VER. 19. Sixthly. THEY came кαι σaλжɩɣyos nxw, to the sound of the trumpet.' This is called Dp, the voice of the trumpet,' Exod. xix. 16-19, and was of great use in that solemnity. It is well rendered by the apostle, the sound of a trumpet. For it was not a real trumpet, but the sound of a trumpet, formed in the air by the ministry of angels, unto a degree of terror. So it waxed louder and louder, to signify the nearer approach of God.

This sound of the trumpet, or an allusion unto it, is of great use in sacred things. Here it was used in the promulgation of the law. And there was under the law a memorial of blowing trumpets, on the first day of the seventh month, to call the people unto the solemn day of expiation, Lev. xxiii. 24, which was a type of preaching the gospel, and a declaration of the remission of sins, by the atonement made in the sacrifice of Christ. But the principal solemnity hereof, was in the proclamation of the jubilee every fiftieth year, Lev. xxv. 7-9; when liberty was proclaimed throughout all the land to all the inhabitants thereof, ver. 10, which was fulfilled in the ministry of Christ, Isa. lxi. 1, 2. Whence the people were blessed that heard that joyful sound,' Ps. lxxxix. 15. So it is frequently applied unto the promulgation of the gospel. It is also used as an indication of the entrance of divine judgments on the world, Rev. viii. 6, 7. And lastly, as the means of summoning all flesh to judgment at the last day, 1 Cor. xv. 52; 1 Thess. iv. 16.

Here it had a treble use, and a double typical signification. 1. It was to intimate the approach of God, to prepare the hearts of men with a due reverence of him. 2. It was to summon the people to an appearance before him, as their lawgiver and judge. For on the sound of the trumpet, Moses brought forth the people to meet with God, and they stood at the nether part of the mount, ver. 17. 3. It was the outward sign of the promulgation of the law, with the sanction of it. For immediately upon the sound of the trumpet, God spake unto them. And as unto its typical signification, it was, 1st. A pledge of the future judgment, when all flesh shall be summoned before the judgment-seat of Christ, to answer the terms of the law. And, 2ndly. As it was changed in the following institution of the feast of expiation, and in the year of jubilee, it was, as was observed, a type of the promulgation of the gospel, in the ministry of Christ himself. And,

Obs. II. Where God calls sinners to answer the law, there is no avoiding of an appearance; the terrible summons and citation will draw them out, whether they will or not. In some the word is made effectual in this life, to bring them into the presence of God with fear and trembling. But here the whole matter is capable of a just composure in the blood of Christ, unto the glory of God and eternal salvation of the sinner. But they who neglect this must answer for the whole, when the final summons shall be given them by the trumpet at the last day.

Obs. III. It is a blessed change to be removed from the summons of the law to answer for the guilt of sin, unto the invitation of the gospel, to come and accept of mercy and pardon. He that shall compare this terrible citation of sinners before the throne of God, to receive and an

swer the law, with those sweet, gracious, heavenly invitations, with proclamations of grace and mercy, given by Christ in the gospel, Matt. xi. 27, 28, may apprehend the difference of the two states here insisted on by the apostle.

And thus are things stated in the consciences of sinners, with respect unto the different sounds of the trumpet. The summons of the law fills them with dread and terror. Appear they must before God, there is no avoidance; but stand before him they cannot. They are like Adam, when he could no longer hide himself, but must appear and answer for his transgression. They have no refuge to betake themselves unto. The law condemns them, they condemn themselves; and God is represented as a Judge full of severity. In this state, where mercy is designed for them, they begin to hear the voice of the trumpet for the promulgation of the gospel, and of grace and mercy by Jesus Christ. This proclaims liberty to the captive, and the opening of the prison to them that are bound, Isa. Ixi. 1, that is, to such poor condemned creatures as they are. At first they are not able to believe it, it is so contrary to the summons which was given them by the law. But when it is made manifest unto them, that the charge of the law is answered, and thereon mercy and peace are freely tendered unto them, it is as life from the dead, Heb. ii. 1-4.

Under this dreadful summons of the law, the gospel finds us; which exceedingly exalts the glory of the grace of God, and of the blood of Christ, in the consciences of believers, as the apostle declares at large, Rom. iii. 19-25.

Seventhly. Hereunto is added, kaι pwvn onμarwy, the voice of words.' It is said, that God spake by a voice,' Exod. xix. 19, that is, an articulate voice in the language of the people, that might be understood by all. Hence he is said to speak with the people,' ch. xx. 19. The Lordspake unto them out of the midst of the fire, and they heard his voice,' Deut. iv. 12, v. 23. Now the words that were uttered with this voice, were the ten words, or ten commandments, written afterwards in the two tables of stone, and no more. This the people all of them heard of the voice of God, and this only, Deut. v. 22. These words the Lord spake unto all your assembly,' (speaking of the ten commandments,) 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,' that is, afterwards. Wherefore, from the midst of the dreadful appearance of fire, clouds, and darkness, all other noises of thunder and the trumpet ceasing, God caused a voice, speaking the words of the ten commandments, articulately in their own language, to be heard by the whole congregation, men, women, and children, in the station wherein they were placed at the foot of the mount. And this voice was so great and terrible, as that the people were not able to bear it. For although it is evident that they were terrified with the dreadful appearances on the mount, yet was it this speaking of God himself that utterly overwhelmed them.

This law, for the substance of it, was written in the hearts of mankind by God himself in their original creation; but being much defaced

as to the efficacious notions of it, by the entrance of sin and the corruption of our nature, and greatly affronted as unto the relics of it in the common practice of the world: God gave it in the church this becoming renovation with terror and majesty. And this he did, not only to renew it as a guide unto all righteousness and holiness, as the only rule and measure of obedience unto himself, and of right and equity amongst men, and to give check, by its commands and sanction, unto sin; but principally to declare in the church the eternal establishment of it, that no change or alteration should be made in its commands or penalties, but that all must be fulfilled to the uttermost, or sinners would have no acceptance with God; for it being the original rule of obedience between him and mankind, and failing of its end through the entrance of sin, he would never have revived and proclaimed it in this solemn glorious manner, if it had been capable of any abrogation or alteration at any time. Therefore these words he spake himself immediately unto the people, and these only. His will concerning alterable institutions, he communicated by revelation unto Moses only. How this law is established and fulfilled, is declared in the gospel; see Rom. x. 1-4.

The unchangeable nature and sanction of this law, as unto its rewards and punishments, was eternally secured in the heart and consciences of mankind. For it was so inlaid with the principles of our nature, so ingrafted on all the faculties of our souls, that no flesh is able utterly to subduct itself from under its power. Though sinners find it contrary unto them in all their desires and designs, and that which continually threatens their ruin, yet are they not able to cast off the yoke of it, as the apostle declares, Rom. ii. 14, 15. But there are many additional evidences given hereunto, in this solemn renovation of it. For, 1. It was for the promulgation of this law alone, that there was all that dreadful preparation for the presence of God on Mount Sinai. 2. These were the first words that God spake unto the people; yea, 3. The only words he spake. 4. He spake them with a voice great and terrible; and, 5. Wrote them with his own finger on tables of stone. By all these ways did God confirm this law, and sufficiently manifest that it was liable neither to abrogation nor dissolution, but was to be answered and fulfilled to the utmost. And,

Obs. IV. Let no man ever think or hope to appear before God with confidence and peace, unless he have an answer in readiness unto all the words of this law, all that it requires of us. And they who suppose they have any other answer, as their own works, merits, suffrages, and supererogations of others, masses, indulgences, and the like, any thing but the substitution of the surety of the covenant in our stead, with an interest by faith in his mediation, blood, and sacrifice, will be eternally deceived.

Lastly. The last thing in this verse is the event of this sight and hearing on the part of the people. There was a voice of words; whereon it is said, they that heard the voice entreated that the word should not be spoken to them any more.' The story hereof is recorded, Exod. xx. 19; Deut. v. 23-27.

1. Those spoken of, are of akovσavreg, those that then heard that voice, that is, the whole assembly or congregation, of all which, those

that were above the age of twenty years, and so able to understand the matter, and personally engage in the covenant, except two persons, died in the wilderness under the displeasure of God. So as that,

Obs. V. No outward privilege, such as this was, to hear the voice of God, is sufficient of itself to preserve men from such sins and rebellions, as shall render them obnoxious to divine displeasure. For notwithstanding all the things that they had seen, all these signs and great miracles, the Lord had not given them a heart to perceive, nor eyes to see, nor ears to hear, Deut. xxix. 3, 4. In hearing they heard not, in seeing they perceived not, and did therefore always err in their hearts, not knowing the ways of God, Heb. iii. For unto a right improvement of such outward privileges, it is moreover required, that God should circumcise our hearts, to love the Lord our God with all our heart and all our soul, Deut. xxx. 6, by the administration of efficacious grace.

2. They entreated that the word should not be spoken unto them any more; or that the speech, namely of God, should not be continued unto them immediately. The word here rendered by apртησаνто, 'entreated,' we express by 'refusing,' ver. 25. And in all other places it signifies to excuse one's self from doing any thing, Luke xiv. 18, 19; to refuse, Acts xxv. 11; to decline, avoid, and turn from, 1 Tim. iv. 7, v. 11; 2 Tim. ii. 23; Tit. iii. 10. Wherefore, such an entreaty is intended, as included a declension and aversation of mind from what they spake about. They deprecated the hearing of the word in that manner any more. And they did this, no doubt, by their officers and elders. For both themselves being terrified, and observing the dread of the whole congregation, they made request for themselves and the rest unto Moses. And because they did it with a good intention, out of a reverence of the majesty of God, without any design of declining obedience, it was accepted and approved of by God, Deut. v. 28, 29.

They entreated that the word might not be added to them. Aoyos is both the speech and the thing spoken; and although they could not bear the latter either, as we shall see on the next verse, yet it is the former, the speech itself, or the immediate speaking of God himself unto them, which they did deprecate. So they express themselves, If we hear the voice of the Lord our God any more, then we shall die,' Deut. v. 25. This voice, this word, this speech, proceeding immediately from God, out of the fire and darkness, was that which heightened their fear and dread to the utmost. And we may see,

Obs. VI. Then is the sinner utterly overwhelmed, when he hath a sense of the voice of God himself in the law. When he finds God himself speaking in and unto his conscience, he can no longer bear it.

Obs. VII. That the speaking of the law doth immediately discover the invincible necessity of a mediator between God and sinners. The people quickly found that there was no dealing with God for them in their own persons, and therefore desired that there might be one to mediate between God and them. And,

Obs. VIII. If the giving of the law was so full of terror, that the people could not bear it, but apprehended that they must die if God

continued to speak it to them, what will be the execution of its curse in a way of vengeance at the last day?

VER. 20, 21. Ουκ έφερον γαρ το διαστελλομενον. Καν θηριον θιγη του όρους, λιθοβοληθήσεται η βολιδι κατατοξευθήσεται. Και ούτω φοβερον ην το φανταζομενον, Μωσης ειπεν, εκφοβος ειμι και εντρομος.

OVK EDEρov. Vul. Non portabant, they did not bear.' Non fere

For they were not able to - לא גיר מעכהין הוו למסיברו .bant, Bez. Syr

sustain,' or 'bear;' we, to endure.'

To diaσTEλλoμevov. Vul. Quod dicebatur, that which was spoken.' There is more in the word. Syr. Quod præcipiebatur, 'that was commanded, enjoined:' Edicebatur, 'which was spoken out, enacted.' Bez. Interdicebatur, 'that was forbidden or interdicted,' referring it unto the following words; was commanded.'

Η βολιδι κατατοξευθήσεται. These words are omitted, both in the Vulgar, and in the Syriac and Arabic. But they are in all the best Greek copies; and they are necessary, as being a part of the original interdict. Nor is it absolutely true, that such beasts should be stoned, for they were to be stoned or thrust through with a dart, Exod. xix. 12, 13. These words therefore are necessary in this place. Sagitta configetur.

To pavra oμevov, Vul. Quod videbatur, 'that which was seen.' Syr. , the vision.' Bez. Visum quod apparebat, the sight that ap

peared.'

The sense of the whole sentence seems somewhat defective, for want of a note of connexion between the parts of it. And so terrible was the sight: Moses said, I exceedingly fear.' We supply that; that Moses said.' Beza joins Moses immediately unto and,' in the beginning, putting a distinction between it and ourw, 'so;' Et Moses, adeò horrendum erat visum, dixit; And Moses, so terrible was the sight, said;' which is the true construction of the words.

ExpoCos, exterritus, expavefactus, 'I exceedingly fear, or am exceedingly afraid.'

VER. 20, 21.-For they could not endure (bear) that which was com‐ manded. And if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart. And so terrible (dreadful) was the sight (which appeared), that Moses said, I exceedingly fear and tremble.

The law about the beast is not distinct, as here proposed, but it is a part of the general prohibition, 'Whosoever toucheth the mount shall be surely put to death,' Exod. xix. 12. This concerns the people only. But in the prescription of the manner of the death to be inflicted, it is added, there shall not an hand touch it, but he shall surely be stoned; whether it be beast or man, it shall not live,' ver. 13, which manner of its introduction we respect in our translation; if so much as a beast,' which was not first named, but added in the repetition of the law.

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