Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up. They saw the God of Israel. Under his feet was like a paved work of sapphire stone, like the skies for clearness. He didn’t lay his hand on the nobles of the children of Israel. They saw God, and ate and drank.
Parallel Translations
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Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up.
They saw the God of Israel. Under his feet was like a paved work of sapphire stone, like the skies for clearness.
He didn’t lay his hand on the nobles of the children of Israel. They saw God, and ate and drank.
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Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.
And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
Show all 3 translations
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Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;
and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (42)
- John 1:18 (v10) No one has seen God at any time. The one and only Son, who is in the bosom of the Father, has declared him.
- Ezekiel 10:1 (v10) Then I looked, and see, in the expanse that was over the head of the cherubim there appeared above them as it were a sapphire stone, as the…
- Genesis 32:30 (v10) Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.”
- Exodus 18:12 (v11) Jethro, Moses’ father-in-law, took a burnt offering and sacrifices for God. Aaron came with all the elders of Israel, to eat bread with…
- Exodus 33:20 (v10) He said, “You cannot see my face, for man may not see me and live.”
Show all 41 cross-references
- Exodus 33:23 (v10) then I will take away my hand, and you will see my back; but my face shall not be seen.”
- Luke 15:23-24 (v11) Bring the fattened calf, kill it, and let’s eat, and celebrate; for this, my son, was dead, and is alive again. He was lost, and is found.’…
- Genesis 31:54 (v11) Jacob offered a sacrifice in the mountain, and called his relatives to eat bread. They ate bread, and stayed all night in the mountain.
- Isaiah 6:1-5 (v10) In the year that king Uzziah died, I saw the Lord sitting on a throne, high and lifted up; and his train filled the temple. Above him stood…
- Ezekiel 1:26-28 (v10) Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. On the likeness of the…
- 1 Timothy 6:16 (v10) He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
- Revelation 4:3 (v10) that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at.
- Genesis 16:13 (v11) She called the name of Yahweh who spoke to her, “You are a God who sees,” for she said, “Have I even stayed alive after seeing him?”
- Exodus 19:21 (v11) Yahweh said to Moses, “Go down, warn the people, lest they break through to Yahweh to gaze, and many of them perish.
- Deuteronomy 12:7 (v11) There you shall eat before Yahweh your God, and you shall rejoice in all that you put your hand to, you and your households, in which…
- Ecclesiastes 9:7 (v11) Go your way—eat your bread with joy, and drink your wine with a merry heart; for God has already accepted your works.
- Matthew 17:2 (v10) He was changed before them. His face shone like the sun, and his garments became as white as the light.
- John 6:46 (v10) Not that anyone has seen the Father, except he who is from God. He has seen the Father.
- John 14:9 (v10) Jesus said to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do…
- 1 Corinthians 10:16-18 (v11) The cup of blessing which we bless, isn’t it a sharing of the blood of Christ? The bread which we break, isn’t it a sharing of the body of…
- 1 John 4:12 (v10) No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us.
- Revelation 21:11 (v10) having the glory of God. Her light was like a most precious stone, as if it were a jasper stone, clear as crystal;
- Exodus 24:1 (vv9, 11) He said to Moses, “Come up to Yahweh, you, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship from a distance.
- Genesis 18:18 (v11) since Abraham will surely become a great and mighty nation, and all the nations of the earth will be blessed in him?
- Genesis 32:24-32 (v11) Jacob was left alone, and wrestled with a man there until the breaking of the day. When he saw that he didn’t prevail against him, the man…
- Exodus 3:6 (v10) Moreover he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face because he…
- Exodus 24:9-10 (v11) Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up. They saw the God of Israel. Under his feet was like a paved…
- Exodus 33:20-23 (v11) He said, “You cannot see my face, for man may not see me and live.” Yahweh also said, “Behold, there is a place by me, and you shall stand…
- Numbers 21:18 (v11) the well, which the princes dug, which the nobles of the people dug, with the scepter, and with their poles.” From the wilderness they…
- Deuteronomy 4:33 (v11) Did a people ever hear the voice of God speaking out of the middle of the fire, as you have heard, and live?
- Judges 5:13 (v11) “Then a remnant of the nobles and the people came down. Yahweh came down for me against the mighty.
- Judges 13:21-22 (v10) But Yahweh’s angel didn’t appear to Manoah or to his wife any more. Then Manoah knew that he was Yahweh’s angel. Manoah said to his wife,…
- Judges 13:22 (v11) Manoah said to his wife, “We shall surely die, because we have seen God.”
- 1 Kings 21:8 (v11) So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters to the elders and to the nobles who were in his…
- 1 Kings 22:19 (v10) Micaiah said, “Therefore hear Yahweh’s word. I saw Yahweh sitting on his throne, and all the army of heaven standing by him on his right…
- 2 Chronicles 23:20 (v11) He took the captains of hundreds, the nobles, the governors of the people, and all the people of the land, and brought the king down from…
- Nehemiah 2:16 (v11) The rulers didn’t know where I went, or what I did. I had not as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the…
- Song of Solomon 6:10 (v10) Who is she who looks out as the morning, beautiful as the moon, clear as the sun, and awesome as an army with banners?
- Jeremiah 14:3 (v11) Their nobles send their little ones to the waters. They come to the cisterns, and find no water. They return with their vessels empty. They…
- Revelation 1:16 (v10) He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its…
- Revelation 21:18-23 (v10) The construction of its wall was jasper. The city was pure gold, like pure glass. The foundations of the city’s wall were adorned with all…
41 distinct cross-references across this passage (42 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
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Geneva Bible translators 1599 · Public Domain On vv10–11 As perfectly as their infirmities could behold his majesty.
As perfectly as their infirmities could behold his majesty.
Hebrew, brick work.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–11 Exo 24:9 Then went up Moses, and Aaron, Nadab,…
Exo 24:9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
Ver. 9. And seventy of the elders.] {See Trapp on "Exo 24:2"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–11 In obedience to that command of God given Exo…
In obedience to that command of God given Exo 24:1.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v9 The people having, besides their submission to the ceremony…
The people having, besides their submission to the ceremony of the sprinkling of blood, declared their well-pleasedness in their God and his law, again and again, God here gives to their representatives some special tokens of his favour to them (for God meets him that rejoices and works righteousness), and admits them nearer to him than they could have expected. Thus, in the New Testament church, we find the four living creatures, and the four and twenty elders, honoured with places round the throne, being redeemed unto God by the blood of the Lamb which is in the midst of the throne, Rev 4:4, Rev 4:6; Rev 5:8, Rev 5:9. Observe, 1. They saw the God of Israel (Exo 24:10), that is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude, and his being no man hath seen nor can see, Ti1 6:16. They saw the place where the God of Israel stood (so the Septuagint), something that came near a similitude, but was not; whatever they saw, it was certainly something of which no image nor picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet; for our conceptions of God are all below him, and fall infinitely short of being adequate. They saw not so much as God's feet; but at the bottom of the brightness, and as the footstool or pedestal of it, they saw a most rich and splendid pavement, such as they never saw before nor after, as it had been of sapphires, azure or sky-coloured. The heavens themselves are the pavement of God's palace, and his throne is above the firmament. See how much better wisdom is than the precious onyx or the sapphires, for wisdom was from eternity God's delight (Pro 8:30), and lay in his bosom, but the sapphires are the pavement under his feet; there let us put all the wealth of this world, and not in our hearts. 2. Upon the nobles (or elders) of Israel, he laid not his hand, Exo 24:11. Though they were men, the dazzling splendour of his glory did not overwhelm them; but it was so moderated (Job 26:9), and they were so strengthened (Dan 10:19), that they were able to bear it. Nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his punishing avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord's mercies that we are not consumed. 3. They saw God, and did eat and drink. They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased and elevated it. They feasted upon the sacrifice, before God, in token of their cheerful consent to the covenant now made, their grateful acceptance of the benefits of it, and their communion with God, in pursuance of that covenant. Thus believers eat and drink with Christ at his table, Luk 22:30. Blessed are those that shall eat bread in the kingdom of our Father, and drink of the wine new there.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv9–11 Then went up Moses and Aaron, Nadab and Abihu,....…
Then went up Moses and Aaron, Nadab and Abihu,.... After the above things were done, the words of the Lord were told the people, and the book of the covenant read unto them, to which they agreed, sacrifices were offered, and the blood of them sprinkled on the altar, and on the people. The Samaritan version adds to these, Eleazar and Ithamar, the two younger sons of Aaron:
and seventy of the elders of Israel, who were called up to the mountain to the Lord, Exo 24:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–11 They saw the God of Israel - That is,…
They saw the God of Israel - That is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude. They saw the place where the God of Israel stood, so the seventy, something that came near a similitude, but was not; whatever they saw it was certainly something of which no image or picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet, for our conceptions of God are all below him. They saw not so much as God's feet, but at the bottom of the brightness they saw (such as they never saw before or after, and as the foot- stool or pedestal of it) a most rich and splendid pavement, as it had been of sapphires, azure, or sky-coloured. The heavens themselves are the pavement of God's palace, and his throne is above the firmament.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–11 Verse 10. They saw the God of Israel] The…
Verse 10. They saw the God of Israel] The seventy elders, who were representatives of the whole congregation, were chosen to witness the manifestation of God, that they might be satisfied of the truth of the revelation which he had made of himself and of his will; and on this occasion it was necessary that the people also should be favoured with a sight of the glory of God; see Ex 20:18. Thus the certainty of the revelation was established by many witnesses, and by those especially of the most competent kind.
A paved work of a sapphire stone] Or sapphire brick-work. I suppose that something of the Musive or Mosaic pavement is here intended; floors most curiously inlaid with variously coloured stones or small square tiles, disposed in a great variety of ornamental forms. Many of these remain in different countries to the present day. The Romans were particularly fond of them, and left monuments of their taste and ingenuity in pavements of this kind, in most countries where they established their dominion. Some very fine specimens are found in different parts of Britain.
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Sapphire is a precious stone of a fine blue colour, next in hardness to the diamond. The ruby is considered by most mineralogists of the same genus; so is also the topaz: hence we cannot say that the sapphire is only of a blue colour; it is blue, red, or yellow, as it may be called sapphire, ruby, or topaz; and some of them are blue or green, according to the light in which they are held; and some white. A very large specimen of such a one is now before me. The ancient oriental sapphire is supposed to have been the same with the lapis lazuli. Supposing that these different kinds of sapphires are here intended, how glorious must a pavement be, constituted of polished stones of this sort, perfectly transparent, with an effulgence of heavenly splendour poured out upon them! The red, the blue, the green, and the yellow, arranged by the wisdom of God, into the most beautiful emblematic representations, and the whole body of heaven in its clearness shining upon them, must have made a most glorious appearance. As the Divine glory appeared above the mount, it is reasonable to suppose that the Israelites saw the sapphire pavement over their heads, as it might have occupied a space in the atmosphere equal in extent to the base of the mountain; and being transparent, the intense brightness shining upon it must have greatly heightened the effect.
It is necessary farther to observe that all this must have been only an appearance, unconnected with any personal similitude; for this Moses expressly asserts, De 4:15. And though the feet are here mentioned, this can only be understood of the sapphirine basis or pavement, on which this celestial and indescribable glory of the Lord appeared. There is a similar description of the glory of the Lord in the Book of Revelation, Re 4:3: "And he who sat [upon the throne] was to look upon like a jasper and a sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald." In neither of these appearances was there any similitude or likeness of any thing in heaven, earth, or sea. Thus God took care to preserve them from all incentives to idolatry, while he gave them the fullest proofs of his being. In Scheuchzer's Physica Sacra, among his numerous fine engravings, there is one of this glorious manifestation, which cannot be too severely reprehended. The Supreme Being is represented as an old man, sitting on a throne, encompassed with glory, having a crown on his head, and a sceptre in his hand, the people prostrate in adoration at the foot of the piece. A print of this kind should be considered as utterly improper, if not blasphemous.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10–11 Exo 24:10. They saw the God of Israel —…
Exo 24:10. They saw the God of Israel — That is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude. They saw the place where the God of Israel stood, so the Septuagint; whatever they saw, it was certainly something of which no image or picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet, for our conceptions of God are all below him. They saw not so much as God’s feet, but at the bottom of the brightness they saw (such as they never saw before or after, and as the footstool or pedestal of it) a most rich and splendid pavement, as it had been of sapphires, azure, or sky-coloured. The heavens themselves are the pavement of God’s palace, and his throne is above the firmament.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv9–11 It would appear that Moses, Aaron with his two…
It would appear that Moses, Aaron with his two sons, and seventy of the elders Exo 19:7 went a short distance up the mountain to eat the meal of the covenant (compare Gen 31:43-47), which must have consisted of the flesh of the peace offerings Exo 24:5. Joshua accompanied Moses as his servant Exo 24:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v11 Saw God, under the appearance of a burning fire,…
Saw God, under the appearance of a burning fire, ver. 17. They beheld some rays of his glory, but not distinct similitude, (Deuteronomy iv. 15,) though Cajetan thinks that God appeared in a human form. (Calmet) --- Drink. They made a feast of thanksgiving for so great a favour, and for the preservation of their lives, after beholding such a glorious apparation. (Vatable)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9–11 Then went up Moses, and Aaron--in obedience to a…
Then went up Moses, and Aaron--in obedience to a command given (Exo 24:1-2; also Exo 19:24), previous to the religious engagement of the people, now described.
Nadab, and Abihu--the two oldest sons of Aaron [Exo 6:23].
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seventy of the elders--a select number; what was the principle of selection is not said; but they were the chief representatives, the most conspicuous for official rank and station, as well as for their probity and weight of character in their respective tribes.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9–11 9. Then went up Moses — Immediately after the…
9. Then went up Moses — Immediately after the sacrifice and sprinkling of the blood they would all proceed to feast upon the flesh of the peace offerings; but Moses and Aaron, and the others mentioned in Exo_24:1, ascended some distance up the mountain, and ate and drank (Exo_24:11) where they had a nearer view of the glory and majesty of the Sinaitic theophany. It would seem from Exo_24:16 that they continued thus together for six days, and on the seventh Moses went into the midst of the cloud, where he remained forty days, (Exo_24:18,) receiving instructions concerning the tabernacle, and the holy ministrations which were now to be ordained.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–11 10. and they saw, &c.] LXX., to avoid its…
10. and they saw, &c.] LXX., to avoid its being supposed that God could be ‘seen’ (cf. on Exo Exo_23:15 b, Exo_33:20), paraphrase by ‘and they saw the place where the God of Israel stood.’
and there was under his feet, &c.] The idea appears to be that they saw the Divine glory, not directly, but as they looked up at it from below, through what seemed to be a transparent blue sapphire pavement, comparable only to the sky in its clearness. Cf. the sapphire throne upon which, in his vision, Ezekiel sees the Divine form (Eze_1:26). On what is meant by ‘sapphire,’ see on Exo_28:18.
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paved work] lit. brick- or tile-work. Bright (RVm.) is a meaning unsupported by usage.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9–11 (9) Then went up.—According to the ordinary ideas of…
(9) Then went up.—According to the ordinary ideas of the time, the ratification of the covenant was now complete, and nothing more was needed. It pleased God, however, to terminate the whole transaction by a closing scene of extraordinary grandeur, beauty, and spiritual significance. A sacrifice implied a sacrificial meal (Exo_18:12). Moses understood that God, by summoning Aaron, Nadab, Abihu, and seventy of the elders into the mount (Exo_24:1), had intended the sacrificial meal to be held there; and accordingly, as soon as he had sprinkled the people, ascended Sinai with the persons summoned, and had the feast prepared. A sacrificial meal was always regarded as a religious act—an act done “before God” (Exo_18:12), involving communion with Him. God willed now to signalise this sacrificial feast above all others by making His presence not only felt but seen. As Moses, Aaron with his two sons, and the elders were engaged in the feast (Exo_24:11), a vision of marvellous splendour broke upon them. “They saw the God of Israel” (Exo_24:10). God showed Himself to them—not, as before, amid thunders and lightnings, and a thick cloud, and fire, and smoke, and earthquake (Exo_19:16; Exo_19:18), but in His loveliness (Son_5:16) and His beauty, standing on pellucid sapphire, blue as the blue of heaven. They “saw God,” and were neither hurt nor even terrified; they could, while seeing Him, still eat and drink—they felt themselves like guests at His board, as if He were banqueting with them. So was impressed upon them the mild and sweet relation into which they were brought towards God by covenant—a covenant made, and not yet infringed. The gentle, lovely, attractive side of God’s character was shewn to them, instead of the awful and alarming one; and they were taught to look forward to a final state of bliss, in which God’s covenanted servants would dwell in His presence continually.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–11 Vers. 9-11. THE SACRIFICIAL FEAST AND THE VISION OF…
Vers. 9-11. THE SACRIFICIAL FEAST AND THE VISION OF GOD. After the covenant had been ratified by the unanimous voice of the people, Moses proceeded to carry out the injunctions with respect to Aaron, Nadab, Abihu, and the elders, which he had received while still in the mount (see the comment on vers. 1, 2). Taking them with him, he ascended Sinai once more to a certain height, but clearly not to the summit, which he alone was privileged to visit (vers. 2 and 12). The object of the ascent was twofold.
1. A sacrificial meal always followed upon a sacrifice; and the elders mightnaturally desire to partake of it as near the Divine presence as should be permitted them. This was their purpose in ascending.
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2. God desired to impress them with a sense of his awful majesty andbeauty, and was prepared for this end to manifest himself to them in some strange and wonderful way as they were engaged in the solemn meal (ver. 11). This was his purpose in inviting their presence. The manifestation is described in ver. 10. It was a "vision of God," but of what exact nature it is impossible to say. Having recorded it, the author parenthetically notes that the Divine vision did not destroy any of those who beheld it, or cause them any injury, as might have been expected. Then went up. Compare ver. 1. The mountain was to be partially ascended, but not to any great height. Nadab, Abihu, and the elders were to "worship God afar off.
HOMILETICS.
Vers. 9-11. The Covenant Meal on Sinai.
The Old Testament contains no mention of any other meal so wonderfulas this. Newly entered into covenant with God, fresh from the blood of sprinkling, which was representative of the blood of Christ, Moses, Aaron with his two sons, and the seventy elders, half-way up Sinai, engaged in the sacrificial feast upon the peace-offerings (ver. 5), when lo! the heaven was opened to them, and there burst upon their astonished sight a vision of Jehovah in his glory and his beauty, standing on pellucid sapphire, dazzling in its brilliance. As the meat and drink entered their mouths, God shone in upon their souls. It was indeed a "wondrous festivity," and certainly not without a spiritual meaning, extending to all time, and even beyond time into eternity. Surely, we may say, without over-great boldness, or any undue prying into holy things:
I THAT THE MEAL WAS A TYPE OF THAT DIVINE FEAST WHICH THE LOUD INSTITUTED ON THE NIGHT OF HIS BETRAYAL, FOR THE SUSTENTATION OF HIS PEOPLE. The Holy Communion is a feast upon a sacrifice the sacrifice of Christ partaken of by Christians as the most solemn rite of their religion, in the wilderness of this life, for their better sustentation and support through its trials. It brings them very near to him, as it were into his presence. As they partake of the bread and wine, they partake of him; his light shines into their souls; his beauty and glory are revealed to their spirits; they obtain a foretaste of heaven. Blessed is the man who thus eats and drinks in his kingdom eating and drinking and seeing God.
II THAT THE MEAL WAS, FURTHER, A TYPE OF THAT MARRIAGE-SUPPER OF THE LAMB, HEREOF ALL THE FAITHFUL SHALL ONE DAY PARTAKE IN HEAVEN. (Rev_19:7-9) There the saints shall eat and drink in the Divine presence, their meat the heavenly manna, angels" food, their drink the wine which they "drink new" in their Father"s kingdom. The glory of God shall shine on them. For the place of their dwelling "has no need of the sun, neither of the moon to shine in it;" for it is "the glory of God that lightens it, and the Lamb that is the light thereof". (Rev_21:23) The sapphire of Sinai has there its counterpart; for "the first foundation" of the city wherein they dwell "is jasper, and the second sapphire" (ib, 19). The Divine presence is with them perpetually; for the "throne"of God is there, and they "see his face," and "his Name is in their foreheads". (Rev_22:4) Thrice blessed they who attain to this heavenly feast, and are counted worthy of that beatific vision!
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v9 They saw God, and did eat and drink.
Exo_24:9-11
They saw God, and did eat and drink.
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The vision of God, and the feast before Him
These are strangely bold words, both for the assertion with which they begin, and for the juxtaposition of the two things which they declare. They come at the close of the solemn ceremonial by which God and Israel entered into covenant. Lightly-uttered vows of obedience to all that God could speak had echoed among the rocks. On the basis of that promise a covenant was formed and ratified by sacrifice. They pass within the fence, they witness that access to God is possible on the footing of covenant and sacrifice. They behold, as I suppose, unclouded, the material and fiery symbol of His presence: witness that men through sacrifice and covenant can see God. But our eyes are stayed on the pavement beneath His feet. No form is described. Enough for us that there is spread beneath Him that which is blue and gleaming as the cloudless heaven above Sinai. They eat and drink--witness that men who draw nigh to God, on the footing of sacrifice and covenant, and thereby behold His face, have therein festal abundance for all their need. So this incident, in its form adapted to the infantile development of the people that first received it, carries in its symbols the deepest truths of the best communion of the Christian life, and may lend itself to the foreshadowing of the unspoken glories of the heavens. From that point of view I want to look at it.
I. I ask you to consider the vision of god possible for us. Jesus Christ is the Revealer. This generation is very fond of saying, No man hath seen God at any time, nor can see Him. It is a pity, but they would go on with the quotation and say, the only-begotten Son, which is in the bosom of the Father, He hath declared Him. The eradiation of His brightness, and the express image of His person, is that Divine man, God manifest in the flesh. The knowledge of God which we have in Jesus Christ is real, as sight is real. It is not complete, but it is genuine knowledge. We know the best of God, if I may use such a phrase, when we know what we knew in Christ, that He is a loving and a righteous will; when we can say of Him He is love, in no metaphor but in simple reality, and His will is a will towards all righteousness, and towards all blessing, anything that heaven has to teach us about God afterwards is less than that. We see Him in the reality of a genuine, central, though by no means complete, knowledge. Our knowledge of God in Christ is as sight, in reference to certitude. People say, Seeing is believing. I should turn it the other way about, and say, Believing is seeing. For we may be a great deal surer of God than ever we can be of this outer world. And the witness which is borne to us in Christ of the Divine nature is far more reliable than even the evidence that is borne to us by sense of an external universe. Then remember, too, that where we have learned to know, and absolutely to rely upon, and vividly to realize our Fathers presence through Jesus Christ, there we shall see Him in all things and everywhere. Then, remember, further, that the degree of this vision depends upon ourselves, and is a matter of cultivation. Blessed are the pure in heart, for they shall see God. There are three things wanted for sight--something to see; something to see by; something to see with. God has given us the two first, and He will help us to the last if we like. But we have to bring the eye, without which the sunbeam is vain, and that which it reveals also. Christ stands before us, at once the Master-Light of our seeing, and the Object that we are to behold. But for us there is needed that the eye shall be pure; that the heart shall turn towards Him. Faith is the eye of the soul. Meditation and habitual occupation of mind and heart with Jesus Christ, the Revealer of God, are needed if we are to see God.
II. Secondly, notice the feast in the divine presence. They did eat and drink. That suggests in the singular juxtaposition of the two things, that the vision of God is consistent with, and consecrates, common enjoyment and everyday life. Even before that awful blaze these men sat down and fed, eating their meal with gladness and singleness of heart, and finding no contradiction nor any profanity in the close juxtaposition of the meal and the vision. There is no false asceticism as the result of the Christian sight of God. It takes nothing out of life that ought to be in it. If we see God there is only one thing that we shall be ashamed to do in His presence, and that is to sin. For all the rest the vision of God blends sweetly and lovingly with common service and homely joys. It will interpret life. Nothing is small with such a background; nothing common-place when looked at in connection with Him. It will ennoble life; it will gladden life. But there is another thought here to which I must refer for a moment. That strange meal on the mountain was no doubt made on the sacrifices that had preceded, of which a part were peace-offerings. The ritual of that species of sacrifice partly consisted in a portion of the sacrifice being partaken of by the offerers. The same meaning lies in this meal on the mountain that lay in the sacrificial feast of the peace-offering, the same meaning that lies in the great feast of the new covenant, This is My body; this is My blood. God spreads in His presence a table, and the food on that table is the Bread which came down from heaven that it might give life to the world. The vision of God and the feast on the mountain are equally provided and made possible by Christ our Passover, who was sacrificed for us.
III. And so, lastly, we may gather out of this incident a glimpse of a prophetic character, and see in it the perfecting of the vision and of the feast. We know the apostles wonderful statement of the difference between the beatific knowledge of heaven and the indirect and partial knowledge of earth. Here we see in a glass darkly; there face to face. It is not for us to try before the time to interpret the latter of these statements; only this, let us remember that whatever may be the change in manner of knowledge, and in measure of apprehension, and in proximity of presence, there is no change in heaven in the medium of revelation. For heaven as for earth God is the King invisible; for heaven as for earth no man can see Him, the only begotten Son declares Him. Christ is for ever the Manifester of God, and the glorified saints see God as we see Him in the face of Jesus Christ, though they see that Face as we do not. Yonder there are new capacities indeed. When there are more windows in the house there will be more sunshine in the rooms. When there is a new speculum in the telescope galaxies will be resolved that are now nebulous, and new brightnesses will be visible that are now veiled. But with all the new powers and the extension of present vision, there will be no corrections in the present vision. We shall see Him as He is, and learn that what we knew of Him in Christ here is true for ever. And on that perfect vision will follow the perfect meal, which will still be the feeding on the sacrifice. For there were no heaven except He had offered one sacrifice for sins for ever, and there is no spiritual life above except a life derived from Him. The feast means perfect satisfaction, perfect repose, perfect gladness, perfect companionship. (A. Maclaren, D. D.)
The God of Sinai approached through sacrifice
Two distinct aspects of the Divine character had already been made known to the Israelites--His goodness and His severity, His tenderness and His righteousness. Now a third lesson is given them. The awful God of Sinai may be approached and communed with; they need not be terrified away for ever from Him, or be afraid to approach Him.
I. The awful God of Sinai may be approached by sinful men through sacrifice. Upon the nobles of Israel He laid not His hand.
II. The awful God of Sinai is seen by sinful men through sacrifice. Also they saw God.
III. The awful God of Sinai is communed with by sinful men through sacrifice. Also they did eat and drink. There is safety for the transgressor only under the shadow of the sacrifice--the atonement of Jesus Christ. Socrates once cried, Plato, Plato, perhaps God can forgive wilful sin. You see the gospel of Socrates--Perhaps. But, he added, I do not see how. In the gospel of Jesus Christ there is no perhaps. It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. There is no perhaps about that. Socrates said, I do not see how. We do see how. Through this Man is preached forgiveness of sins. (R. Roberts.)
A glorious vision
I. Glorious ascension. Mountain climbing is always wholesome. The more we climb, the less will be our difficulty, on the summit of Divine mountains are gracious manifestations to reward the praying climbers.
II. Blessed vision. And they saw the God of Israel; and there was under etc. Calm repose. We may rest sweetly on the Divine fidelity.
III. Glorious preservation. Gods hand will ever be laid on the spiritual nobility. They are under His protecting, preserving care.
IV. Wondrous festivity. The saints shall eat and drink in the Divine presence. Heavenly manna. New wine. (W. Burrows, B. A.)
Mans approach to God
I. That mans approach to God is commanded (Exo_24:1). This is both reasonable and necessary. Servant to master; scholar to teacher; child to parent; sinner to Saviour.
II. That mans approach to God must be through a mediator; worship thou afar off, and Moses alone shall come near unto the Lord. So Jesus has entered into the holy place for us. He is the one mediator, etc., the new and living way (Joh_14:6). We must remember that this was in answer to their own prayer (20:19).
III. That mans approach to God must be reverent. Worship ye afar off.
IV. That mans approach to God is rewarded by a manifestation of the divine glory (Exo_24:10). Not a literal or physical vision of the king--invisible (Deu_4:2; 1Ti_6:16); but spiritual (Isa_6:1-13.; Act_9:3-4, and refs.; 1Co_12:2).
V. That mans approach to God is not to be dreaded, but welcomed and enjoyed. They find His presence no more a source of disturbance and dread, but radiant in all the bright loveliness of supernal glory: a beautiful sign that the higher religion and state of conformity to law, now established, shall work onward to eternal blessedness. (J. W. Burn.)
A glorious sight and a holy feast
I. The sight of God, to which the nobles of Israel were admitted.
II. The safety and comfort which they enjoyed.
III. The feast with which they were provided. They ate of the peace-offerings which had been recently sacrificed, and drank of the libations which had just been offered, on the ratification of the covenant. Even thus are the disciples of Christ invited to partake of Him by faith, and that in joy and gladness, as the great peace-offering of the Church. Thus are they seated at the table of their adorable Lord, in token of gracious communion with the family in heaven; and thus is their fellowship manifested with the Father and with His Son Jesus Christ. In this fellowship His children truly see God in Christ. They behold, and they partake, the glory of His person, the glory of His covenant, the hidden glory of His Word, the glory of His redeeming and everlasting love. (R. P. Buddicom, M. A.)
The vision of God
We have here the conjunction of that which is the highest attainment of faith, namely, the vision of God, with that which is the commonest act of our lives, namely, eating and drinking. Again, eating and drinking is only one form, and that one of the lowest forms of human enjoyment. Therefore, if the vision of God be compatible with that, it may be, it must be, equally so with every proper mode of employment or enjoyment among men.
I. In the first place, then, let it be noted, that there are some who eat and drink without seeing God. This is true in the very lowest sense in which the words can be employed; for, unhappily, there are multitudes who partake of their ordinary food without any perception of the fact that they are indebted for it to a higher power. In the same way there are many successful men of business, who enjoy the blessings of prosperity without seeing that God has had any hand in the bestowment of them. They are, as the phrase is, self-made. They have been the architects of their own fortunes. Similarly, there are those who have risen to places of power and influence, alike in the world and in the Church, who never think of God in their enjoyment of their eminence. It has come to them, so they say, all in the way of cause and effect. They have been able, diligent, and persevering, and, therefore, their prosperity or popularity is nothing more than the natural result of their use of appropriate means. And to mention only one other form of the same disposition: there are men among us whose delight it has been to unravel the secrets of the external world, and discover the operations of those forces which play so important a part in the physical universe. Their meat and their drink is to sit at the spectroscope, and by their wondrous analysis to bring out the composition of the sun, and of the various members of the planetary sphere. Their joy is to chain the lightning to their messages, and make it carry their words to the worlds ends. They rise into ecstasies over the detection of some new fact which witnesses to the uniformity of law; and they become enthusiastic at the prospect of being able to trace the mystery of the universe a step farther back than their predecessors have gone. But all this while they see nothing of God. No thrill of affection vibrates in their hearts to any personal agent; and their emotions are similar to those which one feels as he looks upon a mighty machine moving on in rhythmic regularity at its unceasing work. I do not need to say that all our men of science are not such as I have now described, but every one acquainted with the recent utterances of some of them will admit that these confirm what I have said. Now I have grouped all these together because they are all alike practical atheists. They eat and drink, but they do not see God.
II. In the second place, let it be remarked that there are some who see God, but cannot eat or drink. They have a vivid sense of the personal existence of Jehovah, and they feel Him always near, but they take no comfort in His presence. Rather, it seems to haunt them as a spectre, and to threaten them as an executioner. Now how shall we account for this? The answer is not far to seek. It is caused by a sense of guilt. They have never entered, through Jesus, into covenant with God. But even among those who have done this, there are some who seem to have had their happiness poisoned by the thought of God. They see Him, they are always seeing Him: but the vision seems to have paralyzed them, and they go through life halting, solemn, and severe. If they would see God, and eat and drink, they must rise out of service into sonship, and learn to think and speak of God as their Father in heaven. This will give sincerity and naturalness to their devotions, activity to their lives, happiness to their hearts, and cheerfulness to their deportment, so that men, as they behold them, will be won by the very radiance of their joy to Him from whom their gladness springs. But there are still others who, at certain times of their history, have had a vivid perception of the nearness of God, while yet they could neither eat nor drink. Affliction has come upon them. They have felt God very near them, but then they have felt as if He were having a controversy with them, as if, somehow, He were alienated from them, and that has made their sorrow all the deeper. But all this has sprung from a misinterpretation of His providence, and that again has its root in lack of faith in His fatherhood.
III. Finally, let it be observed, that there are some who, like those were described, see God and do eat and drink. They are reconciled to God through Jesus Christ, His Son; they have learned to call Him Father, and the joy of their lives is that they have a constant sense of His presence. When they say, Thou God seest me, it is not with a feeling of uneasiness, like that of a suspected person who feels himself watched by some detective; but rather with an emotion of satisfaction, because they know that One is beside them who can make provision for every emerging necessity, and find for them also, as for Hagar, a fountain in the desert. When they think of Him, it is not so much as the Great Creator, Ruler, and Judge, as the Father; and because they can say Our Father, they have a sense of ownership in all His attributes and possessions. They have accepted His own assurance, I am the Lord thy God, and His omnipresence is the very joy and rejoicing of their hearts. It is not a melancholy thing, which poisons every other experience. It is not, like the sword of Damocles, a threatening thing, that keeps us from sitting down to the feast. Rather it is itself that which gives the feast its real glory, and the festival to us is twice a feast because He is there. He makes the brightest element in our blessings; He gives to us the real joy of our prosperity. And when affliction comes He mitigates it with His sympathy and cheers us under it with His fellowship. He comes to us not as a spectre in the night, but as a father, to lap us in the mantle of His love. Bane and blessing, pain and pleasure, alike are sanctified by His presence, and no darkness for us could be so dense as that which would envelop us if we were to be deprived of Him. (W. M. Taylor, D. D.)
The distinguishing privilege of Gods faithful servants
That a sight of God in Christ, and a holy familiarity with Him, with all safety, is the privilege of Gods covenant-people, especially in these solemn approaches to which He calls them.
I. To show what is that sight of God in Christ, which is the privilege of His people in their solemn approaches to Him.
There is a twofold solemn approach of Gods people to Him. There is a right approach.
1. When God calls them up to the mount of myrrh, where our Lord abides till the day break (Son_4:6); when He calls them to come up to the hill of God in Emmanuels land, where stands the Kings palace, namely heaven. This call comes to the believing soul at death.
2. When God calls them to come up to the mount of ordinances to meet Him at the sacred feast, as the nobles of Israel in the text, and as we at this time are called to feast on the great sacrifice in the sacrament. This is a solemn approach. Now, what is the sight of God in Christ which is the privilege here? As to this we observe--
(1) That it is a believing sight of God in their nature (Joh_1:14.).
(2) That it is a sight of this God in the place of His special residence; on the mount to which they were invited, where He stood, as it were, on a pavement of sapphire.
(3) It is a sight of the glory of the place of His feet (Exo_24:10).
(4) It is a sight of God as reconciled in Christ. They saw God, and did eat and drink as in the house of their friend (2Co_5:18-20).
(5) It is a sight of God as their God. They saw the God of Israel. Here lay the surpassing sweetness of their sight.
(6) It is a sight of transcendent glory in Him. Nothing is described but what was under His feet. For, search the universe, there is no person, no thing like Him. But the best things on earth are not sufficient to set forth the glory even of this, and therefore it is added, as if it were the body of heaven in His clearness. They who see Him, see that of which they can never see the like. We are now--
II. To show what is that holy familiarity which is the privilege of Gods people in their solemn approaches to Him--It is a believing, holy, humble freedom before their Lord (Eph_3:12) In whom we have boldness and access, with confidence, by the faith of Him.
1. They were allowed to come forward to God, when others must stand back (Isa_56:6-7); when others must abide at the foot of the hill, believers may come up to the mount and are welcome.
2. They were allowed to feast on the sacrifice set before them. Christ the sacrifice typically slain, and believers are allowed to feast on this sacrifice, to eat His flesh and drink His blood; to make a believing application of a whole Christ to their own souls for their spiritual nourishment: Take, eat, this is My body broken for you.
3. They were allowed to converse with God freely, as one at the table of his friends.
4. They were allowed to be in His secrets, to see what others have no access to. They saw God. Believers are allowed to see the glory of His person (Joh_1:14). The glory of His covenant (Psa_25:14). The glory of His redeeming, His everlasting love to them (Jer_31:3). The hidden glory of His word (Luk_24:32).
5. They were allowed to lay all their wants on Him.
III. To make some practical improvement.
1. To show that it is a wonder of grace that sinful creatures are admitted to see God, and be familiar with Him. We think we need say little for proof of this. Only consider--
(1) The infinite distance that there is between God and the creature in respect of perfection.
(2) That it is the same God who is such a severe and dreadful avenger of sin (Psa_5:5).
2. To show that it is a wonder of grace that sinful creatures, in their solemn approaches to God, and when they are thus favoured, come off safe. This will appear if we consider--
(1) The infinite holiness and spotless purity of that God before whom the sinful creature appears. He is glorious in holiness, and fearful in praises (Exo_15:11).
(2) That the best carry a sinful nature even up into the mount with them.
(3) That sinful creatures never miss to leave the marks of their foul feet, even when they are on holy ground (Rom_7:2).
(4) The particular jealousy which God has manifested about His worship.
3. To explain how it comes to pass that the safety of Gods people, when thus favoured, is secured. It is so--
(1) Because they are Gods covenant-people by marriage with His Son.
(2) Because they come up under the covert of the Redeemers blood (Heb_12:22-24).
(3) Because God looks on them as in His own Son, and not as in themselves; and so after a sort He overlooks their infirmities (Num_23:21).
(4) Because, though they be unclean creatures, they come up into the mount, to bathe in the fountain opened there, for sin and for uncleanness (Zec_13:1).
(5) Because it is the end of the covenant, to bring them to God.
1. Let us, then, nevermore think lightly of solemn approaches to God, whether in private or in public ordinances.
2. Let this commend Christ and the covenant to us, especially to those who stand off from Him and His covenant.
3. Let us long for that day which will put an end to our sinfulness, weakness, and imperfection, when we shall see Him as He is, without any danger of sinning or suffering, which is far better (Php_1:23). It would be a token for good that we had seen the Lord, if we were now longing for that blessed day. (T. Boston, D. D.)
Seeing God
The soul has eyes. There are hours not related to the clock; there are birthdays for which the calendar provides no line of registry. How natural is this endeavour to make the conception plain by a visible picture, and how visible pictures are lifted up to new meanings and clothed with new solemnities by such sacred uses. There have been times, even in our cold experience, when nature has had to be called in to help the expression of the souls delight. Every heart has its own image, or parable, or symbol, by which it sets forth to itself the best aspect of its supreme delight. When we want to represent God, and our view of Him, how naturally we turn to the heavens. No earthly object will suffice. There burns in us a sacred contempt for all things measurable. We want all the broad brilliance of noonday, all the tender glory of the midnight, all the pomp of the summer sky. There is verily a natural religion; it is a poor deity that can be set forth in clay, and iron, and carved stone. Find any race that has lifted up its religious conceptions so as to require for their imaging all heaven, and surely you have found a race that may at any moment alight upon the true God. What Ezekiel saw was as the appearance of the likeness of a throne. John said that the face he saw was like a jasper and a sardine stone, and the rainbow which gave tenderness to the throne was in sight like unto an emerald. When Jesus was transfigured, His face did shine as the sun, and His raiment was white as the light. Do not take these as equivalents, but as hints--some idea of the majesty which must have beamed upon the eyes of worship as they gazed with religious awe upon sights for which there is no language. It does us good to be wrought into passions which transcend all adequate speech--yes, it does the soul good to pray itself into silence. We may have clear vision of God to such an extent as to have every word taken away from our use and be left dumb in the eloquence of silence. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v9 Exo_24:10. And they saw the God of Israel.] The…
CRITICAL NOTES.—
Exo_24:10. And they saw the God of Israel.] The words—“they saw” = Vâyiruh—in this verse is qualified in its ordinary meaning by the word “saw” in the following verse
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(11). There the word Vâyechsuh = they saw—means literally “they visioned,” that is, they had a vision of God clear enough to be assured of His actual presence.
Paved = libnath in this construction (stat. constr.)—does not mean brick-lebenah, and hence pavement, but should be rendered white or transparent-splendour. The translation of “a paved work of a sapphire stone”=kimâseh libnath hassappir, like a work of transparent sapphire.
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_24:9-11
A GLORIOUS VISION
There was an indication of unity in the Old Testament Church, Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel went up together. Prophet, priests, and representatives of the people were united together on the great occasion. And there must be this practical unity on the part of the modern Church if there is to be any great work accomplished, if there is to be any glorious divine vision obtained. The primitive Church was united by the spirit of love. We need the welding power of this gracious spirit.
I. Glorious ascension. This united body went up to the mount of divine manifestation. The Church must not stay in the plain. There are mountains to climb. “Upward” should be the Church’s motto. It may be difficult work to climb, but difficulties brace up the energies. Mountain climbing is always wholesome. The more we climb the less will be our difficulty. On the summit of divine mountains are gracious manifestations to reward the praying climbers.
II. Blessed vision. “And they saw the God of Israel; and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.” “No man hath seen God at any time.” It may be that they saw no objective image, but only the place where the God of Israel stood. Certainly it was a vision that gave them very exalted views of the divine nature. The very place of the divine feet was glorious. “A paved work of sapphire stone, as it were the body of heaven in his clearness.” The clear blue stretched itself out as a divine pavement. This is suggestive of calm repose. We may rest sweetly on the divine fidelity. If the footstool be thus glorious, how glorious must be the throne! If the fringes of the divine vesture are thus splendid, how much more splendid the nature that is thus enshrined! Blessed visions are most surely the portion of those who climb the divine mountains. The pure in heart shall see God. Waiting spirits shall not wait in vain. Praying souls shall receive special disclosures of divine love.
III. Gracious preservation. “Upon the nobles of Israel He laid not His hand.” Sinners may well fear lest the hand of justice crush; but saints may believingly clasp the hand of divine mercy. Faith may venture where tear cannot approach. The nobles who trust the hand of God will find that it is a saving and not a destroying hand. God’s hand will never be laid upon the spiritual nobility. The earthly ignoble may become spiritually noble. The nobles of the spiritual Israel are under God’s protecting, preserving care.
IV. Wondrous festivity. “Also they saw God, and did eat and drink.” These two short sentences must be connected. They saw God, and yet they did eat and drink. Fear says that the sight of God is death, but faith finds that the divine vision is feeding and sustaining. Blessed are they that did thus eat and drink after, and close upon, such a vision. Here is a wondrous festivity indeed. It is prophetic. The saints shall eat and drink in the Divine Presence. Their food will be heavenly manna. Their drink the new wine of the upper Paradise. Their banqueting chamber the courts of heaven. The banner over them will be love. The attendant music will be struck from golden harps. The song will be that of Moses and the Lamb. May we stand amid prophets, priests, elders, and the great company of the redeemed!
—W. Burrows, B.A.
SUGGESTIVE COMMENTS ON THE VERSES
MAN’S APPROACH TO GOD.—Exo_24:1-2; Exodus 9-11
From these words we learn—
I. That man’s approach to God is commanded, Exo_24:1. This is both reasonable and necessary. Servant to master; scholar to teacher; child to parent; sinner to Saviour.
II. That man’s approach to God must be through a mediator; “worship thou afar off, and Moses alone shall come near unto the Lord.” So Jesus has entered into the Holy place for us. He is the “one mediator,” &c., “the new and living way” (Joh_14:6). We must remember that this was in answer to their own prayer (Exo_20:19).
III. That man’s approach to God must be reverent. “Worship ye afar off.”
IV. That man’s approach to God is rewarded by a manifestation of the divine glory, Exo_24:10. Not a literal or physical vision of “the king” … invisible (Deu_4:2; 1Ti_6:16); but spiritual (Isaiah 6; Act_9:3-4, and refs.; 1Co_12:2).
V. That man’s approach to God is not to be dreaded, but welcomed and enjoyed. “They find His presence no more a source of disturbance and dread, but radiant in all the bright loveliness of supernal glory: a beautiful sign that the higher religion and state of conformity to law, now established, shall work onward to eternal blessedness.”—Ewald.
Application.—Heb_4:14-16.
—J. W. Burn.
ILLUSTRATIONS
BY
REV. W. ADAMSON
Covenant-Blood! Exo_24:9. Doddridge, in his “Rise and Progress of Religion in the Soul,” suggested a solemn covenant being entered into with God. Samuel Pearce acted upon it by writing it with blood drawn from his own body. But he soon afterwards fell into sin, and thus broke his covenant. Driven into more close examination of the question, he was led to see that it was not his own blood, but that of Jesus. Carrying the blood-stained covenant to the top of his father’s house, he tore it into pieces, and scattered them to the winds, resolved thenceforth to depend upon the peace-making and peace-keeping blood of Jesus.
“Thy blood, not mine, O Christ,
Thy blood so freely spilt,
Can blanch my blackest stains,
And purge away my guilt.”
—Bonar.
Sapphire-Pavement! Exo_24:10. “Paved stone” should be “whiteness, clearness.” “Splendour of sapphire,” says Wordsworth. Kalisch calls it “pellucid sapphire.” It is one of the brightest and most valuable of jewels. “Born of darkness,” says Macmillan, “it yet holds in its core of focussed rays the blue of heaven.” There is one variety, of a singularly soft pure azure, which has the power of retaining its lovely memory of heaven even by candlelight, when an ordinary sapphire looks black. It formed the throne of glory which appeared to Ezekiel in visions; and here it forms the pavement, like the body of heaven in its clearness, under the feet of the God of Israel, as seen by the elders of Israel. God’s throne is “Love,” its foundations are “Love,” and the treadings of His feet are “Love.” Such an interpretation is in strict accordance with the symbolism of nearly all rations, among whom sapphire-blue has always been associated with ideas of “Love.”
“In heaven’s starred pavement at the midnight,
In roseate hues that come at morning dawn,
In the bright bow athwart the falling showers,
In woods and waters, hills and velvet lawn,
One truth is written, all conspire to prove,
What grace of old revealed, that “GOD IS LOVE.”—Davies.
Sapphire-Symbolism! Exo_24:10. During the Belfast revival of 1859, one of the converts who had previously been crying out under the crushing burden of an evil heart of unbelief said, “If they would but look up at the blue sky, would not that be enough, Jesus? I used to think it was only the blue sky; I did not know that THOU reignedst up there.” How came she to connect the blue sky with the Lord’s loving tender mercies? Was it not because she was Spirit-taught? And is not the blue sky a most beautiful emblem of the pavement of love, on which the King’s throne rests?
“I know He reigneth now
In yonder heaven of love;
And He will quickly come again,
To carry me above.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v11 eat and drink
eat and drink
Symbol of communion. Cf. Luk 22:15-18. A blood-sprinkled people, see Heb 9:19-22 who had not yet broken the law could thus commune with God. Never again was this repeated. Cf. Exo 24:9-11 with Lev 16:2 and Heb 9:6-8 But cf., under grace,; Eph 2:13; Heb 10:19; Heb 10:20.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v9 The Elders Appear Before God; Moses Remains
The Elders Appear Before God; Moses Remains
v. 9. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel, representing the prophetic, the priestly, and the political element of the children of Israel, according to God command, v. 1;
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v. 10. and they saw the God of Israel, who revealed Himself to them in some form which gave them an idea of His divine essence; and there was under His feet as it were a paved work of a sapphire stone, a brilliant formation of sapphire blue, and as it were the body of heaven in his clearness. It was a vision of the covenant God of Israel, of Him who had first revealed Himself to the patriarchs, in all the beauty of His grace and faithfulness. Thus the fellowship, the alliance, of the children of Israel with the majestic God was perfected.
v. 11. And upon the nobles of the children of Israel He laid not His hand, the Lord did not harm them, although they, sinful people as they were, stood in the presence of God’s holiness and justice; also they saw God, and did eat and drink, they held a feast in the presence of the vision, thus testifying to the complete and strong fellowship that obtained between them and the Lord of the covenant. It was a foretaste of the precious and wonderful blessings with which the Lord intended to satisfy the souls of His people forever.
v. 12. And the Lord said unto Moses, Come up to Me into the mount and be there. Moses is here summoned to a private interview and to a long stay on the mountain. And I will give thee tables of stone, and a Law, and commandments which I have written, a codex prepared by the hand of God Himself, that thou mayest teach them.
v. 13. And Moses rose up and his minister, his servant, Joshua, Exo 17:9; Exo 32:17; Exo 33:11; and Moses went up into the mount of God, to the summit of Sinai.
v. 14. And he said unto the elders, who were still at the side, or at the foot of the mountain where the glory of the Lord had been revealed to them, Tarry ye here for us until we come again unto you; and, behold, Aaron and Hur are with you. If any man have any matters to do, any difficult matter which requires adjustment, let him come unto them; he appointed them as chief magistrates to act during his absence.
v. 15. And Moses went up into the mount, and a cloud covered the mount, blotting out all the brilliance and clearness which the elders had witnessed.
v. 16. And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days, thus increasing the impression of awe which the people felt in consequence of all these marvelous happenings. And the seventh day He called unto Moses out of the midst of the cloud, summoning him into His very presence.
v. 17. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. "Into this fiery radiance Moses enters, through the fiery flame of the unapproachable justice of God, through the lightnings of the flaming sword of the cherubim, in order to receive the fiery Law. " (Lange. )
v. 18. And Moses went into the midst of the cloud, and gat him up into the mount. And Moses was in the mount forty days and forty nights. But we are reminded of the fact that our Lord, unless approached in and through Christ, is a consuming fire, Heb 12:29.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v9 Nadab ... Abihu
Nadab ... Abihu
These are men's names. See how you translated these names in Exodus 6:23. (See: How to Translate Names)
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Under his feet
This speaks of God as if he had human feet. (See: Personification)
a pavement made of sapphire stone
"a pavement made of blue stones called sapphires"
pavement
a hard surface for walking or riding
sapphire stone
This is a gemstone that is blue in color. (See: Translate Unknowns)
as clear as the sky itself
This is a simile. AT: "as clear as the sky is when there are no clouds" (See: Simile)
God did not lay a hand on the Israelite leaders
This means that God did not harm the leaders. AT: "God did not harm the Israelite leaders" (See: Metonymy)
translationWords
Moses
Aaron
elder
God
Israel
hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–11 24:10 There they saw . . . God: This…
24:10 There they saw . . . God: This statement must be interpreted in the light of 33:20. They saw some representation of God, the description of which is limited to the surface under his feet. When Isaiah saw God, the only description given was of the hem of his robe (Isa 6:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.