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blood, and sprinkled it on the people, and said, Behold, the blood of the covenant, which the Lord hath made with you, concerning all these words."
Secondly. I will speak of what followed upon this; the glory of the Lord was seen by Moses and Aaron, Nadab and Abihn, and seventy of the elders; and this will open these words, "Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the God of Israel, and there was under his feet, as it were a paved work of a sapphire stone, and as it were the body of heaven in its clearness."
Thirdly. This was. a proof of Jehovah's grace and acceptance of them, and the sacrificial transaction; it was altogether a merciful display of the divine majesty. This will explain these words, " And upon the nobles of the children of Israel, he laid not his hands ; also they saw God, and did eat and drink."
I am, in the first place, to speak of the conformation of this Sinai covenant, which was by the blood-shedding and death of the sacrifices, with the sprinkling of blood upon the people: iu relation to which, our text says, "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you, concerning all these words," The form and order of this solemn transaction was as follows: the law of God was written by Moses in a book; an altar was built, twelve pillars were erected; Moses, Aaron, Nadab, and Abihu, and seventy elders, stood before the Lord. The book contained the words of the covenant; the altar prefigured Christ; the twelve pillars represented the twelve tribes of Israel. The first born of Israel by the command of Moses, officiated as priests; they slew burnt-offerings and peace-offerings, which were offered upon the altar: Moses took half of the blood, and put it in basons, and half of it he sprinkled on the altar, which was expressive of Christ's blood, sacrifice, and death, as the true propitiation for sin, and that its everlasting virtue and efficacy arose from his eternal deity, which sanctified his humanity. This done, Moses took the book, and read it: the people in their own persons, or by their representatives, assented to all contained in it. Then he took the blood, and sprinkled it on the people, and said, "Behold the blood of the covenant, which the Lord ha,th made with you, concerning all these words." Thus the covenant was confirmed. ...
J may here observe, that as the first declaration of the everlasting covenant, which obtained between the eternal Three, in the one incomprehensible Jehovah, before the world was, when made known to Adam immediately upon the fall, in the. promise, that the seed of the woman
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should braise the serpent's head, was accompanied with the sacrifices of slain beasts, as memorials of the blood-shedding, sacrifice, and death of Christ, the skins of which the Lord God clothed our fallen parents with ; and as this same covenant when revealed and repeated to Abraham, Gen. xv. 18. was confirmed by sacrifices, so this most solemn covenant, between God and the Israelites, which was a shadow and symbol of the same covenant of the Trinity, on behalf of the elect church, chosen in Christ, before the world was, is confirmed by sacrifices; and the blood of them is here called, the blood of the covenant, "Behold, (says Moses) the blood of the covenant, which the Lord hath made with you, concerning all these words."
This blood sprinkled by Moses, and which
lie stiles the blood of the covenant, was typical
of the blood of Christ, - which was to be shed
for the confirmation of the everlasting covenant,
whereby the elect were to be purified from sin.
1 conceive these words have reference to this
transaction, " Gather my saints together unto me,
those that have made a covenant with me by
sacrifice," Psalm 1. 5. It referred this whole
transaction, in its spiritual and ultimate design,
* fo shadow forth the covenant of grace, by the
TOoocf and sacrifice of the promised seed. God
is; represented by Jeremiah, as so highly pleased
witti Christ's engagements, to be the surety of his church and people, that he is revealed' as e&tablishing his covenant of being their God, and of their being his people thereon. "Who is this that hath engaged his heart to approach unto me? saith the Lord; and ye shall be my people, and 1 will be your God," Jer. xxx. 22, And thus Christ in the institution of his holy supper, calls the cup of wine, the new testament in his blood. His blood being shed for the ratification of the covenant of grace, which was typified by the blood of all the former sacrifices, and for the remission of sins, which was obtained by Christ's most precious blood-shedding. "All the promises of God in Christ, are yea and amen:" there is immutable truth, and infallible certainty in them.
The Sinai transaction being ratified on God's part, and on the people's, was a means of making way for the still nearer approach of Moses, Aaron, Nadab, and Abihu, and seventy of the elders of Israel; this brings me therefore,
Secondly. To speak of what followed upon this; and this will lead to open and explain these words, "Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the God of Israel; and there was under his feet, as it were a paved work of a sapphire stone, and as it were the body of heaven in its clearness." Thus the glory of the Lord appeared unto them.
The altar sprinkled with blood, shewed how Christ would confirm all his promises: the book sprinkled, was a shadow that Christ's blood would confirm the everlasting covenant: its being sprinkled on the people, was as it were, bringing them under the bond, blessings, and protection of that covenant. The blood of the burnt-offerings and peace-offerings represented Christ in his sacrificial death, and in the reconciliation thereby; and Moses, the typical mediator, exercised himself on this occasion, as divinely commissioned to act between Jehovah and the Israelites. In the 9th chapter of the Hebrews, where the apostle proves the necessity of Christ's death, from his being the mediator of the new covenant, which was to be confirmed by his most precious blood-shedding, he refers to what is here related, concerning this Sinai covenant, as confirmed by death, and ratified by blood. He says, "where a testament is, there must also of necessity be the death of the testator, for a testament is of force after men are dead, otherwise it is of no force at all while the testator liveth. Whereupon, neither the first testament was dedicated without blood; for when Moses had spoken every precept to all the people, accordiug to the law, he took the blood of calves and of goats, with water, and scarlet wool, aud hyssop, and sprinkled both the book and all the people, saying, this is the blood of the testament which God hath enjoined on you."