Chapter V

_SINAI AND THE GIVING OF THE LAW._
EXOD. XIX. XX. B.C. 1491.

AT length the halt at Rephidim came to an end. In the third month (Ex. xix. 1), the Israelites once more set out in a southerly direction, and after ascending winding valleys and rugged passes and staircases of lofty rocks rising one above the other in long succession, reached a level plain (probably _Er-Raheh_)[69], in front of which “towered the massive cliffs of Sinai,” rising “like a huge altar in front of the whole congregation.” Here in a spot where they could find water and pasture for their flocks and herds, they pitched their tents _before the Mount_ (Ex. xix. 2). The natural aspect of everything around them was of a character calculated to exert a most solemnising influence upon their feelings. They had reached a kind of “natural sanctuary, not made with hands,” which for magnificence and grandeur far exceeded any of those massive Egyptian temples, on which their eyes had rested by the green valley of the Nile. Far removed from the stir and confusion of earthly things[70], amidst a scene of desolate grandeur and a silence unbroken even by the sound of waters or the trickling of rills down the mountain gorges[71], they experienced everything that the natural influence of scenery and association could effect towards fitting their minds for the great and sublime transactions now about to be enacted between them and the Almighty. They were about to receive direct communication from the Lord of all the earth, and to learn why _with an outstretched arm, and signs and great wonders_, they had been delivered from the bondage of Egypt, and thus led forth into the wilderness.

By way of preparation for the great scene, Moses left the congregation encamped on the plain, and proceeded up the winding steep ascent of Sinai. On reaching the summit, the Lord called unto him, and made known His intention of renewing the patriarchal Covenant, which, though it might seem to have been forgotten during the weary years of bondage in Egypt, had never been disannulled (Gal. iii. 17), and was now to be solemnly republished. Like all Covenants, it contained a stipulation and a promise. If Israel would obey the Voice of Him, who had delivered them from Egypt, and _borne them on eagles’ wings, and brought them to Himself_ (Ex. xix. 4), if they would submit themselves to His laws, and keep His commandments, then, _though all the earth was His_, yet should they be _a peculiar treasure unto Him above all people_. Jehovah “would enter into a special relation towards them, He would undertake the duties and claim the privileges of sovereignty,” while they should be unto Him _a kingdom of priests, and a holy nation_. It was not a single and peculiar order that was to be elevated to the high position of a member of the priest-kingdom, as was the case in Egypt. Every Israelite was to sustain this relation, and in the midst of a world given up to idolatry, was called to preserve the knowledge of the one true God, and exhibit to the nations the spectacle of a people walking in the ways of Holiness, Righteousness, and Truth. The conditions of this Covenant Moses made known to the Elders and people of Israel; he laid before them _all the words which the Lord commanded Him_, and when they had voluntarily agreed to obey them, he returned with their reply to the Lord, and was told of the intention of Jehovah to come unto him _in a thick cloud, that the people might hear him, and believe him for ever_ (Ex. xix. 9).

Three days, therefore, were now devoted to preparatory and ceremonial ablutions, during which the people were commanded to abstain from all sensual and worldly enjoyments. Then bounds were set round the mountain on which a God of Holiness was about to appear, lest any of the people should ascend or even touch it. Of any infringement of this prohibition death was denounced as the certain penalty, and that not inflicted in the usual way, lest the executioners should themselves be polluted, but from a distance with stones and arrows (Ex. xix. 12, 13; Heb. xii. 20). At length the morning of the third day dawned, and the awful silence of the mountain-sanctuary was broken by peals of thunder, which echoed and re-echoed amidst the rocky gorges, while flashes of lightning lit up the peaks of Sinai, and revealed by their contrast the pitchy darkness and the thick cloud which had settled upon the mountain-top. Presently the Voice _as of a Trumpet_ (comp. Rev. i. 10, iv. 1), sounded exceeding loud, audible even above the crash of the thunder, so that every soul in the camp trembled. This was the signal God had made known to Moses, who straightway led forth the people out of the camp _to meet with God, and they stood at the nether part of the mount_, which appeared _altogether on a smoke, like the smoke of a furnace_, enshrouding a mysterious flame in which the Lord descended (Ex. xix. 18). Again the Trumpet pealed with a long-continued blast, and _waxed louder and louder, and Moses spake, and God answered him by a voice_, summoning him to meet Him on the top of Sinai. Arrived there, he was commanded again to warn the people, and even the priests, against drawing too near, or breaking through the bounds that had been set about the mount for the purpose of indulging any profane gaze, and so incurring the inevitable penalty of death (Ex. xix. 21). Moses therefore returned to the awestruck crowd on the plain below, and renewed the solemn warning. Then _from out of the midst of the fire, and the cloud, and the thick darkness, with a great voice_ (Deut. v. 22), JEHOVAH Himself spake to the assembled host _face to face_, and proclaimed the Ten fundamental Words of the law of the Covenant. Not as the Lord of the universe, or the Creator of all things, did the Most High now reveal Himself to the people, but as their Redeemer, who had _brought them out of the land of Egypt, and from the house of bondage_ (Ex. xx. 2). (I) _Beside Him_, therefore, they were to have _no other god_; (II) _of Him_ they were to make no _representation_, or construct any _graven image_, or any _likeness_ in the form of anything either in the heaven above or the earth beneath, or the waters under the earth; (III) for His _Name_ they were to entertain the deepest reverence, nor profane it by taking it in vain; (IV) His _Day_, the seventh Day, _the Day of rest_, they were ever to observe; six days they might labour, and do all their work, but on the seventh day, the Sabbath of the Lord their God, no work might be done by the head of the family, or his son, or his daughter, his manservant, or his maidservant, his cattle, or the stranger sojourning within his gates. Such was the duty of the Israelite towards God. But now also the Almighty proclaimed man’s duty towards his neighbour. He enjoined and connected with a special promise of temporal prosperity (V) _filial Reverence for Parents_, and forbade (VI) _Murder_, (VII) _Adultery_, (VIII) _Theft_, (IX) _False Witness_, and (X) _Covetousness_ (Ex. xx. 1–17).

These were the Ten Words, the fundamentals of the Divine Law, under which the Israelites were henceforth called to live, and which they were to accept as the charter of their constitution. But so great was their terror, when they heard God thus speaking to them _face to face_, that they fled, and standing afar off implored Moses to intercede with the Almighty that they might no more hear His voice, lest they should die. _Go |thou| near_, said they, _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_ (Deut. v. 27). Their request found favour in the sight of Jehovah, and Moses was now solemnly appointed as the Mediator between the Israelites and God. At the same time, the Lord intimated that He would raise up a still greater PROPHET than Moses, from the midst of the Israelites, yet like unto him, _that He would put His words in His mouth, and He should speak unto them all that He commanded_ (Deut. xviii. 13–19). Accordingly in his capacity of Mediator, Moses now returned up the mountain, and ascended into the thick darkness that still abode upon it for the purpose of receiving the further commands of Jehovah. After remaining there for some time, he came back to the people. They had on their part already agreed to enter into covenant with God. But it was necessary that this Covenant should now be solemnly ratified by them, its provisions read in their hearing, and formally accepted as the basis of their constitution. Accordingly Moses first wrote all the words that Jehovah had spoken in a book, probably a papyrus-roll, and then, having built an altar at the foot of the mount and set up twelve pillars, he caused calves and goats to be slain as burnt-offerings and peace-offerings by the hands of certain selected youths. In the ears of the assembled people he next read every word of the Law, and when these conditions of the Covenant had been formally accepted by them, he took the blood of the victims already slain, together with water, scarlet wool, and hyssop (Heb. ix. 19–21), sprinkled one half of the blood on the altar, and the roll containing the Covenant-conditions, and the other half on the people, saying as he did so, _Behold the blood of the Covenant which the Lord hath made with you concerning all these words_.

But one portion only of the ceremony was complete. The victims had yielded up their life. The blood, the source of life, had been sprinkled on the altar and accepted by Jehovah. It was now necessary that the sacrificers should join in the Covenant-feast. To celebrate this, Moses, accompanied by Aaron, Nadab and Abihu, and seventy elders, as representatives of the people, ascended to a level spot near the summit of Sinai. There they saw the glory of the God of Israel, under whose feet there was, as it were, _a paved work of a sapphire-stone, and the body of heaven in its clearness_. But instead of suffering any harm from such close proximity to the majesty of the Supreme, they ate and drank in His presence of the Covenant-feast, and thereby were assured of His mercy and loving-kindness (Ex. xxiv. 9–11).