Study

1. Come up unto the Lord, thou, and Aaron, Nadab and Abihu. Before Moses erected the tabernacle and consecrated it by a solemn ceremony, it was necessary for him to fetch the Tables of the Covenant, which were a pledge of God’s favor; otherwise, if the ark had nothing in it, the sanctuary would have been in a manner empty. For this reason, he is commanded to go up into the mount, but not without a splendid train of companions, in order that an appropriate preparation might arouse their minds for a fit reception of this especial blessing. He is, therefore, commanded to take with him Aaron his brother, and Nadab and Abihu, together with seventy of the elders of the people. This was the number of witnesses selected to behold the glory of God. Before, however, they ascended the mount, a sacrifice was offered by the whole people, and the Book of the Law was read. Finally, Moses alone was received into the top of the mount, to bring from thence the Tables written by the hand of God.

Here, however, (See this subject further discussed on Numbers 11:16, infra.) arises a question respecting the seventy elders; for we shall see elsewhere that the seventy were not chosen till the people had departed from Mount Sinai; whereas mention is made of them here, before the promulgation of the Law, which seems to be by no means consistent. But this difficulty is removed, if we allow, what we gather from this passage, that, even before they came to Mount Sinai, each tribe had appointed its governors (praefectos), who would make up this number, since there were six of every tribe; but that when Moses afterwards desired to be relieved of his burdens, part of the government was transferred ³⁰⁵³⁰⁵     “A ceux, qui desia estoyent en degre d’honneur;” to those who were already honourably distinguished. — Fr. to these seventy persons, since this number was already sanctioned by custom and use. Certainly, since it is plainly stated that there were ³⁰⁶³⁰⁶     “Septante et deux;” seventy-two. — Fr. seventy from the very first, it is probable that this number of coadjutors was given to Moses in order to make as little change as possible. For we know that, when a custom has obtained, men are very unwilling to depart from it. But it might have also been that the desire and intention of the Israelites was thus to celebrate the memory of their origin; for seventy persons had gone down into Egypt with Jacob, and, in less than two hundred and twenty years after they went there, their race had increased to six hundred thousand, besides women and children. It is not, therefore, contrary to probability that seventy persons were appointed to preside over the whole people, in order that so marvelous a blessing of God might continue to be testified in all ages, as if to trace the commencement of their race up to its very source.

2. And Moses alone shall come near the Lord. Three gradations are here marked. A station is prescribed for the people, from whence they may “worship afar off;” the elders and the priests are appointed to be the companions of Moses, to come closer, and thus to be witnesses to the people of all the things which we shall afterwards see to be shewn them; whilst, as they were separated from the multitude, so finally Moses alone was received up into the higher glory; for he was caught up on high in the covering of the cloud. This ³⁰⁷³⁰⁷     “Ces trois estats;” these three estates. — Fr. distinction is marked in the words, “Moses alone shall come near...; but they shall not come nigh; neither shall the people go up.” Some translators render the verbs in the past tense; but improperly, in my opinion; for Moses is not yet relating what was done, but only what God had commanded, as is plain from the next verse, wherein also the modesty and humility of the people is commended, because they received with reverence a command which was not in itself very agreeable or likely to be approved. For, such is the ambition of men, that it might have appeared insulting that they should be set afar off and prohibited from approaching the mountain, like strangers and heathens. It is, therefore, an evidence of their pious reverence, that they should submit to be placed at a distance, and should be contented with a position apparently less honorable. And Moses more clearly expresses their promptitude to obey, when he reports their words, that they would do all that he had declared to them from the mouth of God.

4. And Moses ³⁰⁸³⁰⁸     “Had written.” — Lat. wrote all the words of the Lord. This parenthesis is opportunely inserted; for we shall see a little further on that the book was read before the people; but, in order to awaken greater attention, before the reading he built an altar and offered victims in the sight of all the people. Moreover, it must be observed that statues ³⁰⁹³⁰⁹     “Pillars.” — A V. “Some think that this altar was set upon twelve stones, such as Elias built, 1 Kings 18:31; and Joshua 4:20; in which places, however, the word used is אבנים, (abanim,) which signifieth stones, which were gathered together to make one altar or heap; but here the word is מצבה, (matsebah,) which is a pillar, so called a stando, because it standeth alone, and is erected and set up as a monument.” — Abridged from Willet in loco. See ante, vol. 2, p. 117, and note were erected near the altar according to the number of the tribes, that they might know that they were not kept afar off in token of rejection, but only that, conscious of their own unworthiness, they might humble themselves before God in fear and trembling; for, though they were removed to a considerable distance, still they were remembered before God, and thus He embraced them all, as it were, by means of these statues. What Moses, however, calls by this name, were not images bearing the shape of a man, but heaps of stones, which might be as monuments representing the twelve tribes; that they might know that they were by no means excluded from the sanctity of the altar.