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17.And Moses brought forth the people. We learn from these words that the prodigies were not intended to drive the people from God’ sight, and that they were not smitten with fear to exasperate and disgust them with the doctrine, but that God’ covenant was no less lovely than alarming; for they are commanded to go and “ God,” presenting themselves with minds ready unto obedience. But this could not be unless they heard in the Law something besides precepts and threatenings. Yet in the smoke and fire, and other signs, some fear was added, in accordance with the office of the Law, because the sinner will never be capable of pardon until he learns to tremble from consciousness of his guilt, nay, until confounded with dread he lies like one dead before the tribunal of God. In the two following verses, Moses explains what he had briefly touched upon respecting the meeting with God; for he shows that God was near, since His majesty appeared upon the top of Sinai. He adds that he stood within the bounds, because he went up by himself alone, and that by invitation; for he clears himself from the accusation of temerity, by expressly stating that he passed over the limits assigned to the people, not voluntarily, but at the command and call of God. (217) It appears from the context itself that the order of the narration is inverted, which the old translator does not perceive, and perverts the sense. God’ answering him “ a voice,” means that He spoke aloud and clearly, viz., so that the people might hear, as we shall see hereafter in Deu_4:0.
(217) This sentence is omitted in the Fr. I presume the allusion here is to verse 20, which the V. translates “ and not as C., “” Corn. a Lapide defends theV. , with which ourA.V. agrees, conceiving that a still closer descent “ a thicker cloud, and with greater glory,” upon the very top of the mountain, over which the fire had only hovered before, is here described. It may be so; but his reasoning, founded on the word “” which is used in both cases, does not prove it.