Exodus 24:14
And he said to the elders, Tarry you here for us, until we come again to you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come to them.
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(14) He said unto the elders.—Moses understood that his stay in the mount was about to be a prolonged one (see Exodus 24:12). He therefore prudently determined to make arrangements for the government and direction of the people during his absence. Aaron his brother, and Hur, the father of Bezaleel, perhaps his brother- in-law, seemed to him the fittest persons to exercise authority over the people during his absence; and accordingly he named them as the persons to whom application was to be made under any circumstances of difficulty.

Here.—In the plain below the mountain. The injunction was that the camp should not be moved until Moses came down, however long he might be detained by the Divine colloquy.

24:12-18 A cloud covered the mount six days; a token of God's special presence there. Moses was sure that he who called him up would protect him. Even those glorious attributes of God which are most terrible to the wicked, the saints with humble reverence rejoice in. And through faith in the atoning Sacrifice, we hope for greater honour than Moses ever enjoyed on earth. Now we see through a glass darkly, but when he shall appear, then face to face. This vision of God will continue with equal, if not increasing brightness of joy; not for a few days only, but through eternity.Many Jews understand the "tables of stone" to denote the Ten Commandments; "a law," the law written in the Pentateuch; and the "commandments" (or "the commandment"), the oral or traditional law which was in after ages put into writing in the Mishna and the Gemara. But it is more probable that the Ten Commandments alone are spoken of, and that the meaning is, "the tables of stone with the law, even the commandment." 14. he said unto the elders, Tarry ye here for us—There is a circular valley or hollow a good way up on the brow of Jebel Musa, which was their halting place, while he alone was privileged to ascend the highest peak. The people stood below, as in the "outer court," the elders in the "holy place," Moses, as a type of Christ, in "the holy of holies." For us, i.e. for me and Joshua, and here, i.e. in the camp, where he was when he spake these words; for it was where not only Aaron and Hur, but the people might come, as it here follows, and therefore not upon the mount. Moses had made

Aaron and Hur joint-commissioners, to determine hard causes which were brought to them from the elders, according to the order, Exodus 18:22. Some make Aaron the ecclesiastical head, and Hur the civil head; but Aaron was not authorized for ecclesiastical matters till Exo 28. And he said unto the elders,.... The seventy elders which were selected out of the several tribes of Israel, and now about to return to the camp:

tarry ye here for us; meaning himself and Joshua, who was going with him:

until we come again unto you; perhaps Moses might not know how long his stay would be at the top of the mount, but supposed it would be some time by the provision he makes for hearing and adjusting cases in his absence:

and behold, Aaron and Hur are with you; Hur is not mentioned before, as being with Moses and the rest; but doubtless he was, at least it is highly probable he was one of the seventy elders of him; see Gill on Exodus 17:10.

if any man have any matters to do: any cases to be considered, any cause to be tried in difference between him and another man, and which cannot be determined by the inferior judges, is too difficult for them to take in hand:

let him come unto them; bring his case before them, and have their advice and opinion, and be determined by them.

And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.
14. And unto the elders he said] viz. before going up into the mount (v. 13). The elders are not the seventy mentioned by J in vv. 1, 9 (among whom Hur is not named, and who are not likely to have had forensic differences while waiting for Moses’ return), but the elders in the camp, who would naturally take the lead during Moses’ absence, and who are bidden here not to move (with the camp) from where they are, till he and Joshua return. Perhaps (Nöld., We., Bä.) elders is even a harmonistic correction for people, suggested by vv. 1, 9.

whosoever hath a cause, &c.] if during Moses’ absence any differences arise among the people, requiring for their settlement the intervention of a judge, they must be referred to Aaron and Hur (Exodus 17:10; Exodus 17:12), as his representatives. The judicial organization established in ch. 18 does not seem to be presupposed; the verse thus supports the conclusion (p. 162) that ch. 18 once stood after ch. 24.

a cause] lit. words: see on Exodus 23:8; cf. (for the Heb.) Isaiah 50:8.Verse 14. - And he said unto the elders. Before taking his departure for the long sojourn implied in God's address to him, "Come up to me into the mount, and be there" (ver. 12), Moses thought it necessary to give certain directions to the elders as to what they should do in his absence -

1. They were to remain where they were - i.e., in the plain at the foot of Sinai, until his return, however long it should be delayed.

2. They were to regard Aaron and Hur as their leaders, and his (Moses') representatives. In case of any difficulty arising, they were to refer the matter to them. On Hur see the comment upon Exodus 17:12. The blood was divided into two parts. One half was swung by Moses upon the altar (זרק to swing, shake, or pour out of the vessel, in distinction from הזּה to sprinkle) the other half he put into basins, and after he had read the book of the covenant to the people, and they had promised to do and follow all the words of Jehovah, he sprinkled it upon the people with these words: "Behold the blood of the covenant, which Jehovah has made with you over all these words." As several animals were slaughtered, and all of them young oxen, there must have been a considerable quantity of blood obtained, so that the one half would fill several basins, and many persons might be sprinkled with it as it was being swung about. The division of the blood had reference to the two parties to the covenant, who were to be brought by the covenant into a living unity; but it had no connection whatever with the heathen customs adduced by Bhr and Knobel, in which the parties to a treaty mixed their own blood together. For this was not a mixture of different kinds of blood, but it was a division of one blood, and that sacrificial blood, in which animal life was offered instead of human life, making expiation as a pure life for sinful man, and by virtue of this expiation restoring the fellowship between God and man which had been destroyed by sin. But the sacrificial blood itself only acquired this signification through the sprinkling or swinging upon the altar, by virtue of which the human soul was received, in the soul of the animal sacrificed for man, into the fellowship of the divine grace manifested upon the altar, in order that, through the power of this sin-forgiving and sin-destroying grace, it might be sanctified to a new and holy life. In this way the sacrificial blood acquired the signification of a vital principle endued with the power of divine grace; and this was communicated to the people by means of the sprinkling of the blood. As the only reason for dividing the sacrificial blood into two parts was, that the blood sprinkled upon the altar could not be taken off again and sprinkled upon the people; the two halves of the blood are to be regarded as one blood, which was first of all sprinkled upon the altar, and then upon the people. In the blood sprinkled upon the altar, the natural life of the people was given up to God, as a life that had passed through death, to be pervaded by His grace; and then through the sprinkling upon the people it was restored to them again, as a life renewed by the grace of God. In this way the blood not only became a bond of union between Jehovah and His people, but as the blood of the covenant, it became a vital power, holy and divine, uniting Israel and its God; and the sprinkling of the people with this blood was an actual renewal of life, a transposition of Israel into the kingdom of God, in which it was filled with the powers of God's spirit of grace, and sanctified into a kingdom of priests, a holy nation of Jehovah (Exodus 19:6). And this covenant was made "upon all the words" which Jehovah had spoken, and the people had promised to observe. Consequently it had for its foundation the divine law and right, as the rule of life for Israel.
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