'There is no difference, for all have sinned and come short of the glory of G.o.d.'

III. The one ransom. It was a prophecy of which _we_ know the meaning.

Recall the incident of the 'stater' in the fish's mouth.

Christ declares His exemption from the tax. Yet He voluntarily comes under it, and He provides the payment of it for Himself and for Peter.

He does so by a miracle.

The Apostle has to 'take and give it'; so faith is called into exercise.

Thus there is but one Sacrifice for all; and the poorest can exercise faith and the richest can do no more. 'None other name.'

THE GOLDEN CALF

'And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us G.o.ds, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 2. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. 4. And he received them at their hand, and fashioned it with a graving-tool, after he had made it a molten calf: and they said, These be thy G.o.ds, O Israel, which brought thee up out of the land of Egypt. 5. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To-morrow is a feast to the Lord. 6. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. 7. And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: 8. They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy G.o.ds, O Israel, which have brought thee up out of the land of Egypt.... 30. And it came to pa.s.s on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. 31. And Moses returned unto the Lord, and said, Oh! this people have sinned a great sin, and have made them G.o.ds of gold. 32. Yet now, if Thou wilt forgive their sin--; and if not, blot me, I pray thee, out of Thy book which Thou hast written. 33. And the Lord said unto Moses, Whosoever hath sinned against Me, him will I blot out of My book. 34. Therefore now go, lead the people unto the place of which I have spoken unto thee. Behold, Mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. 35. And the Lord plagued the people, because they made the calf, which Aaron made.'--EXODUS x.x.xii. 1-8; 30-35.

It was not yet six weeks since the people had sworn, 'All that the Lord hath spoken will we do, and be obedient.' The blood of the covenant, sprinkled on them, was scarcely dry when they flung off allegiance to Jehovah. Such short-lived loyalty to Him can never have been genuine.

That mob of slaves was galvanised by Moses into obedience; and since their acceptance of Jehovah was in reality only yielding to the power of one strong will and its earnest faith, of course it collapsed as soon as Moses disappeared.

We have to note, first, the people's universal revolt. The language of verse 1 may easily hide to a careless reader the gravity and unanimity of the apostasy. 'The people gathered themselves together.' It was a national rebellion, a flood which swept away even some faithful, timid hearts. No voices ventured to protest. What were the elders, who shortly before 'saw the G.o.d of Israel,' doing to be pa.s.sive at such a crisis? Was there no one to bid the fickle mult.i.tude look up to the summit overhead, where the red flames glowed, or to remind them of the hosts of Egypt lying stark and dead on the sh.o.r.e? Was Miriam cowed too, and her song forgotten?

We need not cast stones at these people; for we also have short memories for either the terrible or the gracious revelations of G.o.d in our own lives. But we may learn the lesson that G.o.d's lovers have to set themselves sometimes dead against the rush of popular feeling, and that there are times when silence or compliance is sin.

It would have been easy for the rebels to have ignored Aaron, and made G.o.ds for themselves. But they desired to involve him in their apostasy, and to get 'official sanction' for it. He had been left by Moses as his lieutenant, and so to get him implicated was to stamp the movement as a regular and entire revolt.

The demand 'to make G.o.ds' (or, more probably, 'a G.o.d') flew in the face of both the first and second commandments. For Jehovah, who had forbidden the forming of any image, was denied in the act of making it.

To disobey Him was to cast Him off. The ground of the rebellion was the craving for a visible object of trust and a visible guide, as is seen by the reason a.s.signed for the demand for an image. Moses was out of sight; they must have something to look at as their leader. Moses had disappeared, and, to these people who had only been heaved up to the height of believing in Jehovah by Moses, Jehovah had disappeared with him. They sank down again to the level of other races as soon as that strong lever ceased to lift their heavy apprehensions.

How ridiculous the a.s.sertion that they did not know what had become of Moses! They knew that he was up there with Jehovah. The elders could have told them that. The fire on the mount might have burned in on all minds the confirmation. Note, too, the black ingrat.i.tude and plain denial of Jehovah in 'the _man_ that brought us up out of the land of Egypt.' They refuse to recognise G.o.d's part. It was Moses only who had done it; and now that he is gone they must have a visible G.o.d, like other nations.

Still sadder than their sense-bound wish is Aaron's compliance. He knew as well as we do what he should have said, but, like many another man in influential position, when beset by popular cries, he was frightened, and yielded when he should have 'set his face like a flint.' His compliance has in essentials been often repeated, especially by priests and ministers of religion who have lent their superior abilities or opportunities to carry out the wishes of the ignorant populace, and debased religion or watered down its prohibitions, to please and retain hold of them. The Church has incorporated much from heathenism. Roman Catholic missionaries have permitted 'converts' to keep their old usages. Protestant teachers have acquiesced in, and been content to find the brains to carry out, compromises between sense and soul, G.o.d's commands and men's inclinations.

We need not discuss the metallurgy of verse 4. But clearly Aaron asked for the earrings, not, as some would have it, hoping that vanity and covetousness would hinder their being given, but simply in order to get gold for the bad work which he was ready to do. The reason for making the thing in the shape of a calf is probably the Egyptian worship of Apis in that form, which would be familiar to the people.

We must note that it was the people who said, 'These be thy G.o.ds, O Israel!' Aaron seems to keep in the rear, as it were. He makes the calf, and hands it over, and leaves them to hail it and worship. Like all cowards, he thought that he was lessening his guilt by thus keeping in the background. Feeble natures are fond of such subterfuges, and deceive themselves by them; but they do not shift their sin off their shoulders.

Then he comes in again with an impotent attempt to diminish the gravity of the revolt. 'When he _saw_ this,' he tried to turn the flood into another channel, and so proclaimed a 'feast to Jehovah'!--as if He could be worshipped by flagrant defiance of His commandments, or as if He had not been disavowed by the ascription to the calf, made that morning out of their own trinkets, of the deliverance from Egypt. A poor, inconsequential attempt to save appearances and hallow sin by writing G.o.d's name on it! The 'G.o.d' whom the Israelites worshipped under the image of a calf, was no less another 'G.o.d before Me,' though it was called by the name of Jehovah. If the people had their idol, it mattered nothing to them, and it mattered as little to Jehovah, what 'name' it bore. The wild orgies of the morrow were not the worship which He accepts.

What a contrast between the plain and the mountain! Below, the shameful feast, with its parody of sacrifice and its sequel of l.u.s.t-inflamed dancing; above, the awful colloquy between the all-seeing righteous Judge and the intercessor! The people had cast off Jehovah, and Jehovah no more calls them 'My,' but '_thy_ people.' They had ascribed their Exodus first to Moses, and next to the calf. Jehovah speaks of it as the work of Moses.

A terrible separation of Himself from them lies in '_thy_ people, which _thou_ broughtest up,' and Moses' bold rejoinder emphasises the relation and act which Jehovah seems to suppress (verse 11). Observe that the divine voice refuses to give any weight to Aaron's trick of compromise. These are no worshippers of Jehovah who are howling and dancing below there. They are 'worshipping _it_, and sacrificing to it,' not to Him. The cloaks of sin may partly cover its ugliness here, but they are transparent to His eyes, and many a piece of worship, which is said to be directed to Him, is, in His sight, rank idolatry.

We do not deal with the magnificent courage of Moses, his single-handed arresting of the wild rebellion, and the severe punishment by which he trampled out the fire. But we must keep his severity in mind if we would rightly judge his self-sacrificing devotion, and his self-sacrificing devotion if we would rightly judge his severity.

No words of ours can make more sublime his utter self-abandonment for the sake of the people among whom he had just been flaming in wrath, and smiting like a destroying angel. That was a great soul which had for its poles such justice and such love. The very words of his prayer, in their abruptness, witness to his deep emotion. 'If Thou wilt forgive their sin' stands as an incomplete sentence, left incomplete because the speaker is so profoundly moved. Sometimes broken words are the best witnesses of our earnestness. The alternative clause reaches the high-water mark of pa.s.sionate love, ready to give up everything for the sake of its objects. The 'book of life' is often spoken of in Scripture, and it is an interesting study to bring together the places where the idea occurs (see Ps. lxix. 28; Dan. xii. 1; Phil. iv. 3; Rev.

iii. 5). The allusion is to the citizens' roll (Ps. lx.x.xvii. 6). Those whose names are written there have the privileges of citizenship, and, as it is the 'book of life' (or '_of the living_'), life in the widest sense is secured to them. To blot out of it, therefore, is to cut a man off from fellowship in the city of G.o.d, and from partic.i.p.ation in life.

Moses was so absorbed in his vocation that his life was less to him than the well-being of Israel. How far he saw into the darkness beyond the grave we cannot say; but, at least, he was content, and desirous to die on earth, if thereby Israel might continue to be G.o.d's people. And probably he had some gleam of light beyond, which enhanced the greatness of his offered sacrifice. To die, whatever loss of communion with G.o.d that involved here or hereafter, would be sweet if thereby he could purchase Israel's restoration to G.o.d's favour. We cannot but think of Paul willing to be separated from Christ for his brethren's sake.

We may well think of a greater than Moses or Paul, who did bear the loss which they were willing to bear, and died that sin might be forgiven. Moses was a true type of Christ in that act of supreme self-sacrifice; and all the heroism, the identification of himself with his people, the love which willingly accepts death, that makes his prayer one of the greatest deeds on the page of history, are repeated in infinitely sweeter, more heart-subduing fashion in the story of the Cross. Let us not omit duly to honour the servant; let us not neglect to honour and love infinitely more the Lord. 'This man was counted worthy of more glory than Moses.' Let us see that we render Him

'Thanks never ceasing, And infinite love.'

THE SWIFT DECAY OF LOVE

'And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. 16. And the tables were the work of G.o.d, and the writing was the writing of G.o.d, graven upon the tables. 17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

18. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. 19. And it came to pa.s.s, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. 20. And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.

21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.

23. For they said unto me, Make us G.o.ds, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 24. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.

25. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) 26. Then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him.'--EXODUS x.x.xii. 15-26.

Moses and Joshua are on their way down from the mountain, the former carrying the tables in his hands and a heavier burden in his heart,--the thought of the people's swift apostasy. Joshua's soldierly ear interprets the shouts which are borne up to them as war-cries; 'He snuffeth the battle afar off, and saith Aha!' But Moses knew that they meant worse than war, and his knowledge helped his ear to distinguish a cadence and unison in the noise, unlike the confused mingling of the victors' yell of triumph and the shriek of the conquered. If we were dealing with fiction, we should admire the masterly dramatic instinct which lets the ear antic.i.p.ate the eye, and so prepares us for the hideous sight that burst on these two at some turn in the rocky descent.

I. Note, then, what they saw. The vivid story puts it all in two words,--'the calf and the dancing.' There in the midst, perhaps on some pedestal, was the shameful copy of the Egyptian Apis; and whirling round it in mad circles, working themselves into frenzy by rapid motion and frantic shouts, were the people,--men and women, mingled in the licentious dance, who, six short weeks before, had sworn to the Covenant. Their b.e.s.t.i.a.l deity in the centre, and they compa.s.sing it with wild hymns, were a frightful contradiction of that grey altar and the twelve encircling stones which they had so lately reared, and which stood unregarded, a bowshot off, as a silent witness against them. Note the strange, irresistible fascination of idolatry. Clearly the personal influence of Moses was the only barrier against it. The people thought that he had disappeared, and, if so, Jehovah had disappeared with him.

We wonder at their relapses into idolatry, but we forget that it was then universal, that Israel was at the beginning of its long training, that not even a divine revelation could produce harvest in seedtime, and that to look for a final and complete deliverance from the 'veil that was spread over all nations,' at this stage, is like expecting a newly reclaimed bit of the backwoods to grow gra.s.s as thick and velvety as has carpeted some lawn that has been mown and cared for for a century. Grave condemnation is the due of these short-memoried rebels, who set up their 'abomination' in sight of the fire on Sinai; but that should not prevent our recognising the evidence which their sin affords of the tremendous power of idolatry in that stage of the world's history. Israel's p.r.o.neness to fall back to heathenism makes it certain that a supernatural revelation is needed to account for their possession of the loftier faith which was so far above them.

That howling, leaping crowd tells what sort of religion they would have 'evolved' if left to themselves. Where did 'Thou shalt have none other G.o.ds beside Me' come from? Note the confusion of thought, so difficult for us to understand, which characterises idolatry. What a hopelessly inconsequential cry that was, 'Make us G.o.ds, which shall go before us!'

and what a muddle of contradictions it was that men should say 'These be thy G.o.ds,' though they knew that the thing was made yesterday out of their own earrings! It took more than a thousand years to teach the nation the force of the very self-evident argument, as it seems to us, 'the workman made it, therefore it is not G.o.d.' The theory that the idol is only a symbol is not the actual belief of idolaters. It is a product of the study, but the worshipper unites in his thought the irreconcilable beliefs that it was made and is divine. A goldsmith will make and sell a Madonna, and when it is put in the cathedral, will kneel before it.

Note what was the sin here. It is generally taken for granted that it was a breach of the second, not of the first, commandment, and Aaron's proclamation of 'a feast to the Lord' is taken as proving this. Aaron was probably trying to make an impossible compromise, and to find some salve for his conscience; but it does not follow that the people accepted the half-and-half suggestion. Leaders who try to control a movement which they disapprove, by seeming to accept it, play a dangerous game, and usually fail. But whether the people call the calf 'Jehovah' or 'Apis' matters very little. There would be as complete apostasy to another G.o.d, though the other G.o.d was called by the same name, if all that really makes his 'name' was left out, and foreign elements were brought in. Such worship as these wild dances, offered to an image, broke both the commandments, no matter by what name the image was invoked.

The roots of idolatry are in all men. The gross form of it is impossible to us; but the need for aid from sense, the dependence on art for wings to our devotion, which is a growing danger to-day, is only the modern form of the same dislike of a purely spiritual religion which sent these people dancing round their calf.

II. Mark Moses' blaze of wrath and courageous, prompt action. He dashes the tables on the rock, as if to break the record of the useless laws which the people have already broken, and, with his hands free, flings himself without pause into the midst of the excited mob. Verses 19 and 20 bear the impression of his rapid, decisive action in their succession of clauses, each tacked on to the preceding by a simple 'and.' Stroke followed stroke. His fiery earnestness swept over all obstacles, the base riot ceased, the ashamed dancers slunk away. Some true hearts would gather about him, and carry out his commands; but he did the real work, and, single-handed, cowed and controlled the mob. No doubt, it took more time than the brief narrative, at first sight, would suggest. The image is flung into the fire from which it had come out. The fire made it, and the fire shall unmake it. We need not find difficulty in 'burning' a golden idol. That does not mean 'calcined,'

and the writer is not guilty of a blunder, nor needed to be taught that you cannot burn gold. The next clause says that after it was 'burned,'

it was still solid; so that, plainly, all that is meant is, that the metal was reduced to a shapeless lump. That would take some time. Then it was broken small; there were plenty of rocks to grind it up on. That would take some more time, but not a finger was lifted to prevent it.

Then the more or less finely broken up fragments are flung into the brook, and, with grim irony, the people are bid to drink. 'You shall have enough of your idol, since you love him so. Here, down with him!

You will have to take the consequences of your sin. You must drink as you have brewed.' It is at once a contemptuous demonstration of the idol's impotence, and a picture of the sure retribution.

But we may learn two things from this figure of the indignant lawgiver.

One is, that the temper in which to regard idolatry is not one of equable indifference nor of scientific investigation, but that some heat of moral indignation is wholesome. We are all studying comparative mythology now, and getting much good from it; but we are in some danger of forgetting that these strange ideas and practices, which we examine at our ease, have spread spiritual darkness and moral infection over continents and through generations. Let us understand them, by all means; let us be thankful to find fragments of truth in, or innocent origins of, repulsive legends; but do not let the student swallow up the Christian in us, nor our minds lose their capacity of wholesome indignation at the systems, blended with Christ-like pity and effort for the victims.

We may learn, further, how strong a man is when he is all aflame with true zeal for G.o.d. The suddenness of Moses' reappearance, the very audacity of his act, the people's habit of obedience, all helped to carry him through the crisis; but the true secret of his swift victory was his own self-forgetting faith. There is contagion in pure religious enthusiasm. It is the strongest of all forces. One man, with G.o.d at his back, is always in the majority. He whose whole soul glows with the pure fire, will move among men like flame in stubble. 'All things are possible to him that believeth.' Consecrated daring, animated by love and fed with truth, is all-conquering.

III. Note the weaker nature of Aaron, taking refuge in a transparent lie. Probably his dialogue with his brother came in before the process described in the former verses was accomplished. But the narrative keeps all that referred to the destruction of the idol together, and goes by subject rather than by time. We do not learn how Moses had come to know Aaron's share in the sin, but his question is one of astonishment. Had they bewitched him anyhow? or what inducement had led him so far astray? The stronger and devouter soul cannot conceive how the weaker had yielded. Aaron's answer puts the people's wish forward.

'They said, Make us G.o.ds'; that was all which they had 'done.' A poor excuse, as Aaron feels even while he is stammering it out. What would Moses have answered if the people had 'said' so to him? Did he, standing there, with the heat of his struggle on him yet, look like a man that would acknowledge any demand of a mob as a reason for a ruler's compliance? It is the coward's plea. How many ecclesiastics and statesmen since then have had no better to offer for their acts! Such fear of the Lord as shrivelled before the breath of popular clamour could have had no deep roots. One of the first things to learn, whether we are in prominent or in private positions, is to hold by our religious convictions in supreme indifference to all surrounding voices, and to let no threats nor entreaties lead us to take one step beyond or against conscience.

Aaron feels the insufficiency of the plea, when he has to put it into plain words to such a listener, and so he flies to the resource of timid and weak natures, a lie. For what did he ask the gold, and put it into the furnace, unless he meant to make a G.o.d? Perhaps he had told the people the same story, as priests in all lands have been apt to claim a miraculous origin for idols. And he repeats it now, as if, were it true, he would plead the miracle as a vindication of the worship as well as his absolution. But the lie is too transparent to deserve even an answer, and Moses turns silently from him.