this majestic story.

But what are we to think of the assertion that God was seen to stand
upon a burning mountain?

He it is Whom no man hath seen or can see, and in His presence the
seraphim veil their faces.

It will not suffice to answer that Moses "endured as seeing Him that is
invisible" (Heb. xi. 27), for the paraphrase is many centuries later,
and hostile critics will rule it out of court as an after-thought. At
least, however, it proves that the problem was faced long ago, and tells
us what solution satisfied the early Church.

With this clue before us, we ask what notion did the narrative really
convey to its ancient readers? If our defence is to be thoroughly
satisfactory, it must show an escape from heretical and carnal notions
of deity, not only for ourselves, but also for careful readers from the
very first.

Now it is certain that no such reader could for one moment think of a
manifestation thorough, exhaustive, such as the eye receives of colour
and of form. Because the effect produced is not satisfaction, but
desire. Each new vision deepens the sense of the unseen. Thus we read
first that Moses and Aaron, Nadab and Abihu and the seventy elders, saw
God, from which revelation the people felt and knew themselves to be
excluded. And yet the multitude also had a vision according to its power
to see; and indeed it was more satisfying to them than was the most
profound insight enjoyed by Moses. To see God is to sail to the horizon:
when you arrive, the horizon is as far in front as ever; but you have
gained a new consciousness of infinitude. "The appearance of the glory
of the Lord was seen like devouring fire in the eyes of the children of
Israel" (ver. 17). But Moses was aware of a glory far greater and more
spiritual than any material splendour. When theophanies had done their
utmost, his longing was still unslaked, and he cried out, "Show me, I
pray Thee, Thy glory" (xxxiii. 18). To his consciousness that glory was
still veiled, which the multitude sufficiently beheld in the flaming
mountain. And the answer which he received ought to put the question at
rest for ever, since, along with the promise "All My goodness shall pass
before thee," came the assertion "Thou shalt not see My face, for no man
shall see Me and live."

So, then, it is not our modern theology, but this noble book of Exodus
itself, which tells us that Moses did not and could not adequately see
God, however great and sacred the visi