Deuteronomy 33:2
2-4. The Lord came—Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [ROBINSON]. (Compare Jud 5:4, 5; Ps 68:7, 8; Hab 3:3).
ten thousands of saints—rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [EWALD]. a fiery law—so called both because of the thunder and lightning which accompanied its promulgation (Ex 19:16-18; De 4:11), and the fierce, unrelenting curse denounced against the violation of its precepts (2Co 3:7-9). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (De 33:3), as a means of promoting both the temporal and eternal welfare of the people. And it was "the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation. Psalms 68:17
17. and, to the assertion of God's purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies—
thousands of angels—literally, "thousands of repetitions," or, "thousands of thousands"—that is, of chariots. The word "angels" was perhaps introduced in our version, from De 33:2, and Ga 3:19. They are, of course, implied as conductors of the chariots. as . . . Sinai, in the holy place—that is, He has appeared in Zion as once in Sinai. Hebrews 12:22
22, 23. to an innumerable company of angels, to the general assembly and church—The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (Job 1:6; 38:7), "sons of God," are so their "equals" (Lu 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mt 6:10). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare De 33:2; Ps 68:17; Da 7:10; Jude 14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" Mt 25:31, 32. Messiah is pre-eminently "the First-born," or "First-begotten" (Heb 1:6), and all believers become so by adoption. Compare the type, Nu 3:12, 45, 50; 1Pe 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (Ex 4:22; compare Ex 13:2), and a "kingdom of priests" to God (Ex 19:6), so believers (Re 1:6).