CHAPTER XXXII.
We have now to contemplate something very different from that which has hitherto engaged our attention. "The patterns of things in the heavens" has been before us—Christ in His glorious Person, gracious offices, and perfect work, as set forth in the tabernacle and all its mystic furniture. We have been, in spirit, on the mount, hearkening to God's own words—the sweet utterances of Heaven's thoughts, affections, and counsels, of which Jesus is "the Alpha and Omega—the beginning and the ending—the first and the last."
Now, however, we are called down to earth, to behold the melancholy wreck which man makes of every thing to which he puts his hand. "And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, 'Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.'" What degradation is here! Make us gods! They were abandoning Jehovah, and placing themselves under the conduct of manufactured gods—gods of man's making. Dark clouds and heavy mists had gathered round the mount. They grew weary of waiting for the absent one, and of hanging on an unseen but real arm. They imagined that a god formed by "graving tool" was better than Jehovah,—that a calf which they could see was better than the invisible, yet every-where-present, God,—a visible counterfeit, than an invisible reality.
Alas! alas! it has ever been thus in man's history. The human heart loves something that can be seen; it loves that which meets and gratifies the senses. It is only faith that can "endure as seeing Him who is invisible." Hence, in every age, men have been forward to set up and lean upon human imitations of divine realities. Thus it is we see the counterfeits of corrupt religion multiplied before our eyes. Those things which we know, upon the authority of God's Word, to be divine and heavenly realities, the professing Church has transformed into human and earthly imitations. Having become weary of hanging upon an invisible arm, of trusting in an invisible sacrifice, of having recourse to an invisible Priest, of committing herself to the guidance of an invisible Head, she has set about "making" these things; and thus, from age to age, she has been busily at work, with "graving tool" in hand, graving and fashioning one thing after another, until we can at length recognize as little similarity between much that we see around us and what we read in the Word, as between "a molten calf" and the God of Israel.
"Make us gods!" What a thought! Man called upon to make gods, and people willing to put their trust in such! My reader, let us look within, and look around, and see if we cannot detect something of all this. We read, in 1 Cor. x., in reference to Israel's history, that "all these things happened unto them for ensamples [or types]; and they are written for our admonition, upon whom the ends of the world are come" (ver. 11.). Let us, then, seek to profit by the "admonition." Let us remember that although we may not just form and bow down before "a molten calf," yet that Israel's sin is a "type" of something into which we are in danger of falling. Whenever we turn away in heart from leaning exclusively upon God Himself, whether in the matter of salvation or the necessities of the path, we are, in principle, saying, "Up, make us gods." It is needless to say we are not, in ourselves, a whit better than Aaron or the children of Israel; and if they acknowledge a calf instead of Jehovah, we are in danger of acting on the same principle, and manifesting the same spirit. Our only safeguard is to be much in the presence of God. Moses knew that the "molten calf" was not Jehovah, and therefore he did not acknowledge it. But when we get out of the divine presence, there is no accounting for the gross errors and evils into which we may be betrayed.
We are called to live by faith; we can see nothing with the eye of sense. Jesus is gone up on high, and we are told to wait patiently for His appearing. God's word, carried home to the heart in the energy of the Holy Ghost, is the ground of confidence in all things—temporal and spiritual, present and future. He tells us of Christ's completed sacrifice; we, by grace, believe, and commit our souls to the efficacy thereof, and know we shall never be confounded. He tells us of a great High-Priest, passed into the heavens—Jesus, the Son of God, whose intercession is all-prevailing; we, by grace, believe, and confidingly lean upon His ability, and know we shall be saved to the uttermost. He tells us of the living Head to whom we are linked, in the power of resurrection life, and from whom we can never be severed by any influence, angelic, human, or diabolical; we, by grace, believe, and cling to that blessed Head in simple faith, and know we shall never perish. He tells us of the glorious appearing of the Son from heaven; we, through grace, believe, and seek to prove the purifying and elevating power of "that blessed hope," and know we shall not be disappointed. He tells us of "an inheritance, incorruptible, undefiled, and that fadeth not away, reserved in heaven for us, who are kept by the power of God," for entrance thereinto in due time; we, through grace, believe, and know we shall never be confounded. He tells us the hairs of our head are all numbered, and that we shall never want any good thing; we, through grace, believe, and enjoy a sweetly tranquilized heart.
Thus it is, or, at least, thus our God would have it. But then the enemy is ever active in seeking to make us cast away these divine realities, take up the "graving tool" of unbelief, and "make gods" for ourselves. Let us watch against him, pray against him, believe against him, testify against him, act against him: thus he shall be confounded, God glorified, and we ourselves abundantly blessed.
As to Israel, in the chapter before us, their rejection of God was most complete. "And Aaron said unto them, 'Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.'... And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf; and they said, 'These be thy gods, O Israel, which brought thee up out of the land of Egypt.' And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, 'To-morrow is a feast unto the Lord.'" This was entirely setting aside God, and putting a calf in His stead. When they could say that a calf had brought them up out of Egypt, they had evidently abandoned all idea of the presence and character of the true God. How "quickly" they must "have turned aside out of the way," to have made such a gross and terrible mistake! And Aaron, the brother and yoke-fellow of Moses, led them on in this; and, with a calf before him, he could say, "To-morrow is a feast unto Jehovah"! How sad! How deeply humbling! God was displaced by an idol. A thing "graven by art and man's device" was set in the place of "the Lord of all the earth."
All this involved, on Israel's part, a deliberate abandonment of their connection with Jehovah. They had given Him up; and, accordingly, we find Him, as it were, taking them on their own ground. "And the Lord said unto Moses, 'Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them.... I have seen this people, it is a stiff-necked people: now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.'" Here was an open door for Moses; and here he displays uncommon grace, and similarity of spirit to that Prophet whom the Lord was to raise up like unto him. He refuses to be or to have any thing without the people. He pleads with God on the ground of His own glory, and puts the people back upon Him in these touching words, "Lord, why doth Thy wrath wax hot against Thy people, which Thou hast brought up out of the land of Egypt with great power and a mighty hand? Wherefore should the Egyptians speak and say, For mischief did He bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou swarest by Thine own self, and saidst unto them, 'I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever.'" This was powerful pleading. The glory of God, the vindication of His holy name, the accomplishment of His oath,—these are the grounds on which Moses entreats the Lord to turn from His fierce wrath. He could not find in Israel's conduct or character any plea or ground to go upon; he found it all in God Himself.
The Lord hath said unto Moses, "Thy people which thou broughtest up;" but Moses replies to the Lord, "Thy people which Thou hast brought up." They were the Lord's people notwithstanding all; and His name, His glory, His oath, were all involved in their destiny. The moment the Lord links Himself with a people, His character is involved, and faith will ever look at Him upon this solid ground. Moses loses sight of himself entirely His whole soul is engrossed with thoughts of the Lord's glory and the Lord's people. Blessed servant! How few like him! And yet when we contemplate him in all this scene, we perceive how infinitely he is below the blessed Master. He came down from the mount, and when he saw the calf and the dancing, his "anger waxed hot, and he cast the tables out of his hands, and break them beneath the mount." The covenant was broken, and the memorials thereof shattered to pieces; and then, having executed judgment in righteous indignation, he "said unto the people, 'Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.'"
How different is this from what we see in Christ! He came down from the bosom of the Father, not with the tables in His hands, but with the law in His heart. He came down, not to be made acquainted with the condition of the people, but with a perfect knowledge of what that condition was. Moreover, instead of destroying the memorials of the covenant and executing judgment, He magnified the law and made it honorable, and bore the judgment of His people, in His own blessed Person, on the cross; and, having done all, He went back to heaven, not with a "peradventure I shall make an atonement for your sin," but to lay upon the throne of the Majesty in the highest the imperishable memorials of an atonement already accomplished. This makes a vast and truly glorious difference. Thank God, we need not anxiously gaze after our Mediator, to know if haply He shall accomplish redemption for us, and reconcile offended Justice. No; He has done it all. His presence on high declares that the whole work is finished. He could stand upon the confines of this world, ready to take His departure, and, in all the calmness of a conscious Victor (though He had yet to encounter the darkest scene of all), say, "I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do." (John xvii.) Blessed Saviour! we may well adore Thee, and well exult in the place of dignity and glory in which eternal justice has set Thee. The highest place in heaven belongs to Thee; and Thy saints only wait for the time when "every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." May that time speedily arrive!
At the close of this chapter, Jehovah asserts His rights, in moral government, in the following words: "Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, Mine Angel shall go before thee: nevertheless, in the day when I visit I will visit their sin upon them." This is God in government, not God in the gospel. Here He speaks of blotting out the sinner; in the gospel He is seen blotting out sin. A wide difference!
The people are to be sent forward, under the mediatorship of Moses, by the hand of an angel. This was very unlike the condition of things which obtained from Egypt to Sinai. They had forfeited all claim on the ground of law, and hence it only remained for God to fall back upon His own sovereignty and say, "I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy."
CHAPTERS XXXIII. & XXXIV.
Jehovah refuses to accompany Israel to the land of promise.—"I will not go up in the midst of thee, (for thou art a stiff-necked people,) lest I consume thee in the way." At the opening of this book, when the people were in the furnace of Egypt, the Lord could say, "I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows." But now He has to say, "I have seen this people, and, behold, it is a stiff-necked people." An afflicted people is an object of grace; but a stiff-necked people must be humbled. The cry of oppressed Israel had been answered by the exhibition of grace; but the song of idolatrous Israel must be answered by the voice of stern rebuke.
"Ye are a stiff-necked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee." It is only when we are really stripped of all nature's ornaments that God can deal with us. A naked sinner can be clothed; but a sinner decked with ornaments must be stripped. This is always true. We must be stripped of all that pertains to self ere we can be clothed with that which pertains to God.
"And the children of Israel stripped themselves of their ornaments by the mount Horeb." There they stood, beneath that memorable mount, their feasting and singing changed into bitter lamentations, their ornaments gone, the tables of testimony in fragments. Such was their condition, and Moses at once proceeds to act according to it. He could no longer own the people in their corporate character. The assembly had become entirely defiled, having set up an idol of their own making in the place of God—a calf instead of Jehovah. "And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it 'The tabernacle of the congregation.'" Thus the camp was disowned as the place of the divine presence. God was not, could not, be there. He had been displaced by a human invention. A new gathering-point was therefore set up. "And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp."
There is here a fine principle of truth, which the spiritual mind will readily apprehend. The place which Christ now occupies is "without the camp," and we are called upon to "go forth unto Him." It demands much subjection to the Word to be able, with accuracy, to know what "the camp" really is, and much spiritual power to be able to go forth from it: and still more to be able, while "far off from it," to act towards those in it in the combined power of holiness and grace;—holiness, which separates from the defilement of the camp; grace, which enables us to act toward those who are involved therein.
"And the Lord spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp; but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle." Moses exhibits a higher degree of spiritual energy than his servant Joshua. It is much easier to assume a position of separation from the camp than to act aright towards those within.
"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.'" Moses entreats the accompanying presence of Jehovah, as a proof of their having found grace in His sight. Were it a question of mere justice, He could only consume them by coming in their midst, because they were "a stiff-necked people;" but directly He speaks of grace, in connection with the mediator, the very stiff-neckedness of the people is made a plea for demanding His presence.—"If now I have found grace in Thy sight, O Lord, let my Lord, I pray Thee, go among us; for it is a stiff-necked people; and pardon our iniquity and our sin, and take us for Thine inheritance." This is touchingly beautiful. A "stiff-necked people" demanded the boundless grace and exhaustless patience of God. None but He could bear with them.
"And He said, 'My presence shall go with thee, and I will give thee rest.'" Precious portion! Precious hope! The presence of God with us, all the desert through, and everlasting rest at the end! Grace to meet our present need, and glory as our future portion! Well may our satisfied hearts exclaim, "It is enough, my precious Lord."
In chapter xxxiv. the second set of tables is given, not to be broken, like the first, but to be hidden in the ark, above which, as already noticed, Jehovah was to take His place, as Lord of all the earth, in moral government. "And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto Mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, 'The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.'" This, be it remembered, is God as seen in His moral government of the world, and not as He is seen in the cross—not as He shines in the face of Jesus Christ—not as He is proclaimed in the gospel of His grace. The following is an exhibition of God in the gospel: "And all things are of God, who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto Himself, NOT IMPUTING their trespasses unto them; and hath committed unto us the word of reconciliation." (2 Cor. v. 18, 19.) "Not clearing" and "not imputing" present two totally different ideas of God. "Visiting iniquities" and canceling them are not the same thing. The former is God in government, the latter is God in the gospel. In 2 Cor. iii. the apostle contrasts the "ministration" recorded in Exodus xxxiv. with "the ministration" of the gospel. My reader would do well to study that chapter with care. From it he will learn that any one who regards the view of God's character given to Moses on Mount Horeb as unfolding the gospel, must have a very defective apprehension indeed of what the gospel is. Neither in creation nor yet in moral government do I or can I read the deep secrets of the Father's bosom. Could the prodigal have found his place in the arms of the One revealed on Mount Sinai? Could John have leaned his head on the bosom of that One? Surely not. But God has revealed Himself in the face of Jesus Christ. He has told out, in divine harmony, all His attributes in the work of the cross. There "Mercy and Truth have met together, Righteousness and Peace have kissed each other." Sin is perfectly put away, and the believing sinner perfectly justified, "BY THE BLOOD OF THE CROSS." When we get a view of God as thus unfolded, we have only, like Moses, to "bow our head toward the earth and worship;"—suited attitude for a pardoned and accepted sinner in the presence of God!