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16. And it came to pass on the third day, in the morning, that there were thunders and lightning's, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.

16. Et fuit die tertia, quum factum esset mane, facta sunt tonitrua, et fulgura, et nubes densissima super montem, et clangor tubae intentissimus, expavitque universus populus qui erat in castris.

17. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.

17. Et eduxit Moses populum in occursum Dei e castris: qui steterunt in inferiore parte montis.

18. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

18. Mons autem Sinai fumabat totus, eo quod descendisset super eum Jehova in igne: ascendebatque fumus ejus: sicut fumus fornacis, et commotus est universus mons vehementer.

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

19. Erat praeterea clangor buccinae procedens, et invalescebat valde: Moses loquebatur, et Deus respondebat ei in voce.

20. And the Lord came down upon mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount; and Moses went up.

20. Descenderat autem Jehova supra montem Sinai, super verticem montis: et vocavit Jehova Mosen ad verticem montis, ascenditque Moses.

16. And it came to pass on the third day. We must bear in mind what I have already adverted to, that this terrible spectacle was partly to set the presence of God before their eyes, that His majesty might urge the beholders to obedience, and vindicate His doctrine from contempt, and partly to express the nature of the Law, which in itself produces nothing but mere terror. The air was disturbed by thunder and lightning's, and the sound of the trumpet; the mountain was wrapped in smoke and darkness, that the people might humbly prostrate themselves before God, and solemnly embrace the covenant proposed to them; since religion never penetrates the mind so that it seriously receives God's word until its vices are cleansed and corrected, and it is really subdued. And this fear is common also to the Gospel; for as in the promulgation of the Law God shook the earth, so when He speaks by the Prophet of the coming of Christ, and the restoration of His Church, He says, "Yet once, it is a little while, and I will shake the heavens and the earth," etc. (Haggai 2:6.) Thus, too, David, when he would point to God as the avenger of His Church, describes Him under this image; for no doubt when, in Psalm 18:7-9, he says, "Then the earth shook and trembled, the foundations also of the hills moved and were shaken, — there went up a smoke out of his nostrils, and fire out of his mouth devoured; he bowed the heavens also, and came down; and darkness was under his feet," he alludes to the history which Moses here relates. Habakkuk 3:3 yet more plainly does so, — "God came from Teman, and the Holy One from Mount Paran." Meanwhile the other point remains, that the awful prodigies, at which the people needs must tremble, were added as seals to the promulgation of the Law, because the Law was given to cite slumbering consciences to the judgment-seat, that, through fear of eternal death, they might flee for refuge to God's mercy.

17. And Moses brought forth the people. We learn from these words that the prodigies were not intended to drive the people from God's sight, and that they were not smitten with fear to exasperate and disgust them with the doctrine, but that God's covenant was no less lovely than alarming; for they are commanded to go and "meet God," presenting themselves with minds ready unto obedience. But this could not be unless they heard in the Law something besides precepts and threatenings. Yet in the smoke and fire, and other signs, some fear was added, in accordance with the office of the Law, because the sinner will never be capable of pardon until he learns to tremble from consciousness of his guilt, nay, until confounded with dread he lies like one dead before the tribunal of God. In the two following verses, Moses explains what he had briefly touched upon respecting the meeting with God; for he shows that God was near, since His majesty appeared upon the top of Sinai. He adds that he stood within the bounds, because he went up by himself alone, and that by invitation; for he clears himself from the accusation of temerity, by expressly stating that he passed over the limits assigned to the people, not voluntarily, but at the command and call of God.¹ It appears from the context itself that the order of the narration is inverted, which the old translator does not perceive, and perverts the sense. God's answering him "by a voice," means that He spoke aloud and clearly, viz., so that the people might hear, as we shall see hereafter in Deuteronomy 4.

21. And the Lord said unto Moses, Go down, charge the people, lest they break through unto the Lord to gaze, and many of them perish.

21. Dixitque Jehova ad Mosen, Descende: contestare populum ne perrumpatad Jehovam videndicausa, et cadat ex eis multitudo.

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

22. Quinetiam sacerdotes qui appropinquant ad Jehovam sanctificent se, ne forte rupturam illis faciat Jehova.

23. And Moses said unto the Lord, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it.

23. Et ait Moses ad Jehovam, Non peterit populus ascendere in montem Sinai: quia tu nos contestatus es, dicendo, Distermina montem, et sanctifica illum.

24. And the Lord said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the Lord, lest he break forth upon them.

24. Et dixit ei Jehova, Vade, descende, et ascendes tu et Aaron tecum, sacerdotes autem et populus non perrumpant ut ascendant ad Jehovam, ne forte rupturam in illis faciat.

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

25. Descendit itaque Moses ad populum, et loquutus est apud eos.

21. And the Lord said unto Moses. By God's command the same prohibition is repeated, that the people should not pass over the bounds, because, without doubt, it was not enough to have forbidden them once, as we may gather from the reply of Moses; for he thought that since they were all admonished, there was no necessity for a new prohibition. But God insists with greater vehemence, and again with threatenings, orders them to be charged that they take diligent heed to themselves. He knew, forsooth, that He had to do with the rebellious, for whose subjugation a sorer dread of punishment would be necessary. Now, since we are no better than they, let us not be surprised if God often spurs us on by the application of many exhortations, and redoubles His threats, for else forgetfulness of all which He has once enjoined would creep over us. This passage also confirms the fact, that the curiosity which influences men's minds is greatly displeasing to God; for He expressly commands that they should not break through to gaze, — not because He would have anything concealed or hidden which it was profitable for them to know, but because their inquiries ought to be sober; and this is the legitimate limit of knowledge, humbly to learn at God's mouth what He voluntarily teaches, — not to advance with too anxious longings, but to follow Him as He leads us.

23. And Moses said unto the Lord. Because Moses was persuaded that the people would be obedient, he rejoins that the decree which had already been pronounced would be sufficient, and that the repetition of it would be in some degree supererogatory; for when he says that "the people cannot come up," he replies that he puts himself forward in the name of all as their surety. And this he does honestly, and in accordance with the rule of charity; yet it appears from God's reply that he was deceived, whilst judging of others by his own feelings. Whilst, however, he unhesitatingly executes the task allotted to him, it is plain that he preferred the command of God to his own preconceived opinion; and thus taught us by his example, that whatever may be the imaginations which come into our minds, they must still be submitted to this yoke, that God's authority alone may have the pre-eminence. A doubt may arise because He names "the priests;" since the priestly office was not yet committed to the Levites. Some, therefore, understand it to mean all the first-born, because, by ancient and common consent, it is allowed that they were always invested with the honor of the priesthood. But although I readily admit that they were chosen from the first-born, yet I do not think it probable that out of that immense multitude there were special priests for every house. In the meantime we may conjecture that since no heathen nations were then without priests, there was no less method amongst the chosen people; for what common sense dictated to the blind, assuredly a purer religion more clearly showed, viz., that God's worship should not be separated from the priesthood.

18. And all the people saw the thunderings, and the lightning's, and the noise of the trumpet, and the mountain smoking: and, when the people saw it, they removed, and stood afar off.

18. Omnis populus videbant tonitrua et lampades, et clamorem buccinae, et montem fumantem, vidit inquam populus, et commoti sunt, steteruntque procul.

19. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

19. Atque dixerunt Mosi, Loquere tu nobiscum, et obsequemur: et ne loquatur nobiscum Deus, ne forte moriamur.

20. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.

20. Respondit autem Moses populo, Ne timeatis: quia ut tentaret vos venit Deus, et ut sit timor ejus ante conspectum vestrum, ut non peccetis.

21. And the people stood afar off: and Moses drew near unto the thick darkness where God was.

21. Stetit igitur populus procul, Moses autem appropinquavit ad caliginem, in qua erat Deus.

18. And all the people saw the thunderings. Because in the parallel passage² Moses 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 not³ destroy but only proves and searches His children.

22. These words the Lord spoke unto all your assembly in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more: and he wrote them in two tables of stone, and delivered them unto me.

22. Verba haec loquutus est Jehova ad cunctam congregationem vestram in monte e medio ignis nubis et caliginis, voce magna, et non addidit: scripsitque illa in duabus tabulis lapideis, et dedit illis mihi.

23. And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders;

23. Fuit autem quum audivissetis vocem e medio tenebrarum, (mons enim ardebat igne,) accessistis ad me omnes duces tribuum vestrarum, et seniores vestri.

24. And ye said, Behold, the Lord our God hath showed us his glory, and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.

24. Et dixistis, En ostendit nobis Jehova Deus noster gloriam suam, et magnitudinem suam, et vocem ejus audivimus e medio ignis: hodie vidimus quod loquutus est Deus cum homine, et vixit.

25. Now therefore why should we die? for this great fire will consume us. If we hear the voice of the Lord our God any more, then we shall die.

25. Nunc igitur quare moriemur? consumet enim nos ignis magnus iste: si iterum audierimus vocem Dei nostri, moriemur.

26. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?

26. Nam quae ulla fuit caro, ut audiat vocem Dei viventis, loquentis e medio ignis, sicut nos, et vivat?

27. Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it, and do it.

27. Accede tu, et audi omnia quae dixerit Jehova Deus noster: tu autem loqueris ad nos quaecunque dixerit Jehova Deus noster tibi, et audiemus atque faciemus.

28. And the Lord heard the voice of your words, when ye spoke unto me; and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.

28. Audivitque Jehova vocem verborum vestrorum quum loqueremini ad me. Et dixit Jehova mihi, Audivi vocem verborum populi hujus quae dixerunt tibi: bene dixerunt quaecunque loquuti sunt.

29. Oh that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!

29. Quis det ut sit cor eorum istud illis, ut timeant me, et custodiant omnia praecepta mea omnibus diebus, ut bene sit illis et filiis eorum in saeculum?

30. Go say to them, Get you into your tents again.

30. Vade, dic eis, Revertimini in tabernacula vestra.

31. But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it.

31. Tu vero hic sta apud me, et proferam tibi omnia praecepta et statuta et judicia quae illos docebis, ut faciant in terra quam ego do illis possidendam.

22. These words the Lord spoke. That there may be no doubt about the authority of the law, and that it may not be depreciated by the people, Moses recalls to their memory that the presence of God, as He spoke it, was manifested by sure tokens; for this was the object of the fire, the clouds, and the darkness, whereby God's voice was signalized, lest its source might be obscure. He adds, that it was "a great voice," i.e., a voice which had, in an unwonted manner, penetrated far and wide. Nor are the witnesses few, whom he cites, but all that vast multitude, which for the most part would have been more disposed to extinguish the glory of God, unless it had been there made known by manifest proofs. The sum is, that there is no question as to who was the Lawgiver, whose majesty was then proclaimed by tremendous prodigies, and presented before the eyes of an immense multitude. It will be more convenient to speak elsewhere of the two tables. When Moses states that God "added no more," he signifies that a perfect rule of life is contained in the ten commandments, and that, when their instruction is fully received, the whole body of wisdom is attained to, so that the people need seek to know no more; when God, then, made an end of speaking, he Himself laid down the bounds of legitimate inquiry.

23. And it came to pass, when ye heard. Lest the Israelites should undervalue his teaching, because he had been put between them by God as their minister, Moses meets the objection, (by reminding them) that it was done at their petition and request. We know how proudly they were wont to reject him; as if they saw in him nothing but what was earthly and human; it was needful, then, that God Himself should speak to rescue His servant from the contempt of posterity. For the people themselves, being convicted of their foolish and preposterous request, could never afterwards have any pretext for rejecting Moses, as if he had not evidenced the truth of his calling. And here their astonishing perverseness betrayed itself, in not being ashamed to refuse credit to the holy Prophet, after he had been approved by so many miracles. Assuredly, if they had been just and honest judges, it would have been sufficiently notorious, and certain to them, that Moses did not speak of himself, or of his own impulse, but that he was the organ of the Spirit; yet the doctrine of God was scorned by these proud, and perverse, and fretful beings, because it was brought to them by the hands of a mortal man. They, therefore, by their importunate desires, draw down God from heaven, to speak Himself; but immediately terror seizes on their minds, so that they flee from His voice. Thus experience taught them that there was nothing better for them than to hear God speaking to them by the mouth of Moses; and they were instructed by the just reward of their temerity to choose and prefer that mode of teaching which they had spurned; for, if in future they refused to give credit to Moses, whom they had themselves chosen as their mediator with God, they brought themselves in guilty of gross and wicked contumacy; and this is what he now reproaches them with. It would have been worse than unseemly in them, when God had yielded to their prayers, to reject that blessing which they had besought of Him. On this account he reminds them, that, after they had been eye-witnesses of God's fearful power, they had voluntarily asked that He should not speak to them any more; and, lest they should object that this was done only by a few, or inconsiderately, or in tumult, he expressly testifies that these requests were presented by the heads of their tribes, and their elders.

24. Behold, the Lord our God hath showed us. They are urged by their own confession no more to dare oppose themselves to the ministry of Moses. For, when they confess that they saw the glory and the greatness of God, they oblige themselves to the necessity of obedience, unless they choose avowedly to make war against God. At the end of the verse, where they say that "God doth talk with man," etc., not only do they mean that there are men surviving on earth who have heard with their ears the voice of God come down from heaven, but they express their astonishment at what was scarcely to be believed. For, although it was sufficiently notorious to them that God had formerly spoken with their fathers; yet, because a long period had elapsed since these revelations had ceased, they are amazed as at a new thing. We see, too, a long time afterwards, that as often as God appeared to His servants, they were overwhelmed with the fear of death, and it was like a proverb with them, "We shall die, because we have seen God." (Judges 13:22.) Good reason, then, is there why they should celebrate this extraordinary privilege, that they had not been swallowed up by the glory of God; for, if at the sight of Him the mountains melt, and all that is most durable is annihilated, and all that is strongest is broken to pieces, how should man stand than whom nothing is more frail or perishable? If by His secret will the troubled air causes not only animals but trees and rocks to tremble; how shall it be when God displays His might not in the elements alone, but when descending from heaven He speaks by the voice of His mouth? It is not unreasonable, then, that the Israelites should account it miraculous that they had heard God's voice, and were not brought to annihilation. Herein they indirectly rebuke their own folly, because, by their inconsiderate desire, they would have drawn destruction upon themselves, if they had not been aided by God's mercy. The two following verses appear to contradict each other; for, when they had experienced that those to whom God manifests Himself, are not always destroyed and perish, why do they say that they shall die if He continues to speak to them? They seem, indeed, in so saying to show some inconsistency; yet is there cause for them to fear for the future that danger from which they had escaped by the marvelous indulgence of God. It is, then, as if they had said, It is more than enough for us once to have provoked God against us; it is of His inestimable loving-kindness that He has thus far pardoned us; meanwhile, we must beware lest our perversity bring upon us heavier punishment, unless we speedily correct our folly. Hence may a useful admonition be drawn; for, although the voice of God has not sounded in our ears, yet the experience of His ancient people ought to be sufficient to persuade us assuredly that, when God sets teachers over us, He makes the best provision for our salvation; because, if He Himself should thunder from heaven, His majesty would be intolerable to us. And this should avail to repress their destructive itching, who desire God daily to descend from heaven, or at least to send His revelations by angels; and who thus despise the ministers of mortal race whom He employs. In a word, this history is an illustrious proof that God governs His Church by the external preaching of the word, because this is most expedient for us.

26. For who is there of all. flesh? The word "flesh" is used in contempt, as often elsewhere, for the human race; for, although we consist of body and soul, yet when the frailty of men, and their perishing and transitory condition is referred to, Scripture calls them "flesh." In this sense Zechariah calls upon "all flesh to be silent before the Lord," (Zechariah 2:13,) and Isaiah says that "all flesh is grass," (Isaiah 40:6,) and elsewhere, that "the horses of the Egyptians are flesh, and not spirit," (Isaiah 31:3.) In these words, then, the reason is given why the Israelites should wonder that they were not killed and consumed after hearing God's voice. Still they were not ignorant that God had formerly spoken in the burning bush; but in their agony of fear they do not reflect on what had previously happened, but only express their own feeling that God's voice is deadly to the flesh, unless it is softened by some interposing remedy. For the notion of the Rabbins, that the Prophets are not to be counted amongst men, is a foolish fancy, except in so far as God supports and strengthens them by His Spirit, that they may be equal to the reception of visions. The Israelites were fully aware that Moses also was himself a mere mortal; yet, because they knew that he was God's chosen interpreter, they do not doubt but that he will be inspired with power from heaven, to endure the speaking of God. Nor is there any question that this confession was forced from them, that they may at length learn to fall back to their proper place, and to submit themselves to Moses, against whom they had been so often rebellious. Now, therefore, they willingly subscribe to that distinction, which before they would not bear. Their promise, that they would do all things which God should command, undoubtedly proceeded from the fervor of their zeal; and therefore, God soon afterwards praises their answer. Their words were to the same effect., as if they had said that they would value whatever Moses might set before them, as if God Himself should thunder from heaven. Meanwhile: as to themselves, their levity and inconsistency was soon discovered. Thus do men often hastily and rashly consent to promise what they are not able to perform, although they do not intentionally desire to deceive, from neglecting to examine their own powers. God, therefore, pronounces what they said to be right, viz., that they would be obedient to Moses, and content with his teaching. And this sentiment has reference to us also, who are commanded to hear Moses and the Prophets, but especially God's only Son; lest our vague speculations should hurry us away further than becomes us.

29. O that there were such an heart in them. God signifies that they would not be so firm and faithful in keeping their promises, as they were ready and willing to make them; and thus that hypocrisy was not altogether banished, or purged from their minds. Moreover, He figuratively (improprie) assumes a human feeling, because it would be vain and absurd for Him to desire what it was in His power to confer. Certainly He has the power of bending and directing men's hearts whithersoever He pleases. Why, then, does He wish that it were given to the people from some other quarter, that they should be always kept in the path of duty, except that, speaking in the character of a man, He shows that it was rather to be wished than hoped that the people would constantly persevere in their fidelity? Wherefore this and similar passages have been ignorantly abused by some, to establish man's free will.⁴ They understand this passage, as if man's will were capable of bending either way, and that he possessed the power of doing right, whilst God without interfering looked on at the event; as if God's secret counsel, and not rather the end and use of external teaching, were referred to here. But we, taught by innumerable testimonies of Scripture, maintain, that it is the attribute of God alone to give what He here requires. So also immediately afterwards He says, that he wishes it may be well with the Israelites and their children, viz., because it is certain that it depends on men whether they are happy or not, as often as God invites them, when they refuse the grace offered to them; yet does it not therefore follow, that it depends on every man's free will to attain happiness for himself. But here we must consider God's will as it is set before us in His word, not as it is hidden in Himself; for, while by His word He invites all promiscuously to (eternal⁵) life, He only quickens by His secret inspiration those whom He has elected. In sum, although God approves of the people's answer, he says that there will be too much difficulty in the performance of it, for the event to accord with it.

30. Go say to them. He more plainly subjoins God's consent to the people's prayer; as much as to say, that what they had asked was ratified by God's decree; whence it follows that, if they refuse to obey Moses, they will not be only guilty of perverseness and levity, but will violate a divine decree. I have before shown why God honors the doctrines of the law by various titles, viz., that the Israelites may more willingly acquiesce in them. But, lest they should think that what was enjoined them was only to remain in force, and to be observed for a short time, He expressly refers to the perpetuity of the Law; for this is the import of the words, in which He declares Himself to teach them what they were to do in the land which He should give them.