s God was not only revealing
Himself in the way which would best prepare humanity for His future
coming in actual manhood, but also in the way by which, meanwhile, the
truest and deepest light could be thrown upon His nature, a nature which
could hereafter perfectly manifest itself in flesh. Why, then, do not
the records of the Exodus hint at a human likeness? Why did they "behold
no similitude"? Clearly because the masses of Israel were utterly
unprepared to receive rightly such a vision. To them the likeness of
man would have meant no more than the likeness of a flying eagle or a
calf. Idolatry would have followed, but no sense of sympathy, no
consciousness of the grandeur and responsibility of being made in the
likeness of God. Anthropomorphism is a heresy, although the Incarnation
is the crowning doctrine of the faith.

But it is hard to see why the human likeness of God should exist in
Genesis and Joshua, but not in the history of the Exodus, if that story
be a post-Exilian forgery.

This is not all. The revelations of God in the desert were connected
with threats and prohibitions: the law was given by Moses; grace and
truth came by Jesus Christ. And with the different tone of the message a
different aspect of the speaker was to be expected. From the blazing
crags of Sinai, fenced around, the voice of a trumpet waxing louder and
louder, said "Thou shalt not!" On the green hill by the Galilaean lake
Jesus sat down, and His disciples came unto Him, and He opened His mouth
and said "Blessed."

Now, the conscience of every sinner knows that the God of the
commandments is dreadful. It is of Him, not of hell, that Isaiah said
"The sinners in Zion are afraid; trembling hath surprised the godless
ones. Who among us shall dwell with the devouring fire? who among us
shall dwell with everlasting burnings?" (Isa. xxxiii. 14).

For him who rejects the light yoke of the Lord of Love, the fires of
Sinai are still the truest revelation of deity; and we must not deny
Sinai because we know Bethlehem. We must choose between the two.

CHAPTER XXV.

_THE SHRINE AND ITS FURNITURE._

xxv. 1-40.

The first direction given to Moses on the mountain is to prepare for the
making of a tabernacle wherein God may dwell with man. For this he must
invite offerings of various kinds, metals and gems, skins and fabrics,
oil and spices; and the humblest man whose heart is willing may
contribute toward an abode for Him Whom the heaven