a ver. 4. b Heb. ix. 18—23. c ver. 10.
preceding context is expressly quoted, and that too with some additional circumstances not related by Moses d: and we are told that the event there referred to, was " a pattern of the heavenly things," which we enjoy under the Gospel. The view which we have of the Deity, prior to our embracing the new covenant, inspires us with nothing but terror : but when we have accepted the covenant of grace, which was confirmed by the sacrifice of Christ, and have sprinkled on our con- sciences the blood of that sacrifice, then we shall be admitted to a more clear, but less terrific, view of God : his justice will appear more awful in the sacrifice which it demanded, than even in the curses it denounced : but it will be seen tempered with mercy ; and ready to harmonize with mercy in every act of love. This vision we are to enjoy, not through the medium of representatives, but every one of us for himself. It is of Christians in general, and not of some distinguished favourites only, that the Apostle says, " God hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ e." Here, by the way, we see where we are to have this vision : it is to be " in our hearts :" it is an object of contemplation to the mind; and not of sight to our bodily organs.]
Together with their vision, it will be proper to notice also, II. Their feast —
It was generally supposed that none could see God and livef: but here the seventy elders, as well as Moses and Aaron, beheld him, and yet " he laid not his hand on any one of them" to hurt themg. On the contrary,
They feasted on their sacrifice in the divine pre- sence—
[They had sacrificed burnt-offerings, and peace-offerings. Of the latter, the offerers were allowed to eat, in token of their acceptance with God. Indeed it had long before been customary for parties covenanting with each other, to feast together at the ratification of their covenant11. And here, if we may so speak, the different parties feasted together : God's part of the sacrifices had been consiuned upon his altar ; and the remainder was eaten by the offerers. And doubtless it must have been a precious feast to those, who had so lately trembled at the thunders of Mount Sinai. Their souls must
* Heb. ix. 18—23. e 2 Cor. iv. 6. f Gen. xxxii. 30.
e This is the meaning of the words preceding the text.
h Gen. xxxi. 54.
vol. I. H H
4ffi EXODUS, XXIV. 11. [97.
have been yet more refreshed with a sense of the divine favour, than their bodies by the provision thus allotted for their support.]
But their feast was no less typical than their vision —
[Christ, who is our sacrifice, calls all his people to " eat his flesh, and to drink his blood." But we must not imagine that this refers to corporeal food ; our Lord speaks of spiritual food, of which our souls are to partake by the exercise of faith on him. Yes, his atonement is indeed a feast to the soul : in this sense it may be truly said, " His flesh is meat indeed ; and his blood is drink indeed1." On this we are to feed in the immediate presence of our God. However " far off we are, we may draw nigh by the blood of Jesus k," yea, "we may have boldness to enter into the holiest by the blood of Jesus1:" we may see God reconciled to us in him ; and may rejoice in him as our God and portion for ever. The wonders of his love are to be the continual banquet of our souls. His " ex- ceeding great and precious promises" are " a feast of fat things, of wines on the lees well refined™." Of these we are to " eat freely, and abundantly" :" we are to " sit under his shadow; and his fruit will be sweet unto our taste0:" yea, " we shall be satisfied as with marrow and fatness1';" enjoying a " peace that passeth all understanding," and being " filled with joy unspeakable and glorified q."]