Exodus 24:9–11

Exodus 24:9 — The Ascent of the Seventy-Four: The specific enumeration of participants is theologically deliberate. Moses and Aaron have appeared together throughout the Exodus narrative, but here Nadab and Abihu — Aaron's two eldest sons (Ex 6:23), who will later die for offering "strange fire" before the Lord (Lev 10:1–2) — join the ascent. Their inclusion signals that this moment is priestly in character: those who minister at the altar are drawn nearest to God. The "seventy elders" mirror the seventy nations of the Table of Nations (Gen 10), suggesting that this representative body of Israel stands before God as a microcosm of all humanity. Significantly, in Numbers 11:16–25, Moses will again gather seventy elders and the Spirit of God will rest upon them — a structural echo that ties covenant ratification to prophetic empowerment.

Exodus 24:10 — They Saw the God of Israel: This is the theological lightning bolt of the passage. The verb used (wayyir'û, "they saw") is unambiguous: this is a direct visual encounter with the divine. Yet what is described is not a face — the text carefully shifts to what lay under God's feet: "a paved work of sapphire stone, like the very heavens for clearness" (cf. RSV). The sapphire pavement functions as a reverential displacement, directing the gaze downward rather than upward, protecting the narrative from claiming a full vision of the divine essence. This is consistent with Exodus 33:20, where God tells Moses, "You cannot see my face, for no one shall see me and live." The sapphire (sappîr) is the same stone that appears on the breastplate of the High Priest (Ex 28:18) and in Ezekiel's chariot-throne vision (Ezek 1:26), linking the cosmic, the liturgical, and the prophetic. The pavement's crystalline clarity ("like the very heavens") suggests that what they glimpse is not darkness or storm — the more typical Sinai imagery — but luminous, transcendent beauty.

Exodus 24:11 — The Covenant Meal: The phrase "He did not lay his hand on the nobles" is quietly extraordinary. It acknowledges the mortal peril of what has just occurred — direct divine encounter should, by the logic of Israelite theology, result in death (cf. Gen 32:30; Judg 13:22) — and deliberately records God's restraint, His mercy in not consuming them. The word for "nobles" (ʾăṣîlê) carries connotations of being set apart, consecrated. Then comes the climax: "they saw God, and they ate and drank." Eating and drinking in the presence of God ratifies the covenant (cf. Gen 26:30; 31:54) and transforms it from a legal transaction into a living communion. This is not a meal eaten before God as one eats before a king; this is a meal eaten with God, in His visible presence. The juxtaposition of vision and meal — seeing God, then dining — is the structural heart of the passage.

Typological and Spiritual Senses: At the typological level, this passage is one of the most direct Old Testament foreshadowings of the Eucharist. The covenant sealed at Sinai through sacrifice (Ex 24:6–8), followed by an ascent, a vision of God, and a communal meal, maps with stunning precision onto the New Covenant: Christ's sacrifice, the ascent to the Upper Room, the institution of the Eucharist, and the promise of beholding God face-to-face. The seventy elders prefigure the college of apostles and the wider Church gathered around the Lord's Table. The sapphire pavement prefigures the altar and the tabernacle/temple floors — sacred ground upon which the earthly liturgy mirrors the heavenly throne.

Catholic tradition finds in this passage a pivotal sacramental and eschatological testimony. The Catechism of the Catholic Church teaches that the Eucharist is "the source and summit of the Christian life" (CCC §1324) and that it is "a foretaste of the heavenly banquet" (CCC §1326). Exodus 24:9–11 is the proto-type of precisely this reality: the covenant meal in the divine presence.

Church Fathers: St. Irenaeus of Lyons (Adversus Haereses IV.20) reads this passage as proof that even in the Old Testament, God allowed select human beings a genuine — if mediated — vision of Himself, arguing against Gnostic claims that the God of Sinai was unknowable or malevolent. "For they saw God and lived," Irenaeus insists, "because God accommodated Himself to human weakness." Origen (Homilies on Exodus XIII) interprets the ascent allegorically: the mountain is contemplative ascent; the elders are souls purified enough to approach divine truth; the meal is the Logos received into the soul. For Origen, the sapphire pavement signifies the crystalline clarity of divine wisdom that even the purified intellect can only glimpse from below.

St. Thomas Aquinas (Summa Theologiae I, Q. 12, a. 11) discusses whether any creature can see God in His essence in this life; he uses the Sinai theophanies carefully, distinguishing between a vision per speciem (through a form or image) and the beatific vision. He concludes that figures like Moses received a privileged imaginative or intellectual vision, not yet the full lumen gloriae, but a genuine participation in divine self-disclosure.

Eucharistic typology is developed explicitly by the Council of Trent, which teaches that the Eucharist was prefigured in the Old Testament sacrifices and meals (Session 13, Chapter 1). Pope John Paul II in Ecclesia de Eucharistia (§2) calls the Eucharist the place where "the Church constantly draws new life," and his description of the Mass as the place where heaven and earth meet is precisely the logic of Exodus 24: the earthly assembly enters into the sphere of God's own presence and is sustained, not consumed, by that encounter. The mercy of God — "He did not lay his hand on the nobles" — anticipates the grace by which sinful humanity is welcomed to the Eucharistic table without being destroyed by the Holy.

For the contemporary Catholic, Exodus 24:9–11 offers a profound corrective to two common distortions of Eucharistic life: familiarity without awe, and awe without intimacy. The elders at Sinai were not paralyzed by terror — they ate and drank — yet they stood on the edge of annihilation and were held back only by divine mercy. Every Mass enacts the same tension. We approach a God whose holiness should overwhelm us, and yet He draws us to His table and feeds us. The passage invites Catholics to recover a contemplative attentiveness before receiving the Eucharist: to pause, like the elders beneath the sapphire sky, and reckon with whom we are approaching. Concretely, this might mean: arriving at Mass early enough to sit in silence before the Liturgy of the Word, making a deliberate act of adoration before receiving Communion, or spending time in thanksgiving afterward rather than departing immediately. It also speaks to those who serve in liturgical ministry — lectors, extraordinary ministers, servers — that proximity to the sacred is itself a gift of mercy, not a right, and calls for deepened reverence and personal holiness.