PART V.--ITS SANCTIONS.
This summary of Judaism being now complete, the people have to learn what mighty issues are at stake upon their obedience. And the transition is very striking from the simplest duty to the loftiest privilege: "Thou shalt not seethe a kid in his mother's milk. Behold, I send an Angel before thee.... Beware of him: for My Name is in him" (Exodus 23:19-21).
We have now to ask how much this mysterious phrase involves; who was the Angel of whom it speaks?
The question is not, How much did Israel at that moment comprehend? For we are distinctly told that prophets were conscious of speaking more than they understood, and searched diligently but in vain what the spirit that was in them did signify (1 Peter 1:11).
It would, in fact, be absurd to seek the New Testament doctrine of the Logos full-blown in the Pentateuch. But it is mere prejudice, unphilosophical and presumptuous, to shut one's eyes against any evidence which may be forthcoming that the earliest books of Scripture were tending towards the last conclusions of theology; that the slender overture to the Divine oratorio indicates already the same theme which thunders from all the chorus at the close.
It is scarcely necessary to refute the position that a mere "messenger" is intended, because angels have not yet "appeared as personal agents separate from God." Kalisch himself has amply refuted his own theory. For, he says, "we are compelled... to refer it to Moses and his successor Joshua" ( in loco). So then He Who will not forgive their transgressions is he who prayed that if God would not pardon them, his own name might be blotted from the book of life. He, to whom afterwards God said "I will proclaim the name of the Lord before thee" (Exodus 33:19), is the same of Whom God said "My name is in Him." This position needs no examination; but the perplexities of those who reject the deeper interpretation is a strong confirmation of its soundness. We have still to choose between the promise of a created angel, and some manifestation and interposition of God, distinguished from Jehovah and yet one with Him. This latter view is an evident preparation for clearer knowledge yet to come. It is enough to stamp the dispensation which puts it forth as but provisional, and therefore bears witness to that other dispensation which has the key to it. And it is exactly what a Christian would expect to find somewhere in this summary of the law.
What, then, do we read elsewhere about the Angel of Jehovah? What do we find, especially, in these early books?
A difficulty has to be met at the very outset. The issue would be decided offhand, if it could be shown that the Angel of this verse is the same who is offered, as a poor substitute for their Divine protector, in the thirty-third chapter. But no contrast can be clearer than between the encouraging promise before us, and the sharp menace which then plunged Israel into mourning. Here is an Angel who must not be provoked, who will not pardon you, because "My Name is in Him." There is an angel who will be sent because God will not go up,... lest He consume them (Exodus 23:2-3). He is not the Angel of God's presence, but of His absence. When the intercession of Moses won from God a reversal of the sentence, He then said "My Presence (My Face) shall go with thee, and I will give thee rest,"[38] but Moses answers, not yet reassured, "If Thy Presence (Thy Face) go not up with us, carry us not up hence. For wherein shall it be known that I have found grace in Thy sight?... Is it not that Thou goest with us? And the Lord said, I will do this thing also that thou hast spoken" (Exodus 23:14-17).
Moreover, Isaiah, speaking of this time, says that "In all their affliction He was afflicted, and the Angel of His Presence (His Face) saved them" (Isaiah 63:9).
Thus we find that some angel is to be sent because God will not go up: that thereupon the nation mourns, although in this twenty-third chapter they had received as a gladdening promise, the assurance of an Angel escort in Whom is the name of God; that in response to prayer God promises that His Face shall accompany them, so that it may be known that He Himself goes with them; and finally that His Face in Exodus is the Angel of His Face in Isaiah. The prophet at least had no doubt whether the gracious promise in the twenty-third chapter answered, in the thirty-third chapter, to the third verse or the fourteenth--to the menace, or to the restored favour.
This difficulty being now converted into an evidence, we turn back to examine other passages.
When the Angel of the Lord spoke to Hagar, "she called the name of Jehovah that spake unto her El Roi" (Genesis 16:11, Genesis 16:13). When God tempted Abraham, "the Angel of Jehovah called unto him out of heaven, and said,... I know that thou fearest God, seeing thou hast not withheld thy son... from Me" (Genesis 22:11-12). When a man wrestled with Jacob, he thereupon claimed to have seen God face to face, and called the place Peniel, the Face (Presence) of God (Genesis 32:4, Genesis 32:30). But Hosea tells us that "He had power with God: yea, he had power over the Angel,... and there He spake with us, even Jehovah, the God of hosts" (Hosea 12:3, Hosea 12:5). Even earlier, in his exile, the Angel of the Lord had appeared unto him and said, "I am the God of Bethel... where thou vowedst a vow unto Me." But the vow was distinctly made to God Himself: "I will surely give the tenth to Thee" (Genesis 31:1-55: Genesis 31:11, Genesis 31:13; Genesis 28:20, Genesis 28:22). Is it any wonder that when this patriarch blessed Joseph, he said, "The God before whom my fathers Abraham and Isaac did walk, the God which hath fed me all my life long unto this day, the Angel which hath redeemed me from all evil, (may He) bless the lads" (Genesis 48:15-16)?
In Exodus 3:2 the Angel of the Lord appeared out of the bush. But presently He changes into Jehovah Himself, and announces Himself to be Jehovah the God of their fathers (Exodus 3:2, Exodus 3:4, Exodus 3:15). In Exodus 13:21 Jehovah went before Israel, but the next chapter tells how "the Angel of the Lord which went before Israel removed and went behind" (Exodus 14:19); while Numbers (Numbers 20:16) says expressly that "He sent an Angel and brought us out of Egypt."
By the comparison of these and many later passages (which is nothing but the scientific process of induction, leaning not on the weight of any single verse, but on the drift and tendency of all the phenomena) we learn that God was already revealing Himself through a Medium, a distinct personality whom He could send, yet not so distinct but that His name was in Him, and He Himself was the Author of what He did.
If Israel obeyed Him, He would bring them into the promised land (Exodus 23:23); and if there they continued unseduced by false worships, He would bless their provisions, their bodily frame, their children; He would bring terror and a hornet against their foes; He would clear the land before them as fast as their population could enjoy it; He would extend their boundaries yet farther, from the Red Sea, where Solomon held Ezion Geber (1 Kings 9:26), to the Mediterranean, and from the desert where they stood to the Euphrates, where Solomon actually possessed Palmyra and Thiphsah (2 Chronicles 8:4; 1 Kings 4:24).
FOOTNOTES:
[38] Even if the rendering were accepted, "Must My Presence (My Face) go with thee?" (Can I not be trusted without a direct Presence?) the argument would not be affected, because Moses presses for the favour and obtains it.