No hand shall touch him, but he shall surely be stoned or shot through; whether it is animal or man, he shall not live.’ When the trumpet sounds long, they shall come up to the mountain.”
Moses went down from the mountain to the people, and sanctified the people; and they washed their clothes. He said to the people, “Be ready by the third day. Don’t have sexual relations with a woman.”
On the third day, when it was morning, there were thunders and lightnings, and a thick cloud on the mountain, and the sound of an exceedingly loud trumpet; and all the people who were in the camp trembled. Moses led the people out of the camp to meet God; and they stood at the lower part of the mountain. All of Mount Sinai smoked, because Yahweh descended on it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. When the sound of the trumpet grew louder and louder, Moses spoke, and God answered him by a voice.
Geneva Bible translators 1599 · Public Domain On vv13, 15, 18, 19 Or, trumpet.
Or, trumpet.
Or, toward.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–19 Exo 19:13 There shall not an hand touch it,…
Exo 19:13 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.
Ver. 13. They shall come up to the mount,] i.e., To the bottom of the mount, to the foot thereof. {Exo 19:17} {See Trapp on "Heb 12:20"} "The way of life is above to the wise," saith Solomon. {Pro 15:24} As Moses was with God in the mount, when the people were below in the valley.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13–19 There shall not an hand touch it, i.e. the…
There shall not an hand touch it, i.e. the mountain. But,
1. This seems to be a gross tautology, for it was twice forbidden in the words next foregoing.
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2. So the word hand would seem to be ascribed both to man and beast. Others therefore render it
touch him, i.e. they shall look upon such an impudent transgressor of my express command as an abominable person, whom they cannot touch without defilement, and therefore he shall be put to death in such a manner as may be performed without touching him.
Whether it be beast; for though the beasts are not capable of a law, yet they might be threatened for man’s caution, and punished for the fault of their owners in not keeping them at a distance from the mount.
When the trumpet soundeth long, i.e. with one continued, equal, and gentle sound, as is usual in the end of the music song, which is opposed to a rough, and loud, and unequal sound. There was no real trumpet here, but an angel made a sound like that of a trumpet.
They shall come up to the mount.
Object. This was forbidden to them, Exo 19:12.
Answ. 1. They were forbidden to come up to the mount whilst God was delivering his laws, but allowed it afterwards when that action ceased, which was signified by the long sound of the trumpet.
2. They might not come into the mount or towards the top of it, but they might come to the bottom or lower parts of it, where the bounds were set, or at least towards or near it, as the Hebrew preposition beth is sometimes used. So the mount may be understood, more strictly, Exo 19:12, for an eminent part or top of it, where the thick cloud appeared, and where Moses was, and here more largely for the whole mountain.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 Now, at length, comes that memorable day, that terrible…
Now, at length, comes that memorable day, that terrible day of the Lord, that day of judgment, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire, and lived, Deu 4:33. Never was there such a sermon preached, before nor since, as this which was here preached to the church in the wilderness. For,
I. The preacher was God himself (Exo 19:18): The Lord descended in fire, and (Exo 19:20), The Lord came down upon mount Sinai. The shechinah, or glory of the Lord, appeared in the sight of all the people; he shone forth from mount Paran with ten thousands of his saints (Deu 33:2), that is, attended, as the divine Majesty always is, by a multitude of the holy angels, who were both to grace the solemnity and to assist at it. Hence the law is said to be given by the disposition of angels, Act 7:53.
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II. The pulpit (or throne rather) was mount Sinai, hung with a thick cloud (Exo 19:16), covered with smoke (Exo 19:18), and made to quake greatly. Now it was that the earth trembled at the presence of the Lord, and the mountains skipped like rams (Psa 114:4, Psa 114:7), that Sinai itself, though rough and rocky, melted from before the Lord God of Israel, Jdg 5:5. Now it was that the mountains saw him, and trembled (Hab 3:10), and were witnesses against a hard-hearted unmoved people, whom nothing would influence.
III. The congregation was called together by the sound of a trumpet, exceedingly loud (Exo 19:16), and waxing louder and louder, Exo 19:19. This was done by the ministry of the angels, and we read of trumpets sounded by angels, Rev 8:6. It was the sound of the trumpet that made all the people tremble, as those who knew their own guilt, and who had reason to expect that the sound of this trumpet was to them the alarm of war.
IV. Moses brought the hearers to the place of meeting, Exo 19:17. He that had led them out of the bondage of Egypt now led them to receive the law from God's mouth. Public persons are indeed public blessings when they lay out themselves in their places to promote the public worship of God. Moses, at the head of an assembly worshipping God, was as truly great as Moses at the head of an army in the field.
V. The introductions to the service were thunders and lightnings, Exo 19:16. These were designed to strike an awe upon the people, and to raise and engage their attention. Were they asleep? The thunders would awaken them. Were they looking another way? The lightnings would engage them to turn their faces towards him that spoke to them. Thunder and lightning have natural causes, but the scripture directs us in a particular manner to take notice of the power of God, and his terror, in them. Thunder is the voice of God, and lightning the fire of God, proper to engage the senses of sight and hearing, those senses by which we receive so much of our information.
VI. Moses is God's minister, who is spoken to, to command silence, and keep the congregation in order: Moses spoke, Exo 19:19. Some think it was now that he said, I exceedingly fear and quake (Heb 12:21); but God stilled his fear by his distinguishing favour to him, in calling him up to the top of the mount (Exo 19:20), by which also he tried his faith and courage. No sooner had Moses got up a little way towards the top of the mount than he was sent down again to keep the people from breaking through to gaze, Exo 19:21. Even the priests or princes, the heads of the houses of their fathers, who officiated for their respective families, and therefore are said to come near to the Lord at other times, must now keep their distance, and conduct themselves with a great deal of caution. Moses pleads that they needed not to have any further orders given them, effectual care being taken already to prevent any intrusions, Exo 19:23. But God, who knew their wilfulness and presumption, and what was now in the hearts of some of them, hastens him down with this in charge, that neither the priests nor the people should offer to force the lines that were set, to come up unto the Lord, but Moses and Aaron on, the men whom God delighted to honour. Observe, 1. What it was that God forbade them - breaking through to gaze; enough was provided to awaken their consciences, but they were not allowed to gratify their vain curiosity. They might see, but not gaze. Some of them, probably, were desirous to see some similitude, that they might know how to make an image of God, which he took care to prevent, for they saw no manner of similitude, Deu 4:5. Note, In divine things we must not covet to know more than God would have us know; and he has allowed us as much as is good for us. A desire of forbidden knowledge was the ruin of our first parents. Those that would be wise above what is written, and intrude into those things which they have not seen, need this admonition, that they break not through to gaze. 2. Under what penalty it was forbidden: Lest the Lord break forth upon them (Exo 19:22-24), and many of them perish. Note, (1.) The restraints and warnings of the divine law are all intended for our good, and to keep us out of that danger into which we should otherwise, by our own folly, run ourselves. (2.) It is at our peril if we break the bounds that God has set us, and intrude upon that which he has not allowed us; the Bethshemites and Uzzah paid dearly for their presumption. And, even when we are called to approach God, we must remember that he is in heaven and we upon earth, and therefore it behoves us to exercise reverence and godly fear.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv13–19 There shall not a hand touch it,.... The mountain…
There shall not a hand touch it,.... The mountain or the border of it, which is repeated that it might be taken notice of; and to show that it would be resented if they were to stretch out their hand and only lightly touch it, much more should they set their feet upon it and attempt to ascend it: or rather, "shall not touch him" (o); that is, the man that shall touch the mountain; he shall be so detestable and abominable, whoever touches it or breaks through the bounds of it, and attempts to ascend it, that no man shall follow him to lay hold on him, in order to bring him back to justice, but shall dispatch him at once in one or other of the ways directed to:
but he shall surely be stoned, or shot through; if near at hand, all about him shall rise upon him, and take up stones and stone him; but if he is got at a distance, then they were to shoot arrows at him; and in this way Aben Ezra interprets it; the words, says he, refer to the man that toucheth the mount, who is not to be followed and apprehended, but those that see him, and are near, abiding in the place where they are, are to stone him immediately, and if afar off they are to throw darts at him: though the Targum of Jonathan seems to understand it, as if punishment would be immediately inflicted upon such a person, not by the hands of men, but by the hand of God; for it says, such an one shall be stoned with hailstones, and fiery darts shall be spread upon him; or, as the Jerusalem Targum, shall be shot at him:
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whether it be beast, or man, it shall not live; that touches the mountain, and so it is explained, Heb 12:20, the word beast comprehends all kinds of beasts, wild and tame, and all sorts of cattle, of the herd or flock; as the word "man" takes in women as well as men, as Ben Gersom observes; Aben Ezra thinks fowls are not mentioned, because they cannot be taken, but fly away immediately; but then they might be shot:
when the trumpet soundeth long, they shall come up to the mount; this, according to Jarchi, was a trumpet of a ram's horn; the word used in the Arabic language signifying a ram; but it is a mere fancy and fable of his, that this was of the ram of Isaac which was sacrificed in his stead; it is much more likely that there was indeed no real trumpet, only a sound was formed like the sound of one; and, it is highly probable, was formed by the ministering angels; Aben Ezra observes, that the sound of a trumpet was never heard until the day of the decalogue, until the day that was given; and that there was not a greater wonder on Mount Sinai than this: the design and use of it was to gather, this vast body of people together, to come and hear what God had to say unto them; and when its sound was protracted to a great length, or was in one continued tone, and somewhat lower, as is usual when a trumpet is about to cease blowing, then the people were to take it as a token that they should approach the mountain; not to ascend it, but come to the lower and nether part of it, where bounds were set to direct them how far they might go, and no further: so the Septuagint version is,"when the voices (or thunders) and the trumpets and the cloud departed from the mountain, they went up to the mountain:''a certain Jewish writer (p) interprets this, not of the people in general, but of Aaron and his sons, and of the seventy elders, see Exo 19:24.
(o) "non tanget eum", Vatablus, Drusius, "non feriet eum", Tigurine version. (p) R. Samuel Ben Hophni, apud Aben Ezram, in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv13, 16 When the trumpet soundeth long - Then let them…
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 Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13, 16, 17 Verse 13. There shall not a hand touch it]…
Verse 13. There shall not a hand touch it] בו bo, HIM, not the mountain, but the man who had presumed to touch the mountain. He should be considered altogether as an unclean and accursed thing, not to be touched for fear of conveying defilement; but should be immediately stoned or pierced through with a dart, Heb 12:20.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 16, 18 Exo 19:13. When the trumpet soundeth long — Then…
Exo 19:13. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13, 17, 18 Touch it - Rather “touch him.” The person who…
Touch it - Rather “touch him.” The person who had touched the mount was not to be touched, since the contact would be pollution.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13, 15, 18, 19 Him. In detestation of his impiety, which has made…
Him. In detestation of his impiety, which has made him unclean. (Haydock) --- Go up into the precincts of the mountain, to which Moses conducted them; (ver. 17. 21,) or they might ascend after the trumpet ceased, and the law was given. For some understand shall begin, in a contrary sense with the Roman Septuagint, "when the voices of thunder, and the trumpets, and the cloud shall be no more;" (apelthe) so also the Chaldean, Syriac. (Vatable) The sound which was heard, resembled that of a horn. (Jobel.) See Leviticus xxv. 10. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16–17 on the third day in the morning, that there…
on the third day in the morning, that there were thunders and lightnings, &c.--The descent of God was signalized by every object imagination can conceive connected with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to be proclaimed. As the mountain burned with fire, God was exhibited as a consuming fire to the transgressors of His law. The thunder and lightning, more awful amid the deep stillness of the region and reverberating with terrific peals among the mountains, would rouse the universal attention; a thick cloud was an apt emblem of the dark and shadowy dispensation (compare Mat 17:5).
the voice of a trumpet--This gave the scene the character of a miraculous transaction, in which other elements than those of nature were at work, and some other than material trumpet was blown by other means than human breath.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13, 16 13. Not a hand touch it — So sacred…
13. Not a hand touch it — So sacred and so awful was that mount to be esteemed that no one unsanctified and unbidden might touch it, on the peril of life. Not even a beast would be permitted to touch it, and live. This rigorous requirement was adapted to inculcate reverence for the law.
When the trumpet soundeth long — Hebrews, in the drawing out of the yobel. The word יובל, here translated trumpet, appears to have been some kind of a wind instrument. In Jos_6:4-5; Jos_6:8, we find the word employed to qualify קרן, horn, or cornet, and in Lev_25:10, it denotes the fiftieth year — year of liberty and joy — commonly known as “the year of jubilee.” The Targum and the rabbins understand a wind instrument made of a ram’s horn. The exact meaning is doubtful. Gesenius regards it as an onomatopoetic word, signifying a joyful shout, and, perhaps, is best understood here as the sound of some instrument, rather than the instrument itself. The drawing out of the yobel would thus mean the prolonged tones of a signal call, without specifying the particular instrument employed. See further on Exo_19:16, where the trumpet is mentioned.
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They shall come up to the mount — Who? Certainly not the people generally, who were forbidden to touch it, (comp. Exo_19:23-24,) but chosen representatives and elders of the people, (see Exo_24:1-2,) whom the writer does not here stop to specify. We see from Exo_19:20 that only Moses went up at first; subsequently Aaron was permitted to accompany him, (Exo_19:24,) but the priests and the people were forbidden.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13, 14, 16, 17, 18, 19 13. no hand, &c.] i.e. he is not to…
13. no hand, &c.] i.e. he is not to be followed, and seized on the mount, but to be stoned or shot from a distance. Possibly the underlying idea may be (Bä.) that the trespasser, having touched sacred ground without proper authority, becomes thereby taboo—i.e. dangerous to touch, on account of the supernatural penalties that would be thereby incurred (see DB. ii. 395b n., iv. 826 ff.)—and forfeits his life to the deity, and anyone touching him afterwards is liable to become taboo likewise (cf. on Exo_29:37). RVm. it means the mountain; but this is not probable.
13b. the ram(’s horn)] Heb. yôbçl, as Jos_6:5 (קרן היובל, also with ‘soundeth long’); 4, 6, 8, 13 (שופרות (ה)יובלים). Not the word rendered ‘trumpet’ in vv. 16, 19, Exo_20:18.
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they (emph.) may come up into (Heb., as v. 12) the mount, &c.] It may be doubted whether this clause is in its original position. Where it stands, it apparently refers to what may be done when the signal is given by the ‘ram’s horn’ at the end of the solemnity. Bacon would transfer vv. 11b–13 to v. 24, to follow priests (as in the note): ‘they shall come’ would then refer to the priests, and, vv. 23, 24 (to down) being rejected as a gloss, vv. 20–22, 24a, 11b–13, 24b would read consecutively (cf. McNeile, pp. xxvi. 113).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13, 15, 16, 17, 18 (13) There shall not an hand touch it.—This translation…
(13) There shall not an hand touch it.—This translation gives an entirely wrong sense. The meaning is, beyond all doubt, “There shall not a hand touch him,” i.e., the transgressor. To stop him and seize him, another person must have transgressed the bounds, and so have repeated the act which was forbidden. This course was to be avoided, and punishment was to be inflicted on the transgressor by stoning him, or transfixing him with arrows, from within the barrier.
Whether it be beast or man.—Though beasts are innocent of wrong-doing, and are thus no proper objects of punishment, yet the law of God requires their slaughter in certain eases—e.g. (1) when they are dangerous (Exo_21:28); (2) when they have become polluted (Lev_20:15); (3) When their owner’s sin is appropriately punished through their loss (Exo_13:13). In the present case, it could only be through the culpable carelessness of an owner that a beast could get inside the barrier.
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When the trumpet soundeth long.—Comp. Exo_19:19.
They shall come up to the mount.—Rather, into the mount. The expression used is identical with that of the preceding verse, and there rendered “go up into the mount.” Thus the act forbidden in Exo_19:12 is allowed in Exo_19:13; it is not, however, allowed to the same persons. The word “they” (hêmah) in this present place is emphatic, and refers to certain privileged persons, as Moses and Aaron (Exo_19:24), not to the people generally.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–19 There shall not a hand touch it. Rather, "there…
There shall not a hand touch it. Rather, "there shall not a hand touch him." The transgressor shall not be seized and apprehended, for that would involve the repetition of the offence by his arrester, who must overpass the "bounds" set by Moses, in order to make the arrest. Instead of seizing him, they were to kill him with stones or arrows from within the "bounds," and the same was to be done, if any stray beast approached the mountain. When the trumpet soundeth long, they shall come up to the mount. By translating the same Hebrew phrase differently here and in verse 12, the A.V. avoids the difficulty which most commentators see in this passage. According to the apparent construction, the people are first told that they may, on no account, ascend the mountain (ver., 12), and then that they may do so, so soon as the trumpet sounds long (ver. 13). But they do not ascend at that time (ver. 19), nor are they allowed to do so on the contrary, Moses is charged anew to prevent it (ver. 21-25); nor indeed do the people ever ascend, but only Moses, Aaron, Nadab, Abihu, and the seventy eiders. (Exo_24:1, Exo_24:2) What, then, is the permission here given? When we scrutinise the passage closely, we observe that the pronoun "they" is in the Hebrew, emphatic, and, therefore, unlikely to refer to "the people" of ver. 12. To whom then does it refer? Not, certainly, to "the Elders" of ver. 7, which would be too remote an antecedent, but to those chosen persons who are in the writer"s mind, whom God was about to allow to ascend. Even these were not allowed to go up until summoned by the prolonged blast of the trumpet.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v16 To meet with God.
Exo_19:16-25
To meet with God.
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Lessons
1. Upon Churches preparation, and sanctification God is ready to appear to them.
2. God will keep His day, His third day of appearance to His people.
3. In Gods appearance for covenant-making He giveth the discovery of Himself as He pleaseth.
4. Terrible signals God useth sometimes to declare His majesty to men (Psa_18:9).
5. The law given by Moses differs from Christs in darkness and deadliness (Heb_12:1-29.).
6. Suitable affections unto terrible appearances of God may be from nature and grace (Exo_19:16). It might be a spirit of bondage in some, but of free grace in others. (G. Hughes, B. D.)
Lessons
1. Gods terrors in the law are not to drive men from Him, but to bring them humbly to Him.
2. God hath appointed a Mediator to bring souls unto Him. They come not of themselves.
3. Upon the Mediators conduct souls may be bold to approach the terrors of the Lord.
4. Sinners must keep their standing appointed by the Mediator to find grace in the sight of God (Exo_19:17). (G. Hughes, B. D.)
Lessons
1. Great is the condescension of Jehovah unto men in giving law and covenant to them.
2. In Gods humbling Himself He keeps His distance and place above men.
3. In giving His law to men God calleth the Mediator to be by Him.
4. God withholds no discovery from His Church but that which would be deadly to them (Exo_19:21).
5. Among the congregation God hath appointed some to office for ministering to Him.
6. Such persons must be sanctified in their special place according to Gods will.
7. The more holy the persons and office are, the more deadly is their transgression.
8. Threatenings of death are primarily in grace to give life to souls (Exo_19:22). (G. Hughes, B. D.)
Lessons
1. God seeth need for His ministers testifying and pressing on people His will when men do not.
2. The Mediators descent to men hinders not His ascent to God again for their good.
3. None but mediators must come so near to God as He appoints them.
4. Such as do, though under pretence of holiness, must perish (Exo_19:24).
5. The Mediator, as He must, so is He willing to be with Gods people at the law-giving.
6. It is Mediators work to teach all to souls that may fit them to a due reception of Gods covenant (Exo_19:25). (G. Hughes, B. D.)
God on Mount Sinai
I. The greatness of God. All powers of nature under His control.
II. The nearness of God (see 4:7-12).
III. The mysteriousness of God (see Psa_97:2).
IV. The holiness of God (see chap. 15:11; Isa_6:1-2; Rev_4:8; 1Pe_1:16).
V. The sovereignty and mercy of God (see Deu_5:24). (W. Forsyth.)
The highest ministry
(Exo_19:17):--The essence of religion is to realize the presence of God. Therefore we should hail as our highest benefactor the man who does for us as Moses did for Israel. And Moses brought forth the people out of the camp to meet with God.
I. In the operations of nature. Poets have sung of the sublimities and beauties of nature, and philosophers explain her secrets; but he does the noblest work who brings us face to face with natures God.
II. The events of providence. Many writers have done well in history and fiction, and have depicted with wondrous skill the varieties of character and incident, and the strange vicissitudes of human life; but he does best who shows us that there is a providence in the affairs of men, and that the Lord our God ruleth over all in righteousness and love.
III. The ordinances of the gospel. Preachers may be learned and eloquent, but it is only as they manifest Gods law to the conscience and Gods love to the heart that they do us real good. Prayer and praise are proper duties, but unless in them we rise to God they are meaningless and vain. (W. Forsyth.)
Vain curiosity
(Exo_19:21):--
I. It pries into secrets.
II. Breaks through boundaries.
III. Sacrifices reverence and self-respect.
IV. Recklessly rushes into danger.
V. Multiplies confusions and perils. Remember Eve, Uzziah. (J. S. Exell, M. A.)
To meet with God.--
Coming to church to meet God
The people stood at the nether part of the mount; they listened with this very end in view: they came out of the camp to meet God, as God had commanded they should do. When you come up to the house of God keep this in view. There is, in the present day, as there was in the days of the apostle, such a thing as having itching ears, looking to man, instead of an humble and reverent desire to meet God. Brethren, be much in prayer; and when you leave your closets to attend public worship, say, I am now going to meet with God. As you enter His house, reflect, This is none other than the house of God, this is the gate of heaven; oh that I may meet my Saviour; oh that His love may be shed abroad in my heart; oh that I may understand more of Gods plan for the salvation of sinners; oh that I may get my heart warmed by close communion with my God, and have my soul lifted up above the cares and pleasures of this sinful world! Were all our congregations to assemble thus, oh what a savour, and unction, and blessing we should experience! (George Breay, B. A.)
Communion with God
The windows of Somerset House that face the Strand are all double-cased, so as to deaden the roar of the traffic outside. It would be impossible to do mental work unless some such system were adopted. There is but one way to be in the world and not of it; it is to be shut in with God, away from the din of its cares, temptations, and strifes. Outside, confusion, hurly-burly; inside, quiet, peace, under the shadow of the Almighty.
Communion with God
When we think of Moses coming so near to Jehovah in His majesty, wielding the terrific agencies of flood and storm and fire, of darkness and lightning and the voice of trumpet exceeding loud--Mount Sinai rocking beneath His feet, and Moses alone drawing near the Awful Presence and talking with God face to face there--what shall we say of the possibilities of communion between man and his Maker? Whatever speculations we may have as to the means and methods by which the thought of God was borne to the mind of Moses, and the thought of Moses to the mind of God, the great fact of communion of mind with mind--thought meeting thought--of command from the superior party, received and obeyed by the inferior--is on the outer face of the whole history and admits of no question. God can speak to man so that man shall know the voice to be His, and comprehend perfectly its significance. Relations of obedience, confidence, and love on the part of man toward his Maker, are established, and God meets them with appropriate manifestations of His favour. (H. Cowles, D. D.)
Moses and Aaron united in the mount
The association of Aaron with Moses in the mount intimates evangelical instruction. It was the design of God, not only to declare the condemnation of sin, but to point out the way of justification and life. Their ministry united, the people cannot perish. It was in the presence of both that the words of the covenant were pronounced, showing that the functions of each were concerned in that dispensation. Moses would declare the law to the people; Aaron make reconciliation for sin. Infinitely glorious the surety of the everlasting covenant, our Divine Redeemer, of whom Moses in his prophetical office, and Aaron in his priestly, were but imperfect types. In Him was every qualification to mediate, and every right, that none need despair of redemption who trust in Him. (W. Seaton.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v16 The Terrifying Events of the Third Day
The Terrifying Events of the Third Day
v. 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. There were all the signs of an unusual, supernatural thunder-shower. The darkness indicated that the holy God is unapproachable, yeiling Himself from mortals even when He discloses Himself, for it is impossible for sinners to look upon His open glory. And the voice of the trumpet (was) exceeding loud, so that all the people that was in the camp trembled. The blasts of the horn, terrifying in themselves, became doubly so since their source was the divine presence on the mountain, where the Lord had now come down with His holy angels to make known His holy will, Deu 33:2; Act 7:53; Gal 3:19. No wonder the people heard the sound only with great fear and trembling.
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v. 17. And Moses brought forth the people out of the camp to meet with God, all of them were to be assembled before Him as His holy congregation; and they stood at the nether part of the mount, at its foot.
v. 18. And Mount Sinai was altogether on a smoke, the entire mountain being enveloped in smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, of a great smelter, and the whole mount quaked greatly. The nearer the people came to the mountain, the more impressively was the scene enrolled before their eyes, and the greater their terror became.
v. 19. And when the voice of the trumpet sounded long, and waxed louder and louder, gained in intensity or strength, Moses spake from the foot of the mountain, asking God for His commands, and God answered him by a voice, an articulate sound which could be understood.
v. 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, in order to speak to Him alone.
v. 21. And the Lord said unto Moses, Go down, charge the people, testify before or upon them, lest they break through unto the Lord to gaze, and many of them perish. To go beyond the fence and encroach upon the territory set aside for the Lord’s revelation was courting death.
v. 22. And let the priests also which come near to the Lord, those who had till then had charge of the priestly functions among the people, sanctify themselves, lest the Lord break forth upon them, strike them down and utterly destroy them.
v. 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. The fence had proved its value as a barrier in preventing the people from ascending the mount.
v. 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, strike them down in His anger.
v. 25. And Moses went down to the people and spake unto them. The entire story reminds us of the fact that we believers of the New Testament are not come unto the mount that might be touched, and that burned with fire,. . but unto Mount Zion, and unto the city of the living God,. . and to Jesus, the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel, Heb 12:18-24.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 16, 19 do not go near your wives
do not go near your wives
This is a polite way of talking about sleeping with their wives. AT: "do not sleep with your wives" (See: Euphemism)
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translationWords
set apart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v16 19:16-25 The final phase of preparation involved phenomena that…
19:16-25 The final phase of preparation involved phenomena that moved the people toward acceptance of the covenant. Some of the experiences were visual: lightning and a cloud (19:16), smoke and fire (19:18). The people also heard thunder, a ram’s horn, and the voice of God (19:16, 19), and the whole mountain shook violently (19:18). In the Bible, such phenomena are often associated with a theophany, which is a visible manifestation of God’s holy presence.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.