Exodus 24:11

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,] i.e., They were much cheered, and made merry in the Lord. Others sense it thus: - Though they had seen God, yet they turned again to temporal pleasures; they soon after ate and drank at that idolatrous feast of the golden calf, and rose up to play. It is set as an aggravation of Solomon’s sin, that he departed from God "that appeared unto him twice." {1Ki 11:9}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 God’s 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 Lord’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

24:11 Around the world, then and now, the act of eating a meal together is often a sign of peace and good relations.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, rejoiced.

He made them not afraid, nor punished them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

upon the nobles of the children of Israel he laid not his hand--The "nobles," that is, the elders, after the sprinkling of the blood, were not inspired with terror in presence of the calm, benign, radiant symbol of the divine majesty; so different from the terrific exhibitions at the giving of the law. The report of so many competent witnesses would tend to confirm the people's faith in the divine mission of Moses.

eat and drink--feasted on the peace offering--on the remnants of the late sacrifices and libations. This feast had a prophetic bearing, intimating God's dwelling with men.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 hand—i.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 true—“No 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 Christian’s highest privilege—the realisation of the presence of God in the sacred feast of the Holy Communion.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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. ‘ãẓîlîm, only here in this sense. The etym. is uncertain. In Isa_41:9 ’âẓîl means angle, corner: so perhaps, like pinnâh (see Jdg_20:2 RVm.), the word denotes men of position and responsibility, as the corners, or supports, of the community.

beheld] Heb. ḥâzâh, 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

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.''

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Saw God, under the appearance of a burning fire, ver. 17. They beheld some rays of his glory, but not distinct similitude, (Deuteronomy iv. 15,) though Cajetan thinks that God appeared in a human form. (Calmet) --- Drink. They made a feast of thanksgiving for so great a favour, and for the preservation of their lives, after beholding such a glorious apparation. (Vatable)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 God’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The noblesi.e. , the notables the seventy elders, and other persons, already mentioned (vers. 1, 9). He laid not his hand. God did not smite them with death, or pestilence, or even blindness. It was thought to be impossible to see God and live. (See above, (Exo_32:20; Jud_1:6:22, 23, etc.) Man was unworthy to draw near to God in any way; and to look on him was viewed as a kind of profanity. Yet some times he chose to show himself, in vision or otherwise, to his people, and then, as there could be no guilt on their part, there was no punishment on his. It is generally supposed that, in all such eases, it was the Second Person of the Blessed Trinity who condescended to show himself. Also they saw God. Rather, "they both saw God, and did eat and drink." The two were simultaneous. As they were engaged in the sacrificial meal, God revealed himself to them.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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 xxxvi, 9,) and they were so strengthened (Dan. x, 19,) that they were able to bear it: nay, though they were sinful men, and obnoxious to God's 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 Lord's 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 chearful consent to the covenant, their grateful acceptance of the benefits of it, and their communion with God in pursuance of that covenant.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

ואל אצילי AND UPON THE NOBLES — these were Nadab and Abihu and the elders —

לא שלח ידו HE LAID NOT HIS HAND — This implies that they well deserved that God should stretch forth His hand against them (Midrash Tanchuma, Beha'alotcha 16).

ויחזו את האלהים AND THEY BEHELD GOD [AND DID EAT AND DRINK] — They gazed at him intimately as though their association with Him were a matter of eating and drinking. Thus does the Midrash Tanchuma, Beha'alotcha 16 explain it. Onkelos, however, does not translate the passage this way (i. e. he does not take it in a depreciative sense that Nadab and Abihu and the elders acted improperly. His translation is: they beheld God’s Glory and rejoiced in their offerings which were accepted as though they were eating and drinking). —

אצילי means “the great men”, as, (Isaiah 41:9) “I called thee from the chief men (אציליה) thereof”; (Numbers 11:17) “And he increased (ויאצל) some of the spirit” (cf. Rashi on Numbers 11:17 and Onkelos on 11:25); (Ezekiel 41:8) “six cubits in its size (largeness) (אצילה‎)”.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND TO ‘ATZILEI’ (THE NOBLES OF) THE CHILDREN OF ISRAEL. These are Nadab, and Abihu, and the elders mentioned above. They are called atzilim [of the root atzal, to emanate] because the spirit of G-d emanated upon them. Similarly, I have called thee ‘mei’atzilehah’ — from those upon whom His spirit has emanated, or the great people upon whom honor has descended from royalty.

The meaning of the expression He laid not His hand, is that since He had said, But let not the priests and the people break through to come up unto the Eternal, lest He break forth upon them, therefore He let it be known here that they had been careful to observe that command and that He did not break forth upon them, and that the nobles of the children of Israel were worthy of that which they saw in this vision; thus the meaning of the verse is that they beheld G-d but they did not break through to come up unto the Eternal.

And they did eat and drink. This means that they ate there the peace-offerings at the lower part of the mountain before G-d previous to their returning to their tents, for peace-offerings have to be eaten within an enclosure; in Jerusalem they were eaten within the wall of the city, in Shiloh they could be eaten within sight of Shiloh, and here they were eaten before the altar at the lower part of the mountain, and not in the camp.

The meaning of the expression and they drank, is that they made it an occasion for rejoicing and festival, for such is one’s duty to rejoice at the receiving of the Torah, just as He commanded when they finished writing all the words of the Torah upon the stones, And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the Eternal thy G-d. And with reference to Solomon it is written, Wisdom and knowledge is granted unto thee etc., and immediately after that, he came to Jerusalem… and made a feast for all his servants. “Said Rabbi Eleazar: From here you learn that we make a feast at the finishing of the Torah.” With reference to David, Solomon’s father, it is likewise said that when the people gave of their free-will towards the building of the Sanctuary, And they offered sacrifices unto the Eternal, and offered burnt-offerings unto the Eternal etc., and they did eat and drink before the Eternal on that day with great gladness. Similarly, here too on the day of the “wedding” of the Torah, they did likewise.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.