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英文原文
Moses, as mediator between God and Israel, having received divers laws and ordinances from God privately in the three foregoing chapters, in this chapter, I. Comes down to the people, acquaints them with the laws he had received, and takes their consent to those laws (Ex 24:3), writes the laws, and reads them to the people, who repeat their consent (Ex 24:4-7), and then by sacrifice, and the sprinkling of blood, ratifies the covenant between them and God, Ex 24:5,6,8. II. He returns to God again, to receive further directions. When he was dismissed from his former attendance, he was ordered to attend again, Ex 24:1,2. He did so with seventy of the elders, to whom God made a discovery of his glory, Ex 24:9-11. Moses is ordered up into the mount (Ex 24:12,13); the rest are ordered down to the people, Ex 24:14. The cloud of glory is seen by all the people on the top of Mount Sinai (Ex 24:15-17), and Moses is therewith God forty days and forty nights, Ex 24:18.
1-8
Israel's Acceptance of the Laws (1491 BC)
以色列人接受律法（主前 1491 年）
¹ 耶和华对摩西说："你和亚伦、拿答、亚比户，并以色列长老中的七十人，都要上到耶和华这里来，远远地下拜。
² 惟独摩西可以亲近耶和华；他们却不可亲近；百姓也不可和你一同上来。
³ 摩西下山，将耶和华的命令、典章都述说与百姓听；众百姓齐声说："耶和华所吩咐的，我们都必遵行。"
⁴ 摩西将耶和华的命令都写上，清早起来，在山下筑一座坛，按以色列十二支派，立十二根柱子。
⁵ 又打发以色列人中的少年人去献燔祭，又向耶和华献牛为平安祭。
⁶ 摩西将血一半盛在盆中，一半洒在坛上。
⁷ 又将约书念给百姓听；他们说："耶和华所吩咐的，我们都必遵行，也必听从。"
⁸ 摩西将血洒在百姓身上，说："你看，这是立约的血，是耶和华按这一切话与你们立约的凭据。"
头两节记载了为颁布律法而在西奈山上召开的第二次会议，第一次会议到此告一段落。神与人之间既已开始相交，若不是我们先失信，他必永不离弃我们。摩西奉命带亚伦和他的儿子们，并以色列七十位长老同来，使他们得以见证神的荣耀，以及摩西所得与神相交的恩典；并使他们的见证能坚固百姓的信心。在他们这次就近神的事上：1. 他们都当极其恭敬：你们要远远地下拜（出 24:1）。他们未就近之先，必须下拜。如此我们当以谦卑肃穆的敬拜进入神的门，作为深知自己距离的人而进前，并赞叹神恩典的俯就，竟允许我们亲近。世上的君王尚且要以极深的身体敬意来朝见，何况就近神的灵魂，岂不更当在他面前屈身？2. 他们之中无一人可像摩西那样就近（出 24:2）。他们要上到耶和华这里来（凡愿亲近神的都必须上升），但惟独摩西可以亲近——在此他是基督的预表，基督作为大祭司，独自进入至圣所。
在以下经文中，我们看到神与以色列之间庄严立约、交换印证的经过；这是一件极其庄严的事，预表了神与信徒借基督所立的恩典之约。
I. 摩西将耶和华的话告诉百姓（出 24:3）。他没有蒙着百姓的眼睛带他们进入这约，也没有把一种出于无知的虔诚教导给他们；而是把前面几章中所有大小诫命都摆在他们面前，坦然地让他们选择是否愿意顺服这些律法。
II. 百姓毫无保留、毫无例外地一致赞同所提的条件：*耶和华所吩咐的，我们都必遵行。*他们先前已大致同意归在神的治理之下（出 19:8）；此处他们特别地同意现在所颁布的这些律法。*巴不得他们素来有这样的心！*人若能常存他们有时似乎存有的那等善心，该是何等美好！许多人赞成律法，却未照律法而活；他们对律法毫无异议，却不愿说服自己受其管理。
这就是约的内容：他们若遵行前面的诫命，神必成就前面的应许。"顺服便得福。"交易就此成立。请注意，
1. 这约如何记在约书中：摩西将耶和华的话写上（出 24:4），以免有误；大概是在山上神口述时他就写下了。神既在世界中为自己拣选了特别的子民，便以成文之道治理他们——自从那时起他一直如此，并且只要世界和其中的教会尚存，他仍必如此。摩西既将神与以色列之间议定的条款誊清，便在百姓面前念出来（出 24:7），使他们得以完全明白此事，也可以看看他们经过通盘考虑之后的第二个念头是否与第一个相同。我们可以假定他们确实如此；因为他们的话（出 24:7）与先前（出 24:3）一样，只是更为有力：耶和华所说的（无论对肉体而言是好是歹，耶 42:6）*我们都必遵行；*这话他们先前说过，如今又加上：*并必听从；即"我们不仅遵行所已吩咐的，凡今后所定的我们都必听从。"决心何其勇敢！可惜他们未能持守这决心。由此可知，神的约与命令本身无可辩驳地公义，且于我们大有裨益；所以我们越思想，越清楚完备地摆在我们面前，就越发看见顺从它们的理由。
2. 这约如何以立约的血封缄，好叫以色列人因神之应许的坚定而得着大安慰，又因自己向神之应许的坚定而处在大责任之下。无穷的智慧就是这样设计了方法，使我们既在信心上得坚固、也在顺服上得坚定，既在职责中受鼓励、也被约束在其中。这约必须借祭物而立（诗 50:5），因为人既犯了罪、丧失了造物主的恩宠，就非先借祭物得着和好与赎罪，不能凭约相交。
(1.) 因此，双方互换封印此约之先，须有准备：[1.] 摩西筑了一座坛，归于神的荣耀——这是历来所筑一切坛的主要目的，也是他们如今要封缄的约中首先当看重的。神对与人的一切交往，并不能为神圣本体的完全加添什么，但在这些交往中他的完全得着显明与尊大，他的荣耀得着彰显；所以他要以坛为代表，表示他所期望于他们的，无非是尊他为大，并且他们既作他的子民，就当归给他作为他的名与赞美。[2.] 他按支派的数目立了十二根柱子。这些柱子代表百姓——即此约的另一方；我们可以设想，这些柱子是对着坛设立的，摩西作为中保在两者之间往来。大概每个支派各立、各认自己的柱子，他们的长老就站在旁边。[3.] 他指派在坛上献祭（出 24:5）——燔祭与平安祭，但这些祭也是为赎罪而设的。至于这些被派献祭的少年人是谁，我们不必考究；因为摩西本人就是祭司，他们所作的完全是作他的仆役，奉他的命、凭他的指派而行。无疑他们是体力上适于服事、在百姓中地位上最配得这尊荣的人。
(2.) 准备既毕，双方就极其庄严地交换了印证。[1.] 百姓所献之祭牲的血（其中一部分）洒在坛上（出 24:6），表明百姓将自己、自己的性命与生命献给神、归于他的荣耀。在死祭的血（即生命）中，所有的以色列人都作为活祭献于神（罗 12:1）。[2.] 神所悦纳之祭牲的血（其余的部分）洒在百姓身上（出 24:8），或洒在代表他们的柱子上，表明神施恩将他的恩惠，并这恩惠所结的一切果子赐给他们，又把一切他们所能指望、所能想望的、来自一位因祭物而与他们和好并与他们立约之神的恩赐，都赐给他们。这部分仪式如此解释："你看，这是立约的血；你们且看神如何封印你们作他的子民；他向你们的应许，与你们向他的应许，都是是的、阿们的。"我们的主耶稣——新约的中保（摩西是他的预表）——既在十字架上献上自己为祭，使他的血真正成为立约的血，便在代求中将血洒在坛上（来 9:12），又借他的道与圣礼，并应许之灵的感动与运行，将血洒在他的教会身上——我们就是因此受印封缄的。主耶稣在设立圣餐时似乎也暗指这一庄严的礼仪，说：*这杯是用我血所立的新约。*试与来 9:19,20 比较。
英文原文
Israel's Acceptance of the Laws (1491 BC)
¹ And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.
² And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.
³ And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.
⁴ And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.
⁵ And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.
⁶ And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.
⁷ And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.
⁸ And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.
The first two verses record the appointment of a second session upon Mount Sinai, for the making of laws, when an end was put to the first. When a communion is begun between God and us, it shall never fail on his side, if it do not first fail on ours. Moses is directed to bring Aaron and his sons, and the seventy elders of Israel, that they might be witnesses of the glory of God, and that communion with him to which Moses was admitted; and that their testimony might confirm the people's faith. In this approach, 1. They must all be very reverent: Worship you afar off, Ex 24:1. Before they came near, they must worship. Thus we must enter into God's gates with humble and solemn adorations, draw near as those that know our distance, and admire the condescensions of God's grace in admitting us to draw near. Are great princes approached with the profound reverences of the body? And shall not the soul that draws near to God be bowed before him? 2. They must none of them come so near as Moses, Ex 24:2. They must come up to the Lord (and those that would approach to God must ascend), but Moses alone must 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; and a very solemn transaction it was, typifying the covenant of grace between God and believers through Christ.
I. Moses told the people the words of the Lord, Ex 24:3. He did not lead them blindfold into the covenant, nor teach them a devotion that was the daughter of ignorance; but laid before them all the precepts, general and particular, in the foregoing chapters; and fairly put it to them whether they were willing to submit to these laws or no.
II. The people unanimously consented to the terms proposed, without reservation or exception: All the words which the Lord hath said will we do. They had before consented in general to be under God's government (Ex 19:8); here they consent in particular to these laws now given. O that there had been such a heart in them! How well were it if people would but be always in the same good mind that sometimes they seem to be in! Many consent to the law, and yet do not live up to it; they have nothing to except against it, and yet will not persuade themselves to be ruled by it.
This is the tenour of the covenant, That, if they would observe the foregoing precepts, God would perform the foregoing promises. "Obey, and be happy." Here is the bargain made. Observe,
1. How it was engrossed in the book of the covenant: Moses wrote the words of the Lord (Ex 24:4), that there might be no mistake; probably he had written them as God dictated them on the mount. As soon as ever God had separated to himself a peculiar people in the world, he governed them by a written word, as he has done ever since, and will do while the world stands and the church in it. Moses, having engrossed the articles of agreement concluded upon between God and Israel, read them in the audience of the people (Ex 24:7), that they might be perfectly apprised of the thing, and might try whether their second thoughts were the same with their first, upon the whole matter. And we may suppose they were so; for their words (Ex 24:7) are the same with what they were (Ex 24:3), but something stronger: All that the Lord hath said (be it good, or be it evil, to flesh and blood, Jer 42:6) we will do; so they had said before, but now they add, "And will be obedient; not only we will do what has been commanded, but in every thing which shall further be ordained we will be obedient." Bravely resolved! if they had but stuck to their resolution. See here that God's covenants and commands are so incontestably equitable in themselves, and so highly advantageous to us, that the more we think of them, and the more plainly and fully they are set before us, the more reason we shall see to comply with them.
2. How it was sealed by the blood of the covenant, that Israel might receive strong consolations from the ratifying of God's promises to them, and might lie under strong obligations from the ratifying of their promises to God. Thus has Infinite Wisdom devised means that we may be confirmed both in our faith and in our obedience, may be both encouraged in our duty and engaged to it. The covenant must be made by sacrifice (Ps 50:5), because, since man has sinned, and forfeited his Creator's favour, there can be no fellowship by covenant till there be first friendship and atonement by sacrifice.
(1.) In preparation therefore for the parties interchangeably putting their seals to this covenant, [1.] Moses builds an altar, to the honour of God, which was principally intended in all the altars that were built, and which was the first thing to be looked at in the covenant they were now to seal. No addition to the perfections of the divine nature can be made by any of God's dealings with the children of men, but in them his perfections are manifested and magnified, and his honour is shown forth; therefore he will not be represented by an altar, to signify that all he expected from them was that they should do him honour, and that, being his people, they should be to him for a name and a praise. [2.] He erects twelve pillars, according to the number of the tribes. These were to represent the people, the other party to the covenant; and we may suppose that they were set up 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. [3.] He appointed sacrifices to be offered upon the altar (Ex 24:5), burnt-offerings and peace-offerings, which yet were designed to be expiatory. We are not concerned to enquire who these young men were that were employed in offering these sacrifices; for Moses was himself the priest, and what they did was purely as his servants, by his order and appointment. No doubt they were men who by their bodily strength were qualified for the service, and by their station among the people were fittest for the honour.
(2.) Preparation being thus made, the ratifications were very solemnly exchanged. [1.] The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar (Ex 24:6), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. In the blood (which is the life) of the dead sacrifices all the Israelites were presented unto God as living sacrifices, Ro 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 (Ex 24:8) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them and all the fruits of that favour, and his giving them all the gifts they could expect or desire from a God reconciled to them and in covenant with them by sacrifice. This part of the ceremony was thus explained: "Behold the blood of the covenant; see here how God has sealed to you to be a people; his promises to you, and yours to him, are both 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 (Heb 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. He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, This cup is the New Testament (or covenant) in my blood. Compare with this, Heb 9:19,20.
9-18
A Manifestation of God (1491 BC)
神的显现（主前1491年）
⁹ 摩西、亚伦、拿答、亚比户，并以色列长老中的七十人，就上了山。 ¹⁰ 他们看见以色列的神；他脚下仿佛有平铺的蓝宝石，如同天色明净。 ¹¹ 他的手不加在以色列的尊者身上；他们观看神，他们又吃又喝。
百姓既在洒血的礼仪上表示顺服，又一再宣告他们对他们的神及其律法的喜悦，神便在此向他们的代表赐下他所特别施恩的凭据（因神悦纳那以欢喜而行义的人——赛64:5），并接纳他们比他们所能期望的更亲近他。照样，在新约教会中，我们也看见四个活物和二十四位长老得着宝座周围座位之尊荣，因为他们是借着在宝座中间的羔羊之血而被赎归于神的（启4:4、6，5:8-9）。请留意：1. 他们看见了以色列的神（出24:10），就是他们得窥他荣耀的一斑——在光与火焰之中，虽没有看见什么形像，且他是那人未曾看见、也是不能看见的（提前6:16）。七十士译本作：他们看见了以色列的神所站立之处——某样近似形像、却非形像之物；无论他们所见的是什么，必是任何形象图画所不能描摹的，却足以使他们确知神真在他们中间。圣经所描述的，仅是他脚下之物；因为我们对神的观念都低于他，远远不能与他相称。他们连神的脚也未看见；只在荣光的下层，作为其脚凳或台座之处，他们看见一块极其华美辉煌的铺石，是他们前后所未曾见过的，仿佛是蓝宝石所铺，蔚蓝如天色。诸天本身正是神宫殿的铺石，他的宝座则在穹苍之上。可见智慧胜过珍贵的玛瑙或蓝宝石，因智慧从亘古就是神所喜悦的（箴8:30），卧于他的怀中；而蓝宝石只是他脚下的铺石。愿我们将这世上的一切财富都放在那里——放在我们脚下，而不是放在我们心里。2. 他不加手在以色列的尊者身上（出24:11）。他们虽是人，神荣耀那炫目的光辉并未使他们倾覆；那是被适当地遮蔽了（伯26:9），他们也被坚固了（但10:19），所以能够担当得起。再者，他们虽是罪人，本可惹动神的公义，他却没有按他们所怕的，将惩罚报应之手加在他们身上。我们若想到神乃是烈火，而我们在他面前不过是糠秕，便理当在一切就近他之时说：我们不致消灭，是出于耶和华诸般的慈爱（哀3:22）。3. 他们观看神，他们又吃又喝。 他们不仅性命得以保全，连精神、勇气与安慰也得以保全；这并不曾挫折他们的喜乐，反而更加增添并提升了喜乐。他们在神面前以祭牲设筵，作为他们对此刻所立之约的欣然同意、对此约之恩惠的感恩领受、并在此约之下与神相交的记号。照样，信徒也在基督的席上与他同吃同喝（路22:30）。凡在父的国里吃饼、在那里喝新酒的人有福了。
¹² 耶和华对摩西说："你上山到我这里来，住在这里；我要将石版并我所写的律法和诫命赐给你，使你可以教训百姓。" ¹³ 摩西和他的帮手约书亚就起来；摩西上了神的山。 ¹⁴ 他对长老说："你们在这里等着，等到我们再回来。有亚伦、户珥与你们同在；凡有争讼的，可以就近他们。" ¹⁵ 摩西上山，有云彩把山遮盖。 ¹⁶ 耶和华的荣耀停在西奈山上，云彩遮盖山六天；第七天他从云中召摩西。 ¹⁷ 耶和华的荣耀在山顶上，在以色列人眼前，形状如烈火。 ¹⁸ 摩西进入云中，上山；摩西在山上四十昼夜。
立约的公开仪节既毕，摩西便蒙召上山，领受进一步的指示，记在以下数章。
I. 他被召上山，并在那里稍远处等候了六日。命令是这样发出的（出24:12）：你上山到我这里来，住在这里——就是"要预备在那里耽延一段相当的时间"。那些要与神相交的人，不可仅到典章之前，更要住在其中。住在神殿中的便为有福，不是仅仅偶然拜访的。你上来，我要将律法赐给你，使你可以教训他们。 摩西所教训百姓的，没有一样不是他从主所领受的；他从主所领受的，也没有一样是不教训百姓的；因他对神、对以色列都尽忠，不加添也不删减，紧紧跟从所受的指示。他既受了这样的命令，1. 便指派亚伦和户珥在他离开期间如同首席审判官，维持会众中的治安与秩序（出24:14）。他要上山时，便把治事的挂虑留下，免得分他的心；但他也不愿撇下百姓如同没有牧人的羊，哪怕只是数日。贤明的君王看自己的治理是恒久的责任，百姓则看它是恒久的福分。2. 他带着约书亚一同上山（出24:13）。约书亚是他的帮手，在神未呼召他之前，他在山上等候的六日中，有他相伴，必使他得安慰。约书亚要作他的继承者，因此在此比其余长老更得尊荣，使百姓日后更乐于接受他作治理者；他也如此借与神的相交受栽培，预备服事。约书亚是基督的预表；正如博学的皮尔逊主教所言：摩西带他同上山，因为若没有耶稣——所积蓄的一切智慧知识，都在他里面藏着（西2:3）——人就无从窥见天的奥秘，也不能就近神荣耀的面前。3. 云彩遮盖山六天，这是神特别同在的可见记号；因神向我们如此显现自己，同时也向我们隐藏自己。他让我们所知的，足以使我们确信他的同在、大能与恩典，却又向我们表明，我们不能将他测透。在这六日之内，摩西在山上等候召他进入内室的呼召（出24:15-16）。神如此试验摩西的忍耐，也试验他对那条命令（出24:12）住在这里的顺服。摩西若在第七日之前就厌烦（如扫罗——撒上13:8-9），说：我还等耶和华什么呢？ 他便要失去进入云中的尊荣；但与神相交是值得等候的。我们当以肃然的停顿来进入庄严的典章，留出时间使自己静下心来（诗108:1）。
II. 他在第七日被召上云中，大概是在安息日（出24:16）。此时，1. 在全以色列眼前，那密云敞开，耶和华的荣耀如烈火般爆发出来（出24:17）。神，就是我们的神，乃是烈火（来12:29）；他乐意以如此方式在颁布律法时显明自己，叫我们既知道主的威严可畏，便受劝服而顺服，并借此预备好领受福音的安慰，使那借耶稣基督而来的恩典与真理更被人悦纳。2. 摩西进入云中，甚为奇妙：摩西进入云中（出24:18）。这是六日的预备中神的恩典所赐给他的非常的心智定力，否则他断不敢闯入云中，尤其是当云中发出烈火之时。摩西深信那召他的必保佑他；甚至神那些最令恶人恐惧的荣耀属性，圣徒也以谦卑敬畏的心为之喜乐。那行事公义、说话正直的人，能与这吞灭的火同住——正如赛33:14-15所言。也有些人、有些工程能经得起火（林前3:12等），有些人在神面前能坦然无惧。3. 他在云中的长久也是同样奇妙：他在那里四十昼夜。看来这六日（出24:16）并不在四十日之内；因为在那六日中，摩西与约书亚同在，约书亚吃吗哪、喝那溪水（申9:21所记），他们同在之时，摩西大概也与他一同吃喝；但当摩西被召进入云中时，便将约书亚留在外面，约书亚在等候摩西回来的期间日日吃喝如常，但摩西自那时起便禁食了。无疑，神本可以一日之内把现在要对摩西说的话说完，但为使这事更显庄严，便让他在山上与他同在四十昼夜。我们由此受教，当多花时间与神相交，并要认为如此所花的时间乃是花得最好的。凡要明白神旨意的人，必昼夜思想（诗1:2）。
英文原文
A Manifestation of God (1491 BC)
⁹ Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
¹⁰ And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.
¹¹ And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
The people having, besides their submission to the ceremony of the sprinkling of blood, declared their well-pleasedness in their God and his law, again and again, God here gives to their representatives some special tokens of his favour to them (for God meets him that rejoices and works righteousness), and admits them nearer to him than they could have expected. Thus, in the New-Testament church, we find the four living creatures, and the four and twenty elders, honoured with places round the throne, being redeemed unto God by the blood of the Lamb which is in the midst of the throne, Re 4:4,6,5:8,9. Observe, 1. They saw the God of Israel (Ex 24:10), that is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude, and his being no man hath seen nor can see, 1Ti 6:16. They saw the place where the God of Israel stood (so the LXX.), something that came near a similitude, but was not; whatever they saw, it was certainly something of which no image nor 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, and fall infinitely short of being adequate. They saw not so much as God's feet; but at the bottom of the brightness, and as the footstool or pedestal of it, they saw a most rich and splendid pavement, such as they never saw before nor after, 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. See how much better wisdom is than the precious onyx or the sapphires, for wisdom was from eternity God's delight (Pr 8:30), and lay in his bosom, but the sapphires are the pavement under his feet; there let us put all the wealth of this world, and not in our hearts. 2. Upon the nobles (or elders) of Israel, he laid not his hand, Ex 24:11. Though they were men, the dazzling splendour of his glory did not overwhelm them; but it was so moderated (Job 26:9), and they were so strengthened (Da 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 punishing 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 that we are not consumed. 3. 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 and elevated it. They feasted upon the sacrifice, before God, in token of their cheerful consent to the covenant now made, their grateful acceptance of the benefits of it, and their communion with God, in pursuance of that covenant. Thus believers eat and drink with Christ at his table, Lu 22:30. Blessed are those that shall eat bread in the kingdom of our Father, and drink of the wine new there.
¹² And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
¹³ And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.
¹⁴ And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.
¹⁵ And Moses went up into the mount, and a cloud covered the mount.
¹⁶ And the glory of the LORD abode upon Mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.
¹⁷ And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.
¹⁸ And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
The public ceremony of sealing the covenant being over, Moses is called up to receive further instructions, which we have in the following chapters.
I. He is called up into the mount, and there he remains six days at some distance. Orders are given him (Ex 24:12): Come up to the mount, and be there, that is, "Expect to continue there for some considerable time." Those that would have communion with God must not only come to ordinances, but they must abide by them. Blessed are those that dwell in his house, not that merely call there. "Come up, and I will give thee a law, that thou mayest teach them." Moses taught them nothing but what he had received from the Lord, and he received nothing from the Lord but what he taught them; for he was faithful both to God and Israel, and did neither add nor diminish, but kept close to his instructions. Having received these orders, 1. He appointed Aaron and Hur to be as lords-justices in his absence, to keep the peace and good order in the congregation, Ex 24:14. The care of his government he would leave behind him when he went up into the mount, that he might not have that to distract his mind; and yet he would not leave the people as sheep having no shepherd, no, not for a few days. Good princes find their government a constant care, and their people find it a constant blessing. 2. He took Joshua up with him into the mount, Ex 24:13. Joshua was his minister, 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, above the rest of the elders, that they might afterwards the more readily take him for their governor; and thus he was prepared for service, 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 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 glorious presence of God. 3. 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 presence, 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, Ex 24:15,16. God thus tried the patience of Moses, and his obedience to that command (Ex 24:12), Be there. If Moses had been tired before the seventh day (as Saul, 1Sa 13:8,9), and had said, What should I wait for the Lord any longer? he would have lost the honour of entering into the cloud; but communion with God is worth waiting for. And it is fit we should address ourselves to solemn ordinances with a solemn pause, taking time to compose ourselves, Ps 108:1.
II. He is called up into a cloud on the seventh day, probably on the sabbath day, Ex 24:16. Now, 1. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire, Ex 24:17. God, even our God, is a consuming fire, and so he was pleased to manifest himself in the giving of the law, that, knowing the terrors of the Lord, we may be persuaded to obey, and may by them be prepared for the comforts of the gospel, and that the grace and truth which come by Jesus Christ may be the more acceptable. 2. The entrance of Moses into the cloud was very wonderful: Moses went into the midst of the cloud, Ex 24:18. It was an extraordinary presence of mind which the grace of God furnished him with by his six days' preparation, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. Moses was sure that he who called him would protect him; and even those glorious attributes of God which are most terrible to the wicked the saints with a humble reverence rejoice in. He that walks righteously, and speaks uprightly, is able to dwell even with this devouring fire, as we are told, Isa 33:14,15. There are persons and works that will abide the fire, 1Co 3:12, etc., and some that will have confidence before God. 3. His continuance in the cloud was no less wonderful; he was there forty days and forty nights. It should seem, the six days (Ex 24:16) were not part of the forty; for, during those six days, Moses was with Joshua, who did eat of the manna, and drink of the brook, mentioned, De 9:21, and while they were together it is probable that 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 thenceforward Moses fasted. Doubtless God could have said what he had now to say to Moses in one day, but, for the greater solemnity of the thing, he kept him with him in the mount forty days and forty nights. We are hereby taught to spend much time in communion with God, and to think that time best spent which is so spent. Those that would get the knowledge of God's will must meditate thereon day and night.
摩西作为神与以色列之间的中保，在前三章中已私下从神领受了种种律例典章；在本章中，他：I. 下到百姓那里，将所领受的律法晓谕他们，并取得百姓对律法的同意（出24:3）；又将律法写下，向百姓宣读，百姓再次表示同意（出24:4-7）；随后借着献祭与洒血，在他们与神之间正式立定圣约（出24:5-6、8）。II. 他再次回到神面前，为要领受进一步的指示。当他从前一次的事奉中被遣散时，神又命他再次上去侍立（出24:1-2）。他便与七十位长老一同上去，神就向他们显明自己的荣耀（出24:9-11）。摩西被吩咐上到山中（出24:12-13）；其余的人则被命退下，回到百姓那里（出24:14）。众百姓都看见荣耀的云彩停在西奈山顶上（出24:15-17），摩西就在那里与神同在，四十昼夜（出24:18）。