Exegetical and Hermeneutical Commentary of Exodus 24:11
And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
11. It was the general belief (see on Exo 33:20) that God could not be ‘seen,’ except in a purely spiritual sense, with impunity; but upon this occasion Jehovah put not forth his hand (Exo 9:15, Exo 22:8) upon Moses or his companions, to harm them.
nobles ] Heb. ‘ lm, only here in this sense. The etym. is uncertain. In Isa 41:9 ’l means angle, corner: so perhaps, like pinnh (see Jdg 20:2 RVm.), the word denotes men of position and responsibility, as the corners, or supports, of the community.
beheld ] Heb. zh, in prose only Exo 18:21 besides, but often used of a prophet seeing a vision (e.g. Num 24:4), and the verb of which one of the words rendered ‘seer’ (Amo 7:12 al.) is the partic. LXX. (cf. on v. 10) paraphrase by ‘ appeared in the place of God.’
did eat and drink ] viz. at a sacrificial meal: see on Exo 18:12
Fuente: The Cambridge Bible for Schools and Colleges
He laid not his hand – i. e. He did not strike them. It was believed that a mortal could not survive the sight of God Exo 33:20; Gen 32:30; Jdg 6:22; Jdg 13:22 : but these rulers of Israel were permitted to eat and drink, while they were enjoying in an extraordinary degree the sense of the divine presence, and received no harm.
Fuente: Albert Barnes’ Notes on the Bible
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, Ex 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 Ne 13:21; Ps 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 favoured, 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 Ge 16:13; Ge 33:10; and Jdg 13:22-23.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The nobles; or, separated or select ones, i.e. the persons who were singled out to go up with Moses, Exo 24:1,9, the same of whom it is said here, and Exo 24:10, that they saw God.
He laid not his hand, i.e. did not hurt or destroy them, as they might expect according to the vulgar opinion, Gen 16:13; 32:20, &c., and the conscience of their own guilt, as being now before their Lord and Judge. And so the phrase of putting or stretching forth the hand is most frequently used, as Gen 37:22; 1Sa 26:11,23; Es 2:21; Job 1:11,12; Psa 138:7, &c.
Did eat and drink; so far they were from being destroyed, that they were not affrighted at this glorious appearance of God, but were refreshed and comforted by it, and did joyfully eat and drink together in Gods presence, celebrating the sacred feast made of the remnant of the peace-offerings, according to the manner. Thus God gave them a taste of his grace and mercy in this covenant, and an assurance that he would not deal with them according to the rigours of the law, but for the sake of the blood of Christ typically represented there, would graciously pardon and accept all those that sincerely, though imperfectly, obey him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. upon the nobles of the childrenof Israel he laid not his handThe “nobles,” that is,the elders, after the sprinkling of the blood, were not inspired withterror in presence of the calm, benign, radiant symbol of the divinemajesty; so different from the terrific exhibitions at the giving ofthe law. The report of so many competent witnesses would tend toconfirm the people’s faith in the divine mission of Moses.
eat and drinkfeastedon the peace offeringon the remnants of the late sacrifices andlibations. This feast had a prophetic bearing, intimating God’sdwelling with men.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And upon the nobles of the children of Israel he laid not his hand,…. Which some interpret of his hand of prophecy, and of the measure of the Spirit, such an one as Moses had, and by virtue of which he lived forty days and nights without eating and drinking; but these not having such a measure of the Spirit, were obliged to eat and drink to support nature, as in the next clause: but it is rather to be understood of the hand of God; he did not inflict any disease or death upon them on their sight of him, it being a notion that no man could see God and live; but these men did live, not only Moses, and Aaron and his two sons, but the seventy elders, who were the principal choicest persons among the children of Israel; wherefore the Targum of Jonathan wrongly restrains this to Nadab and Abihu:
also they saw God, and did eat and drink: though they saw God, they continued alive and well, and in good health, of which their eating and drinking were a sign and evidence; or they ate, as Abendana, the sacrifices of the peace offerings, which were usually eaten by the priests and the people; and as a feast was common at covenant making, here was a feast kept by the elders, the representatives of the people, when they covenanted with God. Onkelos favours this sense,
“and they rejoiced in their sacrifices, which were accepted with good will, as if they had ate and drank.”
Fuente: John Gill’s Exposition of the Entire Bible
11. And upon the nobles of the children of Israel. These words, as it seems to me, are violently distorted by those (318) who expound them, that the elders were not made participators of the prophetic gift, or that the virtue of God did not extend to them; for these clauses are to be taken connectedly thus: although they saw God, His hand was not laid upon them but they ate and drank. Hence we may gather that God’s paternal favor towards them is pointed out in that He spared them; for we must bear in mind what is said elsewhere, “There shall no man see my face and live.” (Exo 33:20.) Thus, amongst the ancients, this was a kind of proverbial expression: We shall die, because we have seen God. So Jacob, in commendation of God’s grace, says, “I have seen God face to face, and my life is preserved.” (Gen 32:30.) For if the mountains melt at the sight of Him, what must needs happen to a mortal man, than whom there is nothing more frail or feeble? Herein, then, does God’s incomparable lenity betray itself, when, in manifesting Himself to His elect, He does not altogether absorb and reduce them to nothing; especially when some special vision is presented to them. In sum, therefore, Moses shews us that it was a miracle that the rulers of Israel remained safe and sound, although the terrible majesty of God had appeared to them. Now, this was the case, because they had not rashly thrust themselves forward, but had come near at the call of God. Hence we learn that our boldness never exceeds its due bounds, nor can be condemned as presumption, when it is founded on the command of God; whilst worse than any pride or self-confidence is timidity, which, under pretense of modesty, leads us to distrust the word of God. If any one of the people had attempted to do the same as the rulers, he would have experienced in his destruction what it is to advance beyond bounds. But the reason why their free and bold access turned out successfully to the elders, was because they obeyed the command of God.
What follows, as to their eating, I interpret to mean a solemn banquet, which was a part or appendage of a sacrifice, as we have seen on Exo 18:0 (319) and in many other places.
(318) So Aben-Ezra, in Willet; and Faigius and S. Munster in Poole. Boothroyal says, “This phrase evidently means, ‘He slew them not;’ compare Gen 22:12; and Psa 37:22; Neh 12:21; Est 2:21; Psa 55:20.”
(319) See ante, vol. 1, pp. 300, 301.
Fuente: Calvin’s Complete Commentary
(11) The nobles.The word used is an unusual one, but seems to designate the elders of Exo. 24:1; Exo. 24:9. It implies nobility of birth.
He laid not his handi.e., He in nowise hurt or injured them. The belief was general that a man could not see God and live (Gen. 32:30; Exo. 32:20; Jdg. 6:22-23, &c.). In one sense it was trueNo man hath seen the Father. But the Son could reveal Himself under the Old Dispensation, as under the New, and not even cause terror by His presence. (See the last clause of the verse.)
Also they saw God.Rather, they both saw God, and also did eat and drink. It is intended to express in the clearest way that the two facts were concurrent. As they feasted on the sacrificial meal, the vision of God was made manifest to them. It is impossible to doubt that we have here a precious forecast of the Christians highest privilegethe realisation of the presence of God in the sacred feast of the Holy Communion.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. He laid not his hand Hebrews, He sent not forth his hand . No stroke of divine wrath was sent forth from that sublime display to destroy the Israelitish nobles. It was the common belief that such a vision of God must needs destroy the beholder, (comp . Gen 32:30; Jdg 6:22; Jdg 13:22; Isa 6:5,) but these chief men of Israel not only thus saw God, but they did eat and drink in presence of the awful sight. They ate in solemn reserve the sacrificial meal of the peace offerings by which the covenant had been sealed.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 97
A SIGHT OF GOD IS A FEAST TO THE SOUL
Exo 24:11. They saw God, and did eat and drink.
GOD is every where present, but no where visible, unless he please to draw aside the veil, and reveal himself to us. It is in heaven alone that his unveiled glory is continually seen. There have however in former times been many occasions whereon he has discovered himself to men, sometimes in human, sometimes in angelic form, and sometimes in a bright appearance, in which no similitude could be traced, and of which no representation can be made. The manifestation of which the text speaks, seems to have been of the last kind. It was vouchsafed to a great many persons at once: and while they beheld his presence, they feasted before him.
In discoursing upon this interesting event, we shall notice,
I.
Their vision
The circumstances of the vision are particular, and deserve an attentive consideration
[The persons to whom it was vouchsafed were Moses, and Aaron with his two eldest sons, Nadab and Abihu, and seventy of the elders of Israel, who are also called nobles. Who these nobles were we cannot absolutely determine; but it is most probable that they were persons of consequence in the different tribes, who were selected to represent the nation at large; and, if six were taken out of each tribe, they might in round numbers be called seventy, though strictly speaking they would amount to seventy-two.
The time at which they were thus favoured, was after they had consented to the covenant which God had made with them. Subsequent to the publication of the moral law from Mount Sinai, God ordained a variety of statutes, which were peculiar to Israel as a nation; and at the same time made with them a national covenant, partaking of a covenant of works, and partly of a covenant of grace. In this, they undertook to serve God; and God undertook to protect and bless them. This covenant had been confirmed by a sacrifice, in which the different parties had met, as it were, and given their consent to it. God was represented by the altar; and the twelve tribes were represented by the twelve pillars which Moses had erected near the altar, as well as by the seventy elders, who had been chosen out from among them. The blood of the sacrifice had been sprinkled on them all; on the altar, the pillars, and the people. The book of the covenant also had been sprinkled with it [Note: Heb 9:18-23.], to shew, that, though God did not relax the demands of his law, he would not be extreme to mark the unallowed violations of it. After this covenant had been thus made and ratified, God called Moses and the others to come up higher on the mountain; and revealed to them his glory.
The manner also in which God revealed himself, is worthy of notice. There had been a manifestation of the Deity prior to this: but O! how different from it! That display which God made of himself at the giving of the law was in blackness and darkness, and tempest; and attended with such tremendous thunderings and lightenings, that all the people, yea, and Moses himself, exceedingly trembled and quaked. But, in this vision all was light and serene, and calculated to inspire the beholders with joy and confidence. The appearance of the Deity was beyond the brightness of the meridian sun; and underneath it the pavement, as it were, upon which he stood, was like the sapphire stone, or like the azure sky, bespangled with stars [Note: 0.].
Thus the vision altogether was suited to a new-covenant state, wherein the people were introduced into communion with their God, and honoured with these astonishing tokens of his love and favour.]
Such a vision is now vouchsafed to us under the Gospel
[We shall not indeed behold God precisely as they did; for such visions have long since been discontinued. But there is a spiritual view of the Deity, which we may, and must, partake of; and which. we are authorized to say, was typified by the vision before us. In the Epistle to the Hebrews, the preceding context is expressly quoted, and that too with some additional circumstances not related by Moses [Note: Heb 9:18-23.]: 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 consciences die blood of that sacrifice, then we shall be admitted to a more clear, but less terrific, new 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 [Note: 2Co 4:6.]. 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 live [Note: Gen 32:30.]: 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 them [Note: This is the meaning of the words preceding the text.]. On the contrary,
They feasted on their sacrifice in the divine presence
[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 covenant [Note: Gen 31:54.]. And here, if we may so speak, the different parties feasted together: Gods part of the sacrifices had been consumed 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 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 indeed [Note: Joh 6:53-56.]. 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 [Note: Eph 2:13.], yea, we may have boldness to enter into the holiest by the blood of Jesus [Note: Heb 10:19.]: 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 exceeding great and precious promises are a feast of fat things, of wines on the lees well refined [Note: Isa 25:6.]. Of these we are to eat freely, and abundantly [Note: Song of Solomon 5 :l.]: we are to sit under his shadow; and his fruit will be sweet unto our taste [Note: Son 2:3.]: yea, we shall be satisfied as with marrow and fatness [Note: Psa 63:5.] ; enjoying a peace that passeth all understanding, and being filled with joy unspeakable and glorified [Note: 1Pe 1:8.].]
Address,
1.
Those who are afar off from God
[The prohibition given to the Israelites, is cancelled with, respect to you. The veil of the temple was rent in twain at the death of Christ, in token that a new and living way was opened to all, and that all who believed, were constituted a royal priesthood [Note: 1Pe 2:9.]. Will ye then decline the invitation that is sent you? We are commissioned to go forth into the highways and hedges to call you to the feast, which a God of infinite love has prepared for you. O come, and partake of it. But remember that, in order to enjoy it, you must first accept, the new covenant, and submit to be saved by the free mercy of God in Christ Jesus. Sprinkle yourself with the blood of Christ, your all-atoning sacrifice; and then you may have fellowship both with the Father and the Son, and feast before God for ever on the provisions of redeeming love.]
2.
Those who are inclined to rest in external privileges
[Such was the case with the greater part of those to whom the text refers. One would have supposed that they could never have forgotten their obligations to God, or have ceased to serve him: but, alas! in a very little time, Nadab and Abihu were struck dead for their impiety; and of the seventy elders, not one, as far as we know, held fast his integrity. They were ready, as indeed were all the people also, to profess their allegiance to the Deity; All that the Lord hath said, will we do, and be obedient: but they soon forgat their pious resolutions, and revolted from their duty. Beware, Brethren, lest it be so with you. It will be to very little purpose to say at last, Lord, Lord, have we not eaten and drunk in thy presence [Note: Luk 13:26.] ? If you have not been steadfast in his covenant. your outward professions, or past experiences, will avail little. Maintain therefore continually your dependence upon Christ; and, in his strength, exert yourselves to fulfil his holy will.]
3.
Those who are coming to the table of their Lord
[We ask not whether you have a deep experience of divine truth, but whether you have fled to Christ from the terrors of the law? Have you seen yourselves condemned by the covenant of works: and are you seeking mercy through the covenant of grace? Are you really sprinkling yourselves with the blood of Christ, your great sacrifice, and coming to God through him alone? If so, behold, there is a table spread, and you are called to come and feast upon your sacrifice in the presence of your God. Come thither in faith; and your God will make his glory to pass before your eyes; yea, Christ will reveal himself to you in the breaking of bread [Note: Luk 24:31; Luk 24:35.], and fill you with his loving-kindness, which is better than life itself. Thus shall you be strengthened for all future services, till at last you shall be called to eat and drink at Christs table in the kingdom of your Father. [Note: Luk 22:30.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Dan 10:19 . By their eating and drinking, it should seem is intimated that the consciousness of God’s presence refreshed them. Is there not a spiritual sense in it of sacramental ordinances? Luk 22:30Luk 22:30 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 24:11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
Ver. 11. He laid not his hand, ] i.e., They came off without hurt; which is reckoned as a great mercy: since no man, ordinarily, can see God and live: besides the infinite distance that is betwixt God and the greatest nobles.
And did eat and drink,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
He laid not His hand = put not forth His hand [in vengeance]. Compare Exo 3:20; Exo 33:22.
eat and drink. Figure of speech Metonymy (of Adjunct), App-6, put for living, i.e. though they were favoured with this vision, they yet lived.
Fuente: Companion Bible Notes, Appendices and Graphics
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.
Fuente: Scofield Reference Bible Notes
nobles: Exo 24:1, Exo 24:9, Num 21:18, Jdg 5:13, 1Ki 21:8, 2Ch 23:20, Neh 2:16, Jer 14:3
laid not: Exo 19:21, Exo 33:20-23, Gen 32:24-32, Deu 4:33, Jdg 13:22
they saw: Exo 24:10, Gen 16:13
did eat: Exo 18:12, Gen 18:18, Gen 31:54, Deu 12:7, Ecc 9:7, Luk 15:23, Luk 15:24, 1Co 10:16-18
Reciprocal: Gen 32:30 – I have Gen 37:22 – lay Exo 3:16 – elders Exo 4:29 – General Num 12:8 – similitude 1Ch 29:22 – eat and drink Psa 139:5 – and laid Isa 6:1 – I saw also Dan 10:17 – talk
Fuente: The Treasury of Scripture Knowledge
Exo 24:11. Upon the nobles Or elders; of Israel he laid not his hand Though they were men, the splendour of his glory did not overwhelm them, but it was so moderated, (Job 36:9,) and they were so strengthened, (Dan 10:19,) that they were able to bear it: nay, though they were sinful men, and obnoxious to Gods justice, yet he did not lay his 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 Lords mercies we are not consumed. 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 it. They feasted upon the sacrifice before God, in token of their cheerful consent to the covenant, their grateful acceptance of the benefits of it, and their communion with God in pursuance of that covenant.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
24:11 And upon the nobles of the children of Israel he {f} laid not his hand: also they saw God, and {g} did eat and drink.
(f) He did not make them afraid, nor punish them.
(g) That is, rejoiced.