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These are strangely bold words, both for the assertion with which they begin, and for the juxtaposition of the two things which they declare. They come at the close of the solemn ceremonial by which God and Israel entered into covenant. Lightly-uttered vows of obedience to all that God could speak had echoed among the rocks. On the basis of that promise a covenant was formed and ratified by sacrifice. They pass within the fence, they witness that access to God is possible on the footing of covenant and sacrifice. They behold, as I suppose, unclouded, the material and fiery symbol of His presence: witness that men through sacrifice and covenant can see God. But our eyes are stayed on the pavement beneath His feet. No form is described. Enough for us that there is spread beneath Him that which is blue and gleaming as the cloudless heaven above Sinai. "They eat and drink" — witness that men who draw nigh to God, on the footing of sacrifice and covenant, and thereby behold His face, have therein festal abundance for all their need. So this incident, in its form adapted to the infantile development of the people that first received it, carries in its symbols the deepest truths of the best communion of the Christian life, and may lend itself to the foreshadowing of the unspoken glories of the heavens. From that point of view I want to look at it.

I. I ask you to consider THE VISION OF GOD POSSIBLE FOR US. Jesus Christ is the Revealer. This generation is very fond of saying, "No man hath seen God at any time, nor can see Him." It is a pity, but they would go on with the quotation and say, "the only-begotten Son, which is in the bosom of the Father, He hath declared Him." The eradiation of His brightness, "and the express image of His person," is that Divine man, God manifest in the flesh. The knowledge of God which we have in Jesus Christ is real, as sight is real. It is not complete, but it is genuine knowledge. We know the best of God, if I may use such a phrase, when we know what we knew in Christ, that He is a loving and a righteous will; when we can say of Him "He is love," in no metaphor but in simple reality, and His will is a will towards all righteousness, and towards all blessing, anything that heaven has to teach us about God afterwards is less than that. We see Him in the reality of a genuine, central, though by no means complete, knowledge. Our knowledge of God in Christ is as sight, in reference to certitude. People say, "Seeing is believing." I should turn it the other way about, and say, "Believing is seeing." For we may be a great deal surer of God than ever we can be of this outer world. And the witness which is borne to us in Christ of the Divine nature is far more reliable than even the evidence that is borne to us by sense of an external universe. Then remember, too, that where we have learned to know, and absolutely to rely upon, and vividly to realize our Father's presence through Jesus Christ, there we shall see Him in all things and everywhere. Then, remember, further, that the degree of this vision depends upon ourselves, and is a matter of cultivation. "Blessed are the pure in heart, for they shall see God." There are three things wanted for sight — something to see; something to see by; something to see with. God has given us the two first, and He will help us to the last if we like. But we have to bring the eye, without which the sunbeam is vain, and that which it reveals also. Christ stands before us, at once the Master-Light of our seeing, and the Object that we are to behold. But for us there is needed that the eye shall be pure; that the heart shall turn towards Him. Faith is the eye of the soul. Meditation and habitual occupation of mind and heart with Jesus Christ, the Revealer of God, are needed if we are to "see God."

II. Secondly, notice THE FEAST IN THE DIVINE PRESENCE. "They did eat and drink." That suggests in the singular juxtaposition of the two things, that the vision of God is consistent with, and consecrates, common enjoyment and everyday life. Even before that awful blaze these men sat down and fed, "eating their meal with gladness and singleness of heart," and finding no contradiction nor any profanity in the close juxtaposition of the meal and the vision. There is no false asceticism as the result of the Christian sight of God. It takes nothing out of life that ought to be in it. If we see God there is only one thing that we shall be ashamed to do in His presence, and that is to sin. For all the rest the vision of God blends sweetly and lovingly with common service and homely joys. It will interpret life. Nothing is small with such a background; nothing common-place when looked at in connection with Him. It will ennoble life; it will gladden life. But there is another thought here to which I must refer for a moment. That strange meal on the mountain was no doubt made on the sacrifices that had preceded, of which a part were peace-offerings. The ritual of that species of sacrifice partly consisted in a portion of the sacrifice being partaken of by the offerers. The same meaning lies in this meal on the mountain that lay in the sacrificial feast of the peace-offering, the same meaning that lies in the great feast of the new covenant, "This is My body; this is My blood." God spreads in His presence a table, and the food on that table is the "Bread which came down from heaven that it might give life to the world." The vision of God and the feast on the mountain are equally provided and made possible by Christ our Passover, who was sacrificed for us.

III. And so, lastly, we may gather out of this incident A GLIMPSE OF A PROPHETIC CHARACTER, AND SEE IN IT THE PERFECTING OF THE VISION AND OF THE FEAST. We know the apostle's wonderful statement of the difference between the beatific knowledge of heaven and the indirect and partial knowledge of earth. Here we "see in a glass darkly; there face to face." It is not for us to try before the time to interpret the latter of these statements; only this, let us remember that whatever may be the change in manner of knowledge, and in measure of apprehension, and in proximity of presence, there is no change in heaven in the medium of revelation. For heaven as for earth God is the King invisible; for heaven as for earth no man can see Him, the only begotten Son declares Him. Christ is for ever the Manifester of God, and the glorified saints see God as we see Him in the face of Jesus Christ, though they see that Face as we do not. Yonder there are new capacities indeed. When there are more windows in the house there will be more sunshine in the rooms. When there is a new speculum in the telescope galaxies will be resolved that are now nebulous, and new brightnesses will be visible that are now veiled. But with all the new powers and the extension of present vision, there will be no corrections in the present vision. We shall see Him as He is, and learn that what we knew of Him in Christ here is true for ever. And on that perfect vision will follow the perfect meal, which will still be the feeding on the sacrifice. For there were no heaven except "He had offered one sacrifice for sins for ever," and there is no spiritual life above except a life derived from Him. The feast means perfect satisfaction, perfect repose, perfect gladness, perfect companionship.

(A. Maclaren, D. D.)

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KJV: Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:

WEB: Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up.