Exegetical and Hermeneutical Commentary of Exodus 19:12
And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, [that ye] go [not] up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:
12. border ] Heb. extremity, or edge (Exo 13:20).
shall be surely put to death ] Gen 26:11, Jdg 21:15; and often in the laws, as ch. Exo 21:12; Exo 21:14-16, &c.
Fuente: The Cambridge Bible for Schools and Colleges
Set bounds unto the people – The low line of alluvial mounds at the foot of the cliff of Ras Safsafeh exactly answers to the bounds which were to keep the people off from touching the mount: but the bounds here spoken of were to be set up by Moses.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Thou shalt set bounds] Whether this was a line marked out on the ground, beyond which they were not to go, or whether a fence was actually made to keep them off, we cannot tell; or whether this fence was made all round the mountain, or only at that part to which one wing of the camp extended, is not evident.
This verse strictly forbids the people from coming near and touching Mount Sinai, which was burning with FIRE. The words therefore in Ex 19:15, al tiggeshu el ishshah, come not at your wives, seem rather to mean, come not near unto the FIRE; especially as the other phrase is not at all probable: but the fire is, on this occasion, spoken of so emphatically (see De 5:4-5; De 5:22-25) that we are naturally led to consider ishshah here as ha-esh transposed, or to say, with Simon in his Lexicon, faem, idem quod masc. ignis. So among other instances, we have and a wing; and light; and strength; and and a speech. – Burt. See KENNICOTT’S Remarks.
Whosoever toucheth the mount shall be surely put to death] The place was awfully sacred, because the dreadful majesty of God was displayed on it. And this taught them that God is a consuming fire, and that it is a fearful thing to fall into the hands of the living God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By this symbolical injunction God designed,
1. To restrain mens curious and bold inquiries into the things of God.
2. To possess the Israelites then present, and all succeeding generations, with the dread and reverence of the Divine Majesty, and of his holy law.
3. To prepare and inure the people to the obedience of Gods commands, even when they discern not the reasons of them.
4. To make them sensible of their own impurity and infirmity, and of their absolute need of a mediator, through whom they might have access to God. See Gal 3:19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And thou shall set bounds to the people round about,…. That is, round about the mountain, by drawing a line, throwing up a foss or ditch, or else by laying up heaps of stones or sand, which might be come at easily, or bushes and branches of trees, which grew thick on the mount, from whence it had its name; but be it what will that were used, these were to signify, that so far the people might go, but no further, which their curiosity might prompt them to:
saying, take heed unto yourselves that ye go not up into the mount; so far were they from being allowed to go up to the top of it, that they were not allowed to ascend it at all, or to go any further than where the ascent or rise began; it was at their peril to ascend, and this was what they were to take heed unto, lest they incurred danger:
or touch the border of it; it being the mountain of God, and relatively holy through his presence on it:
whosoever toucheth the mount shall be surely put to death; which severe law was made to deter them from any attempt to go up the mountain, since it was death even to touch it, see Heb 12:18.
Fuente: John Gill’s Exposition of the Entire Bible
12. And thou shalt set bounds. By this symbol the Israelites were admonished to restrain their natural inquisitiveness, that they may be sober in their desires after knowledge, because God, by the teaching of His Law, only enlightens those who are as “little children.” We know how great is men’s natural curiosity, how forwardly they seek to penetrate the secrets of God, how daringly they indulge themselves, and how, by their irreverence, all religion and fear of God is extinguished in them; wherefore there was good cause why He should set these bounds, and restrain this perverse longing after unlawful knowledge. All would have wished to come, like Moses, to familiar converse with God; but they are commanded to stand within the boundaries, that they may obey God speaking to them by an interpreter. Thus are their modesty and docility proved, when they desire no more than is permitted them, and keep themselves within the bounds of revelation. What was then enjoined upon His ancient people is extended also to us, that in reading and hearing we should not overpass the limits which God assigns us, but, content with the form of doctrine which He delivers to us, should let alone what He would have concealed from us; and, although He speaks to us from afar, should not be offended by the distance. Yet does He not prohibit the people from ascending, as though he grudged them a nearer prospect of His glory; but because it is expedient that the proud and improperly arrogant should be kept within His narrow limit, that they may be reminded of their weakness. To alarm them yet more, He commands that the men themselves, (214) and even beasts, though harmless, should be killed if they passed over the borders. We have just before explained what is meant by God’s descending, viz., the manifestation of His power; since His essence which fills heaven and earth moves not from its place.
(214) “Or, pour plus estonner les hommes, il commande que les bestes memes,” etc.; now, to alarm men more, He commands that even the beasts. etc. — Fr.
Fuente: Calvin’s Complete Commentary
(12) Thou shalt set bounds.Here was another formal and mechanical direction, having for its object to deepen and intensify the lesson of Gods unapproachable majesty and holiness. Moses was required to set bounds to the people, i.e., to make a substantial fence between the camp and the base of Sinai, which should prevent both animals and men from coming in contact with the mountain. Modern travellers generally observe how abruptly the rocky precipice of Ras Sufsafeh rises from the plain in front of it, so that in many places it is quite possible to stand on the plain and yet touch the mountain. The idea that a line of natural mounds now to be seen near the base of Sinai represents the bounds of Moses (Stanley, Sinai and Palestine, p. 43) is unsatisfactory, since the bounds of Moses were most certainly artificial ones. It is, however, possible that his bounds may have followed the line of the natural barrier.
That ye go not up into the mount.Unless it had been forbidden, there might have seemed to be no reason why pious Israelites might not have ascended the height, to draw near to God in prayer. It is a praiseworthy feeling which breathes in the words, Nearer, my God, to thee; but the nation was not fit for close approach.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Set bounds The allusions made here to the mount, and the possible approaches to it, and touching the border of it, afford means for identifying the true Sinai . There must have been a great plain at the base of the mount capable of accommodating an immense assembly, a sublime head or top (Exo 19:20) overlooking this plain, and such an immediate contact of plain and mountain that people might approach from below and touch the mount . All these conditions are strikingly fulfilled in the plain er-Rahah and the peak known as Ras Sasafeh, or Ras es-Sufsafeh. See note at beginning of this chapter. Stanley says: “No one who has approached the Ras Sasafeh through that noble plain, or who has looked down upon the plain from that majestic height, will willingly part with the belief that these are the two essential features of the view of the Israelitish camp. That such a plain should exist at all in front of such a cliff is so remarkable a coincidence with the sacred narrative as to furnish a strong internal argument, not merely of its identity with the scene, but of the scene itself having been described by an eye-witness. The awful and lengthened approach, as to some natural sanctuary, would have been the fittest preparation for the coming scene. The low line of alluvial mounds at the foot of the cliff exactly answers to the bounds which were to keep the people off from touching the mount. The plain itself is not broken and uneven and narrowly shut in, like almost all others in the range, but presents a long, retiring sweep against which the people could ‘remove and stand afar off.’ The cliff, rising like a huge altar in front of the whole congregation, and visible against the sky in lonely grandeur from end to end of the whole plain, is the very image of ‘the mount that might be touched,’ and from which the voice of God might be heard far and wide over the stillness of the plain below, widened at that point to its utmost extent by the confluence of all the contiguous valleys. Here, beyond all other parts of the peninsula, is the adytum, withdrawn, as if in the ‘end of the world,’ from all the stir and confusion of earthly things.” Sinai and Palestine, pp. 42, 43.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 19:12-13. Whosoever toucheth the mount, &c. Houbigant, from the Samaritan, renders the first part of the 12th verse, Thou shalt set bounds round about the mountain, and shalt command the people, saying, &c. What striking circumstances of terror attended the giving of the law! How different from the manner in which the mild and blessed JESUS preached the gospel of peace! The former was a severe schoolmaster to bring us to him: the author of the Epistle to the Hebrews enlarges finely on this topic, ch. Exo 12:18-24. Many of the versions render the beginning of the 13th verse, There shall not an hand touch HIM; implying, that whoever approached the mountain, should immediately be put to death, by stoning, or shooting through with darts, no hand offering to touch him; i.e. going within the consecrated bounds to drag the offender from thence to death. But I rather think that ours is the true version; as the word touch, in the 13th, seems to correspond with that in the 12th verse, and as mountain is the last substantive in the preceding sentence, to which the relative it ( bo) can refer. The people, it is plain, were not to approach the mount at all, till the sound of the trumpet was protracted, or continued for some time: they were then to advance from the camp, in which they were when God descended, (Exo 19:16.) towards the mount; which accordingly they did under the conduct of Moses, and stood at the nether part of the mount. See Deu 4:11.
REFLECTIONS.The Lord informs Moses of his appearing, and the intention of it, and orders him to speak to the people to prepare for this awful solemnity.
1. They must be sanctified. They who approach God, should seek to be separated, not only from the grosser pollutions of sin, but from the intrusion of vain thoughts, worldly business and cares, and whatever would interrupt their communion with him. Their clothes must be washed, in token of that internal purity which becomes God’s worshippers; and even their lawful enjoyments must be abstained from, that they may without distraction give themselves up more entirely to the exercises of devotion.
2. They must not go up into the mount, nay, not so much as touch it; but when the trumpet had sounded long, they might draw near, as humble hearers, that GOD might speak with them. Note; No prohibition now forbids the nearest access to God. Jesus Christ has opened a way into the holiest of all: we are no more called in terror to hear a fiery law, but are invited by the gospel’s silver trumpet to draw near to a crucified Jesus, and look and live.
Fuente: Commentary on the Holy Bible by Thomas Coke
How awful must it be to rush unthinkingly into God’s presence, when bounds are so marked to keep back. Heb 12:29 . How precious the privilege of a Mediator! Heb 10:19-22 . How beautiful doth the Apostle draw the comparison between the state of the church of old, and believers now. Heb 12:18-24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 19:12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, [that ye] go [not] up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:
Ver. 12. That ye go not up into the mount. ] God loves at once familiarity and fear, saith a learned divine; a familiarity with him in our conversation, and fear of him in his commands. He loves to be acquainted with men in the walks of their obedience, yet he takes state upon him in his ordinances, and will be trembled at in his word and judgments.
a Dr Hall.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
surely put to death. Figure of speech Polyptoton. App-6. “A dying he shall die. “See note on Gen 2:17.
Fuente: Companion Bible Notes, Appendices and Graphics
set bounds: Exo 19:21, Exo 19:23, Jos 3:4
Take: Exo 10:28, Exo 34:12, Deu 2:4, Deu 4:9
or touch: Heb 12:20, Heb 12:21
Reciprocal: Gen 3:3 – touch Exo 3:5 – Draw not Exo 19:24 – but let Exo 34:3 – General Num 4:15 – they shall 2Ch 23:7 – whosoever 2Co 3:9 – the ministration of condemnation Heb 12:18 – General
Fuente: The Treasury of Scripture Knowledge
Exo 19:12. Set bounds Probably he drew a ditch round the foot of the hill, which none were to pass upon pain of death. This was to intimate, 1st, That lawful reverence which ought to possess the minds of all that worship God. 2d, The distance at which worshippers were kept under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb 10:19.