signs had appeared to terrify them, viz., that God might subdue them to obedience. They were terrified, then, not that they might be stupified with astonishment, but only that they might be humbled and submit themselves to God. And this is a peculiar privilege, that the majesty of God, before whom heaven and earth tremble, does notdestroy but only proves and searches His children.
Bible Cross References
Exodus 3:5 Numbers 4:20 Deuteronomy 5:5 1 Samuel 6:19

Verse 22

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
And all the people saw the thunderings.Because in the parallel passageMoses more largely pursues what he here only touches upon briefly, I shall also defer my full exposition of it. If he had been the only spectator of God’s glory, the credit of his testimony would be lighter; after having, then, reported the ten commandments, which God Himself spoke with His own sacred lips in the hearing of the people, he adds, at the same time, that the lightning’s shone openly, the mountain smoked, the trumpets sounded, and the thunder rolled. It follows, therefore, that by these conspicuous and illustrious signs, the law was ratified before all the people, from the greatest even to the least. The confession of the whole people is added; when, overwhelmed with alarm, they supplicate God to go on speaking no more. For no longer could they now despise the voice of the man, whom they had of their own accord desired to be given them as their mediator, lest they should be consumed by the awful voice of God. He lays before them the object, for which those signs had appeared to terrify them, viz., that God might subdue them to obedience. They were terrified, then, not that they might be stupified with astonishment, but only that they might be humbled and submit themselves to God. And this is a peculiar privilege, that the majesty of God, before whom heaven and earth tremble, does notdestroy but only proves and searches His children.
Bible Cross References
Exodus 19:24 Exodus 24:5 Leviticus 10:3 Leviticus 21:6 Numbers 11:18

Verse 23

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
And all the people saw the thunderings.Because in the parallel passageMoses more largely pursues what he here only touches upon briefly, I shall also defer my full exposition of it. If he had been the only spectator of God’s glory, the credit of his testimony would be lighter; after having, then, reported the ten commandments, which God Himself spoke with His own sacred lips in the hearing of the people, he adds, at the same time, that the lightning’s shone openly, the mountain smoked, the trumpets sounded, and the thunder rolled. It follows, therefore, that by these conspicuous and illustrious signs, the law was ratified before all the people, from the greatest even to the least. The confession of the whole people is added; when, overwhelmed with alarm, they supplicate God to go on speaking no more. For no longer could they now despise the voice of the man, whom they had of their own accord desired to be given them as their mediator, lest they should be consumed by the awful voice of God. He lays before them the object, for which those signs had appeared to terrify them, viz., that God might subdue them to obedience. They were terrified, then, not that they might be stupified with astonishment, but only that they might be humbled and submit themselves to God. And this is a peculiar privilege, that the majesty of God, before whom heaven and earth tremble, does notdestroy but only proves and searches His children.
Bible Cross References
Exodus 19:12 Exodus 19:24

Verse 24

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
And all the people saw the thunderings.Because in the parallel passageMoses more largely pursues what he here only touches upon briefly, I shall also defer my full exposition of it. If he had been the only spectator of God’s glory, the credit of his testimony would be lighter; after having, then, reported the ten commandments, which God Himself spoke with His own sacred lips in the hearing of the people, he adds, at the same time, that the lightning’s shone openly, the mountain smoked, the trumpets sounded, and the thunder rolled. It follows, therefore, that by these conspicuous and illustrious signs, the law was ratified before all the people, from the greatest even to the least. The confession of the whole people is added; when, overwhelmed with alarm, they supplicate God to go on speaking no more. For no longer could they now despise the voice of the man, whom they had of their own accord desired to be given them as their mediator, lest they should be consumed by the awful voice of God. He lays before them the object, for which those signs had appeared to terrify them, viz., that God might subdue them to obedience. They were terrified, then, not that they might be stupified with astonishment, but only that they might be humbled and submit themselves to God. And this is a peculiar privilege, that the majesty of God, before whom heaven and earth tremble, does notdestroy but only proves and searches His children.
McArther Bible Commentary
the priests. With the law still to be given, no priesthood had been established in Israel. These priests must have been the firstborn in each family who served as family priests because they had been dedicated to the Lord (cf. Exo 13:2; Exo 24:5). Their place would be taken over later by the Levites (Num 3:45).
Bible Cross References
Exodus 19:22 Exodus 19:25 Exodus 24:1 Exodus 24:9

Verse 25

Matthew Henry's Concise Bible Commentary
The presence of God on Sinai.
Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
John Calvin Bible Commentary
And all the people saw the thunderings.Because in the parallel passageMoses more largely pursues what he here only touches upon briefly, I shall also defer my full exposition of it. If he had been the only spectator of God’s glory, the credit of his testimony would be lighter; after having, then, reported the ten commandments, which God Himself spoke with His own sacred lips in the hearing of the people, he adds, at the same time, that the lightning’s shone openly, the mountain smoked, the trumpets sounded, and the thunder rolled. It follows, therefore, that by these conspicuous and illustrious signs, the law was ratified before all the people, from the greatest even to the least. The confession of the whole people is added; when, overwhelmed with alarm, they supplicate God to go on speaking no more. For no longer could they now despise the voice of the man, whom they had of their own accord desired to be given them as their mediator, lest they should be consumed by the awful voice of God. He lays before them the object, for which those signs had appeared to terrify them, viz., that God might subdue them to obedience. They were terrified, then, not that they might be stupified with astonishment, but only that they might be humbled and submit themselves to God. And this is a peculiar privilege, that the majesty of God, before whom heaven and earth tremble, does notdestroy but only proves and searches His children.
Bible Cross References
Exodus 19:24 Exodus 20:1