But what are we to think of the a.s.sertion that G.o.d was seen to stand upon a burning mountain?

He it is Whom no man hath seen or can see, and in His presence the seraphim veil their faces.

It will not suffice to answer that Moses "endured as seeing Him that is invisible" (Heb. xi. 27), for the paraphrase is many centuries later, and hostile critics will rule it out of court as an after-thought. At least, however, it proves that the problem was faced long ago, and tells us what solution satisfied the early Church.

With this clue before us, we ask what notion did the narrative really convey to its ancient readers? If our defence is to be thoroughly satisfactory, it must show an escape from heretical and carnal notions of deity, not only for ourselves, but also for careful readers from the very first.

Now it is certain that no such reader could for one moment think of a manifestation thorough, exhaustive, such as the eye receives of colour and of form. Because the effect produced is not satisfaction, but desire. Each new vision deepens the sense of the unseen. Thus we read first that Moses and Aaron, Nadab and Abihu and the seventy elders, saw G.o.d, from which revelation the people felt and knew themselves to be excluded. And yet the mult.i.tude also had a vision according to its power to see; and indeed it was more satisfying to them than was the most profound insight enjoyed by Moses. To see G.o.d is to sail to the horizon: when you arrive, the horizon is as far in front as ever; but you have gained a new consciousness of infinitude. "The appearance of the glory of the Lord was seen like devouring fire in the eyes of the children of Israel" (ver. 17). But Moses was aware of a glory far greater and more spiritual than any material splendour. When theophanies had done their utmost, his longing was still unslaked, and he cried out, "Show me, I pray Thee, Thy glory" (x.x.xiii. 18). To his consciousness that glory was still veiled, which the mult.i.tude sufficiently beheld in the flaming mountain. And the answer which he received ought to put the question at rest for ever, since, along with the promise "All My goodness shall pa.s.s before thee," came the a.s.sertion "Thou shalt not see My face, for no man shall see Me and live."

So, then, it is not our modern theology, but this n.o.ble book of Exodus itself, which tells us that Moses did not and could not adequately see G.o.d, however great and sacred the vision which he beheld. From this book we learn that, side by side with the most intimate communion and the clearest possible unveiling of G.o.d, grew up the profound consciousness that only some attributes and not the essence of deity had been displayed.

It is very instructive also to observe the steps by which Moses is led upward. From the burning bush to the fiery cloud, and thence to the blazing mountain, there was an ever-deepening lesson of majesty and awe.

But in answer to the prayer that he might really see the very glory of his Lord, his mind is led away upon entirely another pathway: it is "All My goodness" which is now to "pa.s.s before" him, and the proclamation is of "a G.o.d full of compa.s.sion and gracious," yet retaining His moral firmness, so that He "will by no means clear the guilty."

What can cloud and fire avail, toward the manifesting of a G.o.d Whose essence is His love? It is from the Old Testament narrative that the New Testament inferred that Moses endured as seeing indeed, yet as seeing Him Who is inevitably and for ever invisible to eyes of flesh: he learned most, not when he beheld some form of awe, standing on a paved work of sapphire stone and as it were the very heaven for clearness, but when hidden in a cleft of the rock and covered by the hand of G.o.d while He pa.s.sed by.

On one hand the people saw the glory of G.o.d: on the other hand it was the best lesson taught by a far closer access, still to pray and yearn to see that glory. The seventy beheld the G.o.d of Israel: for their leader was reserved the more exalting knowledge, that beyond all vision is the mystic overshadowing of the Divine, and a voice which says "No man shall see Me and live." The difference in heart is well typified in this difference in their conduct, that they saw G.o.d and ate and drank, but he, for forty days, ate not. Satisfaction and a.s.surance are a poor ideal compared with rapt aspiration and desire.

Thus we see that no conflict exists between this declaration and our belief in the spirituality of G.o.d.

We have still to ask what is the real force of the a.s.sertion that G.o.d was in some lesser sense seen of Israel, and again, more especially, of its leaders.

What do we mean even by saying that we see each other?-that, observing keenly, we see upon one face cunning, upon another sorrow, upon a third the peace of G.o.d? Are not these emotions immaterial and invisible as the essence of G.o.d Himself? Nay, so invisible is the reality within each bosom, that some day all that eye hath seen shall fall away from us, and yet the true man shall remain intact.

Man has never seen more than a hint, an outcome, a partial self-revelation or self-betrayal of his fellow-man.

"Yes, in the sea of life in-isled, With echoing straits between us thrown, Dotting the sh.o.r.eless watery wild, We mortal millions live _alone_.

G.o.d bade betwixt 'our' sh.o.r.es to be The unplumb'd, salt, estranging sea."

And yet, incredible as the paradox would seem, if it were not too common to be strange, the play of muscles and rush of blood, visible through the skin, do reveal the most spiritual and immaterial changes. Even so the heavens declare that very glory of G.o.d which baffled the undimmed eyes of Moses. So it was, also, that when rended rocks and burning skies revealed a more immanent action of Him Who moves through all nature always, when convulsions. .h.i.therto undreamed of by those dwellers in Egyptian plains overwhelmed them with a new sense of their own smallness and a supreme Presence, G.o.d was manifested there.

Not unlike this is the explanation of St. Augustine, "We need not be surprised that G.o.d, invisible as He is, appeared visibly to the patriarchs. For, as the sound which communicates the thought conceived in the silence of the mind is not the thought itself, so the form by which G.o.d, invisible in His own nature, became visible, was not G.o.d Himself. Nevertheless it was He Himself Who was seen under that form, as the thought itself is heard in the sound of the voice; and the patriarchs recognised that, although the bodily form was not G.o.d, they saw the invisible G.o.d. For, though Moses was conversing with G.o.d, yet he said, 'If I have found grace in Thy sight, show me Thyself'" (_De Civ.

Dei_, x. 13). And again: "He knew that he saw corporeally, but he sought the true vision of G.o.d spiritually" (_De Trin._, ii. 27).

It has still to be added that His manifestation is exactly suited to the stage now reached in the education of Israel. Their fathers had already "seen G.o.d" in the likeness of man: Abraham had entertained Him; Jacob had wrestled with Him. And so Joshua before Ai, and Manoah by the rock at Zorah, and Ezekiel by the river Chebar, should see the likeness of a man. We who believe the doctrine of a real Incarnation can well perceive that in these pa.s.sing and mysterious glimpses G.o.d was not only revealing Himself in the way which would best prepare humanity for His future coming in actual manhood, but also in the way by which, meanwhile, the truest and deepest light could be thrown upon His nature, a nature which could hereafter perfectly manifest itself in flesh. Why, then, do not the records of the Exodus hint at a human likeness? Why did they "behold no similitude"? Clearly because the ma.s.ses of Israel were utterly unprepared to receive rightly such a vision. To them the likeness of man would have meant no more than the likeness of a flying eagle or a calf. Idolatry would have followed, but no sense of sympathy, no consciousness of the grandeur and responsibility of being made in the likeness of G.o.d. Anthropomorphism is a heresy, although the Incarnation is the crowning doctrine of the faith.

But it is hard to see why the human likeness of G.o.d should exist in Genesis and Joshua, but not in the history of the Exodus, if that story be a post-Exilian forgery.

This is not all. The revelations of G.o.d in the desert were connected with threats and prohibitions: the law was given by Moses; grace and truth came by Jesus Christ. And with the different tone of the message a different aspect of the speaker was to be expected. From the blazing crags of Sinai, fenced around, the voice of a trumpet waxing louder and louder, said "Thou shalt not!" On the green hill by the Galilaean lake Jesus sat down, and His disciples came unto Him, and He opened His mouth and said "Blessed."

Now, the conscience of every sinner knows that the G.o.d of the commandments is dreadful. It is of Him, not of h.e.l.l, that Isaiah said "The sinners in Zion are afraid; trembling hath surprised the G.o.dless ones. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" (Isa. x.x.xiii. 14).

For him who rejects the light yoke of the Lord of Love, the fires of Sinai are still the truest revelation of deity; and we must not deny Sinai because we know Bethlehem. We must choose between the two.

CHAPTER XXV.

_THE SHRINE AND ITS FURNITURE._

xxv. 140.

The first direction given to Moses on the mountain is to prepare for the making of a tabernacle wherein G.o.d may dwell with man. For this he must invite offerings of various kinds, metals and gems, skins and fabrics, oil and spices; and the humblest man whose heart is willing may contribute toward an abode for Him Whom the heaven of heavens cannot contain.

Strange indeed is the contrast between the mountain burning up to heaven, and the lowly structure of the wood of the desert, which was now to be erected by subscription.

And yet the change marks not a lower conception of deity, but an advance, just as the quiet and serene communion of a saint with G.o.d is loftier than the most agitating experience of the convert.

This is the first announcement of a fixed abiding presence of G.o.d in the midst of men, and it is therefore the precursor of much. St. John certainly alluded to this earliest dwelling of G.o.d on earth when he wrote, "The Word was made flesh, and tabernacled among us" (John i. 14).

A little later it was said, "Ye also are builded together for an habitation of G.o.d" (Eph. ii. 22); and again the very words used at first of the tabernacle are applied to faithful souls: "We are a temple of the living G.o.d, as G.o.d said, I will dwell in them and walk in them" (2 Cor. vi. 16; Lev. xxvi. 11). For G.o.d dwelt on earth in the Messiah hidden by the veil, that is to say His flesh (Heb. x. 20), and also in the hearts of all the faithful. And a yet fuller communion is to come, of which the tabernacle in the wilderness was a type, even the descent of the Holy City, when the true tabernacle of G.o.d shall be with men, and He shall tabernacle with them (Rev. xxi. 3).

It may seem strange that after the commandment "Let them make Me a sanctuary" the whole chapter is devoted to instructions, not for the tabernacle but for its furniture. But indeed the four articles enumerated in this chapter present a wonderfully graphic picture of the nature and terms of the intercourse of G.o.d with man. On one side is His revelation of righteousness, but righteousness propitiated and become gracious, and this is symbolised by the ark of the testimony and the mercy-seat. On the other side the consecration both of secular and sacred life is typified by the table with bread and wine, and by the golden candlestick. Except thus, no tabernacle could have been the dwelling of the Lord, nor ever shall be.

And this is the true reason why the altar of incense is not even mentioned until a later chapter (x.x.x.). We do homage to G.o.d because He is present: it is rather the consequence than the condition of His abode with us.

The first step towards the preparation of a shrine for G.o.d on earth is the enshrining of His will: Moses should therefore make first of all an ark, wherein to treasure up "the testimony which I shall give thee," the two tables of the law (xxv. 16). In it were also the pot of manna and Aaron's rod which budded (Heb. ix. 4), and beside it was laid the whole book of the law, for a testimony, alas! against them (Deut. x.x.xi. 26).

Thus the ark was to treasure up the expression of the will of G.o.d, and the relics which told by what mercies and deliverances He claimed obedience. It was a precious thing, but not the most precious, as we shall presently learn; and therefore it was not made of pure gold, but overlaid with it. That it might be reverently carried, four rings were cast and fastened to it at the lower corners, and in these four staves, also overlaid with gold, were permanently inserted.

The next article mentioned is the most important of all.

It would be a great mistake to suppose that the mercy-seat was a mere lid, an ordinary portion of the ark itself. It was made of a different and more costly material, of pure gold, with which the ark was only overlaid. There is separate mention that Bezaleel "made the ark, ... and he made the mercy-seat" (x.x.xvii. 1, 6), and the special presence of G.o.d in the Most Holy Place is connected much more intimately with the mercy-seat than with the remainder of the structure. Thus He promises to "appear in the cloud above the mercy-seat" (Lev. xvi. 2). And when it is written that "Moses heard the Voice speaking unto him from above the mercy-seat which is upon the ark of the testimony" (Num. vii. 89), it would have been more natural to say directly "from above the ark" unless some stress were to be laid upon the interposing slab of gold. In reality no distinction could be sharper than between the ark and its cover, from whence to hear the voice of G.o.d. And so thoroughly did all the symbolism of the Most Holy Place gather around this supreme object, that in one place it is actually called "the house of the mercy-seat" (1 Chron. xxviii. 11).

Let us, then, put ourselves into the place of an ancient worshipper.

Excluded though he is from the Holy Place, and conscious that even the priests are shut out from the inner shrine, yet the high priest who enters is his brother: he goes on his behalf: the barrier is a curtain, not a wall.

But while the Israelite mused upon what was beyond, the ark, as we have seen, suggests the depth of his obligation; for there is the rod of his deliverance and the bread from heaven which fed him; and there also are the commandments which he ought to have kept. And his conscience tells him of ingrat.i.tude, and a broken covenant; by the law is the knowledge of sin.

It is therefore a sinister and menacing thought that immediately above this ark of the violated covenant burns the visible manifestation of G.o.d, his injured Benefactor.

And hence arises the golden value of that which interposes, beneath which the accusing law is buried, by means of which G.o.d "hides His face from our sins."

The worshipper knows this cover to be provided by a separate ordinance of G.o.d, after the ark and its contents had been arranged for, and finds in it a vivid concrete representation of the idea "Thou hast cast all my sins behind Thy back" (Isa. x.x.xviii. 17). That this was its true intention becomes more evident when we ascertain exactly the meaning of the term which we have, not too precisely, rendered "mercy-seat."

The word "seat" has no part in the original; and we are not to think of G.o.d as reposing on it, but as revealing Himself above. The erroneous notion has probably transferred itself to the type from the heavenly ant.i.type, which is "the throne of grace," but it has no countenance either in the Greek or the Hebrew name of the Mosaic inst.i.tution. Nor is the notion expressed that of gratuitous and unbought "mercy." When Jehovah showeth mercy unto thousands, the word is different. It is true that the root means "to cover," and is once employed in Scripture in that sense (Gen. vi. 14); but its ethical use is generally connected with sacrifice; and when we read of a "sin-offering for _atonement_," of the half-shekel being an "_atonement_-money," and of "the day of _atonement_," the word is a simple and very similar development from the same root with this which we render _mercy-seat_ (Exod. x.x.x. 10, 16; Lev. xxiii. 27, etc.).

The Greek word is found twice in the New Testament: once when the cherubim of glory overshadow the _mercy-seat_, and again when G.o.d hath set forth Christ to be a _propitiation_ (Heb. ix. 5; Rom. iii. 25). The mercy-seat is therefore to be thought of in connection with sin, but sin expiated and thus covered and put away.

We know mysteries which the Israelite could not guess of the means by which this was brought to pa.s.s. But as he watched the high priest disappearing into that awful solitude, with G.o.d, as he listened to the chime of bells, swung by his movements, and announcing that still he lived, two conditions stood out broadly before his mind. One was the bringing in of incense: "Thou shalt bring a censer full of burning coals of fire from before the altar, that the cloud of the incense may cover the mercy-seat" (Lev. xvi. 13). Now, the connection between prayer and incense was quite familiar to the Jew; and he could not but understand that the blessing of atonement was to be sought and won by intense and burning supplication. And the other was that invariable demand, the offering of a victim's blood. All the sacrifices of Judaism culminated in the great act when the high priest, standing in the most holy and the most occult spot in all the world, sprinkled "blood upon the mercy-seat eastwards, and before the mercy-seat sprinkled of the blood with his finger seven times" (Lev. xvi. 14).

Thus the crowning height of the Jewish ritual was attained when the blood of the great national sacrifice was offered not only before G.o.d, but, with special reference to the covering up of the broken and accusing law, before the mercy-seat.

No wonder that on either side of it, and moulded of the same ma.s.s of metal, were the cherubim in an att.i.tude of adoration, their outspread wings covering it, their faces bent, not only as bowing in reverence before the Divine presence, but, as we expressly read, "toward the mercy-seat shall the faces of the cherubim be." For the meaning of this great symbol was among the things which "the angels desire to look into."