Expositions of Holy Scripture: Genesis, Exodus, Leviticus and Numbers Part 37

Aaron's was evidently the inferior nature, and was less deeply stamped with the print of heaven than his brother's. His feeble compliance is recorded as a beacon for all persons in places of influence or authority, warning them against self-interested or cowardly yielding to a popular demand, at the sacrifice of the purity of truth and the approval of their own consciences. He was not the last priest who has allowed the supposed wishes of the populace to shape his representations of G.o.d, and has knowingly dropped the standard of duty or sullied the clear brightness of truth in deference to the many-voiced monster.

IV. Note the rallying of true hearts round Moses. The Revised Version reads 'broken loose' instead of 'naked,' and the correction is valuable. It explains the necessity for the separation of those who yet remained bound by the restraints of G.o.d's law, and for the terrible retribution that followed. The rebellion had not been stamped out by the destruction of the calf; and though Moses' dash into their midst had cowed the rebels for a time, things had gone too far to settle down again at once. The camp was in insurrection. It was more than a riot, it was a revolution. With the rapid eye of genius, Moses sees the gravity of the crisis, and, with equally swift decisiveness, acts so as to meet it. He 'stood in the gate of the camp,' and made the nucleus for the still faithful. His summons puts the full seriousness of the moment clearly before the people. They have come to a fork in the road.

They must be either for Jehovah or against Him. There can be no mixing up of the worship of Jehovah and the images of Egypt, no tampering with G.o.d's service in obedience to popular clamour. It must be one thing or other. This is no time for the family of 'Mr. Facing-both-ways'; the question for each man is, 'Under which King?' Moses' unhesitating confidence that he is G.o.d's soldier, and that to be at his side is to be on G.o.d's side, was warranted in him, but has often been repeated with less reason by eager contenders, as they believed themselves to be, for G.o.d. No doubt, it becomes us to be modest and cautious in calling all true friends of G.o.d to rank themselves with us. But where the issue is between foul wrong and plain right, between palpable idolatry, error, or unbridled l.u.s.t, and truth, purity, and righteousness, the Christian combatant for these is ent.i.tled to send round the fiery cross, and proclaim a crusade in G.o.d's name. There will always be plenty of people with cold water to pour on enthusiasm. We should be all the better for a few more, who would venture to feel that they are fighting for G.o.d, and to summon all who love Him to come to their and His help.

Moses' own tribe responded to the summons. And, no doubt, Aaron was there too, galvanised into a n.o.bler self by the courage and fervour of his brother, and, let us hope, urged by penitence, to efface the memory of his faithlessness by his heroism now.

We do not go on to the dreadful retribution, which must be regarded, not as ma.s.sacre, but as legal execution. It is folly to apply to it, or to other a.n.a.logous instances, the ideas of this Christian century. We need not be afraid to admit that there has been a development of morality. The retributions of a stern age were necessarily stern. But if we want to understand the heart of Moses, or of Moses' G.o.d, we must not look only at the ruler of a wild people trampling out a revolt at the sacrifice of many lives, but listen to him, as the next section of the narrative shows him, pleading with tears for the rebels, and offering even to let his own name be blotted out of G.o.d's book if their sin might be forgiven. So, coupling the two parts of his conduct together, we may learn a little more clearly a lesson, of which this age has much need,--the harmony of retributive justice and pitying love; and may come to understand that Moses learned both the one and the other by fellowship with the G.o.d in whom they both dwell in perfection and concord.

THE MEDIATOR'S THREEFOLD PRAYER

'And Moses said unto the Lord, See, Thou sayest unto me, Bring up this people: and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said, I know thee by name, and thou hast also found grace in My sight.

13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy way, that I may know Thee, that I may find grace in Thy sight: and consider that this nation is Thy people. 14. And He said, My presence shall go with thee, and I will give thee rest. 15. And he said unto Him, If Thy presence go not with me, carry us not up hence. 16. For wherein shall it be known here that I and Thy people have found grace in Thy sight? Is it not in that Thou goest with us! So shall we be separated, I and Thy people, from all the people that are upon the face of the earth, 17. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in My sight, and I know thee by name.

18. And he said, I beseech Thee, show me Thy glory.

19. And He said, I will make all My goodness pa.s.s before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. 20. And he said, Thou canst not see My face: for there shall no man see Me, and live. 21. And the Lord said, Behold, there is a place by Me, and thou shalt stand upon a rock: 22. And it shall come to pa.s.s, while My glory pa.s.seth by, that I will put thee in a clift of the rock, and will cover thee with My hand while I pa.s.s by: 23. And I will take away Mine hand, and thou shall see My back parts; but My face shall not be seen.'--EXODUS x.x.xiii. 12-23.

The calf worship broke the bond between G.o.d and Israel. Instead of His presence, 'an angel' is to lead them, for His presence could only be destruction. Mourning spreads through the camp, in token of which all ornaments are laid aside. The fate of the nation is in suspense, and the people wait, in sad attire, till G.o.d knows 'what to do unto' them.

The Tabernacle is carried beyond the precincts of the camp, in witness of the breach, and all the future is doubtful. The preceding context describes (vs. 7-11) not one event, but the standing order of these dark days, when the camp had to be left if G.o.d was to be found, and when Moses alone received tokens of G.o.d's friendship, and the people stood wistfully and tremblingly gazing from afar, while the cloudy pillar wavered down to the Tabernacle door. Duty brought Moses back from such communion; but Joshua did not need to come near the tents of the evil-doers, and, in the constancy of devout desire, made his home in the Tabernacle. In one of these interviews, so close and familiar, the wonderful dialogue here recorded occurred. It turns round three pet.i.tions, to each of which the Lord answers.

I. We have the leader's prayer for himself, with the over-abundant answer of G.o.d. In the former chapter, we had the very sublimity of intercession, in which the stern avenger of idolatry poured out his self-sacrificing love for the stiff-necked nation whom he had had to smite, and offered himself a victim for them. Here his first prayer is mainly for himself, but it is not therefore a selfish prayer. Rather he prays for gifts to himself, to fit him for his service to them. We may note separately the prayer, and the pleas on which it is urged. 'Show me now Thy way (or ways), that I may know Thee.' The desire immediately refers to the then condition of things. As we have pointed out, it was a time of suspense. In the strong metaphor of the context, G.o.d was making up His mind on His course, and Israel was waiting with hushed breath for the _denouement_. It was not the entrance of the nation into the promised land which was in doubt, but the manner of their guidance, and the penalties of their idolatry. These things Moses asked to know, and especially, as verse 12 shows, to receive some more definite communication as to their leader than the vague 'an angel.' But the specific knowledge of G.o.d's 'way' was yearned for by him, mainly, as leading on to a deeper and fuller and more blessed knowledge of G.o.d Himself, and that again as leading to a fuller possession of G.o.d's favour, which, as already in some measure possessed, lay at the foundation of the whole prayer. The connection of thought here goes far beyond the mere immediate blessing, which Moses needed at the moment.

That cry for insight into the purposes and methods of Him whom the soul trusts, amid darkness and suspense, is the true voice of sonship. The more deeply it sees into these, the more does the devout soul feel the contrast between the spot of light in which it lives and the encircling obscurity, and the more does it yearn for the further setting back of the boundaries. Prayer does more than effort, for satisfying that desire. Nor is it mere curiosity or the desire for intellectual clearness that moves the longing. For the end of knowing G.o.d's ways is, for the devout man, a deeper, more blessed knowledge of G.o.d Himself, who is best known in His deeds; and the highest, most blessed issue of the G.o.d-given knowledge of G.o.d, is the conscious sunshine of His favour shining ever on His servant. That is not a selfish religion which, beginning with the a.s.surance that we have found grace in His sight, seeks to climb, by happy paths of growing knowledge of Him as manifested in His ways, to a consciousness of that favour which is made stable and profound by clear insight into the depths of His purposes and acts.

The pleas on which this prayer is urged are two: the suppliant's heavy tasks, and G.o.d's great a.s.surances to him. He boldly reminds G.o.d of what He has set him to do, and claims that he should be furnished with what is needful for discharging his commission. How can he lead if he is kept in the dark? When we are as sure as Moses was of G.o.d's charge to us, we may be as bold as he in asking the needful equipment for it. G.o.d does not send His servants out to sow without seed, or to fight without a sword. His command is His pledge. He smiles approval when His servants' confidence a.s.sumes even bold forms, which sound like remonstrance and a suspicion that He was forgetting, for He discerns the underlying eagerness to do His will, and the trust in Him. The second plea is built on G.o.d's a.s.surances of intimate and distinguishing knowledge and favour. He had said that He knew Moses 'by name,' by all these calls and familiar interviews which gave him the certainty of his individual relation to, and his special appointment from, the Lord.

Such prerogative was inconsistent with reserve. The test of friendship is confidence. So pleads Moses, and G.o.d recognises the plea. 'I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you.'

The plea based upon the relation of the people to G.o.d is subordinate in this first prayer. It is thrown in at the end almost as an afterthought; it boldly casts responsibility off Moses on to G.o.d, and does so to enforce the prayer that he should be equipped with all requisites for his work, as if he had said, 'It is more Thy concern than mine, that I should be able to lead them.' The divine answer is a promise to go not with the people, but with Moses. It is therefore not yet a full resolving of the doubtful matter, nor directly a reply to Moses' prayer. In one aspect it is less, and in another more, than had been asked. It seals to the man and to the leader the a.s.surance that for himself he shall have the continual presence of G.o.d, in his soul and in his work, and that, in all the weary march, he will have rest, and will come to a fuller rest at its end. Thus G.o.d ever answers the true hearts that seek to know Him, and to be fitted for their tasks.

Whether the precise form of desire be fulfilled or no, the issue of such bold and trustful pleading is always the inward certainty of G.o.d's face shining on us, and the experience of repose, deep and untroubled in the midst of toil, so that we may be at once pilgrims towards, and dwellers in, 'the house of the Lord,'

II. We have the intercessor's prayer for the people, with the answer (vs. 15-17). If the promise of verse 14 is taken as referring to the people, there is nothing additional asked in this second stage, and the words of verse l7, 'this thing also,' are inexplicable. Observe that 'with me' in verse 15 is a supplement, and that the 'us' of the next clause, as well as the whole cast of verse 16, suggests that we should rather supply 'with us,' The substance, then, of the second pet.i.tion, is the extension of the promise, already given to Moses for himself, to the entire nation. Observe how he identifies himself with them, making them 'partakers' in his grace, and reiterating 'I and Thy people,' as if he would have no blessing which was not shared by them. He seeks that the withdrawal of G.o.d's presence, which had been the consequence of Israel's withdrawal from G.o.d, should be reversed, and that not he alone, but all the rebels, might still possess His presence.

The plea for this prayer is G.o.d's honour, which was concerned in making it plain even in the remote wilderness, to the wandering tribes there, that His hand was upon Israel. Moses expands the argument which he had just touched before. The thought of His own glory as the motive of G.o.d's acts, may easily be so put at to be repulsive; but at bottom it is the same as to say that His motive is love--for the glory which He seeks is the communication of true thoughts concerning His character, that men may be made glad and like Himself thereby. Moses has learned that G.o.d's heart must long to reveal its depth of mercy, and therefore he pleads that even sinful Israel should not be left by G.o.d, in order that some light from His face may strike into a dark world. There is wide benevolence, as well as deep insight into the desires of G.o.d, in the plea.

The divine answer yields unconditionally to the request, and rests the reason for so doing wholly on the relation between G.o.d and Moses. The plea which he had urged in lowly boldness as the foundation of both his prayers is endorsed, and, for his sake, the divine presence is again granted to the people.

Can we look at this scene without seeing in it the operation on a lower field of the same great principle of intercession, which reaches its unique example in Jesus Christ? It is not arbitrary forcing of the gospel into the history, but simply the recognition of the essence of the history, when we see in it a foreshadowing of our great High-priest. He, too, knits Himself so closely with us, both by the a.s.sumption of our manhood and by the ident.i.ty of loving sympathy, that He accepts nothing from the Father's hand for Himself alone. He, too, presents Himself before G.o.d, and says 'I and Thy people.' The great seal of proof for the world that He is the beloved of G.o.d, lies in the divine guardianship and guidance of His servants. His prayer for them prevails, and the reason for its prevalence is G.o.d's delight in Him.

The very sublime of self-sacrificing love was in the lawgiver, but the height of his love, measured against the immeasurable alt.i.tude of Christ's, is as a mole-hill to the Andes.

III. We have the last soaring desire which rises above the limits of the present. These three pet.i.tions teach the insatiableness, if we may use the word, of devout desires. Each request granted brings on a greater. 'The gift doth stretch itself as 'tis received.' Enjoyment increases capacity, and increase of capacity is increase of desire. G.o.d being infinite, and man capable of indefinite growth, neither the widening capacity nor the infinite supply can have limits. This is not the least of the blessings of a devout life, that the appet.i.te grows with what it feeds on, and that, while there is always satisfaction, there is never satiety.

Moses' prayer sounds presumptuous, but it was heard unblamed, and granted in so far as possible. It was a venial error--if error it may be called--that a soul, touched with the flame of divine love, should aspire beyond the possibilities of mortality. At all events, it was a fault in which he has had few imitators. _Our_ desires keep but too well within the limits of the possible. The precise meaning of the pet.i.tion must be left undetermined. Only this is clear, that it was something far beyond even that face-to-face intercourse which he had had, as well as beyond that vision granted to the elders. If we are to take 'glory' in its usual sense, it would mean the material symbol of G.o.d's presence, which shone at the heart of the pillar, and dwelt afterwards between the cherubim, but probably we must attach a loftier meaning to it here, and rather think of what we should call the uncreated and infinite divine essence. Only do not let us make Moses talk like a metaphysician or a theological professor. Rather we should hear in his cry the voice of a soul thrilled through and through with the astounding consciousness of G.o.d's favour, blessed with love-gifts in answered prayers, and yearning for more of that light which it feels to be life.

And if the pet.i.tion be dark, the answer is yet more obscure 'with excess of light.' Mark how it begins with granting, not with refusing.

It tells how much the loving desire has power to bring, before it speaks of what in it must be denied. There is infinite tenderness in that order of response. It speaks of a heart that does not love to say 'no,' and grants our wishes up to the very edge of the possible, and wraps the bitterness of any refusal in the sweet envelope of granted requests. A broad distinction is drawn between that in G.o.d which can be revealed, and that which cannot. The one is 'glory,' the other 'goodness,' corresponding, we might almost say, to the distinction between the 'moral' and the 'natural' attributes of G.o.d. But, whatever mysterious revelation under the guise of vision may be concealed in these words, and in the fulfilment of them in the next chapter, they belong to the 'things which it is impossible for a man to utter,' even if he has received them. We are on more intelligible ground in the next clause of the promise, the proclamation of 'the Name.' That expression is, in Scripture, always used as meaning the manifested character of G.o.d. It is a revelation addressed to the spirit, not to the sense. It is the translation, so far as it is capable of translation, of the vision which it accompanied; it is the treasure which Moses bore away from Sinai, and has shared among us all. The reason for his prayer was probably his desire to have his mediatorial office confirmed and perfected; and it was so, by that proclamation of the Name. The reason for this marvellous gift is next set forth as being G.o.d's own unconditional grace and mercy. He is His own motive, His own reason.

Just as the independent and absolute fullness of His being is expressed by the name 'I am that I am,' so the independent and absolute freeness of His mercy, whether in granting Moses' prayer or in pardoning the people, is expressed by 'I will shew mercy on whom I will shew mercy.'

Not till all this exuberance of gracious answer has smoothed the way does the denial of the impossible request come; and even then it is so worded as to lay all the emphasis on what is granted, and to show that the refusal is but another phase of love. The impossibility of beholding the Face is reiterated, and then the careful provisions which G.o.d will make for the fulfilment of the possible part of the bold wish are minutely detailed. The distinction between the revealable and unrevealable, which has been already expressed by the contrast of 'glory' and 'grace,' now appears in the distinction between the 'face'

which cannot be looked on, and the 'back' which may be.

Human language and thought are out of their depth here. We must be content to see a dim splendour shining through the cloudy words, to know that there was granted to one man a realisation of G.o.d's presence, and a revelation of His character, so far transcending ordinary experiences as that it was fitly called sight, but yet as far beneath the glory of His being as the comparatively imperfect knowledge of a man's form, when seen only from behind, is beneath that derived from looking him in the face.

But whatever was the singular prerogative of the lawgiver, as he gazed from the cleft of the rock at the receding glory, we see more than he ever did; and the Christian child, who looks upon the 'glory of G.o.d in the face of Jesus Christ,' has a vision which outshines the flashing radiance that shone round Moses. It deepened his convictions, confirmed his faith, added to his a.s.surance of his divine commission, but only added to his knowledge of G.o.d by the proclamation of the Name, and that Name is more fully proclaimed in our ears. Sinai, with all its thunders, is silent before Calvary. And he who has Jesus Christ to declare G.o.d's Name to him need not envy the lawgiver on the mountain, nor even the saints in heaven.

G.o.d PROCLAIMING HIS OWN NAME

'The Lord pa.s.sed by before him, and proclaimed, The Lord, the Lord G.o.d, merciful and gracious, longsuffering, and abundant in goodness and truth.'--EXODUS x.x.xiv. 6.

This great event derives additional significance and grandeur from the place in which it stands. It follows the hideous act of idolatry in which the levity and sinfulness of Israel reached their climax. The trumpet of Sinai had hardly ceased to peal, and there in the rocky solitudes, in full view of the mount 'that burned with fire,' while the echoes of the thunder and the Voice still lingered, one might say, among the cliffs, that mob of abject cowards were bold enough to shake off their allegiance to G.o.d, and, forgetful of all the past, plunged into idolatry, and wallowed in sensuous delights. What a contrast between Moses on the mount and Aaron and the people in the plain! Then comes the wonderful story of the plague and of Moses' intercession, followed by the high request of Moses, so strange and yet so natural at such a time, for the vision of G.o.d's 'glory.' Into all the depths of that I do not need to plunge. Enough that he is told that his desire is beyond the possibilities of creatural life. The mediator and lawgiver cannot rise beyond the bounds of human limitations. But what _can_ be _shall_ be. G.o.d's 'goodness' will pa.s.s before him. Then comes this wonderful advance in the progress of divine revelation. If we remember the breach of the Covenant, and then turn to these words, considered as evoked by the people's sin, they become very remarkable. If we consider them as the answer to Moses' desire, they are no less so. Taking these two thoughts with us, let us consider them in--

I. The answer to the request for a sensuous manifestation.

The request is 'show me,' as if some visible manifestation were desired and expected, or, if not a visible, at least a direct perception of Jehovah's glory.' Moses desires that he, as mediator and lawgiver, may have some closer knowledge. The answer to his request is a word, the articulate proclamation of the 'Name' of the Lord. It is higher than all manifestation to sense, which was what Moses had asked. Here there is no symbol as of the Lord in the 'cloud.' The divine manifestation is impossible to sense, and that, too, not by reason of man's limitations, but by reason of G.o.d's nature. The manifestation to spirit in full immediate perception is impossible also. It has to be maintained that we know G.o.d only 'in part'; but it does not follow that our knowledge is only representative, or is not of Him 'as He is.' Though not whole it is real, so far as it goes.

But this is not the highest form. Words and propositions can never reveal so fully, nor with such cert.i.tude, as a personal revelation. But we have Christ's life, 'G.o.d manifest': not words about G.o.d, but the manifestation of the very divine nature itself in action.

'Merciful':--and we see Jesus going about 'doing good.' 'Gracious,' and we see Him welcoming to Himself all the weary, and ever bestowing of the treasures of His love. 'Longsuffering':--'Father! forgive them!'

G.o.d is 'plenteous in mercy and in truth,' forgiving transgression and sin:--'Thy sins be forgiven thee.'

How different it all is when we have deeds, a human life, on which to base our belief! How much more certain, as well as coming closer to our hearts! Merely verbal statements need proof, they need warming. In Christ's showing us the Father they are changed as from a painting to a living being; they are brought out of the region of abstractions into the concrete.

'And so the word had breath, and wrought With human hands the creed of creeds.'

'Show us the Father and it sufficeth us.' 'He that hath seen Me, hath seen the Father.'

Is there any other form of manifestation possible? Yes; in heaven there will be a closer vision of Christ--not of G.o.d. Our knowledge of Christ will there be expanded, deepened, made more direct. We know not how.

There will be bodily changes: 'Like unto the body of His glory.' etc.

'We shall be like Him.' 'Changed from glory to glory.'

II. The answer to the desire to see G.o.d's glory.

The 'Glory' was the technical name for the l.u.s.trous cloud that hung over the Mercy-seat, but here it probably means more generally some visible manifestation of the divine presence. What Moses craved to see with his eyes was the essential divine light. That vision he did not receive, but what he did receive was partly a visible manifestation, though not of the dazzling radiance which no human eye can see and live, and still more instructive and encouraging, the communication in words of that shining galaxy of attributes, 'the glories that compose Thy name.' In the name specially so-called, the name Jehovah, was revealed absolute eternal Being, and in the accompanying declaration of so-called 'attributes' were thrown into high relief the two qualities of merciful forgiveness and retributive justice. The 'attributes' which separate G.o.d from us, and in which vulgar thought finds the marks of divinity, are conspicuous by their absence. Nothing is said of omniscience, omnipresence, and the like, but forgiveness and justice, of both of which men carry a.n.a.logues in themselves, are proclaimed by the very voice of G.o.d as those by which He desires that He should be chiefly conceived of by us.

The true 'glory of G.o.d' is His pardoning Love. That is the glowing heart of the divine brightness. If so, then the very heart of that heart of brightness, the very glory of the 'Glory of G.o.d,' is the Christ, in whom we behold that which was at once 'the glory as of the only begotten of the Father' and the 'Glory of the Father.'

In Jesus these two elements, pardoning love and retributive justice, wondrously meet, and the mystery of the possibility of their harmonious co-operation in the divine government is solved, and becomes the occasion for the rapturous grat.i.tude of man and the wondering adoration of princ.i.p.alities and powers in heavenly places. Jesus has manifested the divine mercifulness; Jesus has borne the burden of sin and the weight of the divine Justice. The lips that said 'Be of good cheer, thy sins be forgiven thee,' also cried, 'Why hast Thou forsaken Me?' The tenderest manifestation of the G.o.d 'plenteous in mercy ... forgiving iniquity,' and the most awe-kindling manifestation of the G.o.d 'that will by no means clear the guilty,' are fused into one, when we 'behold that Lamb of G.o.d that taketh away the sin of the world.'

III. The answer to a great sin.

This Revelation is the immediate issue of Israel's great apostasy.

Sin evokes His pardoning mercy. This insignificant speck in Creation has been the scene of the wonder of the Incarnation, not because its magnitude was great, but because its need was desperate. Men, because they are sinners, have been subjects of an experience more precious than the 'angels which excel in strength' and hearken 'to the voice of His word' have known or can know. The wilder the storm of human evil roars and rages, the deeper and louder is the voice that peals across the storm. So for us all Christ is the full and final revelation of G.o.d's grace. The last, because the perfect embodiment of it; the sole, because the sufficient manifestation of it. 'See that ye refuse not Him that speaketh.'