Exegetical and Hermeneutical Commentary of Hebrews 12:19
And the sound of a trumpet, and the voice of words; which [voice] they that heard entreated that the word should not be spoken to them any more:
19. the sound of a trumpet ] Exo 19:16; Exo 19:19; Exo 20:18.
the voice of words ] Deu 4:12.
intreated ] The verb means literally “to beg off.”
that the word should not be spoken to them any more ] Lit. “that no word more should be added to them” (Deu 5:22-27; Deu 18:16; Exo 20:19).
Fuente: The Cambridge Bible for Schools and Colleges
And the voice of a trumpet – Exo 19:19. The sound of the trumpet amidst the tempest was suited to increase the terror of the scene.
And the voice of words – Spoken by God; Exo 19:19. It is easy to conceive what must have been the awe produced by a voice uttered from the midst of the tempest so distinct as to be heard by the hundreds of thousands of Israel, when the speaker was invisible.
Which voice they that heard … – Exo 20:18-19. It was so fearful and overpowering that the people earnestly prayed that if they must be addressed, it might he by the familiar voice of Moses and not by the awful voice of the Deity.
Fuente: Albert Barnes’ Notes on the Bible
And the sound of a trumpet; which was most shrill and dreadful, it sounded long, and waxed louder and louder, giving a fearful alarm unto Israel to draw near to the Lord to hear his law to them, and covenant with them, and to see a type of their doom, if they transgressed it, in an obscure representation of the general judgment, Exo 19:16,19; 20:18; compare 1Th 4:16; 2Th 1:7-9.
And the voice of words: after which alarm, the Angel of the covenant uttered his voice out of the fire most majestically, distinctly, and loudly, and spake to Israel in their own language the ten words, or commandments, that they might hear and understand them, so as they sensed them to be dreadful for their sound and matter, Exo 20:1-20; Deu 4:10,12,13; 5:1-27.
Which voice they that heard entreated that the word should not be spoken to them any more: the people, being overwhelmed with the majesty and dreadfulness of that voice, deprecated any more such for matter or manner of manifestation to them, Exo 20:19; Deu 5:23-26; 18:16. And therefore desired Moses to speak to them Gods law, and that God might speak no more.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. trumpetto rouseattention, and herald God’s approach (Ex19:16).
entreated that the wordshould not be spokenliterally, “that speech should not beadded to them”; not that they refused to hear the word of God,but they wished that God should not Himself speak, but employ Mosesas His mediating spokesman. “The voice of words” was theDecalogue, spoken by God Himself, a voice issuing forth, without anyform being seen: after which “He added no more” (De5:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the sound of a trumpet,…. Ex 19:16, which made it still more awful, as the sound of the trumpet will at the last day:
and the voice of words; of the ten words, or decalogue; which was as an articulate voice, formed by angels; and, therefore, the law is called the word spoken by angels, Heb 2:2 and is represented, as the voice of God himself, Ex 20:1 who made use of the ministry of angels to deliver the law to Moses; “which” voice is called
, “the voice of words”, in De 4:12, and this voice,
they that heard, entreated that the word should not be spoken to them any more: fearing that they should die; wherefore they desired Moses to be their mediator, and draw nigh to God, and hear his words, and speak them to them, from him, Ex 20:19.
Fuente: John Gill’s Exposition of the Entire Bible
Unto blackness (). Dative case of (late form for earlier and kin to , cloud), here only in N.T. Quoted here from Ex 10:22.
Darkness (). Old word, in Homer for the gloom of the world below. In the Symmachus Version of Ex 10:22, also in Judg 1:6; 2Pet 2:4; 2Pet 2:15.
Tempest (). Old word from (to boil, to rage), a hurricane, here only in N.T. From Ex 10:22.
The sound of a trumpet ( ). From Ex 19:16. is an old word (our ) as in Luke 21:25; Acts 2:2.
The voice of words ( ). From Exod 19:19; Deut 4:12.
Which voice (). Relative referring to (voice) just before, genitive case with (heard, aorist active participle).
Intreated (). First aorist middle (indirect) indicative of , old verb, to ask from alongside (Mr 15:6), then to beg away from oneself, to depreciate as here, to decline (Ac 25:11), to excuse (Lu 14:18), to avoid (1Ti 4:7).
That no word should be spoken unto them ( ). First aorist passive infinitive of , old word to add, here with accusative of general reference (), “that no word be added unto them.” Some MSS. have here a redundant negative with the infinitive because of the negative idea in as in Ga 5:7.
Fuente: Robertson’s Word Pictures in the New Testament
Sound of a trumpet [ ] . See Exo 19:16, 19; Exo 20:18. Hcov a noise, almost entirely in Luke and Acts. See Luk 4:37; Act 2:2; comp. LXX, 1Sa 14:19. Of the roar of the waves, Luk 21:25; comp. LXX, Psa 64:7; Psa 76:17. A rumor or report, see on Luk 4:37, and comp. LXX, 1Sa 4:16; Psa 9:6. It does not occur in the O. T. narrative of the giving of the law, where we have fwnh voice; see LXX, Exo 19:13, 16, 19; Exo 20:18. For fwnh salpiggov voice of a trumpet in N. T., see Rev 1:10; Rev 4:1; Rev 8:13. Salpigx is a war – trumpet.
Voice of words [ ] . See Exo 19:19; Deu 4:12; Deu 5:22, 24, 26.
Entreated [] . See on 1Ti 4:7.
Be spoken to them any more [ ] . Lit. be added. See on Luk 3:19; Luk 20:11; Act 12:3. To them refers to the hearers, not to the things heard. Rend. “that no word more should be spoken unto them.” Comp. Exo 20:19; Deu 5:25; Deu 18:16.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the sound of a trumpet,” (kai salpingos echo) “And to a sound of a trumpet,” Exo 19:16. The trumpet was “exceeding loud,” so that the people trembled, Rev 1:10; Rev 4:1.
2) “And the voice of words; (kai phone hermaton) “And to or toward a voice of rhetorics,” that sounded so loudly they were heard by 600,00 men besides others, Deu 5:4-22; These words were those of the law of the ten commandments that brought fear to their souls, Exo 20:1-17.
3) “Which voice they that heard entreated,” (hes hoi akousantes paretesanto) “Which the ones who were hearing entreated,” Deu 5:23-27. Terror-stricken with guilt and fear of the moral code of the Law they begged Moses to let God not speak a second time, lest they die.
4) “That the word should not be spoken to them any more: (me prostethenai autois logon) “That not a word be added to them,” to the things already spoken from that mountain; Exo 20:18-19; Deu 5:28-30. Let it be clearly understood that as men trembled and feared greatly at the sound of the Mosaic Law, so shall they tremble, fear, and bow down at the hour of judgement when they are judged by his word, Rom 14:11-12; Rev 20:11-12.
Fuente: Garner-Howes Baptist Commentary
19. They that heard entreated, etc. This is the second clause, in which he shows that the Law was very different from the Gospel; for when it was promulgated there was nothing but terrors on every side. For everything we read of in the nineteenth chapter of Exo 19:1 was of this kind, and intended to show to the people that God had ascended his tribunal and manifested himself as a strict judge. If by chance an innocent beast approached, he commanded it to be killed: how much heavier punishment awaited sinners who were conscious of their guilt, nay, who knew themselves to be condemned to eternal death by the Law? But the Gospel contains nothing but love, provided it be received by faith. What remains to be said you may read in the 2Co 3:1 of the Second Epistle to the Corinthians.
But by the words the people entreated, etc., is not to be understood that they refused to hear God, but that they prayed not to be constrained to hear God himself speaking; for by the interposition of Moses their dread was somewhat mitigated. (264) Yet interpreters are at a loss to know how it is that the Apostle ascribes these words to Moses, I exceedingly fear and quake; for we read nowhere that they were expressed by Moses. But the difficulty may be easily removed, if we consider that Moses spoke thus in the name of the people, whose requests as their delegate he brought to God. It was, then, the common complaint of the whole people; but Moses is included, who was, as it were, the speaker for them all. (265)
(264) The words at the end of verse 20, “or thrust through with a dart,” are not deemed genuine, being not found in the best MSS., and none of any authority containing them. — Ed.
(265) It is supposed by some that the reference here is to what is found in Exo 19:16. It is said in the former verse that all the people in the camp trembled; and it is concluded that Moses was at the time with them, for it is said in the next verse that he brought them forth out of the camp. But the passage that seems most evidently to intimate what is here said in the Exo 19:19, where we are told, that when the trumpet sounded long, and waxed louder and louder. “Moses spake” and that “God answered him by a voice.” Now we are not told what he said, nor what the answer was which God gave. It is however, natural to conclude, that under the circumstances mentioned, Moses expressed his fears, and that God removed them. — Ed.
Fuente: Calvin’s Complete Commentary
THE OLD AND THE NEW
Heb 12:18-25.
IN our former discourse upon this text it was only possible to compass a small part of the wondrous truth it contains. The thirty minutes of study only served to show the purpose of the Apostles contrast of the Old and New. But this language carries the sympathetic students thought beyond the mental exercise of comparing religions, and noting points of inferiority here, and superiority there. It is well suited to lift up the soul to the loftiest altitudes of experience, and set it on peaks of spiritual joy and faith and love.
If the fact that our religion is grandly superior to the religion of the Israelitish fathersthe religion of letter and Lawfilled us with thanksgiving, how shall we express our pleasure if a closer study of this text teaches us clearly that Christianity is a perfect religion and its provisions of grace are suited to meet every necessity of the soul, whether for time or eternity?
If that does not come to be our faith, the point of failure will be in usin our want of appreciation of the good that we have in Christ and His Gospel.
But how certainly we do fail to correctly estimate our riches in Christ Jesus! We were born into an atmosphere, sweet with the holy breath of the Christian religion. Many of us were rocked by the feet of Christian mothers, and into our earliest youth there came the imperceptible, yet character-making influences of this new faith; and we, like rich-bred children, have accepted the bounty of God and thought too little on the magnificent heights, the fathomless depths and immeasurable breadths of riches in Christ Jesus.
It is even to be feared that our familiarity with our faith breeds contempt. The poor sinner, saved but yesterday from the life of a sot, knows the riches of redeeming grace as we cannot; and yet it is ours to know the greater riches still of the grace that keeps the soul, sanctifies the life, fills the heart, and floods the whole spiritual man with a sense of Gods goodness. A young laborer came to me a few days since, in great need of money, and with a face furrowed with concern for his family comforts and household goods. A few days later I saw him and his features were all aglow, because he had heard of the noble fortune of $15,000 coming to his wife from the estate of her German ancestry.
Our freedom in Christ, our privileges in the Gospel, our inheritance in Christianitythese things we have enjoyed in such noble measures that we have come to think too little upon them, to set too small store by them, to get too meager happiness from them.
It will be our agreeable task to so interpret this text today as to excite a deeper sense of the blessed facts of the Christian faith. It might almost seem that the poet of song was thinking of this mornings text when he wrote:
Would we be joyful in the Lord?Then count the riches oer,Revealed to faith within His WordAnd note the boundless store.
This text certainly bespeaks some of the riches of the religion of Christ.
CHRISTIANITY RENDS THE VEIL THAT WOULD SHUT MEN AWAY FROM GOD
There are at least four sentences in this text that present that truth. The writer of Hebrews declares that by this new faith, you are not come to a mount where fire and darkness and tempest shut you away from God, but to Mount Sion, where God is; unto the City of the Living God, the Heavenly Jerusalem; and even to God Himself, the Judge of all.
There is no more blessed fact in our faith than this, that Gods face is no longer veiled from the Christian, and Gods presence is no longer shut into some small holy of holies.
The whole tenor of the Christian system of truth tends to a more perfect revelation of God to men. Since Christ came, God has seemed to live and move among us. You will remember in the time of the Exodus God said to Moses, Thou canst not see My face: for there shall no man see Me, and live (Exo 33:20); but Christs religion has given to men this blessed revelation on which an embargo was laid in the time of the Law:
If ye had known Me,
He said to His disciples,
ye should have known My Father also: and from henceforth ye know Him, and have seen Him.
Philip saith unto; Him, Lord, shew us the Father, and it sufficeth us.
Jesus saith unto Him, Have I been so long time with you, and yet hast thou not known Me, Philip? he that hath seen Me hath seen the Father (Joh 14:7-9).
In every immortal soul there is a cry for God. It may be a cry stifled by the hand of lust, hushed by the hand of sin; but down deep in our hearts that cry lives. Hugh Price Hughes in a sermon on The Light of God said, The profoundest theological proverb in any native language, is in the Welsh, and is still profoundly true: Without God, without anything. God and enough.
Such is the brief literal translation of a deep saying, which declares that God Himself is the greatest and only absolute necessity of every man. If you, be you who you may, turn to your hard and weary heart, and put to it the straight, plain question, What do you want? and are willing to hear the answer, your heart will say, I want God. It was not Christianity that gave God to the world; but it was Christs life and Gospel that revealed His Fatherhood to every believer and His eternal love to every soul, and took the veil from the holy of holies and let every longing heart look straight into the face of infinite compassion.
It was Christianity that taught the blessed fact that every soul should expect and receive His favor. The Law was exclusive, and under its supremacy Israel alone dared to hope for the grace of Jehovah. But Christianity was no sooner well begun than it became evident even to the prejudiced Apostles that God, in the expression of His favors, was equally well-disposed toward every man of any nation. Peter learned that when he knew that God had heard the prayer of Cornelius and blessed him, and confessed:
Of a truth I perceive that God is no respecter of persons;
But in every nation he that feareth Him, and worketh righteousness, is accepted with Him (Act 10:34-35).
In the convention at Jerusalem, called to discuss that point, Peter and James and Barnabas and Paul united four of the most eloquent voices of inspiration and put the thought of Gods purpose of favor to every man forever beyond dispute.
Ah, how gracious that the man from the jungles of Africa cries for light and God hears; that the poor Karen from Burmas heathenism is heard by Jehovah when he prays; that the most benighted Hakka of China can get the ear of the gracious Jehovah; that even the blood-thirsty cannibal of Borneo was not beyond the reach of Gods mercy, and no sooner did he set his face toward the light than the Sun of Righteousness rose before him with healing in His wings.
The old localized idea of God that associated His presence with the place of the ark is fast giving way before the expanded faith of Christianity. God no longer dwells in one temple, or in many temples for that matter. No sacred mountain is His special resort, no peculiar valley the Eden of His rambles, but in every nook and corner of the universe, God is present.
It is a sweet faith. The devout Samaritans Were greatly disturbed lest, after all, their prayers died on the winds and never reached His ear to whom they were uttered.
The woman who met Christ at Jacobs well, no sooner perceived that He was a Prophet than she hastened to get His judgment on this much mooted questionCan God hear prayer made toward the hill of Samaria? Who can ever forget the Masters reply! It encompassed the wideness of Christianity and destroyed forever the narrowness of Judaism.
Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. * * .
God is a Spirit: and they that worship Him must worship Him in spirit and in truth (Joh 4:21; Joh 4:24).
The child of Romes faith is taught that if, on fast-day, he forgets and eats flesh, he must post off to the priest and obtain pardon. But the child of Christs better teaching knows that if he commits wrong that there and then, ere he has moved from his tracks, he may bend the knee, call to Heaven, and get the ear of God. Paul taught the Athenians this better faith. He knew that their gods dwelt in temples and lived on hill-tops, and he affirmed the sweet fact that Jehovah was not far from every one of us, since in Him we live, and move, and have our being.
To the question, Where is God? Phillips Brooks said, Shall I think of God as throned in some distant majesty, set upon some awful hilltop of His omnipotence; shall I think of myself, after many struggles, arriving, wearied at His footstool, only wondering that I have ever arrived at all? So the heathen soul has seen its far-off deity.
But Christ comes to us and says, You cannot go to God, for God is here. You cannot lift yourself up and go far away, for He is not far away. The great truth comes to you that closer than anything you can touch, closer than thinking, closer than breathing, is God to you all the time! It is a bright faith! It is best appreciated when God is needed most. Your life is in danger; your child is exceeding sick; you dont have to hunt the place of the ark; you dont need to seek the silence of the sanctuary. The ark is now in every house of faith, and Gods sanctuary is the universe. Pray where you are and you speak straight into His ear. The child of our Sunday School Superintendent at Lafayette was said to be dying one night. In the home a few of the closest friends were on their knees; off in a closet alone the father bowed; down at the church a larger number pled that death be stayed; and up in Chicago and out on the engines of the railroad that the father served, men looked Heavenward and prayed. God heard all and answered and the dying boy revived. Ah, Christianity is the incomparable religion in that it rends the veil that would keep men from coming face to face with God!
CHRISTIANITY CLAIMS TO FURNISH ITS CHILDREN THE PUREST AND BEST COMPANIONSHIP
Read again the description of the company into which the Christian convert comes. When we accept Christ we come
to an innumerable company of angels,
To the general assembly and Church of the firstborn, which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect,
And to Jesus the Mediator of the New Covenant (Heb 12:22-24).
Many societies of secular basis boast the superior character of those who walk together in their orders. But none would claim to compete with this catalogue. The best men are here, and the best women, and the best children. All other things being equal, those men make the noblest comrades, and those women the sweetest companions, and those children the safest associates who have Christ in the heart. There may be faithful friends in the world, and some worldling may seem a delightful companion, and yet he is never a good companion unless his spirit is at least in keeping with the Spirit of Christ. Christianity is not a mere name; Christianity in character and companionship cannot be helpful, wholesome and pleasing except the Christ spirit is exhibited. It is claimed that Bob Ingersoll was a very pleasant companion. Suppose you could have subtracted from Bobs brain and heart and behavior the Christianity that his Presbyterian parents had drilled into his youth, and left only that character which his infidelity has produced, would you have had a desirable friend in him or a helpful one?
The follower of Jesus has not only the right to walk side by side with the blessed spirits of those who make up the general assembly and Church of the firstborn but to enjoy as well those best hours of irreligious men, those hours in which Christ seems to get possession of their purposes and control them to sweetness. We, who are Christs, have all had friends from the world that were faithful, affectionate, and true. But the hours in which they were most to us, the hours in which their friendship was sweetest, were those exceptional hours in which their words had in them the Christ-tone, their deeds exhibited the Christ-character, and their very thoughts seemed touched by Christs mind.
The eminent Dr. Robert Collyer, thinking to keep up his accustomed heterodoxy, declared that when Christianity had outgrown its limitations and dogmas it would win the world. But, he added, it will take into full fellowship the old fakir I heard of in India in the time of the great Sepoy Rebellion who found an English child alive in the thick of the carnage of a townthe only living thing. He took it in his arms and made for the nearest English post, defending it by the way, until he was sorely wounded. When he reached his destination and carried the child in and laid it down before its friends they offered him a large money reward, but he refused it and vanished, to be seen of them no more. That man would not have to stand outside the Christian pale because he was not called by the name of Christian. Jesus said, And, other sheep I have, which are not of this fold. He meant, as I believe, men like that.
All right, Mr. Collyer. Yes, then that man is a companion of the Christian. We lock arms with him in the hour of that deed and claim him as a member of that matchless circle who walk Heavenward in the Name of Christ. Grant that he belongs to Christ and we ask no more.
God is no respecter of persons:
But in every nation he that feareth Him, and worketh righteousness, is accepted with Him (Act 10:34-35).
Gather the God-fearing, righteous-doing children out of every nation, and you call together the company that the Christian convert joins. There are many men and many women who long to get into the best circles of the earth, into the select company of social favorites.
I have to tell you today, be you who you may, rich or poor, high or low, plainly dressed or grandly attired, there is a circle superior to all others that walk the earth, the circle whose central figure is the King of kings, the Lord of lords, and into that you are welcome to come.
There is a company on whom Heaven smiles and with whom angels walk and unto whom the Lord attends, and into that you have a special invitation, written by its blessed Master, sealed with His precious Blood, and sent by servants specially delegated to present it to you. Will you join that Christian company?
The time is coming when that company shall be immeasurably increased in numbers and glory. To the general assembly and Church of the firstborn, an innumerable company of angels is to be added. Oh it will be a blessed hour when that conjunction of companions, suited by character to be eternal companions, shall occur! It will be an hour which found a faint illustration of itself in the close of our Civil War.
You remember that sixty-five years ago that awful conflict ended. The boys who had braved all its dangers, bled on all its fields, experienced all its suffering, were at last ready to go home. Appomattox was finished, the rebellion crushed, the flag saved, and peace had begun to reign. In trains, on cavalry, on foot, they made their way to the precious spots where loved ones impatiently bided their approach. As the war-worn, battle-scarred boys drew nigh the home, the loved ones who had remained by the property and kept the house and lived in peace from shot and shell, came out to meet them. Ah, what clasping of hands, what shouts of joy, what expressions of thanksgiving, what kisses of love characterized the sweet reunion. Gods child cannot help anticipating with joy the hour, when all the soldiers of the King who have fought beneath the crimson flag of our common Faith, suffered under the hot fires of satanic hosts, shall be ready to go Home and meet yonder the pure ones, who have on them no smell of a brothers blood, no stain of dust or war, no tattered garments on which the instruments of the enemy wrought; but with spotless robe and sinless history and smiling face, they who have kept our eternal treasures and watched our Heavenly Home, shall come to greet us, join us, love us, live with us ever more!
THE CHRISTIAN COMES EVENTUALLY INTO THE CONSCIOUS COMPANIONSHIP OF JESUS
Christianity is a peerless religion in point of companionship for the subjects of its faith. But better even than to walk with the good men of the world, better than to join the spirits of just men made perfect, better than the sweet presence of pure angels in innumerable companies, is the truth that the Christian comes eventually into the conscious companionship of Jesus, the Mediator of the New Covenant.
There are great companies with whom it is a delight to move. But he is a queer man who does not find in some single friend, joys that crowds can never give. Heaven would be a strange world if it did not furnish some subject who should fill every need of a supreme affection on the part of a perfectly sanctified soul.
When Stephen was dying his eyes did not set in death as do those of most men, but beamed toward Heaven, seeing Him who satisfieth the soul, and so far feasted on His glorious face that suffering was forgotten.
When Paul came near to the close of his wondrous career he seemed to get greater glimpses of Jesus, and much as he loved his work, and wedded as he was to his earthly friends, he declared that to be with Jesus was the pleasure that he coveted above all else. If He seems so precious to sinful men in the flesh, what will His presence be to saved and sanctified souls in Heaven?
A. C. Morrow related that a poor peasant in passing to and from his work, went at morning and evening into a little church and sat for an hour. His pastor, who loved him, watched to see what he did upon entering the sacred place. Seeing that he seemed to sit in perfect silence he finally asked: My good father, what do you say to our Lord in these long visits you pay Him every day? I say nothing to Him, was the answer, I look at Him and He looks at me. What more was needful!
Would you know how to come to God and how to get His pardon and His peace? Would you enjoy the company of good men, of sanctified spirits, of angels and of Christ? Christianity explains all and offers all, See that ye refuse not Him that speaketh.
Fuente: The Bible of the Expositor and the Evangelist by Riley
(19) See Exo. 19:19 (the voice of the trumpet), Deu. 4:12 (the voice of the words).
Intreated.If we hear the voice of the Lord our God any more, then we shall die (Deu. 5:25; Exo. 20:19). Though God drew near to Israel, to reveal Himself, so terrible was His voice to them, so awful the penalties which fenced round their approach to Him, that they shrank back from hearing His words.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Trumpet Note on 1Th 4:16.
Voice of words From the fire at the summit.
Fuente: Whedon’s Commentary on the Old and New Testaments
-20 ‘Which voice they who heard it entreated that no word more should be spoken to them; for they could not endure that which was enjoined. If even a beast touch the mountain, it shall be stoned.’
There were the fiery flames, the blackness and darkness (gnopho and zopho), the sound of a roaring tempest, the notes of an unearthly trumpet, all swirling round the top of the mountain in awesome power. And then there came the words. And the words themselves came over so fearsomely that the people who heard them pleaded that they might not hear them again. They could not endure what was said or how it was said. It was all too much for them. They could bear neither His presence nor His words. Why, His presence was so real that even a dumb beast that touched the mountain had to be stoned or shot with an arrow, because it had by that become sacred and was thus untouchable, lest it return and bring God’s holiness directly among the people. They were fearfully afraid. Compare here Deu 5:23-27.
The old covenant was in fact good news for them. It was the gracious acceptance of them into His covenant. But what they retreated from was not the covenant but this personal and vivid experience of a holy God. They could not face Him as He was, because of what they were. They preferred to leave that sort of thing to Moses. And it would continue to be so when later Moses’ face shone with the glory of God, and they pleaded that that might be covered up as well. Many of us are like that. We like to come close to God, but not too close.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 12:19 . ] and to the sound of trumpet . Comp. Exo 19:16 : . Ibid. Exo 12:19 ; Exo 20:18 .
] and clang (piercing note) of words , which, namely, were spoken by God at the publication of the law, Exo 20 , Deu 5 . Comp. Deu 4:12 : , .
. . .] they that heard which begged to be spared (Heb 12:25 ; Act 25:11 ), that it should be further spoken to them ( sc. on account of the terribleness of that already heard). Calvin: Caeterum quod dicit populum excusasse, non ita debet accipi, quasi populus renuerit audire Dei verba, sed deprecatus est, ne Deum ipsum loquentem audire cogeretur. Persona enim Mosis interposita horrorem nonnihil mitigabat. Comp. Deu 5:25 : ; Deu 18:16 ; Exo 20:18-19 .
] goes back to , and is dependent not on (Storr), but upon .
] after verbs of seeking to be excused, denying, warding off , etc., quite ordinarily. See Khner, II. p. 410; Winer, Gramm. , 7 Aufl. p. 561.
] looks back to the Israelites ( ), not to .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:
Ver. 19. And the sound of a trumpet ] Showing the nature of God’s law, to manifest God’s will, men’s sins, and to warn them of the wrath deserved; likewise to summon them to appear before the Judge.
The voice of words ] That is, the delivery of the decalogue, called the words of the covenant,Exo 31:18Exo 31:18 , the ten words.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19 .] which they who heard ( , referring to , is governed by , not as Storr, by ) entreated ( = , in all senses, but more usually in the deprecatory sense. Hence simply to deprecate (Thuc. v. 63, , : hence further, to refuse or forbid , as in Act 25:11 , and even more directly in Heb 12:25 below) that (more) discourse should not be added to them ( might agree with , but much more probably agrees with , from the form of construction in Deut. l. c., where they say that they should die, (A, ) . Calvin explains the sense, “Cterum quod dicit populum excusasse, non ita debet accipi quasi populus renuerit audire Dei verba, sed deprecatus est, ne Deum ipsum loquentem audire cogeretur. Persona enim Mosis interposita horrorem nonnihil mitigabat”):
Fuente: Henry Alford’s Greek Testament
sound. Greek. echos. See Act 2:2.
words. Greek. rhema. See Mar 9:32.
intreated. Greek. paraiteomai. Same as “refuse” in Heb 12:25. See Luk 14:18 (make excuse).
word. Greek. logos. App-121.
spoken = added.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] which they who heard (, referring to , is governed by , not as Storr, by ) entreated ( = , in all senses, but more usually in the deprecatory sense. Hence simply to deprecate (Thuc. v. 63, , : hence further, to refuse or forbid, as in Act 25:11, and even more directly in Heb 12:25 below) that (more) discourse should not be added to them ( might agree with , but much more probably agrees with , from the form of construction in Deut. l. c., where they say that they should die, (A, ) . Calvin explains the sense, Cterum quod dicit populum excusasse, non ita debet accipi quasi populus renuerit audire Dei verba, sed deprecatus est, ne Deum ipsum loquentem audire cogeretur. Persona enim Mosis interposita horrorem nonnihil mitigabat):
Fuente: The Greek Testament
Heb 12:19. , and the sound of the trumpet) Exo 19:16, LXX., . The trumpet rouses hearers to listen to what is said.- , and to the voice of words) So the LXX., Deu 4:12 : moreover the ten commandments are intended. The Decalogue, ib. Deu 12:13, pronounced with a loud voice, ib. ch. Deu 5:19 (Deu 5:22).-) Construed with .-) implored, that not a word more should be spoken, Exo 20:16 (Exo 20:19).- , that there should be no more added) Deu 5:19 (Deu 5:22), in LXX., These words the Lord spake-and He added () no more: for the rest were subsequently committed to Moses.
Fuente: Gnomon of the New Testament
the sound: Exo 19:16-19, 1Co 15:52, 1Th 4:16
and the voice: Exo 20:1-17, Exo 20:22, Deu 4:12, Deu 4:33, Deu 5:3-22
they that: Exo 20:18, Exo 20:19, Deu 5:24-27, Deu 18:16
Reciprocal: Deu 4:10 – the day Deu 5:27 – General Deu 10:4 – out of the Eze 10:5 – the voice Rev 8:5 – and there
Fuente: The Treasury of Scripture Knowledge
Heb 12:19. This continues the conditions at Sinai which are recorded in Exo 20:19 and other passages in connection therewith.