When thus the Deity became terrible, the envoy would be honoured also.
But it is important to observe that these terrible manifestations were to cease. Like the impressions produced by sickness, by sudden deaths, by our own imminent danger, the emotion would subside, but the conviction should remain: they should believe Moses for ever. Emotions are like the swellings of the Nile: they subside again; but they ought to leave a fertilising deposit behind.
That the impression might not be altogether passive, and therefore ephemeral, the people were bidden to “sanctify themselves”; all that is common and secular must be suspended for awhile; and it is worth notice that, as when the family of Jacob put away their strange gods, so now the Israelites must wash their clothes (cf. Gen. xxxv. 2). For one’s vestment is a kind of outer self, and has been with the man in the old occupations from which he desires to purify himself. It was therefore that when Jehu was made king, and when Jesus entered Jerusalem in triumph, men put their garments under their chief to express their own subjection (2 Kings ix. 13; Matt. xxi. 7). Much of the philosophy of Carlyle is latent in these ancient laws and usages.
Moreover, the mountain was to be fenced from the risk of profanation by any sudden impulsive movement of the crowd, and even a beast that touched it should be slain by such weapons as men could hurl without themselves pursuing it. Only when the trumpet blew a long summons might the appointed ones come up to the mount (ver. 13).
On the third day, after a soul-searching interval, there were thunders and lightnings, and a cloud, and the trumpet blast; and while all the people trembled, Moses led them forth to meet with God. Again the narrative reverts to the terrible phenomena—the fire like the smoke of a furnace (called by an Egyptian name which only occurs in the Pentateuch), and the whole mountain quaking. Then, since his commission was now to be established, Moses spake, and the Lord answered him with a voice. And when he again climbed the mountain, it became necessary to send him back with yet another warning, whether his example was in danger of emboldening others to exercise their newly given priesthood, or the very excess of terror exercised its well-known fascinating power, as men in a burning ship have been seen to leap into the flames.
And the priests also, who come near to God, should sanctify themselves. It has been asked who these were, since the Levitical institutions were still non-existent (ver. 22, cf. 24). But it is certain that the heads of houses exercised priestly functions; and it is not impossible that the elders of Israel who came to eat before God with Jethro (xviii. 12) had begun to perform religious functions for the people. Is it supposed that the nation had gone without religious services for three months?
It has been remarked by many that the law of Moses appealed for acceptance to popular and even democratic sanctions. The covenant was ratified by a plébiscite. The tremendous evidence was offered equally to all. For, said St. Augustine, “as it was fit that the law which was given, not to one man or a few enlightened people, but to the whole of a populous nation, should be accompanied by awe-inspiring signs, great marvels were wrought ... before the people” (De Civ. Dei, x. 13).
We have also to observe the contrast between the appearance of God on Sinai and His manifestation in Jesus. And this also was strongly wrought out by an ancient father, who represented the Virgin Mary, in the act of giving Jesus into the hands of Simeon, as saying, “The blast of the trumpet does not now terrify those who approach, nor a second time does the mountain, all on fire, cause terror to those who come nigh, nor does the law punish relentlessly those who would boldly touch. What is present here speaks of love to man; what is apparent, of the Divine compassion.” (Methodius De Sym. et Anna, vii.)
But we must remember that the Epistle to the Hebrews regards the second manifestation as the more solemn of the two, for this very reason: that we have not come to a burning mountain, or to mortal penalties for carnal irreverence, but to the spiritual mountain Zion, to countless angels, to God the Judge, to the spirits of just men made perfect, and to Jesus Christ. If they escaped not, when they refused Him Who warned on earth, much more we, who turn away from Him Who warneth from heaven (Heb. xii. 18–25).