EXPOSITION
WITHDRAWAL OF THE PEOPLE, AND NEARER APPROACH OF MOSES TO GOD. The effect produced upon the people by the accumulated terrors of Sinai—"the thunderings and the lightnings, the noise of the trumpet, and the mountain smoking"—the cloud, and the voice out of the cloud—was an awful and terrible fear. They could not bear the manifestation of the near presence of God; and therefore "they removed and stood afar off." It seemed to them as if, on hearing the voice of God, speaking out of the thick darkness, they must die (Exodus 20:19). Moses, upon their expressing these feelings, comforted them with an assurance that God had shown his terrors, not for their injury, but to put his fear in their hearts (Exodus 20:20), and allowed them to retire to a distance from the mount, while he himself "drew near unto the thick darkness where God was" (Exodus 20:21).
The people saw the thunderings. The use of a specific verb for a generic one, with terms to all of which it is not, strictly speaking, applicable, is common to many writers, and is known to grammarians as zengma. "Saw" here means "perceived, witnessed." The mountain smoking. Compare Exodus 19:18. In Deuteronomy 5:23 it is said that "the mountain did burn with fire." When the people saw it, they removed. It appears, from Deuteronomy 5:23, that. before retiring, the people sent a deputation of heads of tribes and elders up to Moses in the mount, to convey to him their wishes, and suggest that he should be their intermediary with God. Moses laid their wishes before God, and was directed to give them his sanction, whereupon they withdrew to their tents (Deuteronomy 5:30).
And they said unto Moses. Their whole speech, as delivered in Deuteronomy, was as follows:—"Behold, the Lord our God hath shewed 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. 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. 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? Go then 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" (Deuteronomy 5:24-5). The speech is here abbreviated greatly; but its essential points are preserved—"Speak thou with us"—be thou our intermediary—"Let not God speak with us, lest we die.'"
And Moses said unto the people. Not immediately—Moses first held colloquy with God. God declared that the people had "spoken well" (Deuteronomy 5:28); and authorised Moses to allow of their withdrawal (Deuteronomy 5:30). Fear not. Here Exodus is more full in its details than Deuteronomy. Moses, finding the people in a state of extreme alarm, pacified them—assured them that there was no cause for immediate fear—God had not now come in vengeance—the object of the terrors of Sinai was to "prove" them—i.e; to test them, whether they were inclined to submit themselves to God, or not—and to impress upon their minds permanently an awful fear of God, that they might he kept back from sin by dread of his almighty power. The motive of fear is, no doubt, a low one; but where we can appeal to nothing else, we must appeal to it. Israel was still a child, only fit for childish discipline; and had to be directed by the harsh voice of fear, until it had learnt to he guided by the tender accents of love.
The people stood afar off. They retired from the base of Sinai to their tents, where they "stood," probably in their tent doors. And Moses drew near unto the thick darkness. As the people drew back, Moses drew near. The display which drove them off, attracted him. He did not even fear the "thick darkness"—a thing front which human nature commonly shrinks. Where God was, he would be.
HOMILETICS
The Divine presence at once attractive and repellent.
When Christ was upon the earth, so winning was his graciousness that crowds flocked to him, and one man at least exclaimed, "Lord, I will follow thee whithersoever thou goest." But at the same time so terrible was the manifestation of his power, that there were those who "besought him that he would depart out of their coasts." God is love, and God is power, and wherever he is, be exhibits both qualities; but there are some who sea mainly the love, and there are others who see only the power. Hence the Divine presence at once attracts and repels, charms men and affrights them. The Israelites invited to draw near to God, and hold with him direct communication, after brief trial, decline the offer, and will have an intermediary. Moses, given the same invitation, and a witness of the same sights and sounds, not only stands his ground, but at the end draws more near. The reasons for the difference would seem to be these—
1. FEAR, WHERE IT IS EXCESSIVE, EXPELS LOVE. The devils, who have no love, "believe and tremble." Men, who have greatly sinned, and who therefore cannot help seeing in God mainly a "consuming fire," and "an avenger to execute wrath," lose sight of all his gentler attributes, cease to feel that he is their Father, no longer look upon him as "merciful and gracious," and consequently no longer have any feeling of love towards him. We cannot love one from whom we expect nothing but punishment.
II. LOVE, WHERE IT IS STRONG, COUNTERACTS FEAR AND MASTERS IT. "The fear of the Lord endureth for ever"—no love of which a creature is capable can altogether cast it out. Tim very angels veil their faces before the Lord of Hosts, and feel themselves unworthy to gaze upon the Divine perfections. But where love increases, fear diminishes. Let love grow, and become strong, and glow within the heart like a flame of fire—by degrees fear changes its character, ceases to be a timorous dread, and becomes awe. Awe and love can very well co-exist; and love draws us towards God more than awe keeps us back. Love is glad to have no intermediary—rejoices that it may "go boldly to the throne of grace"—seeks to draw as near as possible to the beloved one—so constrains fear, that fear ceases to act any longer as a deterrent, is mastered, and held under restraint. "Moses drew near into the thick darkness where God was." The loving soul presses towards God—would "see him face to face"—and "know even as it also is known."
HOMILIES BY J. ORR
The terrors of Sinai
their design and their effects.
I. THEIR DESIGN.
1. Not to slay the people. The people dreaded that if God spoke to them again, they would die (Exodus 20:19). But Moses said—No; this was not the design of the manifestation. "Fear not" (Exodus 20:20). The voice of the law in Scripture, though it is felt in the conscience to be a voice of death (Romans 7:9-45), is not intended to be really so. It is meant to lead to Christ.
2. To prove the people (Exodus 20:20). God gave this awful manifestation, that his fear might ever after be before their faces. They had heard with their own ears the proclamation of the law, and they had seen these terrors. If anything could awaken fear in them—a salutary fear—and keep them from apostasy, these things should. But, alas! terror is a very ineffective instrument of conversion. These Israelites soon forgot their terrors, and within forty days were dancing in mat[ glee round their golden calf (Exodus 32:1-2.).
II. THEIR EFFECTS.
1. They inspired the keenest alarm. This is the invariable result in the sinful breast of any near approach of God. A fear akin to that of the Israelites has often been manifested—
(1) In presence of unusual appearances of nature (comets, eclipses, etc.).
(2) Under the powerful preaching of the realities of judgment.
(3) In prospect of death.
2. They awakened the cry for a mediator (Exodus 20:19). However much, under ordinary circumstances, the unbeliever may scout the idea of being indebted to a mediator, it will be strange if there do not come times in his life when he feels that he needs one. Three principles in our nature give birth to this feeling—
(1) The sense of weakness and finitude.
(2) The sense of sin.
(3) The feeling of need.
The longing for fellowship with God gives rise to the desire for one to mediate that fellowship, to bring it about by making peace.
3. They impelled the self-convicted Israelites to flee from God's presence (Exodus 20:18, Exodus 20:21). This is what will take place at the last judgment. How different with Moses, who had "boldness" to enter even into the thick darkness! The good man need not fear to be anywhere with God—J.O.