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It fully appears from hence, that the people, book, altar, pillars, sacrifices, and the sprinklings of blood, were types and patterns of Christ, and heavenly things; the blood mixed with water, was typical of the blood and water which sprung from the side of Christ, when pierced on the cross: the one signifying justification by his blood and righteousness, as the water was expressive of sanctilicatiou by his death. The scarlet wool, which in its original state was white, might denote the purity of Christ; and being dyed scarlel, may denote his bloody sufferings and death. The hyssop with which it was sprinkled, may be considered as expressive of our Lord's humility, the purging virtue of his blood, and the sweet smelling savour of his person, righteousness, and sacrifice. The sprinkling of the book, was expressive that the law broken, requires even the blood and life of men* and that it would be a cursing law, were not all its demands satisfied, and its penalties sustained by the Lord Jesus Christ. The people being sprinkled with the blood, were typical of God's peculiar people, even all the elect of God, being sprinkled with the blood of Christ, called the blood of sprinkling, and the blood of the everlasting coveuant.'

Thus the old testament, or Israelitish cove nant, or the administration of the covenant of grace, under the levitical economy, confirmed by the blood of beasts, bore a resemblance to the new testament dispensation, which is established upon better promises, and confirmed by the blood of Christ.

The blood being sprinkled by Moses, and peace being expressed by the peace-offering, a way was made for a nearer approach to the Lord, and for him to shine forth in a glorious display of his divine favour. "Then weut up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel." This was a special and peculiar favour; they were admitted to go up further into the mount, though not to the top of it: they went up, as it were half-way, "and they saw the God of Israel." A visible display of Christ in human form, as God-man, Jehovah, who was to be incarnate; for it was not the essence of God, but a person in God, in a visible appearance, which they saw. "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." This was very expressive of peace, good-will, and reconciliation unto them. A cloudy stormy sky in scripture, is expressive of God's anger and wrath; a clear and serene sky, of his favour and good-will; this appearance of the God of Israel, was in a clear sky, a serene heaven, with a resplendent footstool, " as it were a paved work of sapphire stone, and as it were the body of heaven in its clearness.'' It was the God-man in glory: he is the glory of the Alehira

of Israel; and he is also the Alehim of Israel, air being their visible representative.

He appeared at this time, and manifested forth his glory, as the glorious one, who was'the peace-maker, the great reconciler of all things in heaven and earth: it was the angel of Jehovah's presence, in whom dwelleth all the fulness of the Godhead, who gave the law the day before, who was now visibly seen by Moses, Aaron, Nadab, and Abihu, and seventy of the elders of Israel; the same who had appeared to Abraham, Isaac, and Jacob, to Moses in the bush, to the Israelites in the cloudy pillar, and conducted them through' the wilderness, who spake out of the midst of devouring fire; and at this time, the covenant being ratified and confirmed, appeared as the glory of Jehovah, as that person in Jehovah, who is called the King of Glory, the Sim of Righteousness, the Lord of Glory, the brightness of the Father's glory, and the express image of his person.'

This appearance, it is probable, was attended with a supernatural visible appearance of fire, light, and splendour, which proved him to be Jehovah. His appearance in a human form, was to prefigure his future incarnation; and in it he appeared over the cherubim, see Ezek. i. 28. viii. 4. ix. 3. x. 4. xviii. II, 22, 23. compared with chap, xliii. 2. to 5. xliv. 4. Jehovah Jesus came to Moses on mount Sinai, in a thick cloud, Exod. xix. 9, 16. At the same place he spake to the Israelites, out of the darkness, cloud, and thick darkness, Deut. iv. 11. v. 22. He also led them through the wilderness in a pillar of a cloud, Exod. xiii. 11. In which cloud, he occasionally manifested himself; and I think we are to conceive that in this cloud he shone forth, in the sight of these persons mentioned in our text at this time, as afterwards when the tabernacle was set up, he appeared in the cloud, above the mercy-seat, in the holy of holies; see Lev. xvi. 2. compared with Ezek. i. 4. And by these several supernatural phenomena, he proved himself to be the God of heaven, and the Lord God of Israel. I will again recite the scripture before me: "Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel." This stands connected with all related concerning the covenant transaction between Jehovah and the people of Israel.

The whole had been confirmed before they had been admitted to this near access, which shews that all our spiritual drawing uigh to God is founded on the blood and sacrifice of Christ; he is our purifier and our peace. Their going up further on the mount was in obedience to the divine command: the persons who drew near had received a divine call, see ver. 1. and they obeying the divine orders, were favoured with a sight which must yield them infinite and unspeakable satisfaction: "And they saw the God of Israel," the glory and presence of the God of Israelj a most wonderful favour, a full proof of his favour unto them. Some render it, ' they saw the glory of the God of Israel;' others, 'they saw the place where the God of Israel stood,' "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." It is by some rendered thus, 'Under the throne of his glory was as it were a work of precious stone.' The sapphire is also mentioned in Ezekiel's vision of God's throne and glory, Ezek. i. 26. It is a very precious transparent stone, the colour of the sky; it is most pleasant and comfortable for the eye to look upon, of a blue colour: it was one of the jewels in the breastplate of the highpriest, and is mentioned as one of the foundation stones of the new Jerusalem, Rev. xxi. 10. It reads in the Hebrew, according to Ainsworth, 'And they saw the God of Israel, and there was uuder his feet as it were the work of sapphire brick, and as the body of heavens for clearness,' Some translate it thus, ' Under the throne of his glory was as it were a work of precious stone.' Ainsworth says, the work of brick might call to their remembrance their brick work in Egypt, Exodus i. 14. and chap. v. 16, 18. from which bondage the Lord had now completely delivered them.' It was to signify that the throne of his

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