22Then the LORD said to Moses, “Thus you shall say to the sons of Israel, ‘You yourselves have seen that I have spoken to you from heaven. 23‘You shall not make other gods besides Me; gods of silver or gods of gold, you shall not make for yourselves. 24‘You shall make an altar of earth for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen; in every place where I cause My name to be remembered, I will come to you and bless you. 25‘If you make an altar of stone for Me, you shall not build it of cut stones, for if you wield your tool on it, you will profane it. 26‘And you shall not go up by steps to My altar, so that your nakedness will not be exposed on it.’

Parallel Verses

New American Standard Bible (©1995)
Then they said to Moses, "Speak to us yourself and we will listen; but let not God speak to us, or we will die."

GOD'S WORD® Translation (©1995)
Then they said to Moses, "You speak to us, and we'll listen. But don't let God speak to us, or we'll die!"

King James Bible
And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

Douay-Rheims Bible
Saying to Moses: Speak thou to us, and we will hear: let not the Lord speak to us, lest we die.

Darby Bible Translation
and said to Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die.

English Revised Version
And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

Webster's Bible Translation
And they said to Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

World English Bible
They said to Moses, "Speak with us yourself, and we will listen; but don't let God speak with us, lest we die."

Young's Literal Translation
and say unto Moses, 'Speak thou with us, and we hear, and let not God speak with us, lest we die.'

Cross References

Galatians 3:19 Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made.

Hebrews 12:19 and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them.

Genesis 3:10 He said, "I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself."

Deuteronomy 5:5 while I was standing between the LORD and you at that time, to declare to you the word of the LORD; for you were afraid because of the fire and did not go up the mountain. He said,

Deuteronomy 5:23 "And when you heard the voice from the midst of the darkness, while the mountain was burning with fire, you came near to me, all the heads of your tribes and your elders.

Deuteronomy 5:25 'Now then why should we die? For this great fire will consume us; if we hear the voice of the LORD our God any longer, then we will die.

Deuteronomy 18:16 "This is according to all that you asked of the LORD your God in Horeb on the day of the assembly, saying, 'Let me not hear again the voice of the LORD my God, let me not see this great fire anymore, or I will die.'

Commentary

Matthew Henry's Whole Bible Commentary

Verses 18-21

I. The extraordinary terror with which the law was given. Never was any thing delivered with such awful pomp; every word was accented, and every sentence paused, with thunder and lightning, much louder and brighter, no doubt, than ordinary. And why was the law given in this dreadful manner, and with all this tremendous ceremony? 1. It was designed (once for all) to give a sensible discovery of the glorious majesty of God, for the assistance of our faith concerning it, that, knowing the terror of the Lord, we may be persuaded to live in his fear. 2. It was a specimen of the terrors of the general judgment, in which sinners will be called to an account for the breach of this law: the archangel's trumpet will then sound an alarm, to give notice of the Judge's coming, and a fire shall devour before him. 3. It was an indication of the terror of those convictions which the law brings into conscience, to prepare the soul for the comforts of the gospel. Thus was the law given by Moses in such a way as might startle, affright, and humble men, that the grace and truth which came by Jesus Christ might be the more welcome. The apostle largely describes this instance of the terror of that dispensation, as a foil to set off our privileges, as Christians, in the light, liberty, and joy, of the New-Testament dispensation, Heb. 12:18, etc.

II. The impression which this made, for the present, upon the people; they must have had stupid hearts indeed, if this had not affected them. 1. They removed, and stood afar off, v. 18. Before God began to speak, they were thrusting forward to gaze (ch. 19:21); but now they were effectually cured of their presumption, and taught to keep their distance. 2. They entreated that the word should not be so spoken to them any more (Heb. 12:19), but begged that God would speak to them by Moses, v. 19. Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger; hereby also they teach us to acquiesce in that method which Infinite Wisdom takes, of speaking to us by men like ourselves, whose terror shall not make us afraid, nor their hand be heavy upon us. Once God tried the expedient of speaking to the children of men immediately, but it was found that they could not bear it; it rather drove men from God than brought them to him, and, as it proved in the issue, though it terrified them, it did not deter them from idolatry, for soon after this they worshipped the golden calf. Let us therefore rest satisfied with the instructions given us by the scriptures and the ministry; for, if we believe not them, neither should we be persuaded though God should speak to us in thunder and lightning, as he did from Mount Sinai: here that matter was determined.

III. The encouragement Moses gave them, by explaining the design of God in his terror (v. 20): Fear not, that is, "Think not that the thunder and fire are designed to consume you," which was the thing they feared (v. 19, lest we die); thunder and lightning constituted one of the plagues of Egypt, but Moses would not have them think they were sent to them on the same errand on which they were sent to the Egyptians: no, they were intended, 1. To prove them, to try how they would like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them, in putting Moses into that office. Ever since Adam fled, upon hearing God's voice in the garden, sinful man could not bear either to speak to God or hear from him immediately. 2. To keep them to their duty, and prevent their sinning against God. He encourages them, saying, Fear not, and yet tells them that God thus spoke to them, that his fear might be before their face. We must not fear with amazement-with that fear which has torment, which only works upon the fancy for the present, sets us a trembling, genders to bondage, betrays us to Satan, and alienates us from God; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority over us: this fear will quicken us to our duty and make us circumspect in our walking. Thus stand in awe, and sin not, Ps. 4:4.

IV. The progress of their communion with God by the mediation of Moses, v. 21. While the people continued to stand afar off, conscious of guilt and afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses, of himself, durst not have ventured into the thick darkness, if God had not called him, and encouraged him, and, as some of the rabbies suppose, sent an angel to take him by the hand, and lead him up. Thus it is said of the great Mediator, I will cause him to draw near (Jer. 30:21), and by him it is that we also are introduced, Eph. 3:12.

Calvin's Commentary

18. And all the people saw the thunderings, and the lightning's, and the noise of the trumpet, and the mountain smoking: and, when the people saw it, they removed, and stood afar off.

18. Omnis populus videbant tonitrua et lampades, et clamorem buccinae, et montem fumantem, vidit inquam populus, et commoti sunt, steteruntque procul.

19. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

19. Atque dixerunt Mosi, Loquere tu nobiscum, et obsequemur: et ne loquatur nobiscum Deus, ne forte moriamur.

20. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.

20. Respondit autem Moses populo, Ne timeatis: quia ut tentaret vos venit Deus, et ut sit timor ejus ante conspectum vestrum, ut non peccetis.

21. And the people stood afar off: and Moses drew near unto the thick darkness where God was.

21. Stetit igitur populus procul, Moses autem appropinquavit ad caliginem, in qua erat Deus.

18. And all the people saw the thunderings. Because in the parallel passage [218] Moses more largely pursues what he here only touches upon briefly, I shall also defer my full exposition of it. If he had been the only spectator of God's glory, the credit of his testimony would be lighter; after having, then, reported the ten commandments, which God Himself spoke with His own sacred lips in the hearing of the people, he adds, at the same time, that the lightning's shone openly, the mountain smoked, the trumpets sounded, and the thunder rolled. It follows, therefore, that by these conspicuous and illustrious signs, the law was ratified before all the people, from the greatest even to the least. The confession of the whole people is added; when, overwhelmed with alarm, they supplicate God to go on speaking no more. For no longer could they now despise the voice of the man, whom they had of their own accord desired to be given them as their mediator, lest they should be consumed by the awful voice of God. He lays before them the object, for which those signs had appeared to terrify them, viz., that God might subdue them to obedience. They were terrified, then, not that they might be stupified with astonishment, but only that they might be humbled and submit themselves to God. And this is a peculiar privilege, that the majesty of God, before whom heaven and earth tremble, does not [219] destroy but only proves and searches His children.

Footnotes:

[218] Au passage de Deuteronome, que nous verrons tantost. -- Fr.

[219] There is a play on the words in the Latin here: "Non exanimet, sed tantum examinet."

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GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

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Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
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The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not …
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The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
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The Fourth Commandment
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The Fifth Commandment
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The Sixth Commandment
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The Seventh Commandment
Thou shalt not commit adultery.' Exod 20: 14. God is a pure, holy spirit, and has an infinite antipathy against all uncleanness. In this commandment he has entered his caution against it; non moechaberis, Thou shalt not commit adultery.' The sum of this commandment is, The preservations of corporal purity. We must take heed of running on the rock of uncleanness, and so making shipwreck of our chastity. In this commandment there is something tacitly implied, and something expressly forbidden. 1. The …
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The Eighth Commandment
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Thomas Watson—The Ten Commandments