32. Being come unto this place, it is said, “ Moses went up into the mount unto God.” It doth not appear that he had any new immediate express command so to do; probably he both came to that place, and so soon as he came thither went up into the moun-
474 PREPARATIONS FOR THE [EXERC. XIX,
tain, in obedience to the command and in faith on the promise of God which he received upon his first call, Exod. iii, 12; wherein it was given him for a token and pledge of their deliverance, that thereon they should worship God, and receive the law in that mountain : which is also the judgment of Aben Ezra upon the place. And it is not unlikely but that God at that time fixed the cloud which went before them, as the token of his presence, on the top of Sinai, as a new direction unto Moses for his going up thither.
33. Being ascended, God calls unto him (“ The Word of the Lord,” saith Jonathan), and teacheth him to prepare the people for the re- ceiving of the law, chap. xix. 3-6. Two things he proposeth to their consideration ;—first, The benefits that they had already been made partakers of, hinted out unto them by the mighty and wonderful works of his power; and, secondly, New privileges to be granted unto them.
In the first he reminds them that he had “ borne them on eagles’ wings.” This Jarchi interprets of their sudden gathering out of all the coasts of Goshen unto Rameses, to go away together the same night, chap. xil. 37. But although it may be allowed that they had, in that wonderful collection of themselves, some especial assistance of Providence besides the preparation which they had been making for sundry days before, yet this expression evidently extends itself unto the whole dispensation of God towards them, from the first of their deliverance unto that day. Generally, they all of them ex- plain this allegorical expression from the manner the eagles, as they say, carry their young; which is on their backs or wings, because they fear nothing above them, as soaring over all, whereas other fowls carry their young between their feet, as fearing other birds of prey above them. But there is no need to wring the expression, to force out of it such uncertain niceties. There is no more intended but that God carried them speedily and safely, as an eagle is borne by its wings in its course.
To this remembrance of former mercies God adds, secondly, a treble promise ;—first, That they should be nap, “seoullah;” a word that hath none to declare it by. We render it here and else- where “A peculiar treasure,” Eccles. 11. 8. It is rendered by our apostle, Tit. 11.14, Acie weprodorog, “A peculiar people;” and by another, Aabs sis xeprroinow, 1 Pet. ii. 9, which we translate in like manner. Secondly, That they should be 0°73 nabn0 ; “ A kingdom of priests ;” that is, nw, “of princes,” saith Jarchi, as David’s sons, who were princes, are said to be b'N2. And it is not denied but that the word is sometimes so used; but whereas here it intendeth the special separation and dedication of the people unto God after the manner of priests, thence the allusion is taken, the dignity of princes being included in that of “a kingdom.” And this Peter renders Basi-
SECT. 33-36.] GIVING OF THE LAW. AT5
Acvov lepérevjuc, “ A kingly priesthood.” And in the translation of this privilege over unto believers under the gospel, it is said that by Christ they are made “kings and priests unto God,” Rev. i. 6. It is added, that they should be “an holy nation,” as expressly 1 Pet. ii. 9.
34, That which God, on the other hand, requires of them is, that they keep his covenant, Exod. xix. 5. Now, this covenant of God with them had a double expression,—first, In the giving of it unto Abraham, and its confirmation by the sign of circumcision. But this is not that which is here especially intended; for it was the adminis- tration of the covenant, wherein the whole people became the pecu- liar treasure and inheritance of God upon a new account, which is respected. Now, this covenant was not yet made, nor was it rati- fied until the dedication of the altar by the sprinkling of it with the blood of the covenant; as Aben Ezra well observes, and as our apostle manifests at large, Heb. ix. 19-21. Wherefore the people, taking upon themselves the performance of it, and all the statutes and laws thereof, of which yet they knew not what they were, did give up themselves unto the sovereignty and wisdom of God; which is the indispensable duty of all that will enter into covenant with him.
35. For the further preparation of the people, God appoints that they should be “ sanctified,” and should “ wash their clothes,” Exod. xix. 10, which was done accordingly, verse 14. The first contained their moral, the latter their ceremonial significative preparation, for converse with God. The former consisted in the due disposal of their minds unto that godly fear and holy reverence that becomes poor worms of the earth, unto whom the glorious God makes such ap- proaches as he did unto them. The latter denoted that purity and holiness which was required in their inward man. From this latter temporary, occasional institution, such as they had many granted to them whilst they were in the wilderness before the giving of the law, the rabbins have framed a baptism for those that enter into their syna- gogue ;—a fancy too greedily embraced by some Christian writers, who would have the holy ordinance of the church’s baptism to be derived from thence. But this washing of their clothes (not of their bodies) was temporary, never repeated, neither is there any thing of any such baptism or washing required in any proselytes, either men or women, where the laws. of their admission are strictly set down ; nor are there the least footsteps of any such usage amongst the Jews until after the days of John Baptist; in imitation of whom