Exodus 24:9–14

In obedience to verses 1–2 Moses, Aaron, Nadab and Abihu, together with 70 of the elders of Israel went up into the mountain (v. 9). This large group of witnesses took away any suspicion of the people that Moses might be in any way deceiving them.

We may search from end to end of the legal ritual, and not find those two precious words, "draw near." No one could hear such words from the top of Sinai, or among the shadows of the law. They could only be spoken at heaven's side of the empty tomb of Jesus. There the blood of the cross has opened a cloudless view to the sight of faith. The words "afar off" are as characteristic of the law as "draw near" are of the gospel. Under the law, the work was never done that could entitle a sinner to draw near.

God declared in Exodus 33:20, "You cannot see My face; for man shall not see Me and live." Yet here Moses and his companions went up as representatives of the people. They ate and drank in the presence of the God of Israel. This was through special grace, granted on the ground of the blood sprinkling that had just taken place.

God had been revealing Himself at Sinai, as far as He could do so, for "No one has ever seen God" (John 1:18). But He shows something of His character, and does so in the symbolic way suited to the time of types and shadows. The elders of Israel go up the mountain. Beneath the feet of the God of Israel they see the pavement of sapphire stone, "like the very heaven for clearness." So the intense blue of the sapphire speaks of heaven.

This was the showing of "the God of Israel" in light and purity, majesty and holiness. It was not the opening of the affections of a Father's heart. It was not the sweet tones of a Father's voice, breathing peace and putting confidence into the heart. No. The pavement of sapphire stone showed a purity and light no one could approach. It could only tell a sinner to keep away. Still, "they saw God and ate and drank." A moving proof of divine forbearance and mercy, and of the power of the blood!

This covenant, made on condition of the obedience of the people, was confirmed by blood (Ex. 24). The blood was shed, and death had in this way come in as God's judgment. Then the elders go up to enter into relationship with God. They see His glory, and continue their human and earthly life; they eat and drink.

We can surely link this with the Lord's supper. It is our privilege then to draw near to God and to eat and drink in His presence. Just as the elders of Israel did, we should draw near with reverence and holy fear.

Abihu and Nadab, sons of Aaron, with seventy of the elders of Israel, were invited to go up with Moses, where they saw God and ate and drank. They were set apart to serve the Lord as priests. Yet the first time they acted as priests for Israel, they offered strange fire that the Lord had not commanded. Fire from God struck them down. The case of Nadab and Abihu should teach us that not every kind of worship is acceptable to God.

They "saw the God of Israel," and this is not contradicted by 1 Timothy 6:16, which refers to God in His essential being and glory. Ezekiel saw "the likeness of the glory of the Lord" (Ezekiel 1:28). John on the island of Patmos saw One seated on the throne with "the appearance of jasper and carnelian" (Revelation 4:3). In the same way, these men saw God make Himself visible. We note that Scripture does not try to describe Him. It tells us only that what lay beneath His feet had the appearance of "paved," or "transparent" sapphire and the "clearness" of heaven.

They see the God of Israel — not as Moses did, "face to face" — and we must not guess at the vision. What Scripture dwells on for us is what lies "under His feet": the sapphire work, like the clear transparent depths of the heavens themselves... those endless depths hint at the infinite to our finite minds, yet God rises above them with His whole Being — they are only the footstool for His feet. This wonderfully reveals the One we still do not see; for there is no likeness of Him, and they saw none (Deuteronomy 4:12). Yet we have seen Him, amazing to say, in the likeness of the Son of Man! (Revelation 1:13)

When Moses and the elders went up into the mountain to God, "there was under his feet as it were a pavement of sapphire stone" (Exodus 24:10). In Ezekiel's vision, above the expanse, he saw "the likeness of a throne, in appearance like sapphire" (Ezekiel 1:26). It was one of the stones in the breastplate, and one that adorned the foundation of the holy Jerusalem. It is symbolic of heavenly glory... Probably an azure or sky-blue stone.

The elders saw God on His throne. In fact, they did not see much more than the foundation of the throne.

This was the manifestation of "the God of Israel," in light and purity, majesty and holiness. It was not a Father opening His heart, or the gentle tones of a Father's voice, breathing peace and giving confidence to the heart. No — the "pavement of sapphire stone" declared a purity and light no one could approach, and that could only tell a sinner to keep off.

They saw the God of Israel. God displayed Himself in the majesty of His holiness to their gaze. The pavement of sapphire stone... and the added description, "like the very heaven for clearness," speak of heavenly splendour and purity... The blood was what let them in to this remarkable privilege. And it was a privilege to see the God of Israel and enter into relationship with Him — even though the whole character of what He revealed to them spoke of distance, not nearness.

The people were far off, the leaders were not to come near, and had to worship from a distance. The blood of the Lord Jesus Christ, however, makes near, and we can draw near. The legal covenant always puts man at a solemn and guilty distance from God; the covenant of grace brings man near to God.

The names of the apostles are engraved on the foundations of the Church, but Christ Himself is the true foundation... Then comes the stone on which the elders of Israel had seen God Himself standing.

Exodus 24:9-11 opens a momentous scene before us. Two of its features prove it: "they saw the God of Israel" and "they saw God, and ate and drank." God had plainly said in Exodus 33:20, "You cannot see My face, for man shall not see Me and live." Yet here God granted special grace, on the ground of the blood sprinkling that had just taken place. So Moses and his companions, as representatives of the people, went up and ate and drank in the presence of the God of Israel. They stood before the holy God of Israel, yet God did not lay His hand in judgment on the nobles.

This was the manifestation of "the God of Israel," in light and purity, majesty and holiness. It was not the opening up of a Father's heart of love, or the sweet sound of a Father's voice, breathing peace and giving confidence to the heart. No; the paved work of sapphire stone spoke of that purity and light which no one can approach, and which could only tell a sinner to keep away. Still, "they saw God, and ate and drank." What a moving proof of God's patience and mercy, and also of the power of the blood!

They "saw the God of Israel," and this does not contradict 1 Timothy 6:16, which refers to God in His essential being and glory... so these men saw God show Himself in visible form. Note that no one tries to describe Him. We are only told that what was under His feet looked like "paved," or "transparent" sapphire, with the "clearness" of heaven. To this extent they "saw God," and they kept enough strength of spirit to eat and drink before Him.

Chapter 24 brings us to the climax of the first part of Exodus. God had brought the people to Himself by redemption and had made His will known to them, and now their representatives go up into the mountain of God. Blood had ratified the covenant. They offered burnt offerings and peace offerings, but no sin offering... The sacrifices picture wholehearted devotion to the will of God, and the communion with Him that follows... We see how this thought of being with God in communion, pictured by eating and drinking before Him, completes the circle of truth connected with God's actions to bring a redeemed people to Himself.

Moses alone was permitted to draw near before the covenant was established, but now the representatives of the people have this special grace given to them; and they draw near in safety... Moreover they ate and drank. It was in virtue of the blood that they were admitted to this remarkable privilege, for it was a privilege to see the God of Israel and enter into relationship with Him, even though the very character of the revelation given spoke of distance rather than nearness. Still, as men in the flesh they ate and drank in the presence of God, and, as another has remarked, "continued their earthly life." They saw God and did not die.

Abihu and Nadab, sons of Aaron, with seventy of the elders of Israel, were invited to go up with Moses, where they saw God and ate and drank (Ex. 24:1, 9-11). They were set apart to serve the Lord as priests. Yet the first time they acted as priests for Israel, they offered strange fire, which the Lord had not commanded. Fire from God struck them down (Lev. 10:1-2)... The case of Nadab and Abihu should teach us that not every kind of worship is acceptable to God.

What a beautiful picture this is of the Lord's supper, when we eat and drink in the presence of our God and Father and our Lord and Saviour! Gathered around the Lord's table we have the symbols of His dying love before us... It is a meal of fellowship with an exalted character. We are the guests at a meal prepared by our heavenly Host and He makes Himself known to us.

Near the end of the chapter Moses stands as mediator. God calls him to "Come up to me," so that he may receive from Him "the tables of stone, and the law, and the commandment that I have written, for their instruction." How solemn the moment was shows in this: "the appearance of the glory of Jehovah" was "like a consuming fire on the top of the mountain before the eyes of the children of Israel." Moses was alone with God for forty days and forty nights. As mediator he alone could come near God to receive the "tables of stone" — the "living oracles" Stephen spoke about in Acts 7. The glory the children of Israel saw was not the glory of God's grace. It was the glory of holiness, which suited the age of law.

God Himself wrote "the law and the commandment" upon the stone tables, and Moses received these God-written words directly from Him, so that he could teach them. (Ex. 24:12.) We can imagine how carefully the men who were trusted with these sacred writings would guard them. Those written words are now in front of us in our Bibles, and their authority never changes.

What was written on the two tables of stone was written by the finger of God. It set out what He required from the people the law was given to. It was not God revealing Himself. It was the lawgiver stating His demand on the people of Israel. He says to Israel, in effect, "You are to be that, or come under the curse." They were not that, and so they came under the curse.

Moses had pronounced the law, and had sprinkled the blood of cleansing as a symbol and picture. Now he is called (Exodus 24) to receive not only the law, engraved on stones, but also a much fuller revelation of God's care for His people: the provision of grace, based on the Lord's knowing in advance that they could not keep the law.

He was called away from earth and earthly things. Set apart from natural influences, he is shut in with God, to hear from His mouth the deep mysteries of the Person and work of Christ; for that, in fact, is what is unfolded in the tabernacle and all its meaningful furniture — "the patterns of things in the heavens."

God did not need that long. In a moment He could have made Moses see it all and understand it all. Why then forty days? In the wisdom of God it was the time needed to test the people. Would they obey and wait patiently for the rules they had vowed to keep? They were so far from seeing the solemn responsibilities they had taken on that they did not even wait to hear them.

Though the first tables of the law had been given to Moses, they never came into the camp. So Israel was never under absolute law. That would have meant death for all Israel.

The tables themselves were God's work, and the testimony cut into them was God's writing. In the coming day, under the new covenant, God will write the law in the hearts of the people. Right now the Spirit of God is writing not the law but Christ on the hearts of those who receive the Gospel. But here God's righteous demands on men were cut into stone.

This mountain is described as "the mountain of God". We find the same expression in the book of Exodus, and it always has to do with God's revelation on Mount Sinai. Moses once led his father-in-law's flock through the desert to Horeb, the mountain of God. In the same way, he led the people of Israel through the wilderness to this mountain (Ex. 3:1; Ex. 18:5; Ex. 24:13). It was the mountain where God sat enthroned. He wanted to reveal Himself to the people He had rescued from slavery to be His special treasure. So we are on holy ground here and, like Moses, have to put off our shoes.

His name was at first Oshea, or Hoshea. Moses changed it to Jehoshua, and that was shortened to Joshua. It is the same name as Jesus in Greek, and it means "Jehovah the saviour." … We first hear of Joshua when he led the army against the Amalekites and beat them while Moses' hands were held up. Ex. 17:9. He is later called the "minister" of Moses, and in that role he went up with him into the mountain of God.

Moses was the only one who could draw near to God. He went up into the mountain, accompanied by his assistant Joshua (Ex. 24:13; cf. Ex. 32:17). But Moses alone went up higher to meet God and to speak with Him (Ex. 24:2, 12ff). We even read that after six days of waiting, Moses went into the cloud where God dwelt (Ex. 24:18).

Then God called Moses alone up into the mountain of God, though it seems Joshua went with him a little way. On the top of Sinai was the cloud of the Divine presence, and the glory of the Lord like a devouring fire. Moses went right into it and stayed there for forty days and nights.

Joshua had not been mentioned before this, but he had clearly come up with the group as the personal attendant of Moses. Now he goes on with Moses (v. 13), and he was clearly with him the whole time on the mountain.

This mention is brief, but it matters greatly. It shows us that this man of action was no stranger to the solemn and wonderful way the invisible God showed Himself. He not only learned how to fight the enemies of God's people; he also learned the realities of God's glory… In secret he was in communion with God's glory — as the Lord Jesus was, more perfectly still — but outwardly he was a warrior from his youth. In both ways God was forming him for later service. Communion with glory on the mountain was as necessary as the uncertain conflict on the battlefield.

He was to be the redeemer of the inheritance, as Moses had been the redeemer of the heir. Through him God would finish what concerned Israel, as through Moses He had begun it. He was to lead Israel into Canaan, as Moses had led them out of Egypt. So beforehand we see him always with Moses. He waits on him… And this constant standing at Moses' side, waiting on him, was an early shadow of the ministry he would carry out as soon as his own day came.

Moses is now to be separated from Aaron, his sons and the 70 nobles. The Lord calls him up into the mountain to give him the tables of stone, on which God would write the ten commandments. Joshua had not been mentioned before, but he had clearly come with the group as the personal attendant of Moses. Now he goes with Moses (v. 13), and he was clearly with him the whole time on the mountain. Moses leaves instructions that Aaron and Hur are the ones to go to with any problems that might arise (v. 14).

To be the mediator — or, as people say today, to 'broker a deal' — you need access to both sides. You also need to be able to relate to both of them. Here we find an illustration in the Old Testament: Moses was the mediator of the old covenant. Reading Exodus 24, you are struck by the way Moses is singled out as the mediator. He alone was allowed to draw near to God.

As long as the intercessor's hands were raised, Israel prevailed; but when they dropped, Amalek gained the advantage. As the day wore on, Moses's hands grew heavy. Then Aaron, the future high priest, with Hur — whose name means purity — made a seat for the intercessor. Supporting his hands, they kept them steady until the sun went down. So the day ended, and Israel, in the power of those uplifted hands, were more than conquerors.

Moses, hidden from the sight of the people, was still occupied with God for the people. At that very time he was receiving instructions from Jehovah for building the beautiful tabernacle, and setting up the priesthood they needed. He was still blessedly serving them, although they did not see him.

As Moses went up, so our great High Priest has gone to the Father. We see Him not, but we know He is there and will come back again. May we live by faith during His absence and be kept from idols.

Whatever is put into man's hand is always spoiled and lost. Unless divine things are held in faith, they will very soon give way. Instead of quietly waiting for Moses, as you and I have to wait for the Lord's return, the people became restless. We have to wait in faith. We have the Holy Spirit and the enjoyment of Christ, but outwardly we have nothing to show, and so the Christian's path is a path of faith.

Think how much evil a good man can cause by acting unfaithfully in an emergency. Aaron was left in charge of the people, to meet any difficulty that might arise. But the leader falls in with what the people want, and leads them into idolatry without meaning to.