CHAPTER XXXIV.

THE VISION OF GOD.

Exodus 34:1-35

It was when God had most graciously assured Moses of His affection, that he ventured, in so brief a cry that it is almost a gasp of longing, to ask, "Show me, I pray Thee, Thy glory" (Exodus 33:18).

We have seen how nobly this petition and the answer condemn all anthropomorphic misunderstandings of what had already been revealed; and also how it exemplifies the great law, that they who see most of God, know best how much is still unrevealed. The elders saw the God of Israel and did eat and drink: Moses was led from the bush to the flaming top of Sinai, and thence to the tent where the pillar of cloud was as a sentinel; but the secret remained unseen, the longing unsatisfied, and the nearest approach to the Beatific Vision reached by him with whom God spake face to face as with a friend, was to be hidden in a cleft of the rock, to be aware of an awful Shadow, and to hear the Voice of the Unseen.

It was a fit time for the proclamation which was then made. When the people had been righteously punished and yet graciously forgiven, the name of the Self-Existent expanded and grew clearer,--"Jehovah, Jehovah, a God full of compassion and gracious, slow to anger and plenteous in mercy 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, upon the third and upon the fourth generation." And as Moses made haste and bowed himself, it is affecting to hear him again pleading for that beloved Presence which even yet he can scarce believe to be restored, and instead of claiming any separation through his fidelity and his honours, praying "Pardon our iniquity and our sin, and take us for Thine inheritance" (Exodus 34:10).

Thereupon the covenant is given, as if newly, but without requiring its actual re-enactment; and certain of the former precepts are rehearsed, chiefly such as would guard against a relapse into idolatry when they entered the good land where God would bestow on them prosperity and conquest.

As Moses had broken the former tablets, the task was imposed on him of hewing out the slabs on which God renewed His awful sanction of the Decalogue, the fundamental statutes of the nation. And they who had failed to endure his former absence, were required to be patient while he tarried again upon the mountain, forty days and nights.

With his return a strange incident is connected. Unknown by himself, the "skin of his face shone by reason of His speaking with him," and Aaron and the people recoiled until he called to them. And thenceforth he lived a strange and isolated life. At each new interview the glory of his countenance was renewed, and when he conveyed his revelation to the people, they beheld the lofty sanction, the light of God upon his face. Then he veiled his face until next he approached his God, so that none might see what changes came there, and whether--as St. Paul seems to teach us--the lustre gradually waned.

His revelation, the apostle argues, was like this occasional and fading gleam, while the moral glory of the Christian system has no concealments: it uses great frankness; there is nothing withdrawn, no veil upon the face. Nor is it given to one alone to behold as in a mirror the glory of the Lord, and to share its lustre. We all, with face unveiled, share this experience of the deliverer (2 Corinthians 3:12, 2 Corinthians 3:18).

But the incident itself is most instructive. Since he had already spent an equal time with God, yet no such results had followed, it seems that we receive what we are adapted to receive, not straitened in Him but in our own capabilities; and as Moses, after his vehemence of intercession, his sublimity of self-negation, and his knowledge of the greater name of God, received new lustre from the unchangeable Fountain of light, so does all true service and earnest aspiration, while it approaches God, elevate and glorify humanity.

We learn also something of the exaltation of which matter is capable. We who have seen coarse bulb and soil and rain transmuted by the sunshine into radiance of bloom and subtlety of perfume, who have seen plain faces illuminated from within until they were almost angelic,--may we not hope for something great and rare for ourselves, and the beloved who are gone, as we muse upon the profound word, "It is raised a spiritual body"?

And again we learn that the best religious attainment is the least self-conscious: Moses wist not that the skin of his face shone.