Exodus · Chapter 24

V. 1. Worship ye afar off-Before they came near, they must worship. Thus we must enter into God’s gates with humble and solemn adorations.

Verse 1. Come up unto the Lord] Moses and Aaron were already on the mount, or at least some way up, (Exodus 19:24,) where they had heard the voice of the Lord distinctly speaking to them: and the people also saw and heard, but in a less distinct manner, probably like the hoarse grumbling sound of distant thunder; see Exodus 20:18. Calmet, who complains of the apparent want of order in the facts laid down here, thinks the whole should be understood thus:-“After God had laid before Moses and Aaron all the laws mentioned from the beginning of the 20th chapter to the end of the 23d, before they went down from the mount to lay them before the people, he told them that, when they had proposed the conditions of the covenant to the Israelites, and they had ratified them, they were to come up again unto the mountain accompanied with Nadab and Abihu the sons of Aaron, and seventy of the principal elders of Israel. Moses accordingly went down, spoke to the people, ratified the covenant, and then, according to the command of God mentioned here, he and the others reascended the mountain. Tout cela est raconté ici avec assez peu d’ordre.”

Verse 1. Come up unto the Lord — Moses being already on the mount, the meaning is, “After thou hast gone down and acquainted the people with my will, and received their answer, then come up again.” He was to bring with him Aaron and his two eldest sons, Nadab and Abihu, who, by this special favour, were to be prepared for that office to which they were to be called. Seventy of the principal elders of Israel also were to accompany him, probably that they might be witnesses of Moses’s immediate intercourse with God, and that they themselves might be possessed with a greater reverence for the laws to be received from him. Worship ye afar off — Before they came near they must worship. Thus we must enter into God’s gates with humble and solemn adorations.

RATIFICATION OF THE COVENANT, 1-11.

1. He said unto Moses — That is, after having given unto him the judgments recorded in the book of the covenant, and before he went down to communicate them to the people. Moses had gone into the thick darkness to receive these laws, (Exodus 20:21,) and now, before he returned to the people, (verse 3,) he is instructed to bring with him, when he comes up into the mountain again, Aaron, Nadab, and Abihu, and seventy of the elders of Israel. These persons, namely, Moses’s brother and the two oldest sons of the latter, and seventy of the most distinguished representatives of the people, (comp. Exodus 18:25,) would thus stand between Moses and the people.

V. 2. And Moses alone shall come near-Being therein a type of Christ, who as the high priest entered alone into the most holy place. In the following verses we have the solemn covenant made between God and Israel and the exchanging of the ratifications: typifying the covenant of grace between God and believers through Christ.

Verse 2. Moses alone shall come near] The people stood at the foot of the mountain. Aaron and his two sons and the seventy elders went up, probably about half way, and Moses alone went to the summit.

Verse 2. And Moses alone shall come near — Being therein a type of Christ, who, as the high-priest, entered alone into the most holy place. In the following verse we have the solemn covenant made between God and Israel, and the exchanging of the ratifications: typifying the covenant of grace between God and believers through Christ.

2. Moses alone shall come near the Lord — Here was a symbolical outline of what was afterward formally fixed in the Levitical code. Moses represented the highpriest, who went alone into the most holy place, (Leviticus 16:17,) and these others the ordinary consecrated priests who might minister in the holy place, and at the altar, while the people were required to remain in the distance.

V. 3. Moses told the people all the words of the Lord-He laid before them all the precepts, in the foregoing chapters, and put it to them, whether they were willing to submit to these laws or no? And all the people answered, All the words which the Lord hath said we will do-They had before consented in general to be under God’s government; here they consent in particular to these laws now given.

Verse 3. Moses-told the people all the words of the Lord] That is, the ten commandments, and the various laws and ordinances mentioned from the beginning of the 20th to the end of the 23d chapter.

Verse 3. Moses told the people all the words of the Lord — He laid before them all the precepts, in the foregoing chapters, and put it to them, whether they were willing to submit to these laws or not? And all the people answered, All the words which the Lord hath said will we do — They had before consented in general to be under God’s government; here they consent in particular to these laws now given.

3, 4. Moses came and told — After receiving the laws as so many words of the Lord, he put them in writing, and thus codified the judgments (comp. Exodus 21:1) which were to govern the people. Whether he wrote all the words of the Lord before he descended from the mountain, or after he appeared again among the people, is not said. We most naturally suppose that they would have been written in the mountain, but the order of this narrative seems to imply that he first reported them orally to the people, who answered with one voice, and pledged obedience. Thereupon he wrote all the words, occupying, perhaps, a part of the night in this labour, and rose up early in the morning of the following day to ratify and seal the covenant by appropriate offerings and a reading of the laws from the book in which he had written them. Builded an altar under the hill — In accord with the directions of Exodus 20:24-26. Twelve pillars — Significant of the tribal divisions of the nation, and their common interest in the covenant. Comp. Joshua 4:1-9.

V. 4. And Moses wrote the words of the Lord-That there might be no mistake; as God dictated them on the mount, where, it is highly probable, God taught him the use of letters. These Moses taught the Israelites, from whom they afterwards travelled to Greece and other nations. As soon as God had separated to himself a peculiar people, he governed them by a written word, as he has done ever since, and will do while the world stands. Pillars according to the number of the tribes-These were to represent the people, the other party to the covenant; and we may suppose they were set up over against the altar, and that Moses as mediator passed to and fro between them. Probably each tribe set up and knew its own pillar, and their elders stood by it. He then appointed sacrifices to be offered upon the altar.

Verse 4. Moses wrote all the words of the Lord] After the people had promised obedience, (Exodus 24:3,) and so entered into the bonds of the covenant, “it was necessary,” says Calmet, “to draw up an act by which the memory of these transactions might be preserved, and confirm the covenant by authentic and solemn ceremonies.” And this Moses does. 1. As legislator, he reduces to writing all the articles and conditions of the agreement, with the people’s act of consent. 2. As their mediator and the deputy of the Lord, he accepts on his part the resolution of the people; and Jehovah on his part engages himself to Israel, to be their God, their King, and Protector, and to fulfil to them all the promises he had made to their fathers. 3. To make this the more solemn and affecting, and to ratify the covenant, which could not be done without sacrifice, shedding and sprinkling of blood, Moses builds an altar, probably of turf, as was commanded, Exodus 20:24, and erects twelve pillars, no doubt of unhewn stone, and probably set round about the altar. The altar itself represented the throne of God; the twelve stones, the twelve tribes of Israel. These were the two parties, who were to contract, or enter into covenant, on this occasion.

Verse 4. And Moses wrote the words of the Lord — That there might be no mistake; as God dictated them on the mount, where, it has been thought by many, God taught him the use of letters; these Moses taught the Israelites, from whom they afterward travelled to Greece and other nations. As soon as God had separated to himself a peculiar people, he governed them by a written word, as he has done ever since, and will do while the world stands. Pillars according to the number of the tribes — These were to represent the people, the other party to the covenant; and we may suppose they were set up over against the altar, and that Moses, as mediator, passed to and fro between them. Probably each tribe set up and knew its own pillar, and their elders stood by it. He then appointed sacrifices to be offered upon the altar.

3, 4. Moses came and told — After receiving the laws as so many words of the Lord, he put them in writing, and thus codified the judgments (comp. Exodus 21:1) which were to govern the people. Whether he wrote all the words of the Lord before he descended from the mountain, or after he appeared again among the people, is not said. We most naturally suppose that they would have been written in the mountain, but the order of this narrative seems to imply that he first reported them orally to the people, who answered with one voice, and pledged obedience. Thereupon he wrote all the words, occupying, perhaps, a part of the night in this labour, and rose up early in the morning of the following day to ratify and seal the covenant by appropriate offerings and a reading of the laws from the book in which he had written them. Builded an altar under the hill — In accord with the directions of Exodus 20:24-26. Twelve pillars — Significant of the tribal divisions of the nation, and their common interest in the covenant. Comp. Joshua 4:1-9.

Verse 5. He sent young men] Stout, able, reputable young men, chosen out of the different tribes, for the purpose of killing, flaying, and offering the oxen mentioned here.

Burnt-offerings] They generally consisted of sheep and goats, Leviticus 1:10. These were wholly consumed by fire. Peace-offerings] Bullocks or goats; see Hebrews 9:19. The blood of these was poured out before the Lord, and then the priests and people might feast on the flesh.

Verse 5. He sent young men — So also the Septuagint, touv neaniskouv: but the Chaldee renders it, the firstborn. The firstborn were priests in every family; but, among the Israelites, they were afterward redeemed, and the tribe of Levi given to God in their stead, for his service. But the Hebrew word yr[n, nagnarei, here used, signifies active as well as young, and as these persons were employed in slaying and offering up the oxen, strength and activity were necessary. As Moses himself performed the principal office of the priest, (verse 6,) it cannot be concluded from this passage that these young men were priests. But it is worthy of observation, that even after the appointment of Aaron’s family to the priesthood, no man was permitted to serve at the altar after the age of fifty, see Numbers 8:25.

Verse 5. Young men. These were of the firstborn, who were entitled to assist at the altar.

5. Sent young men — Moses, who appropriately officiated as the priest, employed young and vigorous men, selected from the tribes, to assist him in preparing and offering the sacrifices. The Levitical arrangements for sacrifice were not yet established. Burnt offerings, and… peace offerings — Comp. note on Exodus 20:24. “The burnt offerings figured the dedication of the nation to Jehovah, and the peace offerings their communion with Jehovah and with each other.” — Speaker’s Commentary.

V. 6. 1. The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar, which signified the people’s dedicating themselves to God, and his honour. In the blood of the sacrifices, all the Israelites were presented unto God as living sacrifices, Romans 12:1.

2. The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled, either upon the people themselves, or upon the pillars that represented them, which signified God’s conferring his favour upon them, and all the fruits of that favour, and his giving them all the gifts they could desire from a God reconciled to them, and in covenant with them. This part of the ceremony was thus explained, Behold the blood of the covenant; see here how God sealed to you to be a God, and you seal to be to him a people; his promises to you, and yours to him, are yea and amen. Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type) having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, sprinkled it upon the altar in his intercession (Hebrews 9:12,) and sprinkles it upon his church by his word and ordinances, and the influences and operations of the Spirit of promise by whom we are sealed.

Verse 6. 1st, The blood of the sacrifice which the people offered, was (part of it) sprinkled upon the altar — Which signified the people’s dedicating themselves to God, and his honour. In the blood of the sacrifices, all the Israelites were presented unto God as living sacrifices, Romans 12:1. 2d, The blood of the sacrifice which God owned and accepted was (the remainder of it) sprinkled, either upon the people themselves, or upon the pillars that represented them, which signified God’s conferring his favour upon them, and all the fruits of that favour, and his giving them all the gifts they could desire from a God reconciled to them, and in covenant with them. Thus our Lord Jesus, the Mediator of the new covenant, (of whom Moses was a type,) having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, sprinkles it upon the altar in his intercession, (Hebrews 9:12,) and sprinkles it upon his church by his word and ordinance, and operations of the Spirit of promise, by whom we are sealed to be to him a people.

6. Half of the blood… in basins, and half… on the altar — As the same drops of blood could not be sprinkled both on the altar and on the people, the whole was divided into two parts, part for the altar and part for the people, and yet the two portions were regarded as one blood, serving to seal this holy covenant between Jehovah and his people. The blood which was sprinkled on the altar symbolized the life of Israel consecrated to Jehovah; that in basins, which was “sprinkled on the people,” (verse 8,) served to intensify in them the solemn conviction that they were set apart to be a holy nation. It was the seal of union with God, a covenant of blood.

Verse 7. The book of the covenant] The writing containing the laws mentioned in the three preceding chapters. As this writing contained the agreement made between God and them, it was called the book of the covenant; but as no covenant was considered to be ratified and binding till a sacrifice had been offered on the occasion, hence the necessity of the sacrifices mentioned here.

Half of the blood being sprinkled on the ALTAR, and half of it sprinkled on the PEOPLE, showed that both GOD and THEY were mutually bound by this covenant. GOD was bound to the PEOPLE to support, defend, and save them; the PEOPLE were bound to GOD to fear, love, and serve him. On the ancient method of making covenants, see Clarke on “Genesis 6:18”; and “Genesis 15:18”. Thus the blood of the new covenant was necessary to propitiate the throne of justice on the one hand, and to reconcile men to God on the other. On the nature and various kinds of the Jewish offerings, see Clarke’s note on “Leviticus 7:1”, &c.

7. Read in the audience of the people — This would seem to have been the earliest instance of a public reading of Holy Scripture. Comp. Nehemiah 8:1-8.

Ver. 8. The blood of the covenant, without which no man can approach the Lord.

RATIFICATION OF THE COVENANT, 1-11.

1. He said unto Moses — That is, after having given unto him the judgments recorded in the book of the covenant, and before he went down to communicate them to the people. Moses had gone into the thick darkness to receive these laws, (Exodus 20:21,) and now, before he returned to the people, (verse 3,) he is instructed to bring with him, when he comes up into the mountain again, Aaron, Nadab, and Abihu, and seventy of the elders of Israel. These persons, namely, Moses’s brother and the two oldest sons of the latter, and seventy of the most distinguished representatives of the people, (comp. Exodus 18:25,) would thus stand between Moses and the people.

Ver. 9, 10. Seventy elders. All these witnessed the divine authority of the law, and of the ritual obligation, being nearly the same number that went down into Egypt. They saw [the glory of] the God of Israel; not his face, as Moses once asked. The pavement seemed to be studded with gems which refracted the beams of uncreated glory. Certainly this was one of the sublimest manifestations of the Divinity that the eyes of mortals ever beheld. It demonstrated to the heads of the nation the absolute characters of divine revelation, requiring perfect obedience.

9. Then went up Moses — Immediately after the sacrifice and sprinkling of the blood they would all proceed to feast upon the flesh of the peace offerings; but Moses and Aaron, and the others mentioned in verse 1, ascended some distance up the mountain, and ate and drank (verse 11) where they had a nearer view of the glory and majesty of the Sinaitic theophany. It would seem from verse 16 that they continued thus together for six days, and on the seventh Moses went into the midst of the cloud, where he remained forty days, (verse 18,) receiving instructions concerning the tabernacle, and the holy ministrations which were now to be ordained.

V. 10. They saw the God of Israel-That is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude. They saw the place where the God of Israel stood, so the seventy, something that came near a similitude, but was not; whatever they saw it was certainly something of which no image or picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet, for our conceptions of God are all below him. They saw not so much as God’s feet, but at the bottom of the brightness they saw (such as they never saw before or after, and as the foot-stool or pedestal of it) a most rich and splendid pavement, as it had been of sapphires, azure, or sky-coloured. The heavens themselves are the pavement of God’s palace, and his throne is above the firmament.

Verse 10. They saw the God of Israel] The seventy elders, who were representatives of the whole congregation, were chosen to witness the manifestation of God, that they might be satisfied of the truth of the revelation which he had made of himself and of his will; and on this occasion it was necessary that the people also should be favoured with a sight of the glory of God; see Exodus 20:18. Thus the certainty of the revelation was established by many witnesses, and by those especially of the most competent kind.

A paved work of a sapphire stone] Or sapphire brick-work. I suppose that something of the Musive or Mosaic pavement is here intended; floors most curiously inlaid with variously coloured stones or small square tiles, disposed in a great variety of ornamental forms. Many of these remain in different countries to the present day. The Romans were particularly fond of them, and left monuments of their taste and ingenuity in pavements of this kind, in most countries where they established their dominion. Some very fine specimens are found in different parts of Britain. Sapphire is a precious stone of a fine blue colour, next in hardness to the diamond. The ruby is considered by most mineralogists of the same genus; so is also the topaz: hence we cannot say that the sapphire is only of a blue colour; it is blue, red, or yellow, as it may be called sapphire, ruby, or topaz; and some of them are blue or green, according to the light in which they are held; and some white. A very large specimen of such a one is now before me. The ancient oriental sapphire is supposed to have been the same with the lapis lazuli. Supposing that these different kinds of sapphires are here intended, how glorious must a pavement be, constituted of polished stones of this sort, perfectly transparent, with an effulgence of heavenly splendour poured out upon them! The red, the blue, the green, and the yellow, arranged by the wisdom of God, into the most beautiful emblematic representations, and the whole body of heaven in its clearness shining upon them, must have made a most glorious appearance. As the Divine glory appeared above the mount, it is reasonable to suppose that the Israelites saw the sapphire pavement over their heads, as it might have occupied a space in the atmosphere equal in extent to the base of the mountain; and being transparent, the intense brightness shining upon it must have greatly heightened the effect.

It is necessary farther to observe that all this must have been only an appearance, unconnected with any personal similitude; for this Moses expressly asserts, Deuteronomy 4:15. And though the feet are here mentioned, this can only be understood of the sapphirine basis or pavement, on which this celestial and indescribable glory of the Lord appeared. There is a similar description of the glory of the Lord in the Book of Revelation, Revelation 4:3: “And he who sat [upon the throne] was to look upon like a jasper and a sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald.” In neither of these appearances was there any similitude or likeness of any thing in heaven, earth, or sea. Thus God took care to preserve them from all incentives to idolatry, while he gave them the fullest proofs of his being. In Scheuchzer’s Physica Sacra, among his numerous fine engravings, there is one of this glorious manifestation, which cannot be too severely reprehended. The Supreme Being is represented as an old man, sitting on a throne, encompassed with glory, having a crown on his head, and a sceptre in his hand, the people prostrate in adoration at the foot of the piece. A print of this kind should be considered as utterly improper, if not blasphemous.

Verse 10. They saw the God of Israel — That is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude. They saw the place where the God of Israel stood, so the Septuagint; whatever they saw, it was certainly something of which no image or picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet, for our conceptions of God are all below him. They saw not so much as God’s feet, but at the bottom of the brightness they saw (such as they never saw before or after, and as the footstool or pedestal of it) a most rich and splendid pavement, as it had been of sapphires, azure, or sky-coloured. The heavens themselves are the pavement of God’s palace, and his throne is above the firmament.

Ver. 9, 10. Seventy elders. All these witnessed the divine authority of the law, and of the ritual obligation, being nearly the same number that went down into Egypt. They saw [the glory of] the God of Israel; not his face, as Moses once asked. The pavement seemed to be studded with gems which refracted the beams of uncreated glory. Certainly this was one of the sublimest manifestations of the Divinity that the eyes of mortals ever beheld. It demonstrated to the heads of the nation the absolute characters of divine revelation, requiring perfect obedience.

10. They saw the God of Israel — Not his face, (Exodus 33:20,) nor even his similitude, (Deuteronomy 4:12, 15,) but some impressive symbol of his presence, most awe-inspiring in its majesty. It is vain to presume to tell the exact form of the glory which these elders saw; no description of it is here given, but our thought of it is enhanced by the statement that there was under his feet as it were a paved work of a sapphire stone. This accords with what Ezekiel saw in vision, (Ezekiel 1:26,) a kind of tesselated pavement, brilliant as the sapphire stone, upon which the symbol of Deity appeared to stand. This pavement, for clearness, was like the body of heaven; that is, like the blue substance of the heavens above.

V. 11. Upon the nobles or elders of Israel he laid not his hand-Though they were men, the splendour of his glory did not overwhelm them, but it was so moderated (Job 36:9,) and they were so strengthened (Daniel 10:19,) that they were able to bear it: nay, though they were sinful men, and obnoxious to God’s justice, yet he did not lay his avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord’s mercies we are not consumed. They saw God, and did eat and drink; They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased it. They feasted upon the sacrifice before God, in token of their chearful consent to the covenant, their grateful acceptance of the benefits of it, and their communion with God in pursuance of that covenant.

Verse 11. Upon the nobles of-Israel he laid not his hand] This laying on of the hand has been variously explained. 1. He did not conceal himself from the nobles of Israel by covering them with his hand, as he did Moses, Exodus 33:22. 2. He did not endue any of the nobles, i.e., the seventy elders, with the gift of prophecy; for so laying on of the hand has been understood. 3. He did not slay any of them; none of them received any injury; which is certainly one meaning of the phrase: see Nehemiah 13:21; Psalm 55:20. Also they saw God, i.e., although they had this discovery of his majesty, yet they did eat and drink, i.e., were preserved alive and unhurt. Perhaps the eating and drinking here may refer to the peace-offerings on which they feasted, and the libations that were then offered on the ratification of the covenant. But they rejoiced the more because they had been so highly favoured, and were still permitted to live; for it was generally apprehended that God never showed his glory in this signal manner but for the purpose of manifesting his justice; and therefore it appeared a strange thing that these should have seen God as it were face to face, and yet live. See Genesis 16:13; 33:10; and Judges 13:22, 23.

Verse 11. Upon the nobles — Or elders; of Israel he laid not his hand — Though they were men, the splendour of his glory did not overwhelm them, but it was so moderated, (Job 36:9,) and they were so strengthened, (Daniel 10:19,) that they were able to bear it: nay, though they were sinful men, and obnoxious to God’s justice, yet he did not lay his avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, “It is of the Lord’s mercies we are not consumed.” They saw God, and did eat and drink — They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased it. They feasted upon the sacrifice before God, in token of their cheerful consent to the covenant, their grateful acceptance of the benefits of it, and their communion with God in pursuance of that covenant.

Ver. 11. Laid not his hand. They saw imperfectly the divine glory, and were not struck dead, but were permitted to feast on the declivity of the mount.

11. He laid not his hand — Hebrews, He sent not forth his hand. No stroke of divine wrath was sent forth from that sublime display to destroy the Israelitish nobles. It was the common belief that such a vision of God must needs destroy the beholder, (comp. Genesis 32:30; Judges 6:22; 13:22; Isaiah 6:5,) but these chief men of Israel not only thus saw God, but they did eat and drink in presence of the awful sight. They ate in solemn reserve the sacrificial meal of the peace offerings by which the covenant had been sealed.

V. 12. Come up to the mount and be there-Expect to continue there for some time.

Verse 12. Come up to me into the mount, and be there] We may suppose Moses to have been, with Aaron, Nadab, Abihu, and the seventy elders, about midway up the mount; for it plainly appears that there were several stations on it.

Verse 12. The Lord said unto Moses, Come up — There were different stations on the mountain. The glory of the Lord occupied the highest place, the top of the mountain: to this place Moses is now called up, leaving the elders below to wait for him, and commissioning Aaron and Hur to transact any business in his absence. It has been thought that Moses might not expect so long a continuance in the mount with God as forty days and forty nights, when he enjoined the elders to tarry for him on the mount, and commissioned Aaron and Hur to go backward and forward between them and the people; and that it is not probable the elders continued all that time upon that part of the mountain where he left them. Concerning this, however, nothing can be affirmed with certainty.

Ver. 12. Tables of stone, that the precepts might be preserved in perfection to future ages. But these laws of holiness should be written on our hearts by the Holy Spirit, as the tables were written by the finger of God.

MOSES’S ASCENT INTO THE MOUNT, 12-18.

12. Tables of stone, and a law, and commandments — This may be rendered, Tables of stone, even the law and the commandment, and would then most naturally denote the decalogue graven on tables of stone. Ewald understands the reference to be to the decalogue, and also to other laws and commandments which were to be given. The rabbinical interpretation is, that only the tables of stone refer to the decalogue, while the law here means the written law of Moses, and the commandments the oral law which was handed down by tradition, and afterward embodied in the Talmud. As verses 12-18 serve for an introduction to chapters 25-31, in which so many commandments are given touching the tabernacle and the priesthood, and as Exodus 32:15, shows that Moses returned with the two tables in his hand, we may best understand that these words refer to other commandments besides those of the decalogue. Moses was called up to receive not the tables only, but also other revelations. Teach them — All the laws, and the entire revelation, were to be taught to the people.

V. 13. Joshua was his minister or servant, and it would be a satisfaction to him to have him with him as a companion during the six days that he tarried in the mount before God called to him. Joshua was to be his successor, and therefore thus he was honoured before the people, and thus he was prepared by being trained up in communion with God. Joshua was a type of Christ, and (as the learned Bishop Peirson well observes Moses takes him with him into the mount, because without Jesus, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the presence of God.

Verse 13. Moses rose up] In Exodus 24:16 it is said that the glory of the Lord abode on the mount, and the cloud covered it. The glory was probably above the cloud, and it was to the cloud that Moses and his servant Joshua ascended at this time, leaving Aaron and the elders below. After they had been in this region, viz., where the cloud encompassed the mountain, for six days, God appears to have called Moses up higher: compare verses Exodus 24:16 and Exodus 24:18. Moses then ascended to the glory, leaving Joshua in the cloud, with whom he had, no doubt, frequent conferences during the forty days he continued with God on the mount.

Verse 13. Joshua was his minister or servant, and it would be a satisfaction to him to have him as a companion during the six days that he tarried in the mount before God called to him. Joshua was to be his successor, and therefore thus he was honoured before the people, and thus he was prepared by being trained up in communion with God. Joshua was a type of Christ, and (as the learned Bishop Pearson well observes) Moses takes him with him unto the mount, because without Jesus, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the presence of God.

13. His minister Joshua — This intimate companion of the great lawgiver, destined to be his successor, was admitted into holiest relations with him. See notes on Exodus 17:9, and Joshua 1:1, and comp. Exodus 32:17; 33:11. Whether he went with Moses “into the midst of the cloud,” (verse 18,) we are not expressly told, but that is the legitimate inference.

Verse 14. Tarry ye here for us] Probably Moses did not know that he was to continue so long on the mount, nor is it likely that the elders tarried the whole forty days where they were: they doubtless, after waiting some considerable time, returned to the camp; and their return is supposed to have been the grand cause why the Israelites made the golden calf, as they probably reported that Moses was lost.

Aaron and Hur are with you] Not knowing how long he might be detained on the mount, and knowing that many cases might occur which would require the interference of the chief magistrate, Moses constituted them regents of the people during the time he should be absent.

14. Tarry ye — Moses appeared to know that he would be absent from the camp some time, and hence the instructions here given to the elders. Aaron and Hur — Comp. Exodus 17:10, 12, notes. It would seem that Moses and Joshua parted from the elders on the spot where they ate and drank together, (verse 11;) in which case it is of course to be understood that the elders would return to the camp and abide in their tents as usual until Moses returned. Possibly, however, as Keil supposes, Moses and the elders went down again to the camp together after the covenant meal.

Ver. 15. Moses went up into the mount. The LXX read, Moses and Joshua; yet it would seem from chap. 32. that Joshua remained where the elders had eaten of the sacrifices.

MOSES’S ASCENT INTO THE MOUNT, 12-18.

12. Tables of stone, and a law, and commandments — This may be rendered, Tables of stone, even the law and the commandment, and would then most naturally denote the decalogue graven on tables of stone. Ewald understands the reference to be to the decalogue, and also to other laws and commandments which were to be given. The rabbinical interpretation is, that only the tables of stone refer to the decalogue, while the law here means the written law of Moses, and the commandments the oral law which was handed down by tradition, and afterward embodied in the Talmud. As verses 12-18 serve for an introduction to chapters 25-31, in which so many commandments are given touching the tabernacle and the priesthood, and as Exodus 32:15, shows that Moses returned with the two tables in his hand, we may best understand that these words refer to other commandments besides those of the decalogue. Moses was called up to receive not the tables only, but also other revelations. Teach them — All the laws, and the entire revelation, were to be taught to the people.

V. 16. A cloud covered the mount six days-A visible token of God’s special presence there, for he so shews himself to us, as at the same time to conceal himself from us, he lets us know so much as to assure us of his power and grace, but intimates to us that we cannot find him out to perfection. During these six days Moses staid waiting upon the mountain, for a call into the presence-chamber. And on the seventh day-Probably the sabbath-day, he called unto Moses. Now the thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire.

Verse 16. And the seventh day he called] It is very likely that Moses went up into the mount on the first day of the week; and having with Joshua remained in the region of the cloud during six days, on the seventh, which was the Sabbath, God spake to him, and delivered successively to him, during forty days and forty nights, the different statutes and ordinances which are afterwards mentioned.

Verse 16. A cloud covered the mount six days — A visible token of God’s special presence there, for he so shows himself to us, as at the same time to conceal himself from us; he lets us know so much as to assure us of his power and grace, but intimates to us that we cannot find him out to perfection. During these six days Moses stayed waiting upon the mountain, for a call into the presence-chamber. And on the seventh day — Probably the sabbath day; he called unto Moses — Now the thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire.

16. Glory of the Lord abode upon mount Sinai — Compare the theophany as described in Exodus 19:16-20. Whether the six days here mentioned were subsequent to Moses’s departure from the elders or previous to it, is a question not easily determined by the text. Either supposition is possible. The order of statements in the narrative does not determine the question, for in verses 13 and 14 we observe that Moses’s direction for the elders is spoken after it is said that he and Joshua went up into the mount. In the note above, on verse 9, we have given preference to the view that the sacrificial feast was prolonged for six days, during which time all that is recorded in verses 3-11 occurred. During this solemn sealing of the covenant it was appropriate that the cloud should cover the mountain, and that on the seventh day Moses should be called to go up and receive the further revelations.

Verse 17. The glory of the Lord was like devouring fire] This appearance was well calculated to inspire the people with the deepest reverence and godly rear; and this is the use the apostle makes or it, Hebrews 12:28,29, where he evidently refers to this place, saying, Let us have grace whereby we may serve God acceptably with reverence and godly fear; for our God is a CONSUMING FIRE. Seeing the glory of the Lord upon the mount like a devouring fire, Moses having tarried long, the Israelites probably supposed that he had been devoured or consumed by it, and therefore the more easily fell into idolatry. But how could they do this, with this tremendous sight of God’s glory before their eyes?

MOSES’S ASCENT INTO THE MOUNT, 12-18.

12. Tables of stone, and a law, and commandments — This may be rendered, Tables of stone, even the law and the commandment, and would then most naturally denote the decalogue graven on tables of stone. Ewald understands the reference to be to the decalogue, and also to other laws and commandments which were to be given. The rabbinical interpretation is, that only the tables of stone refer to the decalogue, while the law here means the written law of Moses, and the commandments the oral law which was handed down by tradition, and afterward embodied in the Talmud. As verses 12-18 serve for an introduction to chapters 25-31, in which so many commandments are given touching the tabernacle and the priesthood, and as Exodus 32:15, shows that Moses returned with the two tables in his hand, we may best understand that these words refer to other commandments besides those of the decalogue. Moses was called up to receive not the tables only, but also other revelations. Teach them — All the laws, and the entire revelation, were to be taught to the people.

V. 18. Moses went into the midst of the cloud-It was an extraordinary presence of mind, which the grace of God furnished him with, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. And Moses was in the mount forty days and forty nights-It should seem the six days, were not part of the forty; for during those six days, Joshua was with Moses, who did eat of the manna, and drink of the brook mentioned, Deuteronomy 9:21, and while they were together, it is probable Moses did eat and drink with him; but when Moses was called into the midst of the cloud, he left Joshua without, who continued to eat and drink daily while he waited for Moses’s return, but from thenceforward Moses fasted.

Verse 18. Forty days and forty nights.] During the whole of this time he neither ate bread nor drank water; see Exodus 34:28; Deuteronomy 9:9. Both his body and soul were so sustained by the invigorating presence of God, that he needed no earthly support, and this may be the simple reason why he took none. Elijah fasted forty days and forty nights, sustained by the same influence, 1 Kings 19:8; as did likewise our blessed Lord, when he was about to commence the public ministry of his own Gospel, Matthew 4:2.

1. MOSES, who was the mediator of the Old Covenant, is alone permitted to draw nigh to God; none of the people are suffered to come up to the Divine glory, not even Aaron, nor his sons, nor the nobles of Israel. Moses was a type of Christ, who is the mediator of the New Covenant; and he alone has access to God in behalf of the human race, as Moses had in behalf of Israel.

2. The law can inspire nothing but terror, when viewed unconnected with its sacrifices, and those sacrifices are nothing but as they refer to Jesus Christ, the Lamb of God, who alone by the sacrifice of himself, bears away the sin of the world.

3. The blood of the victims was sprinkled both on the altar and on the people, to show that the death of Christ gave to Divine justice what it demanded, and to men what they needed. The people were sanctified by it unto God, and God was propitiated by it unto the people. By this sacrifice the law was magnified and made honourable, so Divine justice received its due; and those who believe are justified from all guilt, and sanctified from all sin, so they receive all that they need. Thus God is well pleased, and believers eternally saved. This is a glorious economy, highly worthy of God its author.

EXODUS

Verse 18. Moses went into the midst of the cloud — It was an extraordinary presence of mind which the grace of God furnished him with, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. And Moses was in the mount forty days and forty nights — It should seem the six days were not part of the forty; for during those six days Joshua was with Moses, who did eat of the manna, and drink of the brook mentioned Deuteronomy 9:21, and while they were together, it is probable Moses did eat and drink with him; but when Moses was called into the midst of the cloud, he left Joshua without, who continued to eat and drink daily while he waited for Moses’ return, but from thenceforward Moses fasted.

Ver. 18. Moses fasted forty days. During these days, six of which were spent in preparation, he neither ate nor drank. Exodus 34. Deuteronomy 11:9. The vision and enjoyment of God was to him a happy substitute for food. Joshua is understood to have waited in the place where the elders had stood before.

18. Forty days and forty nights — We naturally compare with this Exodus 34:28, and Deuteronomy 9:18. Also the fact that Elijah spent the same length of time at this mountain without food, (1 Kings 19:8,) and Jesus fasted in the wilderness of his temptation forty days. There appears a symbolism about this number. The spies were forty days searching the land of promise, (Numbers 13:25,) and that generation was condemned to wander in the desert forty years, (Numbers 14:34,) to humble and prove them. Deuteronomy 8:2. In all these instances the period was one of great trial and discipline, as well as of gracious evidences of God’s mercy and truth.