PREVAILING INTERCESSION.
Exodus 33
At this stage the first concession is announced: Moses shall lead
the people to their rest, and God will send an angel with him.
We have seen that the original promise of a great Angel in whom
was the Divine Presence was full of encouragement and privilege (Exo
23:20). No unbiassed reader can suppose that it is the sending of
this same Angel of the Presence which now expresses the absence of
God, or that He Who then would not pardon their transgression
"because My Name is in Him" is now sent because God, if He were in
the midst of them for a moment, would consume them. Nor, when Moses
passionately pleads against this degradation, and is heard in this
thing also, can the answer "My Presence shall go with thee" be
merely the repetition of those evil tidings. Yet it was the Angel of
His Presence Who saved them. All this has been already treated, and
what we are now to learn is that the faithful and sublime urgency of
Moses did really save Israel from degradation and a lower covenant.
It was during the progress of this mediation that Moses
distracted by a double anxiety--afraid to absent himself from his
wayward followers, equally afraid to be so long withdrawn from the
presence of God as the descending of Sinai and returning thither
would involve--made a noble adventure of faith. Inspired by the
conception of the tabernacle, he took a tent, "his tent," and
pitched it outside the camp, to express the estrangement of the
people, and this he called the Tent of the Meeting (with God), but
in the Hebrew it is never called the Tabernacle. And God did
condescend to meet him there. The mystic cloud guarded the door
against presumptuous intrusion, and all the people, who previously
wist not what had become of him, had now to confess the majesty of
his communion, and they worshipped every man at his tent door.
It would seem that the anxious vigilance of Moses caused him to
pass to and fro between the tent and the camp, "but his minister,
Joshua the son of Nun, departed not out of the tent."
The dread crisis in the history of the nation was now almost
over. God had said, "My Presence shall go with thee, and I will give
thee rest,"--a phrase which the lowly Jesus thought it no
presumption to appropriate, saying, "I will give you rest,"
as He also appropriated the office of the Shepherd, the benevolence
of the Physician, the tenderness of the Bridegroom, and the glory of
the King and the Judge, all of which belonged to God.
But Moses is not content merely to be secure, for it is natural
that he who best loves man should also best love God. Therefore he
pleads against the least withdrawal of the Presence: he cannot rest
until repeatedly assured that God will indeed go with him; he speaks
as if there were no "grace" but that. There are many people now who
think it a better proof of being religious to feel either anxious or
comforted about their own salvation, their election, and their going
to heaven. And these would do wisely to consider how it comes to
pass that the Bible first taught men to love and to follow God, and
afterwards revealed to them the mysteries of the inner life and of
eternity.