Exodus 24:10

gages himself to Israel, to be their God, their King, and Protector, and to fulfill to them all the promises he had made to their fathers. 3. To make this the more solemn and affecting, and to ratify the covenant, which could not be done without sacrifice, shedding and sprinkling of blood, Moses builds an altar, probably of turf, as was commanded, Exo 20:24 , and erects twelve pillars, no doubt of unhewn stone, and probably set round about the altar. The altar itself represented the throne of God; the twelve stones, the twelve tribes of Israel. These were the two parties, who were to contract, or enter into covenant, on this occasion. Verse 5 He sent young men - Stout, able, reputable young men, chosen out of the different tribes, for the purpose of killing, flaying, and offering the oxen mentioned here. Burnt-offerings - They generally consisted of sheep and goats, Lev 1:10 . These were wholly consumed by fire. Peace-offerings - Bullocks or goats; see Heb 9:19 . The blood of these was poured out before the Lord, and then the priests and people might feast on the flesh. Verse 7 The book of the covenant - The writing containing the laws mentioned in the three preceding chapters. As this writing contained the agreement made between God and them, it was called the book of the covenant; but as no covenant was considered to be ratified and binding till a sacrifice had been offered on the occasion, hence the necessity of the sacrifices mentioned here. Half of the blood being sprinkled on the Altar, and half of it sprinkled on the People, showed that both God and They were mutually bound by this covenant. God was bound to the People to support, defend, and save them; the People were bound to God to fear, love, and serve him. On the ancient method of making covenants, see Clarke on Gen 6:18 (note); and see Clarke on Gen 15:18 (note). Thus the blood of the new covenant was necessary to propitiate the throne of justice on the one hand, and to reconcile men to God on the other. On the nature and various kinds of the Jewish offerings, see Clarke's note on Lev 7:1 , etc. 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 favored with a sight of the glory of God; see Exo 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. Sapphire is a precious stone of a fine blue color, 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 color; 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 splendor 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, Deu 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, Rev 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 scepter 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. Verse 11 Upon the nobles of - Israel he laid not his hand - This laying on of the hand has been variously explained. 1. He did not conceal himself from the nobles of Israel by covering them with his hand, as he did Moses, Exo 33:22 . 2. He did not endue any of the nobles, i.e., the seventy elders, with the gift of prophecy; for so laying on of the hand has been understood. 3. He did not slay any of them; none of them received any injury; which is certainly one meaning of the phrase: see Neh 13:21 ; Psa 55:20 . Also they saw God, i.e., although they had this discovery of his majesty, yet they did eat and drink, i.e., were preserved alive and unhurt. Perhaps the eating and drinking here may refer to the peace-offerings on which they feasted, and the libations that were then offered on the ratification of the covenant. But they rejoiced the more because they had been so highly favored, and were still permitted to live; for it was generally apprehended that God never showed his glory in this signal manner but for the purpose of manifesting his justice; and therefore it appeared a strange thing that these should have seen God as it were face to face, and yet live. See Gen 16:13 ; Gen 33:10 ; and Jdg 13:22 , Jdg 13:23 . Verse 12 Come up to me into the mount, and be there - We may suppose Moses to have been, with Aaron, Nadab, Abihu, and the seventy elders, about midway up the mount; for it plainly appears that there were several stations on it. Verse 13 Moses rose up - In Exo 24:16 it is said that the glory of the Lord abode on the mount, and the cloud covered it. The glory was probably above the cloud, and it was to the cloud that Moses and his servant Joshua ascended at this time, leaving Aaron and the elders below. After they had been in this region, viz., where the cloud encompassed the mountain, for six days, God appears to have called Moses up higher: compare verses Exo 24:16 and Exo 24:18 . Moses then ascended to the glory, leaving Joshua in the cloud, with whom he had, no doubt, frequent conferences during the forty days he continued with God on the mount. Verse 14 Tarry ye here for us - Probably Moses did not know that he was to continue so long on the mount, nor is it likely that the elders tarried the whole forty days where they were: they doubtless, after waiting some considerable time, returned to the camp; and their return is supposed to have been the grand cause why the Israelites made the golden calf, as they probably reported that Moses was lost. Aaron and Hur are with you - Not knowing how long he might be detained on the mount, and knowing that many cases might occur which would require the interference of the chief magistrate, Moses constituted them regents of the people during the time he should be absent. Verse 16 And the seventh day he called - It is very likely that Moses went up into the mount on the first day of the week; and having with Joshua remained in the region of the cloud during six days, on the seventh, which was the Sabbath, God spake to him, and delivered successively to him, during forty days and forty nights, the different statutes and ordinances which are afterwards mentioned. Verse 17 The glory of the Lord was like devouring fire - This appearance was well calculated to inspire the people with the deepest reverence and godly rear; and this is the use the apostle makes or it, Heb 12:28 , Heb 12:29 , where he evidently refers to this place, saying, Let us have grace whereby we may serve God acceptably with reverence and godly fear; for our God is a Consuming Fire. Seeing the glory of the Lord upon the mount like a devouring fire, Moses having tarried long, the Israelites probably supposed that he had been devoured or consumed by it, and therefore the more easily fell into idolatry. But how could they do this, with this tremendous sight of God's glory before their eyes? Verse 18 Forty days and forty nights - During the whole of this time he neither ate bread nor drank water; see Exo 34:28 ; Deu 9:9 . Both his body and soul were so sustained by the invigorating presence of God, that he needed no earthly support, and this may be the simple reason why he took none. Elijah fasted forty days and forty nights, sustained by the same influence, 1Kgs 19:8 ; as did likewise our blessed Lord, when he was about to commence the public ministry of his own Gospel, Mat 4:2 . 1. Moses, who was the mediator of the Old Covenant, is alone permitted to draw nigh to God; none of the people are suffered to come up to the Divine glory, not even Aaron, nor his sons, nor the nobles of Israel. Moses was a type of Christ, who is the mediator of the New Covenant; and he alone has access to God in behalf of the human race, as Moses had in behalf of Israel. 2. The law can inspire nothing but terror, when viewed unconnected with its sacrifices, and those sacrifices are nothing but as they refer to Jesus Christ, the Lamb of God, who alone by the sacrifice of himself, bears away the sin of the world. 3. The blood of the victims was sprinkled both on the altar and on the people, to show that the death of Christ gave to Divine justice what it demanded, and to men what they needed. The people were sanctified by it unto God, and God was propitiated by it unto the people. By this sacrifice the law was magnified and made honorable, so Divine justice received its due; and those who believe are justified from all guilt, and sanctified from all sin, so they receive all that they need. Thus God is well pleased, and believers eternally saved. This is a glorious economy, highly worthy of God its author. Introduction The Lord addresses Moses out of the Divine glory, and commands him to speak unto the Israelites, that they may give him free-will offerings, Exo 25:1 , Exo 25:2 . The different kinds of offerings, gold, silver, and brass, Exo 25:3 . Purple, scarlet, fine linen, and goats' hair, Exo 25:4 . Rams' skins, badgers' skins, (rather violet-coloured skins), and shittim wood, Exo 25:5 . Oil and spices, Exo 25:6 . Onyx stones, and stones for the ephod and breastplate, Exo 25:7 . A sanctuary is to be made after the pattern of the tabernacle, Exo 25:8 , Exo 25:9 . The ark and its dimensions, Exo 25:10 . Its crown of gold, Exo 25:11 . Its rings, Exo 25:12 . Its staves, and their use, Exo 25:13-15 . The testimony to be laid up in the ark, Exo 25:16 . The mercy-seat and its dimensions, Exo 25:17 . The cherubim, how made and placed, Exo 25:18-20 . The mercy-seat to be placed on the ark, and the testimony to be put within it, Exo 25:21 . The Lord promises to commune with the people from the mercy-seat, Exo 25:22 . The table of shew-bread, and its dimensions, Exo 25:23 . Its crown and border of gold, Exo 25:24 , Exo 25:25 . Its rings, Exo 25:26 , Exo 25:27 . Staves, Exo 25:28 . Dishes, spoons, and bowls, Exo 25:29 . Its use, Exo 25:30 . The golden candlestick; its branches, bowls, knops, and flowers, Exo 25:31-36 . Its seven lamps, Exo 25:37 . Tongs and snuffers, Exo 25:38 . The weight of the candlestick and its utensils, one talent of gold, Exo 25:39 . All to be made according to the pattern showed to Moses on the mount, Exo 25:40 . Verse 2 That they bring me an offering - The offering here mentioned is the תרומה terumah, a kind of free-will offering, consisting of any thing that was necessary for the occasion. It signifies properly any thing that was lifted up, the heave-offering, because in presenting it to God it was lifted up to be laid on his altar; but see Clarke on Exo 29:27 (note). God requires that they should build him a tent, suited in some sort to his dignity and eminence, because he was to act as their king, and to dwell among them; and they were to consider themselves as his subjects, and in this character to bring him presents, which was considered to be the duty of every subject appearing before his prince. See Exo 23:15 . Verse 3 This is the offering - There were three kinds of metals: 1. Gold, זהב zahab, which may properly signify wrought gold; what was bright and resplendent, as the word implies. In Job 28:15 , Job 28:16 , Job 28:17 , Job 28:19 , gold is mentioned five times, and four of the words are different in the original. 1. סגור Segor, from סגר sagar, to shut up; gold in the mine, or shut up in its ore.

9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10 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. 11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. 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. iv. 4, 6; v. 8, 9 . Observe, 1. They saw the God of Israel ( v. 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, 1 Tim. vi. 16 . They saw the place where the God of Israel stood (so the LXX.), 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 ( Prov. viii. 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, v. 11 . Though they were men, the dazzling splendour of his glory did not overwhelm them; but it was so moderated ( Job xxvi. 9 ), and they were so strengthened ( Dan. x. 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, Luke xxii. 30 . Blessed are those that shall eat bread in the kingdom of our Father, and drink of the wine new there. 12 And the Lord said unto Moses, Come up to

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.