15. Exod. xix. 18-20, “ And mount Sinai was altogether on a smoke, because the Lorp descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trampet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the Lorp came down upon mount Sinai, on the top of the mount.” The Jews well interpret these words concern- ing the descent of God, to be by way of the manifestation of his glory, not change of place. And hence Aben Ezra interprets that expression, chap. xx. 22, “Ye have seen that I have talked with
you from heaven.” God was still in heaven when his glory was on VOL, XVIIL 15
226 APPEARANCES OF THE SON OF GOD [EXERC. X.
the mount. Yet these words, ON", do rather refer to his descent, before described, than denote the place where he spake; for in giving the law, God “spake on earth,” Heb. xii. 25. That God, in this glorious manifestation of his presence on mount Sinai, made use of the ministry of angels, both the nature of the thing declares, and the Scripture testifies, Ps, lxvii. 17. The voices, fire, trembling ot the mountain, smoke, and noise of the trumpet, were all effected by them; and so also was the forming of the words of the law conveyed unto the ears of Moses and the people. Hence the law is not only said to be received by them «is diarayas ayyéAwy, Acts vii. 53,—“ by the disposition” or orderly ministries “of angels;” and to be disposed by them into the hand of Moses, Gal. ii. 19; but is also called 6 d/ dyyéAwy AwAndels Adyos, Heb. ii. 2,—“ the word spoken” (or “ pronounced”) “ by angels,” that is, outwardly and audibly. As to him that presided and ruled the whole action, some Christians think it was a created angel, representing God, and speaking in his name. But if this be so, we have no certainty of any thing that is affirmed in the Scripture, that it may be referred directly and immediately unto God, but we may, when we please, substitute a delegated angel in his room; for in no place, not [even] in that concerning the creation of the world, is God himself more expressly spoken of. Besides, the psalmist in the place mentioned affirms, that when those chariots of God were on mount Sinai, Jehovah himself was in the midst of them. And this presence of God the Hebrews call 1237, and nav, and 1p’; whereby they now understand a majestatical and sanc- tifying presence; indeed, it intends him who is the “ brightness of the Father’s glory, and the express image of his person,” who was delegated unto this work as the great Angel of the covenant, giving the law “in the strength of the LorD, in the majesty of the name of the Lorp his God.”
16, Exod. xxiii, 20-22, “ Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.” The Angel here promised is he that went in the midst of the people in the wilderness, whose glory appeared and was manifested among them. And, moreover, another angel is pro- mised unto them, verse 23, “For mine angel shall go before thee, and bring thee in unto the Amorites,” etc., “ and I will cut them off.” Itis a ministering angel, to execute the judgments and vengeance of God upon the enemies of his people. And that this angel of verse 23 is another from that of verse 20 appears from chap. xxxili. 2, 3, com- pared with verses 13-16 of the same chapter. Verse 2, “I will send
SECT. 16, 17.] UNDER THE OLD TESTAMENT. 227
an angel before thee; and I will drive out the Canaanite and the Amorite,” etc.; which is the promise and the angel of chap. xxiii. 23. But saith he, chap. xxxiii. 3, “ I will not go up in the midst of thee;” which he had promised to do in and by the Angel of chap. xxiii, 20, 21,in whom his name was. This the people esteemed evil tidings, and mourned because of it, chap. xxxili. 4. Now, God had not pro- mised to go in the midst of them any otherwise than by the Angel mentioned ; which both Moses and the people were abundantly satis- fied withal. “But whereas he here renews his promise of the ministry and assistance of the angel of chap. xxiii. 23, yet he denies them his own presence in the Angel of verse 20, for which Moses reneweth his request, chap. xxxiii. 13; whereunto God replies, “ My presence shall go with thee,” verse 14: concerning which presence or face of God, or which Angel of his presence, we must a little more particu- larly inquire.
17. (1.) It is said to the people concerning him, 1289 1281, “ Be- ware of him,” or rather, “Take heed to thyself before him,”—before his face, in his presence, chap. xxii. 21. 2¥ in Niphal is, “Sibi cavit,” “Cave tibi.” And this is the caution that is usually given the people, requirig that reverence and ‘awe which is due unto the holiness of the presence of God. (2.) S>ip2 yov4;—“ And obey his voice.’ This is the great precept which is solemnly given and so often reiterated in the law with reference unto God himself. (3.) 12 WATON ;—“ Provoke him not;” or, “ Rebel not against him.” This is the usual word whereby God expresseth the transgression of his covenant,—a rebellion that can be committed against God alone. (4.) Of these precepts,a twofold reason is given; whereof the first is . taken from the sovereign authority of this Angel: “ For he will not pardon your transgressions;” that is, as Joshua afterwards tells the same people, “ He is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins,” Josh. xxiv. 19,—namely, sins of rebellion, that break and disannul his covenant. And “who can forgive sins but God?” To suppose here a created angel, is to open a door unto idolatry; for he in whose power it is absolutely to pardon and punish sin, may certainly be worshipped with religious adoration. ‘The second reason is taken from his name: “ For my name is in him,”—“ a more excellent name” than any of the angels do enjoy, Heb. i 4. He is God, J ehovah, that is his name; and his nature answereth thereunto. Hence, Exod. xxiii. 22, it is added, «Tf thou shalt indeed obey his voice, and do all that I speak.” His yoice is the voice of God,—in his speaking doth God speak; and upon the people’s obedience thereunto depends the accomplishment of the promise. Moreover, chap. xxxil. 14, God says concerning this Angel, 2B, “My presence (my face) shall go with thee:” which presence Moses calls his “glory,” verse 18, his essential glory; which was mani-