The Messiah in Moses and the Prophets

by Eleazar Lord

The system of Idolatry founded on a perversion of the Doctrine of Mediation—References to the Worshippers of Baal, Israelite and Pagan.

This system of idolatry was founded on the doctrine of mediation, which was the basis of the revealed system of true religion. But in the application of that doctrine, idolatry exhibited an entire perversion, ascribing the mediatorial office and relations, not to Messiah, the Messenger Jehovah, the one only Mediator between God and man, but to his adversary, antagonist, and competitor, who emphatically in this respect, and as creator and administrator of providence, arrogated the office, prerogatives, relations and works of Jehovah, the delegated Personal Word.

This consideration alone affords a clue to any intelligent understanding of the system in its details, or of the succeeding history of the antagonism; of the enormity and turpitude of idolatry as a crime; and of the amazing retributions and judgments which it called down upon the Canaanites and other nations devoted to the worship of Baal, and upon the Israelites on their apostatizing to that worship.

The doctrine of mediation and of one Divine Mediator, as it involved the relations of men to the Creator, moral and providential Ruler and Redeemer, was the basis and prime element in the patriarchal and Levitical economies, which prescribed a religion not merely for dependent, but for fallen, guilty creatures, no acts of whom, whether of obedience in performing ordinary duties, or of religious homage, sacrifices, prayers or offerings, could be accepted unless rendered in the exercise of faith in the appointed Mediator, and a consciousness of entire dependence on his merits, and the efficacy of his mediation, as the only ground of acceptance, and of the bestowment of blessings on them. Hence the typical sacrifices, and all the rites, ordinances, and prescriptions of that system.

But from the nature of the case, and the consciousness of dependence, helplessness and misery in those who turned away from the true worship, a sense of the necessity of mediation and a mediator must naturally have been felt by them, as well as by those of the other party. Without a sense of that necessity they would neither have projected nor adopted any religion whatever. It is the sole basis of all false religions. Those who have it not, must be classed with atheists or deists. The Jews who nominally reject the doctrine, and really reject the true Mediator, palpably contradict and pervert the religion which they profess, and virtually assign to their rites and forms the office of mediation.

Nothing can be more unlikely or more absurd than the supposition that nations, tribes, or individuals should contrive or adopt or persevere in the practice of a false religion, without a notion more or less correct, and a conviction more or less strong and effective, of the existence of a Supreme Being, to whose will the striking events of providence, the vicissitudes in their own experience, their acts, their prayers, their fears and hopes, had a real, though it might be a mysterious and incomprehensible, reference. But with such conviction, their false religion, naturally in theory, and necessarily in order to such effect upon their hopes and fears as to induce their perseverance in it, refers ultimately to that mysterious, unseen, and, without intermediate agencies and instruments of mediation, inaccessible Being. Such fears and such conviction, coupled with the uncertainties of the future, and with impending or foreboded evils, are, like instincts, deep seated, in the very nature of man. And hence, with reference to the false system under consideration, the facility, on the one hand, with which imposture, delusion, and desperate infatuation might take effect; and the absurdity, on the other hand, of supposing that Baal, whose tabernacle in the sun, and whose manifestations in fire, light, air or water were ever visibly or sensibly present and familiar; or that any of the animals consecrated to him, or of the representative material images of animate or inanimate, rational or irrational forms, called idols, were ever mistaken by any of his worshippers for that Being whom they regarded as supreme, ever invisible, and far removed from immediate intercourse and familiarity with mortals. Such a mistake would argue that the Egyptians, Greeks, Romans, Asiatics, Polynesians, Mexicans, and all other pagans, as well as the devotees of Popery, were more senseless than the animals, or even the material forms and figures, before which they bowed themselves down, and presented their gifts and offerings.

But not to waste words on so plain a matter, let it be illustrated by reference to Scripture. The Israelites were so terrified by the thunders and lightnings at the giving of the Law, when Jehovah spoke to them directly, that “they removed and stood afar off; and they said unto Moses: Speak thou with us, and we will hear, but let not Elohim speak with us, lest we die. And Moses said unto the people, Fear not, for (the) Elohim has come to prove you, and that his fear may be before your faces, that ye sin not.” Ex. xx. Moses, referring to this, Deut. v., says: “Jehovah,” that is, the Messenger Jehovah, “talked with you face to face in the mount out of the midst of the fire, (I stood between Jehovah and you at that time, to show you the word of Jehovah: for ye were afraid by reason of the fire, and went not up into the mount;) saying, I am Jehovah thy Elohe, which brought thee out of the land of Egypt, from the house of bondage. Thou shalt have none other Elohim before me. Thou shalt not make thee any graven image, nor any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth; thou shalt not bow down thyself unto them, nor serve them: For I, Jehovah thy Elohe, am a jealous El,” &c. Shortly after this, Moses, Aaron, Nadab and Abihu, and seventy of the elders of Israel were called up into the mount, and “they saw the Elohe of Israel.” Then Aaron and the others returned to the people, except Moses, who was called up into the cloud on the mount, and remained there forty days and forty nights. In the meantime, “the sight of the glory of Jehovah was like devouring fire on the top of the mount, in the eyes of the children of Israel.” The appalling terrors of this sight, from which they were, at the announcement of the Law, so anxious to be relieved, being thus prolonged from week to week, and despairing of the return of their chosen interlocutor between Jehovah and them, the minds of the people reverted to the image representative of Baal, and with other images and idolized objects familiarly called Elohim, with which their sojourn in Egypt had made them acquainted: and they said to Aaron, “Up, make us Elohim 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.” Aaron accordingly made a molten calf, “and they said, This is thy Elohe, O Israel, which brought thee up out of the land of Egypt:” plainly meaning, This image represents, is a visible representative of thy Elohe, and stands between him and us, as Moses, the man that brought us out of Egypt, stood between Jehovah and us at the giving of the Law. They wanted and deemed that they had in this molten image a visible representative of the Elohe of Israel. But no one can suppose that Aaron, after having witnessed the wonders in Egypt, and assisted Moses as an instrument of them, and, with the elders, “seen the Elohe of Israel” in the mount, could mistake and ascribe to the brute image the power and prerogatives of that Being; neither did the people imagine any thing to that effect. The crime of which they were guilty, and for which they were punished, was that of breaking a positive command; doing what was expressly forbidden; making a graven image; worshipping it as a representative emblem of Jehovah, and medium of their homage of him; placing it before him, between them and him, in imitation of the Egyptians, who made and worshipped similar images as the immediate, local, visible, familiar objects or media through which they offered their sacrifices and prayers to Baal. There is no intimation that they intended on this occasion to ascribe their deliverance from Egypt to Baal. On the contrary, they had witnessed the most amazing demonstrations in the plagues and at the Red Sea, that their deliverance was effected by the high hand and outstretched arm of Jehovah, in opposition to that adversary. They were required by sacrifices and prayers to worship the Elohe of Israel directly in spirit and in truth, conformably to the letter of their ritual, the divine doctrine of mediation, and his relations as the only Mediator between the invisible God and men. The introduction of a representative image or deified object between him and them, and offering burnt offerings in that relation, as Aaron did, was not only wholly inconsistent with the nature, theory, and ritual of their religion, and a flagrant act of disobedience; but was calculated to lead them, as it afterwards did, to renounce Jehovah, and turn away to the exclusive worship of Baal through the medium of idols. Against this tendency they were often cautioned and warned; and were commanded to destroy the images and altars of Baal wherever they encountered them. They were forbidden to inquire after the idol gods, or how the idolatrous nations served them, and were commanded to put to death members of their families, false prophets and others who should endeavor to entice them to idolatry, and utterly to destroy those who were enticed, with their families and all their effects. Deut. xii., xiii., &c.

The first public defection of any of the Israelites, or any considerable number of them, took place nearly forty years after the Exodus, when, in their forty-second journey, they entered the plain of Moab, and were seduced by the Moabites to attend “the sacrifices of their gods; and the people did eat, and bowed down to their gods, and Israel joined himself unto Baal-peor”—that is, Baal, as worshipped on the eminence called Peor, where the vilest abominations were practised. Twenty-four thousand of the people were slain in rebuke of this apostasy. Under the Judges, after the death of Joshua, the children of Israel “forsook Jehovah, and served Baal and Ashtaroth,” Judges ii. 3, 6; and again in the reign of Ahab, who, having married Jezebel, a heathen woman and zealous devotee of that idolatry, built a house or temple of Baal in Samaria, erected an altar for him, and served and worshipped him.

In the meantime, however, there continued generally among the Israelites a restless propensity for such visible and familiar images as were common in Egypt and other nations, and which, notwithstanding the prohibition in the Decalogue, and the wrath incurred for the violation under Aaron, and in the plain of Moab, they seem to have deemed consistent with their religion, provided the worship offered through them was directed to Jehovah and not to Baal. Thus, in the narrative of Micah, Judges xvii., it appears that silver which had been dedicated to Jehovah was wrought into a graven image, not for any purpose of secret or heathenish idolatry, but as an instrument to be employed in his daily domestic worship of Jehovah. He accordingly engaged a Levite to officiate as priest, who, on the arrival of a company of Danites in search of a place to dwell in, made no secret of his occupation. Micah, on engaging him, said, “Now know I that Jehovah will do me good, seeing I have a Levite to my priest;” which plainly implies that he professed to worship Jehovah, and to expect benefits only from him. An illustration to the like effect is furnished in the history of Gideon, a true worshipper of Jehovah, to whom the Messenger Jehovah appeared, and who, in obedience to his command, destroyed the altar of Baal; and yet, after having been the instrument, with three hundred men, of the destruction of the kings of Midian, and of an army of one hundred and twenty thousand, took of the spoils of gold, and made an ephod and put it in his city; an imitation no doubt of that prescribed to Moses, but intended, at a distance from the tabernacle, as an instrument of worshipping and consulting Jehovah; but which, as naturally as if it had been a graven image, became a snare to him and to the people.

Another illustration occurs in the history of Jeroboam, late a refugee and perhaps idolater in Egypt, who, fearing that if the people of the ten tribes, and the Levites who dwelt among them, should continue to go up to Jerusalem to worship Jehovah in the temple, their hearts would be turned from him to Rehoboam as their rightful king, “made two calves of gold, and said unto the people, It is too much for you to go up to Jerusalem; behold thy Elohe, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin.” Doubtless the people regarded these graven images in the same light as that made under the direction of Aaron; for, with the exception of the priests and Levites, they acquiesced in the change, though a week before they were ready, as subjects of the legitimate successor of Solomon, to continue in the established worship of Jehovah in the temple. The priests and Levites were expelled as too closely connected with the service in Jerusalem; new priests were appointed, and the same rites were observed before the images as before Jehovah in the temple. And when Jehu, in his zeal for Jehovah, slew all the partisans of Baal, he still adhered to the golden calves in Dan and Bethel, as not in his view inconsistent with the true worship. 2 Kings x.