20:18-21 This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of God, as it is for the present conduct of man. If tried by this rule, we shall find our lives have been passed in transgressions. And with this holy law and an awful judgment before us, who can despise the gospel of Christ? And the knowledge of the law shows our need of repentance. In every believer's heart sin is dethroned and crucified, the law of God is written, and the image of God renewed. The Holy Spirit enables him to hate sin and flee from it, to love and keep this law in sincerity and truth; nor will he cease to repent.

Verse 20. - And Moses said unto the people. Not immediately - Moses first held colloquy with God. God declared that the people had "spoken well" (Deuteronomy 5:28); and authorised Moses to allow of their withdrawal (ib, 30). Fear not. Here Exodus is more full in its details than Deuteronomy. Moses, finding the people in a state of extreme alarm, pacified them - assured them that there was no cause for immediate fear - God had not now come in vengeance - the object of the terrors of Sinai was to "prove" them - i.e., to test them, whether they were inclined to submit themselves to God, or not - and to impress upon their minds permanently an awful fear of God, that they might he kept back from sin by dread of his almighty power. The motive of fear is, no doubt, a low one; but where we can appeal to nothing else, we must appeal to it. Israel was still a child, only fit for childish discipline; and had to be directed by the harsh voice of fear, until it had learnt to he guided by the tender accents of love.

And Moses said unto the people,.... By representatives and messengers, the heads of the tribes and elders:

fear not; be not afraid of God with a slavish fear; be not afraid of the thunders and lightnings, as if they were like one of the plagues of Egypt, which terrified Pharaoh and his people; be not afraid of being consumed by them, they will do you no hurt; be not afraid of dying by the hand of God, at his presence, and through the voice of his words spoken to you; be of good courage, for the design of God is not to destroy you, but to instruct you, and do you good:

for God is come to prove you; whether, being now freed by him from Egyptian bondage, they would take and own him for their King, and be subject to his laws and government; whether they would abide by what they had said, all that the Lord hath spoken will we do, Exodus 19:8, whether they thought they had purity and righteousness enough to answer to the divine law, and whether they imagined they had strength enough to fulfil it, and whether they needed a mediator between God and them or not: some Jewish writers (q) give a different sense of this clause, as if the coming of God to them in this grand and majestic manner was to exalt them, and make them great and honourable among the nations of the world; taking the word used to be derived from a root, which signifies to lift up, as a banner or ensign is lifted up on high: but the former sense is best:

and that his fear may be before your faces; not a slavish fear of death, of wrath, and damnation, before dehorted from; but a reverence of the divine Majesty, an awe of his greatness and glory, a serious regard to his commands, delivered in so grand a manner, and a carefulness to offend him by disobeying them:

that ye sin not: by breaking the law, and transgressing the precepts of it, which they might be deterred from, as it might be reasonably thought, when they reflected with what solemnity, and in what an awful manner it was delivered to them.

(q) Jarchi in loc. Medrash apud Kimchi in Sepher Shorash. rad. & Ben Melech in loc.

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