Then Moses went up
Moses, as the leader and mediator between God and the Israelites, ascends Mount Sinai. This ascent signifies a deeper communion with God, a recurring theme in Moses' life. The mountain is a place of divine revelation, echoing other biblical instances where God reveals Himself on mountains, such as the Transfiguration of Jesus (Matthew 17:1-9).

with Aaron
Aaron, Moses' brother, serves as the high priest and is a key figure in the spiritual leadership of Israel. His inclusion signifies the priestly role in mediating between God and the people, foreshadowing the ultimate High Priest, Jesus Christ (Hebrews 4:14).

Nadab and Abihu
These are Aaron's sons, representing the priestly lineage. Their presence highlights the importance of priestly succession and the sanctity required in approaching God. Their later disobedience (Leviticus 10:1-2) serves as a cautionary tale about the holiness required in worship.

and seventy of the elders of Israel
The seventy elders represent the leadership and governance structure of Israel, reminiscent of the seventy nations listed in Genesis 10. This number symbolizes completeness and order, paralleling the seventy disciples sent by Jesus in Luke 10:1. Their presence underscores the communal aspect of the covenant, involving not just Moses but the broader leadership of Israel.

1. Moses
The central figure in the Exodus account, Moses is the leader of the Israelites, chosen by God to deliver His people from Egyptian bondage and to receive the Law on Mount Sinai.

2. Aaron
Moses' brother and spokesperson, Aaron later becomes the first high priest of Israel. His role is crucial in the religious leadership of the Israelites.

3. Nadab and Abihu
Sons of Aaron, they are part of the priestly line. Their presence here signifies their initial consecration and importance, although their later actions lead to their downfall (Leviticus 10).

4. Seventy Elders of Israel
These elders represent the leadership and governance structure of the Israelite community. Their presence signifies the communal acceptance and witness of the covenant.

5. Mount Sinai
The mountain where God reveals Himself to Moses and gives the Law. It is a place of divine encounter and covenant-making.The Importance of Leadership
God calls specific individuals to lead His people. Reflect on the qualities of godly leadership and how they apply in today's church and community.

Witness to God's Covenant
The presence of the elders signifies the communal aspect of God's covenant. Consider how the church today serves as a witness to God's promises.

Approaching God with Reverence
The account reminds us of the holiness required when approaching God. Reflect on how we prepare ourselves for worship and communion with God.

The Role of Community in Faith
The involvement of the seventy elders highlights the importance of community in faith. Discuss how we can support and uphold one another in our spiritual journeys.(9) Then went up.--According to the ordinary ideas of the time, the ratification of the covenant was now complete, and nothing more was needed. It pleased God, however, to terminate the whole transaction by a closing scene of extraordinary grandeur, beauty, and spiritual significance. A sacrifice implied a sacrificial meal (Exodus 18:12). Moses understood that God, by summoning Aaron, Nadab, Abihu, and seventy of the elders into the mount (Exodus 24:1), had intended the sacrificial meal to be held there; and accordingly, as soon as he had sprinkled the people, ascended Sinai with the persons summoned, and had the feast prepared. A sacrificial meal was always regarded as a religious act--an act done "before God" (Exodus 18:12), involving communion with Him. God willed now to signalise this sacrificial feast above all others by making His presence not only felt but seen. As Moses, Aaron with his two sons, and the elders were engaged in the feast (Exodus 24:11), a vision of marvellous splendour broke upon them. "They saw the God of Israel" (Exodus 24:10). God showed Himself to them--not, as before, amid thunders and lightnings, and a thick cloud, and fire, and smoke, and earthquake (Exodus 19:16; Exodus 19:18), but in His loveliness (Song of Solomon 5:16) and His beauty, standing on pellucid sapphire, blue as the blue of heaven. They "saw God," and were neither hurt nor even terrified; they could, while seeing Him, still eat and drink--they felt themselves like guests at His board, as if He were banqueting with them. So was impressed upon them the mild and sweet relation into which they were brought towards God by covenant--a covenant made, and not yet infringed. The gentle, lovely, attractive side of God's character was shewn to them, instead of the awful and alarming one; and they were taught to look forward to a final state of bliss, in which God's covenanted servants would dwell in His presence continually. . . . Verses 9-11. - THE SACRIFICIAL FEAST AND THE VISION OF GOD. After the covenant had been ratified by the unanimous voice of the people, Moses proceeded to carry out the injunctions with respect to Aaron, Nadab, Abihu, and the elders, which he had received while still in the mount (see the comment on vers. 1, 2). Taking them with him, he ascended Sinai once more to a certain height, but clearly not to the summit, which he alone was privileged to visit (vers. 2 and 12). The object of the ascent was twofold.

1. A sacrificial meal always followed upon a sacrifice; and the elders might naturally desire to partake of it as near the Divine presence as should be permitted them. This was their purpose in ascending.

2. God desired to impress them with a sense of his awful majesty and beauty, and was prepared for this end to manifest himself to them in some strange and wonderful way as they were engaged in the solemn meal (ver. 11). This was his purpose in inviting their presence. The manifestation is described in ver. 10. It was a "vision of God," but of what exact nature it is impossible to say. Having recorded it, the author parenthetically notes that the Divine vision did not destroy any of those who beheld it, or cause them any injury, as might have been expected. Verse 9. - Then went up. Compare ver. 1. The mountain was to be partially ascended, but not to any great height. Nadab, Abihu, and the elders were to "worship God afar off."

Parallel Commentaries ...

Then Moses
מֹשֶׁ֖ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

went up
וַיַּ֥עַל (way·ya·‘al)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 5927: To ascend, in, actively

with Aaron,
וְאַהֲרֹ֑ן (wə·’a·hă·rōn)
Conjunctive waw | Noun - proper - masculine singular
Strong's 175: Aaron -- an elder brother of Moses

Nadab
נָדָב֙ (nā·ḏāḇ)
Noun - proper - masculine singular
Strong's 5070: Nadab -- an Israelite name

and Abihu,
וַאֲבִיה֔וּא (wa·’ă·ḇî·hū)
Conjunctive waw | Noun - proper - masculine singular
Strong's 30: Abihu -- 'he is father', a son of Aaron

and seventy
וְשִׁבְעִ֖ים (wə·šiḇ·‘îm)
Conjunctive waw | Number - common plural
Strong's 7657: Seventy (a cardinal number)

of the elders
מִזִּקְנֵ֥י (miz·ziq·nê)
Preposition-m | Adjective - masculine plural construct
Strong's 2205: Old

of Israel,
יִשְׂרָאֵֽל׃ (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc


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OT Law: Exodus 24:9 Then Moses Aaron Nadab Abihu and seventy (Exo. Ex)