The Giving of the Law
“And they departed from Rephidim, and pitched in the wilderness of Sinai.”
Important is the expression of the Apostle in Gai. iii. 10, where he says, “As many as are of the works of the law are under the curse.” The Galatians, to whom he wrote, were converted, gifted, and believing-Christians, who had previously caused the Apostle great joy; but they had fallen off in such a manner, as might eventually result in complete apostacy. This state of things deeply grieved the Apostle; and in what did the declension consist? Not in individual gross sins, nor in an indifference to truth and godliness, but rather in an improper zeal for them. It is difficult indeed to imagine that a person may err, not only by the actual transgression of the commandments, but also even by misguided zeal in the fulfilling of them. We should incline to think, that such a zeal was never culpable, still less pernicious and dangerous, but rather deserving of praise and encouragement: and that what was improper in it would in time regulate itself. But Paul was of an entirely different opinion, and speaks of losing Christ, and falling from grace. For all that leads the individual away from Christ, and draws him to something else, is injurious, to the soul, whatever name it may bear — the world, sin, or even virtue and amendment; as in the case of a sick person, every thing is prejudicial which hinders his recovery, were it even the most costly wine, or the most delicious fruit.
Paul here declares, that not only gross sinners, which is a matter of course, but even those who are of the works of the law, are under the curse. And who are the latter, but such as strive for salvation by their own works and doings? However great the value they may attach to their own efforts, the more they exert themselves the more do they lose sight of Christ, and are so far from attaining their object, that they continue under the curse; for it is written, cursed is every one that continueth not in all things which are
written in the book of the law to do them.
The continuance in all that is written in the book
of the law, is therefore the requirement of the law,
and nothing less than this is the condition on which
salvation is attainable by this way.
Let him, therefore, who finds it impossible to fulfil
these conditions, look out for some other way; and it
is one great object of the law to accomplish this.
May the Lord graciously bless to this end our present
meditation!
Fifty days had elapsed since the departure of the children of Israel out of Egypt. A short period, but so much had occurred in it, that we almost require a longer time to consider all thes events, than they to experience them. These fifty days are very remarkable, and hence Whitsuntide or Pentecost has its name to this day, from this number. It is, however, remarkable, that from the fifteenth encampment at Rimmon Parez, to the thirty -second, which is called Kadesh, which comprehends a period of thirty-eight years, nothing is mentioned. If we have therefore been prolix hitherto, we shall be able to be the more concise in the consideration of those encampments.
We now depart from Rephidim, and according to the divine direction, take up our abode in the desert of Sinai, where Israel remained almost a whole year. It would occupy too much of our time, fully to conside every thing that occurred there; we will therefore not attempt it, but endeavour to be brief. For where should we find an end, were we to enter upon an elucidation of all the laws, ceremonies, and types — these shadowy figures, the body of which is Christ?
We break up, therefore, from Rephidim, because the fiery and cloudy pillar gives the signal, and remove. But whither? Whither else than into a desert; consequently, from one desert into another. But what will you say, when I observe, that it might be rendered, quite in accordance with the language of the Old Testament, from one school into another? for the word desert can be deduced from another, which signifies to instruct, and certain* it is, that the Christian thus passes from one species of instruction into another. Whether he advances or retrogrades, and whether he is more and more able or unable to do without his master, will subsequently appear. A desert, from its very nature and tracklessness, its destitution and insecurity, compels us to regard the power, goodness, and faithfulness of God.
The route continues to lead obliquely towards Canaan. Three stations more, and about as many leagues, and we may then enter the promised land, without any further difficulty, into that part of it which was allotted to Judah. Let us therefore most carefully beware of coming short of it.
With regard to the name of Sinai, it is synonymous with that of Sin, and signifies a thorn-bush or brier. Linguists translate this word also by radiance and nourishment. Of the former there was enough, but of the latter little. It contains also a great chain of mountains in which Horeb and Sinai are particularly prominent. Below, they form but one mountain; but higher up, they are divided into two summits; Sinai, however, is a third higher than Horeb. The access to the mountain is very difficult, and so to speak, impracticable; and is imposed by the monks who reside there, as a severe penance for heinous sins. Helena, the mother of the Emperor Constantine, caused a flight of steps to be made, which are now, however, fallen into decay; so that, in some places, they are no longer visible, although several thousand still exist. They are from one to two feet high, and are cut in the red granite of which the mountain is composed. A person must ascend rapidly in order to reach the summit in eight hours; from thence, an extensive prospect is enjoyed, the mountain itself being visible from a distance of six days’ journey. Upon it there are some springs of water which are never dry, and which abundantly supply with excellent water the convents which are built upon it, as well as the gardens of the monks in which vegetables and fruit-trees flourish. In some parts, it is impossible to ascend the inountain by climbing, and it is necessary for that purpose to be drawn up by ropes. The summit is not visible, until the greatest part of the mountain has been ascended.
We have also to remark, that the name of this mountain terminates with an i, the smallest letter in the Hebrew language, which, as a numeral, signifies ten, the number of commandments, which the Lord gave upon this mountain. Jesus draws our attention to this letter, when he says, not one jot or tittle of the law shall fail, until all be fulfilled. How minutely also does James speak, when he declares those guilty of the whole law, who offend even but in one point, though they keep all the rest!
But let us now proceed to the consideration of that which took place in the desert, and particularly on Mount Sinai. In the giving of the law, there was a majestic manifestation of the holiness of God, chiefly with the intention of placing the necessity of a mediator and the free favour of God in the most convincing light.
Hitherto there had been no law, or at most only a few commandments; which is termed the divineeconomy under the promise, which lasted from Adam to Moses, being about two thousand five hundred years. This economy was in its purest state befoi the flood, in which period, there was uo civil constitution, no difference of rank, no magistrates, statutes, or laws, and no judges. Perfect liberty and equality reigned. Nothing was expressly forbidden, nothing commanded. No one needed to obey the other, except perhaps the wife the husband; no one dared to command the other. Thus they were unacquainted both with human and divine laws, and each one lived as he pleased. Every one had then an opportunity of showing- himself freely and unobstructedly, such as he really was, whether good or bad. But this, in the sequel, was attended with such evil results, that all flesh corrupted its way. Although the holy patriarchs preached against it, and God began to menace them, yet all availed nothing, and God saw himself compelled to carry his threat into execution, and to destroy mankind from the face of the earth by the deluge.
After this, God gave some laws, and in particular forbad murder. Monarchies were formed, and men were obliged to accommodate themselves to certain regulations. Thus it continued from Abraham down to Moses. During all this period, people comprehended little of what sin was, and had equally little idea of the distinguished grace of God in promising a seed, which should bruise the head of the serpent — a seed in which all nations should be blessed. For, says Paul, “sin is not imputed where there is no law.” (Rom. V. 13;) and where the enormity of sin is not felt, the greatness of divine grace is not duly estimated.
The time was now come, in which both were to be clearly revealed. God was willing to manifest his holiness in a majestic manner, by which means sin was intended also to be more clearly exhibited; and as a consequence of this consciousness, the necessity of a mediator and atoner became the more apparent. The law, says the Apostle, entered between the promise and its fulfilment, that the offence might abound; thai is, might be the more clearly recognized in its condemning, ruling, and with respect to man, invincible power; but that grace, in like manner, might be comprehended in its still greater glory. Thus man first learns sin by the law. As long as Paul lived without the law, it was, as it were, dead, and was neither felt nor recognized; but by the law sin revived, and appeared exceeding sinful, tending to death and destruction. Whilst this compelled him to regard himself as a wretched man, it induced him also to consider his deliverance as no slight or easy matter, but as a very great and important work; and deeply affected, to exclaim, “Who shall deliver me from the body of this death!” The promise of a Redeemer made to our first parents, and confirmed to Abraham, remained in force. But by the giving of the law, it was made truly apparent what he would have to undertake, do, and suffer, to accomplish the work of redemption.
, Let us then consider more closely this giving of the law, this manifestation of the holiness of God. Some preparations preceded it, as we learn from Exod. xix. First of all, God made a covenant with the people; according to which they were to be his property, a royal priesthood, and a holy nation, in preference to every other, with this condition, that they should obey the voice of the Lord, and keep his covenant, which the eiders vowed to do, in the name of the whole people. Oh this, Moses made it known, that after three days, the Lord would descend upon Sinai, that the people might hear from his own mouth the articles of the covenant. During these three days, Moses caused a Fence to be made round the mountain, that no man or beast should touch it, threatening death to those who did so. What a holiness, which the presence of God communicated to the whole mountain, so that its foot was not even to be touched by any one, and the beast that unconsciously did so, was to be stoned or thrust through with a dart I He then sanctified the people, who washed their clothes, in acknowledgment of their uncleannesSc But how could such a washing take It away! Hence David says, in the consciousness of his inward impurity,” Wash me, 0 God! and I shall be clean; purge me, and I shall be whiter than snow V Even the priests, who were regarded as the holiest amongst the people, and stood nearest to God, were warned not to approach the mountain, lest the Lord should destroy them. Thus all their self-righteousness was overthrown, all distinction done away, so that they all stood as sinners, coming short of the glory of God, guilty and culpable.
During these preparations, the third day appeared. Early in the morning it began to thunder and lighten; a thick cloud descended upon the mount; and the terrific sound of a very loud trumpet was heard. The whole mountain began to smoke as the smoke of a mighty furnace, mingled with flames of fire; and the enormous mass trembled and quaked in such a manner, as to be plainly perceptible. But if such a solid rock could not bear the proximity of the divine holiness — where will the ungodly and the sinner appear! How must the sinners in Zion be afraid, what trepidation seize the hypocrites, when God manifests himself as a consuming fire and everlasting burnings! At the sight of such holiness, Isaiah exclaimed, “Woe is me, for I am undone!” Peter fell trembling: at Jesus’ feet, and said, “Depart from me, for I am a sinful man!” How humbly does David entreat the Lord, saying, “Enter not into judgment with thy servant, for in thy sight shall no flesh living be justified!” The fire with which the mountain burned, is termed a consuming fire. Its appearance was therefore terrific, and as if on the point of devouring every thing — a flame from which no one could escape. ‘* Whither shall I go from thy Spirit, or whither shall I flee from thy presence?” How shall I escape — who will assist me — who will lead me unto life?
After the trumpet had sounded a long time, Moses led the whole of the people out of the camp towards the mountain, to meet God. How awful their situation I With Moses at their head, they ventured, however, and could not do otherwise. How will it be eventually, when all mankind are caught up to meet the Lord in the air, and when they must all appear before the judgment seat of Christ, that every one may receive according to the deeds done in the body, whether they be good or bad 1 How necessary, O how necessary is it to become believers, that we may not come into condemnation, but have confidence, and not be ashamed at the day of judgment! Happy for us, if instead of coming to Mount Sinai, we are “come to the Mediator of the new covenant, whoseblood speaketh better things, than that of Abel.” Therefore let us have grace, whereby we may serve God acceptably, with reverence and godly fear. “For our God is a consuming fire.” (Heb. xii.) Moses spoke, and God answered him aloud. What a happiness for every humbled heart, to have an intercessor with the Father, Jesus Christ, who after he had purged our sins, is sat down for ever on the right k land of God, and maketh intercession for us! But what will be the fate of him, who does not possess this intercessor, who does not earnestly seek him, and readily give up every thing for his sake? Seek him, therefore, that ye may live.
Moses was now commanded by the Lord, to ascend up to him, to the summit of the terrible mountain. It was therefore now evident, that this majestic God was not entirely inaccessible, and he that had understanding might infer from thence, that notwithstanding his excellence and glory, there was still a way to his friendship and fellowship. And how desirable is this to the humbled sinner! But how strange! scarcely had the aged Moses reached the summit of the mountain so difficult of ascent, when he received a command to go down again, and tell the people, that none of them should dare to break through to the Lord, so as to see him, lest many of them be destroyed. Moses objected to this, observing that the people could not approach the mountain, since by divine command it had been fenced round; nothing of the kind therefore was to be apprehended. But the command to descend was repeated, and Moses took the tedious way down again, and delivered the message to the priests and the people. Thus entirely had he to renounce his own judgment and his own will, and undertake all the labour that was laid upon him.
When Moses was again with the people, God himself began to give the ten commandments, which, however, he commenced in a gracious manner, by saying ‘* I am the Lord thy God.” Then followed the commandments. These were therefore the articles of the covenant, which were to be fulfilled; this the holiness, which God re*.
quired of those with whom he was willing to enter into friendship and fellowship; this a mirror, in which they might consider their shape, and judge how far they agreed with the pattern set before them, even in its most delicate features, so that no thought or desire contrary to any of the commands of God might ever enter their hearts; this the standard, by which to measure their righteousness; the rule of their constant inward sentiment and disposition and outward deportment, as well as the test by which they would be eventually judged by the Divine Majesty, which manifested itself there in fire. “Do this, and thou shalt live;” but “cursed is he that continueth not in all things written in the book of the law to do them I” What were they to do? Think themselves sufficiently capable of this great and comprehensive work — or look through it unto him, who is the end of the law?
The giving of the law was continued under the awful circumstances above described. It made so much the more powerful impression on the people, since Moses himself confessed, and said, “I do exceedingly fear and quake.” If such a holy man trembled, what ought not others to do? They fled, and stood afar off. So little fear was there of their breaking through!
Thus one object of the giving of the law was attained — that by which their sinfulness,, their distance from God, and their inability to approach him without intervention, was made deeply perceptible to them. For thus ought every one to derive knowledge of him from the law — such a knowledge, as causes him to be afraid of God’s word, and* renders his heart broken and contrite. This contrite heart is, so to speak, the only thing which the God of all grace demands, and which he has promised to regard; for he has engaged to bind up the broken in heart, and to heal the wounded spirit. Neither they nor any one before them lias been aware, that God was such a holy being, as to require such an extensive and minute obedience, and that sin was something of such a heinous nature. And is not this the case likewise with every one, as soon as the holiness of the law becomes obvious to him, and by the same means also the sinfulness of his whole being?
But the giving of the law attained its other object also, in giving them to see the necessity of a mediator betwixt a holy God and sinful man. For this purpose they applied to the individual, who seemed to them alone suitable for the purpose, even Moses, with the request, “Speak thou with us, and we will hear; but let not God speak with us, lest we die.” The Lord approved of this proposition, and said, “They have well said, all that they have spoken. O that there were such an heart in them, that they would fear me and keep all my commandments always, that it might be well with them and with their children for ever!” They were mistaken, however, in some measure, in the person of the mediator, who was not, properly speaking, Moses, but another and much more exalted being; Moses himself being a sinner, and therefore in need of a mediator, of which he was well aware, and placed so high a value upon this mediator, that he regarded the reproach of Christ as greater riches than the treasures of Egypt. He pointed also, afterwards, to this true and real Mediator, who possessed all the necessary qualifications for this all-important work, when he said, “A prophet will the Lord your God raise up for you amongst your brethren like unto me.” And concluded his writings with the words, “There arose not a prophet since in Israel like unto Moses.” But as such a one was to rise up, the faithful directed their hopes and expectations to the future, until at length the right, individual was asked, “Art thou he that should come, or do we look for another?” All are now referred to him, as the Christ, besides whom there is no Saviour. “The law came by Moses, but grace and truth by Jesus Christ.”
According to this agreement, ratified by God in which the mediatorship between God and the people was conferred upon Moses, the latter now approached the darkness in which God dwelt. Who does not stand amazed at the admirable confidence exemplified by Moses under such terrific circumstances — a confidence so filial and fearless! Who does not rejoice at the power, which God can bestow upon the children of men, filially and confidentially to converse with him, as a man with his friend! If such was the case, under the Old Testament, where a spirit of fear predominated, and the true way of holiness was not yet thrown open — what cannot, what ought not to take place under the New Testament, which bestows a filial spirit, by which we cry, Abba, Father! and are encouraged to come boldly to the throne of grace; whilst at that period, the people were told not to come near, but to stand at a distance.
Moses was made acquainted on the mountain with several additional commands, which are recorded in Exod. XX. — xxiii. He then descended from the mountain, and communicated them to the people, who declared themselves ready to keep them. He now established, in a formal manner, a covenant between God and the people. *’ He took the blood of calves and of goats, with water and scarlet- wool, and hyssop, and sprinkled both the book and all the people, saying, “This is the blood of the Testament, which God hath enjoined unto you.” (Heb. x. 19, 20.) “And almost all things,” adds the writer of that Epis- ’ tie, “are by the law purged with blood; and without shedding of blood is no remission.” Hence he deduces other important and remarkable inferences; for instance, when he says, “If the blood of bulls and of goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh — how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God purge your conscience from dead works to serve the living God? And for this cause, he is the Mediator of the New Testament, that by the means of death for the redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance;” and other passages to the same effect, in the same chapter, which the Apostle concludes with an encouragement to a confidential approach unto God through Christ.
As defective and imperfect as the Mosaic covenant was by reason of the conditions to be fulfilled, which the people undertook in their own strength with a readiness which may be considered either laudable or mistaken — so perfect and corresponding with our necessities, is the glorious covenant, well ordered in all things and sure, which is established by the blood of Christ. After having himself undertaken and accomplished the fulfilment of all those conditions, a covenant of grace has originated in his blood, which contains no demands and threatenings, but consists entirely of promises.
Let us here break off. Consider yourselves as standing with Israel on Mount Sinai, and be awakened from your dangerous dream and slumber by this fiery law, to a sense of your sinfulness; so that with Moses and the people, you may be sore afraid, and seriously inquire, which is the way to God, and to fellowship with him? in order to enter upon it, and find rest to your souls.