HOMILIES BY VARIOUS AUTHORS. Vers. 1, 2, 9-12. .A vision of God.-Prior to the ratification of the covenant, God had given Moses iru;tructions that, im.mE>diately on the conclusion of the ceremonies, he, together with Aaron, Nadab, and Abihu (representatives of the future priesthood), and seventy of the elders of Israel (representatives of the body of the people), should again ascend the mountain (vers. 1, 2). The design was to partake of a sacrificial feast, perhaps held on the flesh of the peace-offerings of ver. 5, by way of solemn con- clusion Lo the proceedings of the day. Another part of the design was that the elders iwgbt rewive a uew n,velaiion uf Jclll.lva.h, setting forth the milder glorie8 of his en. UIV. 12-1~.] THE BOOK OF EXODUS.
chnrncter as a Goel reconciled with Israel, in contradistinction to the mnnifestntions on Sinni, which revealed him solely ns the God of lo.w 1md terror. The later revelation wa 8 the counterbalance of the earlier. It does that justice to the character of God, as standing in friendly relations to his people, which was not possible in harmony with the special design, o.nd within the special limits, of the revelation from the summit of the mount. It showed him as the God of grace. It taught Israel to think of him, to love him, to trust him, and to worship him as such. It kept them from being overwhelmed by the remembrance of the former terrors. It forestalled that view of the graciousness of God which was afterw11rds peculiarly associated with the mercy-seat and with Mount Zion, o.nd is now the aspect of his character predominant in the Gospel (see on Sinai and Zion, eh. xix. 16-19). We are told, acconlingly, that when the company ascended the mount, "they saw the God of Israel" (ver. 10). What they did see is not further described than that "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" (ver. 10). The vision, however, was plainly one addressed to the outer or inner sense, an "appearance" of God in some recogni5able way. So mild and beneficent was the spectacle, nevertheless, that it seems to have disarmed all terror; and Aaron and his sons, with the "nobles," ate anrl drank while still witnessing it. We may regard the vision, in its relation to the situation of Israel, as-1. Declarative. It gave a view of the character of God. (1) To some extent of bis essential character. The blue of the sapphire symbolised his holiness, while in the deep, clear ether was mirrored his untroubled purity, his superiority to earthly passion and disturbance, bis perfect blessedness, his transcendency over creation, etc. (2) More especially of his gracious character. The idea suggested was that of a God at peace with Israel-reconciled. The vision would be read in its contr88t with the previous revelation. The terrors of the law-giving were now laid aside; all is sweetness, beauty, mildness, serenity, love. This vision of God as a God at peace with Israel, is mediated by the offering of sacrifice. It is so also under the Gospel. " God was in Christ reconciling the world unto himself" (2 Cor. v. 19). 2. Symbolic of privilege. (1) The "nobles," though in God's presence, suffered no harm. "Upon the nobles of the children of Israel he laid not his hand" (ver. 11). He might have done so, for they were by nature sinners. But they were safe, as sprinkled with blood of atonement, and as in presence of a God of mercy. Though sinners, we are permitted in Christ to draw nigh to God. He will not harm us; he will welcome, accept of, and bless us. (2) Though in God's presence, they" did eat and drink" (ver. 11). They had this freedom before him; this feeling of confidence. It is only the revelation of God as a God of grace which can inspire this confidence. Their eating and drinking was symbolical of the privilege of every pious Israelite, sheltered from his sin in God's mercy, and taking confidence from his word of grace. Much more is it symbolic of the privilege of Christians, in whom perfect love casts out fear (1 John iv. 18). 3. Prefigurative of future blessedness. The goal of the kingdom of God is the feast of perfected bliss in giory, where the saints shall eat and drink and see God with no intervening veils, and in the full beauty of his love and holiness. 4. A warning. These seventy elders ate and drank in God's presence, yet at last perished in the desert. Nadab and Abihu were consumed by fire. Cf. the warning (Luke xiii. 26, 27). Lessons-I. The vision of God in Christ disarms fear. 2. Let us trv to see God, even in our eating and drinking (1 Cor. x. 31). 3. Those sheltered by Christ's blood are safe. Note the following-" (1) There are those who eat and drink, and do not see God. (2) There are those who see God, and cannot eat and drink. (3) There are those who eat and drink, and see Gou" (Rev. W. B. Robertson, D.D.).-J. 0.
EXPOSITION. Vers. 12-18.-MosEs' ENTRY INTO THE material a.bout it-holy places, holy things, CLOUD, AND FORTY DAYS' C-OMJIIUNE WlTH rites, ceremonies, rules, forms, regulations. If Goo. It was necessary now that Moses should ma.n sets himself to devise these things of his receive full directions for the externiu. worship own head, he may very easily go wrong, and of God, the sanctuary, and the priesthood. find his elaborate inventions "1tn offeuce ·• to Every religiou has 5omethiug tangible and God. To a,·oid this-to sec,ue the result that THE BOOK OF EXODUS. [err. n1v. 12-18.