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This chapter introduces the solemnity of the giving of the law upon Mount Sinai, which was one of the most striking appearances of the divine glory that ever was in this lower world. We have here, I. The circumstances of time and place, Ex 19:1,2. II. The covenant between God and Israel settled in general. The gracious proposal God made to them (Ex 19:3-6), and their consent to the proposal, Ex 19:7,8. III. Notice given three days before of God's design to give the law out of a thick cloud, Ex 19:9. Orders given to prepare the people to receive the law (Ex 19:10-13), and care taken to execute those orders, Ex 19:14,15. IV. A terrible appearance of God's glory upon mount Sinai, Ex 19:16-20. V. Silence proclaimed, and strict charges given to the people to observe decorum while God spoke to them, Ex 19:21-25, etc.
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The Covenant of Sinai (1491 BC)
简体中文
西奈之约（公元前1491年）
¹ 以色列人出埃及地以后，满了三个月的那一天，就来到西奈的旷野。 ² 他们离了利非订，来到西奈的旷野，就在那里的山下安营。 ³ 摩西到神那里，耶和华从山上呼唤他说："你要这样告诉雅各家，晓谕以色列人说： ⁴ '我向埃及人所行的事，你们都看见了；且看见我如鹰将你们背在翅膀上，带来归我。 ⁵ 如今你们若实在听从我的话，遵守我的约，就必在万民中作属我的子民；因为全地都是我的。 ⁶ 你们要归我作祭司的国度，为圣洁的国民。'这些话你要告诉以色列人。" ⁷ 摩西去召了民间的长老来，将耶和华所吩咐他的一切话，都在他们面前陈明。 ⁸ 百姓都同声回答说："凡耶和华所说的我们都要遵行。"摩西就将百姓的话回复耶和华。
此处可见：
I\. 以色列得以立国的伟大特许状上的日期。1. 它所标日期之时（出19:1）——他们出埃及之后的第三个月。据计算，律法正是在他们出埃及后五十日颁布的；为记念这事，逾越节后第五十日守五旬节；也是为应验这事，基督死后第五十日的五旬节那天，圣灵浇灌在使徒身上。在埃及时他们曾说到旷野三日的路程，可以到他们献祭的地方（出5:3），结果却几乎是两个月的路程；可见我们对于时日的计算往往大谬，事情的成就也常常比我们所预料的更久。2. 它所标日期之地——西奈山——一处因自然而非因技艺成为显著突出的地方，因为它是那一带山脉中最高的。这样神将 contempt 加在城市、宫殿和宏伟的建筑之上，而在高山之巅、在荒芜贫瘠的旷野之中支搭祂的帐幕，在那里进行这场交涉。它被称为西奈，因满山遍布荆棘丛林。
II\. 特许状本身。摩西被召上山（山顶上是神支搭帐幕之处，山脚是以色列安营之处），并被任用为这约的中保——或者更准确地说，不过是这约的使者：你要这样告诉雅各家，晓谕以色列人（出19:3）。在此博学的帕特里克主教留意到：百姓既被称为雅各，又被称为以色列——为要提醒他们，那些近来如雅各往巴旦亚兰之时那般卑微的人，如今已长成神使他归回之时那般伟大（公义地因那欺压他之人的财物而得丰富），并被名为以色列。如今当留意：1. 这约的设立者与首先发动者，是神自己。这一班愚蠢无思想的百姓自己对于这设立并未说一句话、并未行一件事；既未作任何动议，也未献任何恳求以得神的恩——而这有福的特许状却是出于神自己纯粹的善意而赐下的。按：在我们与神一切来往之中，白白的恩典总是以良善的福分预先迎着我们；我们一切安慰的缘由，并不在于我们认识神，倒在于我们被祂所认识（加4:9）。我们爱祂，访问祂，与祂立约，因为祂先爱我们，访问我们，与我们立约。神是阿拉法，因此也必是俄梅戛。2. 这约的内容不仅公义无瑕、并不加给他们任何苛求，而且充满恩慈，赐给他们所能想象的最大特权与利益。(1.) 祂提醒他们祂为他们所行的事（出19:4）。祂已为他们伸冤，向那些逼迫欺压他们的人复仇：我向埃及人所行的事，你们都看见了——有多少性命为以色列的尊荣与利益作了牺牲。祂又赐给他们无与伦比的恩宠与看顾的明证：我如鹰将你们背在翅膀上——这是神向他们所怀奇妙慈爱的高度表达。这在申32:11,12有所解释。这表明极大的迅速。神不仅为他们的拯救乘风而来（当时候满足，祂骑着基路伯飞行），祂更仿佛使他们乘风迅速出来。祂又以极大的轻易而作成这事——带着鹰的力量与敏捷：那不疲乏、不困倦的，被称为如鹰展翅上腾（赛40:31）。特别表明祂对他们的特别看顾与慈爱。甚至埃及那个铁炉，也是这些雏鸟被孵化的巢——他们在那里初次形成一个民族的雏形；及至他们因人数增多而渐长成，便被带出那个巢。别的鸟用爪带着雏鸟，然而鹰（据人说）将雏鸟背在翅膀上，以致射飞鸟的人也不能伤及雏鸟，除非先射穿母鸟。这样，在红海之中，云柱火柱——神同在的标记——介于以色列人与追兵之间（不能攻破的防线，不能穿透的墙）：然而这还不算全部；他们这样修筑、这样护卫的路固然荣耀，但他们最终的目的更为荣耀：我……带来归我。他们不仅被带到自由与尊荣的状态之中，更被带到与神立约、与神相交之中。这是他们得释放的荣耀，正如我们借基督所得释放的荣耀一样——祂死，就是义的代替不义的，为要引我们到神面前。神在祂护理与恩典的一切慈仁方法中所要达到的，就是把我们带回那我们已经背离的神那里，把我们带回到那我们唯有在祂里面才能幸福的神那里。祂向他们自己呼吁，并以他们自己的观察与经历，作为此处所强调之事的见证：你们都看见了——以致他们不能不信神，除非他们先不信自己的眼睛。他们看见这一切所行的，完全是耶和华的作为。并非他们向神伸出，而是祂将他们带到祂自己那里。有人曾很好地观察到：旧约教会被说成是背在鹰的翅膀上，表明那制度的权能——是以大能和伸出来的膀臂成就的；而新约教会则被说成是主耶稣好像母鸡把小鸡聚集在翅膀底下（太23:37）——表明那制度的恩典与怜悯，并救赎主可钦佩的降卑与虚己。(2.) 祂坦白告诉他们祂所期望和要求于他们的，一言以蔽之——顺服（出19:5）：他们当实在听从祂的话，遵守祂的约。既蒙祂如此拯救，祂所坚持的便是他们当受祂治理。这要求的合理性，许久之后还向他们恳陈：在他们出埃及地的那日，这就是约的条件——听从我的话（耶7:23）；并且据说祂向他们郑重地声明这话（耶11:4,7）。只要实在听从——不仅在口头上和应许上，不仅假装，而是真诚地。神既向他们行了实在的恩惠，便要求实在的顺服。(3.) 祂向他们保证，他们若如此守祂的约，祂要加在他们身上的尊荣，并要向他们显明的慈爱（出19:5,6）：那时你们就必作属我的子民。 祂并不指定任何一项特别的恩惠——如将迦南地赐给他们之类——而是用包含一切幸福的话来表达：祂要作他们的神，与他们立约；他们要作祂的子民。[1.] 神在此声明祂对整个可见受造之物的主权与所有权：全地都是我的。 因此祂并不需要他们；那位拥有如此广大国度的，已经足够伟大、足够幸福，不必顾念像以色列这样小的一块产业。地上万国既是祂的，祂可以随祂所喜悦的拣选作为祂特有的产业，并以主权行事。[2.] 祂将以色列归自己为业——第一，作为祂所亲爱的子民。你们就必作属我的子民；这并不是说神因他们而富足，如同人因财宝而富足一般，而是祂乐意看重他们、视他们为宝，如同人看重自己的财宝一样；他们在祂眼中为宝为尊（赛43:4）；祂专爱他们（申7:7），将他们置于祂特别的看顾保护之下，如同财宝被锁钥保管。祂看世上其余的众人，比起他们如同废物和杂碎。借着赐给他们神圣的启示、设立的典章、包含永生的应许，借着差遣先知到他们中间，将圣灵浇灌在他们身上，祂将他们从万民中分别出来，并使他们高过万民。这尊荣也是一切圣徒所有的；他们对于神乃是特有的子民（多2:14），是祂所收集的珍宝。第二，作为奉献归祂的子民，为祂的尊荣与事奉（出19:6）——祭司的国度，圣洁的国民。一切以色列人若与别国相比，都是归神的祭司——他们如此亲近祂（诗148:14），如此多用于祂直接的服事，并与祂有如此亲密的相交。他们初得成为自由的子民时，便是为要祭祀耶和华他们的神，如同祭司；他们直接在神的治理之下，所赐的律法之倾向，就是要使他们与别人分别出来，并使他们作为圣洁的国民归给神。这样，一切信徒借着基督，也成为归我们神作君王和祭司（启1:6），被拣选的族类，是有君尊的祭司（彼前2:9）。
III\. 以色列对这特许状的接受，以及对其中条件的同意。1. 摩西忠实地将神的信息传给他们（出19:7）：他将这一切话都陈明在他们面前；他不仅向他们解释了神所交托他的，更将是否愿意按这些条件接受这些应许的选择摆在他们面前。他将这事摆在他们面前，意即将它摆在他们的良心之前。2. 他们欣然同意所提的约。他们愿意自己承担顺服神之命的义务，并以作祂祭司的国度为极大的恩惠。他们如同一人异口同声地回答——无人异议（出19:8）：凡耶和华所说的我们都要遵行。 这样他们便成了这交易——接受耶和华为他们的神，并将自己献给祂作祂的子民。惟愿他们常有这样的心！3. 摩西作为中保，将百姓的话回复了神（出19:8）。这样，基督——我们与神之间的中保——作为先知向我们启示神的旨意，祂的诫命与应许；然后作为祭司，将我们属灵的祭物献给神——不仅祷告与赞美的祭，也包括敬虔的情感与虔诚的决志，这都是祂自己的灵在我们里面所成之工。这样祂便是那位有福的仲裁者，向我们双方按手。
英文原文
The Covenant of Sinai (1491 BC)
¹ In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
² For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount.
³ And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;
⁴ Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.
⁵ Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:
⁶ And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.
⁷ And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him.
⁸ And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD.
Here is, I. The date of that great charter by which Israel was incorporated. 1. The time when it bears date (Ex 19:1)—in the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the Spirit was poured out upon the apostles at the feast of pentecost, fifty days after the death of Christ. In Egypt they had spoken of a three days' journey into the wilderness to the place of their sacrifice (Ex 5:3), but it proved to be almost a two months' journey; so often are we out in the calculation of times, and things prove longer in the doing than we expected. 2. The place whence it bears date—from Mount Sinai, a place which nature, not art, had made eminent and conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities, and palaces, and magnificent structures, setting up his pavilion on the top of a high mountain, in a waste and barren desert, there to carry on this treaty. It is called Sinai, from the multitude of thorny bushes that overspread it.
II. The charter itself. Moses was called up the mountain (on the top of which God had pitched his tent, and at the foot of which Israel had pitched theirs), and was employed as the mediator, or rather no more than the messenger of the covenant: Thus shalt thou say to the house of Jacob, and tell the children of Israel, Ex 19:3. Here the learned bishop Patrick observes that the people are called by the names both of Jacob and Israel, to remind them that those who had lately been as low as Jacob when he went to Padan-aram had now grown as great as God made him when he came thence (justly enriched with the spoils of him that had oppressed him) and was called Israel. Now observe, 1. That the maker, and first mover, of the covenant, is God himself. Nothing was said nor done by this stupid unthinking people themselves towards this settlement; no motion made, no petition put up for God's favour, but this blessed charter was granted ex mero motu—purely out of God's own good-will. Note, In all our dealings with God, free grace anticipates us with the blessings of goodness, and all our comfort is owing, not to our knowing God, but rather to our being known of him, Ga 4:9. We love him, visit him, and covenant with him, because he first loved us, visited us, and covenanted with us. God is the Alpha, and therefore must be the Omega. 2. That the matter of the covenant is not only just and unexceptionable, and such as puts no hardship upon them, but kind and gracious, and such as gives them the greatest privileges and advantages imaginable. (1.) He reminds them of what he had done for them, Ex 19:4. He had righted them, and avenged them upon their persecutors and oppressors: "You have seen what I did unto the Egyptians, how many lives were sacrificed to Israel's honour and interests:" He had given them unparalleled instances of his favour to them, and his care of them: I bore you on eagles' wings, a high expression of the wonderful tenderness God had shown for them. It is explained, De 32:11,12. It denotes great speed. God not only came upon the wing for their deliverance (when the set time was come, he rode on a cherub, and did fly), but he hastened them out, as it were, upon the wing. He did it also with great ease, with the strength as well as with the swiftness of an eagle: those that faint not, nor are weary, are said to mount up with wings as eagles, Isa 40:31. Especially, it denotes God's particular care of them and affection to them. Even Egypt, that iron furnace, was the nest in which these young ones were hatched, where they were first formed as the embryo of a nation; when, by the increase of their numbers, they grew to some maturity, they were carried out of that nest. Other birds carry their young in their talons, but the eagle (they say) upon her wings, so that even those archers who shoot flying cannot hurt the young ones, unless they first shoot through the old one. Thus, in the Red Sea, the pillar of cloud and fire, the token of God's presence, interposed itself between the Israelites and their pursuers (lines of defence which could not be forced, a wall which could not be penetrated): yet this was not all; their way so paved, so guarded, was glorious, but their end much more so: I brought you unto myself. They were brought not only into a state of liberty and honour, but into covenant and communion with God. This, this was the glory of their deliverance, as it is of ours by Christ, that he died, the just for the unjust, that he might bring us to God. This God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy. He appeals to themselves, and their own observation and experience, for the truth of what is here insisted on: You have seen what I did; so that they could not disbelieve God, unless they would first disbelieve their own eyes. They saw how all that was done was purely the Lord's doing. It was not they that reached towards God, but it was he that brought them to himself. Some have well observed that the Old-Testament church is said to be borne upon eagles' wings, denoting the power of that dispensation, which was carried on with a high hand an out-stretched arm; but the New-Testament church is said to be gathered by the Lord Jesus, as a hen gathers her chickens under her wings (Mt 23:37), denoting the grace and compassion of that dispensation, and the admirable condescension and humiliation of the Redeemer. (2.) He tells them plainly what he expected and required from them in one word, obedience (Ex 19:5), that they should obey his voice indeed and keep his covenant. Being thus saved by him, that which he insisted upon was that they should be ruled by him. The reasonableness of this demand is, long after, pleaded with them, that in the day he brought them out of the land of Egypt this was the condition of the covenant, Obey my voice (Jer 7:23); and this he is said to protest earnestly to them, Jer 11:4,7. Only obey indeed, not in profession and promise only, not in pretence, but in sincerity. God had shown them real favours, and therefore required real obedience. (3.) He assures them of the honour he would put upon them, and the kindness he would show them, in case they did thus keep his covenant (Ex 19:5,6): Then you shall be a peculiar treasure to me. He does not specify any one particular favour, as giving them the land of Canaan, or the like, but expresses it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. [1.] God here asserts his sovereignty over, and propriety in, the whole visible creation: All the earth is mine. Therefore he needed them not; he that had so vast a dominion was great enough, and happy enough, without concerning himself for so small a demesne as Israel was. All nations on the earth being his, he might choose which he pleased for his peculiar, and act in a way of sovereignty. [2.] He appropriates Israel to himself, First, As a people dear unto him. You shall be a peculiar treasure; not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man does his treasure; they were precious in his sight and honourable (Isa 43:4); he set his love upon them (De 7:7), took them under his special care and protection, as a treasure that is kept under lock and key. He looked upon the rest of the world but as trash and lumber in comparison with them. By giving them divine revelation, instituted ordinances, and promises inclusive of eternal life, by sending his prophets among them, and pouring out his Spirit upon them, he distinguished them from, and dignified them above, all people. And this honour have all the saints; they are unto God a peculiar people (Tit 2:4), his when he makes up his jewels. Secondly, As a people devoted to him, to his honour and service (Ex 19:6), a kingdom of priests, a holy nation. All the Israelites, if compared with other people, were priests unto God, so near were they to him (Ps 148:14), so much employed in his immediate service, and such intimate communion they had with him. When they were first made a free people it was that they might sacrifice to the Lord their God, as priests; they were under God's immediate government, and the tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests (Re 1:6), a chosen generation, a royal priesthood, 1Pe 2:9.
III. Israel's acceptance of this charter, and consent to the conditions of it. 1. Moses faithfully delivered God's message to them (Ex 19:7): He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. 2. They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente—without a dissentient voice (Ex 19:8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. O that there had been such a heart in them! 3. Moses, as a mediator, returned the words of the people to God, Ex 19:8. Thus Christ, the Mediator between us and God, as a prophet reveals God's will to us, his precepts and promises, and then as a priest offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections and pious resolutions, the work of his own Spirit in us. Thus he is that blessed days-man who lays his hand upon us both.
9-15
The Approach of God Announced (1491 BC)
简体中文
神临近的宣告（主前1491年）
⁹ 耶和华对摩西说："我要在密云中临到你那里，叫百姓在我与你说话的时候可以听见，也可以永远信你了。"于是摩西将百姓的话奏告耶和华。 ¹⁰ 耶和华又对摩西说："你往百姓那里去，使他们今天明天自洁，又叫他们洗衣服； ¹¹ 到第三天要预备好了，因为第三天耶和华要在众百姓眼前降临在西奈山上。 ¹² 你要在山的四围给百姓定界限，说：'你们当谨慎，不可上山去，也不可摸山的边界；凡摸这山的，必要治死他。 ¹³ 不可用手摸他，必用石头打死，或用箭射透；无论是人是牲畜，都不得活。到角声拖长的时候，他们才可到山根来。' ¹⁴ 摩西下山往百姓那里去，叫他们自洁，他们就洗衣服。 ¹⁵ 他对百姓说："到第三天要预备好了，不可亲近女人。"
此处可见：
I. 神向摩西宣告了他要降临西奈山的旨意——他荣耀的可见显现，要在密云之中（出19:9）；因他曾说他要在幽暗中居住（代下6:1），并以之为他的帷幕（诗18:11），当他将宝座设于西奈山时，便遮掩宝座的显面，在其上铺张云彩（伯26:9）。这密云为要禁止人对隐秘之事的好奇窥探，并命令人以敬畏之心敬拜所启示的真理。神要在众百姓眼前降临（出19:11）；他们虽不得见任何形像，却要看见足以使他们确知神真在他们中间的荣光。西奈山顶如此之高，据推测不仅以色列的营盘，甚至连周围列国也可能辨见其上奇特的荣耀显现，从而惊惧不已。这好像也是特为尊荣摩西而设：叫百姓在我与你说话的时候可以听见，也可以永远信你了（出19:9）。如此，神与人的交通首先要借着神性荣耀的可见显现而确立，此后便要在摩西的服事之下较为安静地进行。照样，圣灵在基督受洗时也有形可见地降临在他身上，在场的人都听见神对他说话（太3:17），好叫他们此后无须再有这般可见的凭据重复显现，也能信他。又如圣灵如同火焰的舌头降临在使徒身上（徒2:3），也是为使他们被人信服。请留意：当百姓宣告愿意顺服神的声音时，神才应许他们要听见他的声音；因为人若决意遵行他的旨意，就必晓得（约7:17）。
II. 神吩咐摩西为这一大典作预备，给他两日的时间。
1. 他必须使百姓自洁（出19:10），正如约伯此前差遣人使他的众子自洁（伯1:5）。他要藉宣告神所要行的事来提高他们的期望，并藉指示他们当行的事来帮助他们预备。使他们自洁，就是"将他们从世俗事务中召出，召他们从事灵修、默想、祷告，使他们能以敬畏虔诚之心从神口中领受律法。要使他们预备好了（出19:11）。"当知，当我们赴神的庄严典章之时，关乎我们的便是要自洁，事先作好预备。漂荡的思绪当收敛，污秽的私欲当弃绝，扰乱的激情当压抑，甚至一切属世事务的挂虑，暂时也当放下搁置，好使我们的心转向，竭力亲近神。特作他们预备的记号和实例的有两样：(1.) 作为他们洗除一切罪污、好归神为圣的记号，他们要洗衣服（出19:10），他们也确实如此行了（出19:14）；并不是神看重我们的衣服，而是当他们洗衣之时，神要他们思想以悔改洗净自己的灵魂，洗去他们在埃及以及得释放以来所沾染的罪。我们在朝见大人物时，理当衣冠整洁；照样，朝见伟大的神时，所要求的乃是清洁的心——他看明我们的心，正如人看明我们的衣服。这是我们能蒙悦纳地敬拜神所绝对不可少的。参诗26:6、赛1:16-18、来10:22。(2.) 作为他们在此场合完全献身于灵修的记号，他们在这三日之内甚至当禁戒合法的享受，不可亲近自己的妻子（出19:15）。参林前7:5。
2. 他必须在山的四围给百姓定界限（出19:12-13）。他大概在山脚下画了一条线或挖了一道沟，任何人越过便要被治死。这是为要表明：(1.) 凡敬拜神的人心中所当存谦卑敬畏的心。我们在伟大的造物主面前是微小的受造之物，在圣洁公义的审判官面前是败坏的罪人；因此敬虔的敬畏与羞耻之心与我们十分相宜（来12:28；诗2:11）。(2.) 在那旧约时代敬拜者被远远隔开——这是我们当留意的，好叫我们更加珍视在福音之下所享的特权，得以因耶稣的血，坦然进入至圣所（来10:19）。
3. 他必须吩咐百姓随时等候所发的号令（出19:13）：到角声拖长的时候，便当各就各位，在山脚下，坐在神的脚下——如申33:3所解明的。从未有过如此庞大的会众被召集在一处、同受传讲，正如这次一样。任何一个人的声音都达不到这么多的人，但神的声音却做到了。
英文原文
The Approach of God Announced (1491 BC)
⁹ And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD.
¹⁰ And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes,
¹¹ And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon Mount Sinai.
¹² And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:
¹³ There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.
¹⁴ And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes.
¹⁵ And he said unto the people, Be ready against the third day: come not at your wives.
Here, I. God intimates to Moses his purpose of coming down upon Mount Sinai, in some visible appearance of his glory, in a thick cloud (Ex 19:9); for he said that he would dwell in the thick darkness (2Ch 6:1), and make this his pavilion (Ps 18:11), holding back the face of his throne when he set it upon Mount Sinai, and spreading a cloud upon it, Job 26:9. This thick cloud was to prohibit curious enquiries into things secret, and to command an awful adoration of that which was revealed. God would come down in the sight of all the people (Ex 19:11); though they should see no manner of similitude, yet they should see so much as would convince them that God was among them of a truth. And so high was the top of Mount Sinai that it is supposed that not only the camp of Israel, but even the countries about, might discern some extraordinary appearance of glory upon it, which would strike a terror upon them. It seems also to have been particularly intended to put an honour upon Moses: That they may hear when I speak with thee, and believe thee for ever, Ex 19:9. Thus the correspondence was to be first settled by a sensible appearance of the divine glory, which was afterwards to be carried on more silently by the ministry of Moses. In like manner, the Holy Ghost descended visibly upon Christ at his baptism, and all that were present heard God speak to him (Mt 3:17), that afterwards, without the repetition of such visible tokens, they might believe him. So likewise the Spirit descended in cloven tongues upon the apostles (Ac 2:3), that they might be believed. Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, Joh 7:17.
II. He orders Moses to make preparation for this great solemnity, giving him two days' time for it.
1. He must sanctify the people (Ex 19:10), as Job, before this, sent and sanctified his sons, Job 1:5. He must raise their expectation by giving them notice what God would do, and assist their preparation by directing them what they must do. "Sanctify them," that is, "Call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Let them be ready," Ex 19:11. Note, When we are to attend upon God in solemn ordinances it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections abandoned, disquieting passions suppressed, nay, and all cares about secular business, for the present, dismissed and laid by, that our hearts may be engaged to approach unto God. Two things particularly prescribed as signs and instances of their preparation:—(1.) In token of their cleansing themselves from all sinful pollutions, that they might be holy to God, they must wash their clothes (Ex 19:10), and they did so (Ex 19:14); not that God regards our clothes; but while they were washing their clothes he would have them think of washing their souls by repentance from the sins they had contracted in Egypt and since their deliverance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God, who sees them as plainly as men see our clothes. This is absolutely necessary to our acceptably worshipping God. See Ps 26:6, Isa 1:16-18, Heb 10:22. (2.) In token of their devoting themselves entirely to religious exercises, upon this occasion, they must abstain even from lawful enjoyments during these three days, and not come at their wives, Ex 19:15. See 1Co 7:5.
2. He must set bounds about the mountain, Ex 19:12,13. Probably he drew a line, or ditch, round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, (1.) That humble awful reverence which ought to possess the minds of all those that worship God. We are mean creatures before a great Creator, vile sinners before a holy righteous Judge; and therefore a godly fear and shame well become us, Heb 12:28, Ps 2:11. (2.) The distance at which worshippers were kept, under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb 10:19.
3. He must order the people to attend upon the summons that should be given (Ex 19:13): "When the trumpet soundeth long then let them take their places at the foot of the mount, and so sit down at God's feet," as it is explained, De 33:3. Never was so great a congregation called together, and preached to, at once, as this was here. No one man's voice could have reached so many, but the voice of God did.
16-25
The Divine Presence on Mount Sinai (1491 BC)
简体中文
神在西奈山显现（公元前1491年）
¹⁶ 第三天早晨，在山上有雷轰、闪电和密云，角声甚大，营中的百姓尽都发颤。
¹⁷ 摩西率领百姓出营迎接神，都站在山下。
¹⁸ 西奈全山冒烟，因为耶和华在火中降于山上；山的烟气上腾，如烧窑一般，遍山大大地震动。
¹⁹ 角声渐渐地高而又高，摩西就说话，神有声音答应他。
²⁰ 耶和华降临在西奈山上，就是山顶上；耶和华召摩西上山顶，摩西就上去。
²¹ 耶和华对摩西说：你下去嘱咐百姓，恐怕他们闯过来上到耶和华面前观看，就会有多人死亡。
²² 又叫亲近我的祭司自洁，恐怕我忽然出来击杀他们。
²³ 摩西对耶和华说：百姓不能上西奈山，因为你已经嘱咐我们说：要在山的四围定界限，叫山成圣。
²⁴ 耶和华对他说：下去吧，你和亚伦要同上来；只是祭司和百姓不可闯过来上到耶和华面前，恐怕他出来击杀他们。
²⁵ 于是摩西下到百姓那里告诉他们。
如今那可记念的日子终于到了——那主可畏的日子，那审判的日子——在其中以色列人听见神的声音从火中对他们说话，却仍能存活（申4:33）。从前没有、此后也没有人曾传过这样一篇道，像此处传给旷野教会的那篇。因为：
I. 讲道者是神自己（出19:18）：耶和华在火中降下，并且（出19:20），耶和华降临在西奈山上。 那舍金纳——耶和华的荣耀——在众百姓眼前显现；他从西奈的万圣中（从巴兰山发出光辉，与千万圣者同来）（申33:2），就是说，正如神性威严一向的情形，有众多圣天使随侍，既为隆重其事增辉，也为此事效力。因此律法被称为借着天使所传（徒7:53）。
II. 讲坛（更恰当地说是宝座）是西奈山，被密云遮蔽（出19:16），为烟所盖（出19:18），并大大震动。正是在此刻，地因主的临在而震动，大山踊跃如公羊（诗114:4），西奈本身虽崎岖多岩，却从以色列的神耶和华面前溶化（士5:5）。正是在此刻，诸山看见他便震动（哈3:10），并作见证抵挡那心硬不为所动的百姓——这百姓什么也不能感动。
III. 会众被角声极大（出19:16）且渐渐高而又高（出19:19）的声音召集。这是借天使的服役而行的，我们读到天使吹号（启8:6）。正是角声使众百姓发颤——他们颤栗，如同自知有罪，又知道这角声对他们而言正是出战之警。
IV. 摩西把听众带到相会之处（出19:17）。那曾领他们脱离埃及奴役的人，如今又领他们从神口中领受律法。公众人物若在己位上竭力促进公众对神的敬拜，确是公众的祝福。摩西在敬拜神的会众之首，与摩西在战场上的军旅之首，同样是真正伟大。
V. 礼拜的开场是雷轰和闪电（出19:16）。这些是要使百姓心生敬畏，并唤起、抓住他们的注意。他们若睡着了吗？雷声要把他们唤醒。他们若望着别处吗？闪电要促使他们转向那对他们说话的主。雷轰和闪电自有其天然原因，但圣经特别指引我们当留意其中神的大能和可畏。雷是神的声音，闪电是神的火，正合适抓住视觉和听觉——这两种我们借此领受大部分信息的感官。
VI. 摩西是神的仆人，神借他说话，命人静默，使会众守秩序：摩西就说话（出19:19）。有人以为正是在此时他说：我甚是恐惧战兢（来12:21）；但神以召他上山顶的特别恩宠（出19:20）平息了他的惧怕——这事也试炼了他的信心和勇气。摩西刚向山顶行了一小段，便被差下来阻止百姓闯过来观看（出19:21）。连那些平日里替各自家族献祭、因此被称为亲近耶和华的祭司或首领——就是他们父家之长——此时也必须保持距离，行事极其谨慎。摩西辩称，无需再给他们下进一步的命令，因为已采取有效措施防止任何擅闯（出19:23）。但深知他们的顽梗与僭妄，并知道其中一些人此刻心中所存的，神便催他下去，并以此事相托：祭司和百姓都不可妄图越过所划定的界限，上到耶和华面前——只有摩西和亚伦可以，因为他们是神所乐意尊荣的人。请留意，1. 神所禁止他们的是什么——闯过来观看；足以唤醒他们良心的，已为他们预备，却不许他们满足自己虚荣的好奇心。他们可以看见，却不可窥看。他们中大概有人想看见什么形像，好照着为神造像；神却加以防范，因他们没有看见任何形像（申4:5 ——应为申4:12,15）。注意，在属神的事上，我们不可贪图知道超过神所要我们知道的；他所允许我们的，已足够我们得益。一种被禁止之知识的渴望，正是我们始祖灭亡的根源。那些要在所写的话之上自充智慧、要闯入所未见之事的人，需要这样的劝诫：不可闯过来窥看。 2. 这禁令带着怎样的刑罚：恐怕耶和华忽然出来击杀他们（出19:22-24），并有多人死亡。 注意，(1.) 神律法的一切约束和警告，都是为我们好处而设，为要保守我们免于那本可因自己的愚妄而自陷的危险。(2.) 我们若越过神所立的界限、擅闯他所未允许的，便是冒极大的危险；伯示麦人和乌撒为他们僭妄所付的代价极为惨重。即使当我们蒙召亲近神之时，也当记得他在天上、我们在地上，因此当存敬畏和敬虔的惧怕。
英文原文
The Divine Presence on Mount Sinai (1491 BC)
¹⁶ And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.
¹⁷ And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.
¹⁸ And Mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
¹⁹ And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.
²⁰ And the LORD came down upon Mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up.
²¹ And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.
²² And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.
²³ And Moses said unto the LORD, The people cannot come up to Mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it.
²⁴ And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.
²⁵ So Moses went down unto the people, and spake unto them.
Now, at length, comes that memorable day, that terrible day of the Lord, that day of judgment, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire, and lived, De 4:33. Never was there such a sermon preached, before nor since, as this which was here preached to the church in the wilderness. For,
I. The preacher was God himself (Ex 19:18): The Lord descended in fire, and (Ex 19:20), The Lord came down upon Mount Sinai. The shechinah, or glory of the Lord, appeared in the sight of all the people; he shone forth from mount Paran with ten thousands of his saints (De 33:2), that is, attended, as the divine Majesty always is, by a multitude of the holy angels, who were both to grace the solemnity and to assist at it. Hence the law is said to be given by the disposition of angels, Ac 7:53.
II. The pulpit (or throne rather) was mount Sinai, hung with a thick cloud (Ex 19:16), covered with smoke (Ex 19:18), and made to quake greatly. Now it was that the earth trembled at the presence of the Lord, and the mountains skipped like rams (Ps 114:4), that Sinai itself, though rough and rocky, melted from before the Lord God of Israel, Jdg 5:5. Now it was that the mountains saw him, and trembled (Hab 3:10), and were witnesses against a hard-hearted unmoved people, whom nothing would influence.
III. The congregation was called together by the sound of a trumpet, exceedingly loud (Ex 19:16), and waxing louder and louder, Ex 19:19. This was done by the ministry of the angels, and we read of trumpets sounded by angels, Re 8:6. It was the sound of the trumpet that made all the people tremble, as those who knew their own guilt, and who had reason to expect that the sound of this trumpet was to them the alarm of war.
IV. Moses brought the hearers to the place of meeting, Ex 19:17. He that had led them out of the bondage of Egypt now led them to receive the law from God's mouth. Public persons are indeed public blessings when they lay out themselves in their places to promote the public worship of God. Moses, at the head of an assembly worshipping God, was as truly great as Moses at the head of an army in the field.
V. The introductions to the service were thunders and lightnings, Ex 19:16. These were designed to strike an awe upon the people, and to raise and engage their attention. Were they asleep? The thunders would awaken them. Were they looking another way? The lightnings would engage them to turn their faces towards him that spoke to them. Thunder and lightning have natural causes, but the scripture directs us in a particular manner to take notice of the power of God, and his terror, in them. Thunder is the voice of God, and lightning the fire of God, proper to engage the senses of sight and hearing, those senses by which we receive so much of our information.
VI. Moses is God's minister, who is spoken to, to command silence, and keep the congregation in order: Moses spoke, Ex 19:19. Some think it was now that he said, I exceedingly fear and quake (Heb 12:21); but God stilled his fear by his distinguishing favour to him, in calling him up to the top of the mount (Ex 19:20), by which also he tried his faith and courage. No sooner had Moses got up a little way towards the top of the mount than he was sent down again to keep the people from breaking through to gaze, Ex 19:21. Even the priests or princes, the heads of the houses of their fathers, who officiated for their respective families, and therefore are said to come near to the Lord at other times, must now keep their distance, and conduct themselves with a great deal of caution. Moses pleads that they needed not to have any further orders given them, effectual care being taken already to prevent any intrusions, Ex 19:23. But God, who knew their wilfulness and presumption, and what was now in the hearts of some of them, hastens him down with this in charge, that neither the priests nor the people should offer to force the lines that were set, to come up unto the Lord, but Moses and Aaron on, the men whom God delighted to honour. Observe, 1. What it was that God forbade them—breaking through to gaze; enough was provided to awaken their consciences, but they were not allowed to gratify their vain curiosity. They might see, but not gaze. Some of them, probably, were desirous to see some similitude, that they might know how to make an image of God, which he took care to prevent, for they saw no manner of similitude, De 4:5. Note, In divine things we must not covet to know more than God would have us know; and he has allowed us as much as is good for us. A desire of forbidden knowledge was the ruin of our first parents. Those that would be wise above what is written, and intrude into those things which they have not seen, need this admonition, that they break not through to gaze. 2. Under what penalty it was forbidden: Lest the Lord break forth upon them (Ex 19:22-24), and many of them perish. Note, (1.) The restraints and warnings of the divine law are all intended for our good, and to keep us out of that danger into which we should otherwise, by our own folly, run ourselves. (2.) It is at our peril if we break the bounds that God has set us, and intrude upon that which he has not allowed us; the Bethshemites and Uzzah paid dearly for their presumption. And, even when we are called to approach God, we must remember that he is in heaven and we upon earth, and therefore it behoves us to exercise reverence and godly fear.
本章引出在西奈山颁布律法的庄严时刻，那是这下方世界中神荣耀最显著的显现之一。此处记有：I. 时间与地点的背景（出十九1、2）。II. 神与以色列之间所立的概略之约：神向他们所施恩惠的提议（出十九3-6），以及他们对这提议的应允（出十九7、8）。III. 三日之前预先宣告神将要在密云中颁布律法的旨意（出十九9）。吩咐百姓预备好以领受律法（出十九10-13），以及为执行这些吩咐所尽的努力（出十九14、15）。IV. 神的荣耀在西奈山上可畏的显现（出十九16-20）。V. 宣告静默，并严严地嘱咐百姓在神向他们说话时当守礼仪规矩（出十九21-25等）。