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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 耶和華對摩西說：「你和亞倫、拿答、亞比戶，並以色列長老中的七十人，都要上到耶和華這裏來，遠遠地下拜。
² 惟獨你可以親近耶和華；他們卻不可親近；百姓也不可和你一同上來。」
³ 摩西下山，將耶和華的命令典章都述說與百姓聽。眾百姓齊聲說：「耶和華所吩咐的，我們都必遵行。」
⁴ 摩西將耶和華的命令都寫上。清早起來，在山下築一座壇，按以色列十二支派立十二根柱子，
⁵ 又打發以色列人中的少年人去獻燔祭，又向耶和華獻牛為平安祭。
⁶ 摩西將血一半盛在盆中，一半灑在壇上。
⁷ 又將約書念給百姓聽。他們說：「耶和華所吩咐的，我們都必遵行。」
⁸ 摩西將血灑在百姓身上，說：「你看！這是立約的血，是耶和華按這一切話與你們立約的憑據。」
頭兩節記載在西奈山設立第二次會議，以制定律法，那時第一次會議已告結束。當神與我們之間開始了相交，若不是我們這一方面先失敗，他那一面決不失敗。摩西受命帶亞倫和他的兒子，以及以色列的七十個長老，使他們作神榮耀的見證人，並見證摩西所被允許領受的相交；他們的見證可以堅固百姓的信心。在這次就近中，（1）他們都當極其敬虔：遠遠地下拜（出二十四1）。他們未就近之前，必須敬拜。這樣我們必須以謙卑莊嚴的敬拜進入神的門，就近時當知道自己的距離，並驚嘆神恩典的俯就，允許我們就近。偉大的君王尚且以深深的身體敬意被就近，何況就近神的靈魂，豈不更當在他面前屈身？（2）他們中間沒有一人可以像摩西那樣就近（出二十四2）。他們可以上到耶和華那裏（那些願意就近神的人必須上升），唯獨摩西可以親近，在此作基督的預表；基督作為大祭司，獨自進入至聖所。
在以下的經文中，我們看見神與以色列之間莊嚴地立約，以及批准之禮的交換；這是一個極其莊嚴的舉動，預表神與信徒藉基督所立的恩典之約。
I. 摩西向百姓述說耶和華的話（出二十四3）。他沒有蒙着他們的眼睛領他們入約，也沒有教導他們那出於無知的敬虔；而是將前幾章中所有一般和具體的誡命擺在他們面前，坦白地讓他們選擇是否願意順服這些律法。
II. 百姓一致同意所提出的條件，毫無保留或例外：*耶和華所吩咐的，我們都必遵行。*他們先前已在總體上同意服在神的治理之下（出十九8）；如今他們在具體上同意這些新頒的律法。*惟願他們存這樣的心！*人若能常常保持他們有時似乎有的這種好心腸，那該多好！許多人同意律法，卻不照着律法而活；他們對律法無可挑剔，卻不願說服自己受其管轄。
這就是立約的內容：他們若遵守上述誡命，神就必成就上述應許。「順服便得福樂。」交易就此成立。當注意：
1. 這約如何記在約書中：摩西將耶和華的命令都寫上（出二十四4），以免有誤；大概他是照着神在山上口述的記錄下來的。神一經在世上為自己選立了一個獨特的子民，就以成文的話治理他們，正如他此後一直如此行，且將如此行，直到世界和其中的教會存立。摩西既把神與以色列之間議定的條款寫成文，就在百姓面前宣讀（出二十四7），使他們完全明白其事，並試驗他們經過整體考慮後是否仍與起初心意相同。我們可以假定他們確是如此；因為他們的話（出二十四7）與先前（出二十四3）相同，只是更為懇切：耶和華所說的（無論對肉體而言是好是壞，耶四十二6）我們都必遵行；他們先前已如此說過，如今又加上也必聽從；不但遵行所吩咐的，更在今後所命定的一切事上聽從。決心何其勇敢！只恨他們未能堅持。此處可見神的約和命令本身是無可辯駁地公平，且對我們極其有益，所以我們越思想，越明顯擺在眼前，便越看見順從的理由。
2. 這約如何以立約的血印證，使以色列人從神對他們應許的批准中得着堅定的安慰，也使他們從自己向神所許的諾言的批准中承受堅定的義務。無限的智慧就是這樣設立方法，使我們在信心和順服上都得以堅固，在本分上既受激勵又受約束。約必須藉祭物而立（詩五十5），因為人既已犯罪、失去了創造主的恩寵，若非先藉祭物恢復友誼和挽回，便不能藉約相交。
（1）因此為了雙方互相蓋印這約而作的準備是：〔一〕摩西築了一座壇，歸榮耀給神，這是所有所築之壇的主要目的，也是他們如今所要蓋印之約中首當注目的事。神與人子所行的任何事都不能加添他性情的完全，但在其中他的完全得以彰顯、高舉，他的榮耀得以顯明；所以他不願以壇來代表自己，表明他所期望於他們的只是尊他為大，而他們既作他的子民，就當為他的名為讚美。〔二〕他按以色列十二支派的數目立了十二根柱子。這些代表百姓，就是約的另一方；我們可以假定它們對着壇立着，摩西作為中保在兩者之間來往。大概每一支派都自己設立並認得自己的柱子，他們的長老也站在旁邊。〔三〕他指定在壇上獻祭（出二十四5），燔祭和平安祭，其實都是為贖罪而設。我們不必追問那些受託獻祭的少年人是誰；因為摩西自己就是祭司，他們所行的純粹是作他的僕人，照他的吩咐而行。無疑他們是那些在體力上勝任這服事、在百姓中的地位最適合這榮譽的人。
（2）準備既畢，批准之禮便極其莊嚴地交換了。〔一〕百姓所獻祭牲的血（一部分）灑在壇上（出二十四6），表明百姓將自己、自己的生命和所有奉獻給神，歸他的榮耀。在死的祭牲的血（即生命）中，所有的以色列人都作為活祭獻給神（羅十二1）。〔二〕神所悅納之祭牲的血（其餘的）灑在百姓身上（出二十四8），或灑在代表他們的柱子上，表明神樂意將他的恩惠以及那恩惠所結的一切果子賜給他們，又將他們所能期望或渴望從一位因祭物而與他們和好立約的神所得的一切賞賜都賜給他們。這一部分禮儀如此解明：你看！這是立約的血；看神如何蓋印認你們為他的子民；他向你們的應許和你們向他的承諾，都是是的、阿們。我們的主耶穌，新約的中保（摩西是他的預表），既在十字架上獻上自己為祭，使他的血確實成為立約的血，便在他代求時灑在壇上（來九12），又藉着他的道、聖禮以及應許之靈的影響和運行灑在他的教會上，我們便因此受了印記。他自己似乎暗指這莊嚴的儀式；在設立主的晚餐時他說：這杯是用我血所立的新約。可參照希伯來書九章十九、二十節。
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)
神的顯現（主前1491年）
⁹ 摩西、亞倫、拿答、亞比戶，並以色列長老中的七十人，都上了山。
¹⁰ 他們看見以色列的神，他腳下彷彿有平鋪的藍寶石，如同天色明淨。
¹¹ 他的手不加在以色列的尊者身上；他們觀看神，他們又吃又喝。
百姓既在灑血的禮儀上順服之外，又一再宣告他們喜悅他們的神和他的律法，神便在此給他們的代表者一些特別的恩寵記號（因為神迎接那喜樂行義的人），並允許他們比他們所能期望的更就近他。這樣，在新約教會中，我們看見四個活物和二十四位長老在寶座周圍得着尊位，因為他們是藉着寶座中的羔羊之血蒙救贖歸於神的（啟四4、6，五8、9）。當注意：（1）他們看見了以色列的神（出二十四10），就是說，他們對他的榮耀得着一些瞥見，在光和火之中，雖然沒有看見甚麼形像；他是人未曾看見、也是不能看見的（提前六16）。他們看見了以色列神所站之處（七十士譯本如此譯），某種接近形像卻非形像之物；無論他們看見甚麼，那必然是既不能製成形象、也不能畫成圖畫的，卻足以使他們確信神確實與他們同在。除了他腳下之物以外，別無描述；因為我們對神的一切觀念都在他之下，遠不能與他相稱。他們連神的腳也沒有看見；但在那光輝的底部，作為它的腳凳或基座，他們看見了一片最華美輝煌的鋪石，是他們前此和此後從未見過的，彷彿是藍寶石的，天藍色的或天色的。諸天本身是神宮殿的鋪石，他的寶座在穹蒼之上。當看智慧比寶石或藍寶石何等更好，因為智慧從亙古就是神的喜悅（箴八30），躺在他懷中；而藍寶石卻是他腳下的鋪石；願我們將這世上一切財富放在那裏，而不放在心中。（2）他的手不加在以色列的尊者身上（出二十四11）。他們雖是人，他榮耀那耀眼的光輝並沒有壓倒他們；它已被調和（伯二十六9），他們也蒙了堅固（但十19），所以能夠承受。不但如此，他們雖是罪人，在神的公義之下，他卻沒有像他們所懼怕的那樣將他懲罰報應的手加在他們身上。當我們想到神是烈火，我們在他面前如同碎秸，我們在一切就近他之時就有理由說：我們不致消滅，是因耶和華諸般的慈愛。（3）他們觀看神，他們又吃又喝。他們不但保全了性命，更保全了活力、膽量和安慰；這並未使他們的喜樂黯淡，反而加增並提升了它。他們在神面前享用祭物，作為他們對現在所立之約的樂意贊同、對約中恩惠的感恩領受，以及在那約中與神的相交的記號。這樣信徒在基督的席上與他同吃同喝（路二十二30）。凡在我們父的國裏吃餅、在那裏喝新酒的人有福了。
¹² 耶和華對摩西說：「你上山到我這裏來，住在這裏，我要將石版並我所寫的律法和誡命賜給你，使你可以教訓百姓。」
¹³ 摩西和他的幫手約書亞起來；摩西上了神的山。
¹⁴ 摩西對長老說：「你們在這裏等我們，直到我們再回來。看哪，亞倫、戶珥與你們同在。凡有爭訟的，都可以就近他們去。」
¹⁵ 摩西上山，有雲彩把山遮蓋。
¹⁶ 耶和華的榮耀停在西奈山；雲彩遮蓋山六天，第七天他從雲中召摩西。
¹⁷ 耶和華的榮耀在山頂上，在以色列人眼前，形狀如烈火。
¹⁸ 摩西進入雲中上山，在山上四十晝夜。
蓋印立約的公開儀式既畢，摩西便蒙召上去領受進一步的指示，就是以下各章所載。
I. 他蒙召上山，在那裏等了六天。他領受命令（出二十四12）：你上到我這裏來，住在這裏，就是說：「預備在那裏停留相當長的時間。」那些願意與神相交的人，不但要來到聖禮前，更要持久在其中。住在他殿中的便為有福，不是僅僅造訪的人。「你上來，我要將律法賜給你，使你可以教訓他們。」摩西所教導的，無非他從主所領受的；他從主所領受的，無非他所教導的；因為他向神和以色列都盡忠，不加不減，緊守所受的指示。他既領受這些命令：（1）他指派亞倫和戶珥在他離開時如首席審判官，維持會眾的治安和秩序（出二十四14）。他上山的時候要把治理的事務留下，免得那些事分他的心；然而他不願將百姓如同沒有牧人的羊群一般留下，即使幾天也不肯。好的君王以治理為持續的關懷，他的百姓也以之為持續的祝福。（2）他帶約書亞同上山（出二十四13）。約書亞是他的幫手，在神呼召他之前，在山上等候的六天裏，有他作同伴是個安慰。約書亞將要作他的繼承人，因此如此在百姓面前得着尊榮，超過其他長老，使他們日後更樂意接受他為首領；他也這樣藉着在與神相交中受訓練而預備服事。約書亞是基督的預表，（正如博學的皮爾遜主教所精闢觀察的），摩西帶他上山，因為若沒有耶穌──在他裏面藏着一切智慧和知識的寶藏──便不能看透天上的奧秘，也不能就近神榮耀的同在。（3）有雲彩遮蓋山六天，是神特別同在的可見記號；因為他向我們顯示自己，同時也向我們隱藏自己。他讓我們知道足夠使我們確信他的同在、權能和恩惠的事，但也暗示我們不能完全測透他。這六天裏摩西在山上等候蒙召進入覲見室（出二十四15、16）。神這樣試驗摩西的忍耐，以及他對那命令（出二十四12）住在這裏的順服。摩西若在第七天之前已經厭倦（如掃羅，撒上十三8、9），並說我何必再等候耶和華呢，他便會失去進入雲中的榮耀；但與神相交是值得等候的。我們以莊嚴的停頓來就近莊嚴的聖禮是合宜的，當留時間使自己安靜（詩一○八1）。
II. 他在第七天被召入雲中，大概是在安息日（出二十四16）。如今：（1）厚雲在全以色列眼前裂開，耶和華的榮耀如烈火般迸發（出二十四17）。神，我們的神，是烈火；他樂意在頒布律法時如此顯現，使我們知道主的畏懼而勸服我們順服，並藉此預備領受福音的安慰，使那藉耶穌基督而來的恩典和真理更為可悅。（2）摩西進入雲中十分奇妙：摩西進入雲中上山（出二十四18）。這是神藉着他六天預備所賜的非比尋常的鎮定，否則他不敢冒險進入雲中，尤其當它如烈火迸發之時。摩西確信那召他的必保護他；而神那些對惡人最為可畏的屬性，聖徒卻以謙卑的敬畏為樂。那行事公義、說話正直的人能與這烈火同住（賽三十三14、15）。有些人和工作能經得起火（林前三12等），也有些能在神面前坦然無懼。（3）他在雲中的持續同樣奇妙：他在那裏四十晝夜。看來那六天（出二十四16）似乎不在四十天之內；因為在那六天裏，摩西與約書亞同在，約書亞吃嗎哪，喝溪水（申九21所記），他們同在一處時，摩西大概也和他一同吃喝；但摩西蒙召進入雲中之後，便把約書亞留在外面，約書亞在等候摩西回來期間每天繼續吃喝，而摩西自此便禁食。無疑神本可在一日之內向摩西說完他如今所要說的話，但為了這事更為莊嚴，便將他留在山上四十晝夜。我們由此受教，當多花時間與神相交，並以如此花費的時間為最佳。那些願意明白神旨意的人，必須畫夜思想。
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.
摩西作為神與以色列之間的中保，在前三章中私下從神領受了各樣律例典章，在本章中：一、他下到百姓那裏，把他所領受的律法告訴他們，並取得他們對這些律法的同意（出 24:3），又將律法寫下，念給百姓聽，百姓再次表示同意（出 24:4-7），然後藉著獻祭和灑血，在他們與神之間堅立盟約，出 24:5,6,8。二、他又回到神那裏，要領受進一步的指示。他從前次侍立中被差退時，受命再次上前，出 24:1,2。他與七十位長老一同上去，神向他們彰顯了自己的榮耀，出 24:9-11。摩西受命上山（出 24:12,13）；其餘的人受命下到百姓那裏，出 24:14。眾百姓都看見榮耀的雲彩停在西奈山頂上（出 24:15-17），摩西在那裏與神同在四十晝夜，出 24:18。