God will Provide Himself a Mediator as a Sacrifice for El-esh-oklah
Article #24 on the Passion of Jesus Christ
In the presence of God the Consuming Fire, all eyes were fixed on Moses as a Mediator (Gal. 3:19). He was ordained for the people to keep them safe from El-esh-oklah. Similarly, Abraham said under inspiration, “God will provide Himself a Lamb for a burnt-offering” (Gen. 22:8). Messianic Prophecy in the Law elaborates upon this message through the ministry of Moses as a messianic figure. Essentially, the mountaintop experiences of Moses are revealing how God will provide Himself a Mediator as a Sacrifice for El-esh-oklah. But readers need to look for Christology while reading biblical history to behold these wonders.
Christ can be discerned in the Theater of Typology through the inadequacies and insufficiencies of messianic figures like Moses the Mediator and Aaron the High Priest. The record of biblical history guides the reader to this conclusion, but the context of these events must be understood from the beginning. The making of a Mediator for the protection of the people is a good place to start.
Israel Fled from the Deadly Power of El-esh-oklah at Sinai
Israel was liberated from Egypt and brought to Sinai for a meeting with God (Ex. 19:3). This was plainly communicated to the people and they responded with an oath of covenantal agreement (Ex. 19:4-8). Upon purifying themselves for three days, Moses brought forth the people to the base of Sinai for a face to face meeting with El-esh-oklah (Ex. 19:9-25, 20:1-21, Deut. 4:32-33, 36, 5:4).
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God is a consuming firejealous God
The terrible majesty of God the Consuming Fire was endangering the people to the point of death. They could not endure the sight of this great Fire (Deut. 4:11, 24, 35)! They fled away for fear of death, and then asked Moses to draw near as a Mediator on their behalf. God said that they spoke accurately about their need for a Mediator because of the imminent danger of death (Gal. 3:19; Ex. 20:18-21, Deut. 5:4-5, 23-28, 18:15-19; Num. 12:6-8, Heb. 3:1-6, Deut. 34:10).
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darknessglorygreatnessNow therefore why should we die? for this great fire will consume us:they have well said all that they have spoken
Evidently, Israel couldn’t safely meet with God face to face because the fire would utterly consume them. Therefore, Moses, as a Mediator, drew near to God on their behalf. Once this formal relationship was established, all seemed well with Israel in the beginning. Everything was going according to plan. Moses proceeded to care for the people as a Priest in the role of a Mediator. He offered a sacrifice on an altar at the base of Sinai and sprinkled the people with the blood of atonement (Ex. 24:1-8, Heb. 9:18-22).
Israel Needed to be Saved from El-esh-oklah!
Moses then ascended Sinai in the sight of the people, and entered into “the midst of the cloud” of smoke, even as “the sight of the glory of the LORD was like Devouring Fire on the top of the mount” (Ex. 24:17). Moses remained there at the peak of Sinai as the Mosaic Covenant was revealed to him over the next 40 days and nights (Ex. 25:1-31:18). Nevertheless, when the fire of divine wrath was kindled, it quickly became evident that the people needed to be saved from El-esh-oklah.
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The impatient people fell into idolatry. The animal sacrifice that was offered on the holy altar at the base of Sinai wasn’t enough to protect the people (Ex. 24:1-8; Heb. 10:4). Therefore, the people were in grave danger of being consumed by the fire of El-esh-oklah! Moses knew that the situation was dire for the people. He was searching for ways to quench the fire of divine wrath while knowing God was furious with the people. The LORD even refused to go among the people according to the plan that was revealed in the Mosaic Covenant, knowing that He would be compelled to consume them “in a moment” if He walked into the camp of Israel (Ex. 33:1-6).
for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way
I will come up into the midst of thee in a moment, and consume thee
This sounds remarkably similar to how the LORD walked into Sodom & Gomorrah on that fateful day of judgment (Gen. 18:21). The Cities of the Plain were suddenly engulfed in the flames of hellfire at our LORD’s personal visitation (Gen. 18:21, 19:24). Can Moses even save the people from El-esh-oklah? This is the question posed by the storyline of these events.
Can Moses Save the People from El-esh-oklah?
Christians know that the problem cannot be solved at the Jewish altar by the blood or burning of animal sacrifices. “For it is not possible that the blood of bulls and of goats should take away sins.” (Heb 10:4). Therefore, there must be something in the sacred text that is pointing to Jesus Christ. Looking there we will discover Christ in a Theater of Typology, especially when we see the inadequacies and insufficiencies of Moses in the grand scheme of things.
Mediating was the most important part of the ministry of Moses. Shortcomings of mediation are the most important part of the ministry of Moses in respect to Christology. Anticipating Moses’ ultimate failure as a Mediator, the Law foresaw the coming of another Mediator who would one day eclipse Moses in the dawning of a New Covenant (Deut. 18:15-19, Acts 3:22-23; 2 Cor. 3:1-18). The specific way that this coming Prophet would be “like unto” Moses is describing the role of a Mediator according to Deuteronomy 18:15-17.
Christ in a Theater of Typology: The Mediator was Foretold to be a Sacrifice for an Atonement to Quench the Fire of El-esh-oklah (Ex. 32:30-33)
In desperation, Moses ascended Sinai in fervent pursuit of an “atonement” to save the people from the fire of El-esh-oklah (Ex. 32:30). The Mediator told the congregation, “now I will go up unto the LORD; peradventure I shall make an atonement for your sin” (Ex. 32:30). Moses wasn’t sure what to do! He didn’t bring an animal with him for a sacrifice at the peak of Sinai. He wasn’t even sure if an atonement was possible seeing that the LORD was recently moved to totally annihilate the people (Ex. 32:10-11).
and now I will go up unto the LORD; peradventure I shall make an atonement for your sinforgiveand if not, blot me, I pray thee, out of thy book which thou hast written
This was a marvelous moment of messianic prophecy where the Mediator was possessed by the love of God for perishing souls. Only the love of Christ could have motivated Moses to make this request before the LORD (Rom. 9:1-3). The Mediator came to the threshold of a messianic exploit of redemption and was deemed unworthy to die as a substitute for sinners. Humbled, Moses then descended Sinai at God’s command (Ex. 32:34-35).
Christ in a Theater of Typology: The Mediator was Foretold to Die a Fiery Death of Intercession Before the Face of God (Ex. 33:20-23, 34:5-9)
Moses failed to make an atonement, but he wasn’t ready to give up hope. The Spirit of Christ in the Mediator forced him to continue interceding because the Theater of Typology must go on (1 Pet. 1:11). Somehow, Moses found a way back into the presence of God for another round of intercession through a makeshift Tabernacle pitched outside the camp (Ex. 33:7-11). What happened next is the most famous episode of intercession in the biblical history of the Old Testament.
Inspiration led Moses to make another special request. If granted, the Mediator would have been led to his own death in a glorious finale of intercession, thus turning this theoretical possibility into a staggering scene of messianic prophecy. This possibility then became a subject of inquiry and conversation among Prophets on holy mountains for millennia (Lk. 9:29-31).
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Moses looked up to Jacob as an exemplary Patriarch of the Israelites. The Mediator remembered how Jacob wrestled with God in the day of his distress, and how a whole night spent in fervent intercession was rewarded with a divine blessing in the morning (Gen. 32:24-32, Hos. 12:2-6, Jer. 30:5-7). It was then that Jacob said, “I have seen God face to face, and my life is preserved” (Gen. 32:30). Perhaps this very thing was burning upon Moses’ heart when he uttered the prayer, “shew me Thy glory” (Ex. 33:18). Clearly, God knew what Moses was asking for in this request.
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descendedthe cloudstoodproclaimedthe LORD passed by before himproclaimedthat will by no means clear the guiltyvisitingAnd Moses made haste, and bowed his head toward the earth, and worshippedgracego among uspardon
The Mediator was summoned to the peak of Sinai for the intercessory experience of a lifetime! So far from seeing the Face of God, Moses needed protection from it. God was still angry! Israel was still in danger of being annihilated. Nothing like the Face of God threatens the destruction of sinners in glorious power (1 Pet. 3:12; Rev. 6:15-17, 20:11; 2 Thess. 1:9)! Therefore, as soon as Moses found audience with El-esh-oklah, after a pass by encounter with the unapproachable Light that shines from the Face of God (1 Tim. 6:16), the Mediator fell down prostrate before the fire of the LORD and cried out for mercy for 40 days and 40 nights without eating or drinking. This is the explicit emphasis of Deuteronomy 9:18-19, 25, 10:10, & Psalm 106:23.
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Putting everything together paints a more complete picture. Seeing that the LORD was still minded to execute judgment, and that this would come in a mighty destruction of Israel, Moses said, “I fell down before the LORD” (Deut. 9:18, 25). The record of Scripture reflects that “Moses made haste, and bowed his head toward the earth, and worshipped.” (Ex. 34:8). Nothing else but intercession kept Moses on the mountain for so long a time. It was a long and hard-fought battle of intercession.
This episode continued for 40 days & 40 nights until, at last, God repented, and the Mosaic Covenant was ratified. The newly cut “Tables of Stone” rewritten with the 10 commandments bore witness of the restoration (Ex. 34:1, 27-28, Deut. 4:13). This came as a gracious reward to an unrelenting Mediator, who prayed to God, “go among us” (Ex. 34:9), when the LORD had decided against dwelling among Israel (Ex. 33:1-6). There is no explanation for this but sovereign mercy (Ex. 33:19, Rom. 9:15).
All the credit should be given to Jesus Christ. He is the main character in the Theater of Typology. Legally speaking, there was no real merit in the length and rigor of Moses’ intercessions before the LORD. Similarly, there was no merit in the death of Moses (Ex. 32:30-33); and this is precisely why the Mediator of the Old Testament wasn’t allowed to die in an intercessory episode of seeing the Face of God at the peak of Sinai (Ex. 33:20-23).
Moses was deemed unworthy to die in both of these events (Ex. 32:30-33, 33:20-23)! This was setting a stage for the coming of a more worthy Mediator who is capable of suffering and dying a meritorious death on behalf of perishing sinners (Lk. 9:29-31). The combined testimony of these two events, revealing the insufficiency and inadequacy of the Mediator, are prophetically illustrating one event in the future: when Jesus Christ died a glorious death before the Face of God as an atonement. “In the Mount of the LORD it shall be seen.” (Gen. 22:14). The scriptural evidence for this is overwhelming.
The Face of God is an Essential Part of the Legal Process of an Atonement
The Face of God is an essential part of the legal process of an atonement. Moses knew exactly what he was praying for, when in the throes of intercession, he asked the LORD, “shew me Thy glory” (Ex. 33:18). He was asking to see the Face of God! For some perspective, think about what Moses had already been through as a Mediator. While mediating in the recent past Moses had come nearer to the glory of God than anyone else in his generation, but he was never permitted to see the Face of God (Ex. 24:1-2, 9-18).
Moses “went into the midst of the cloud” at the peak of Sinai as the Elders of Israel watched on, knowing that their Mediator entered into a pavilion of glory that contained the Throne Room of God (Ex. 24:10). If the Elders of Israel saw the floor of the Throne Room of God, and it was spectacular to behold (Ex. 24:10), it stands to reason that Moses saw many wonderful things when he went into the cloud (Ex. 24:18, Lk. 9:34). As one standing in the Holy of Holies of Heaven, the Mediator found himself in the presence of cherubic splendor surrounding the Throne of God! But the one thing that was hidden from the Mediator was the Face of God. Hence, the prayer, “shew me Thy glory” (Ex. 33:18).
The Cherubim were doing their duty to cover the Face of God. This is why these guardian angels were created. They are called “covering” Cherubim (Ezek. 28:14, 16). As they raise, stretch out, and spread forth their mighty wings, with each Cherubim joining each other wing to wing, the Throne of God is essentially covered (2 Chron. 3:12-13, 5:7-8; Heb. 9:5; Ex. 25:18-20, 37:7-9). Literally, the cherubic splendor acts as a covering to hide the deadly power of the Face of God. Beholden to these heavenly things for the first 40 days and nights, Moses carefully instructed the builders to make replicas of the Cherubim, the Ark, and the Mercy Seat, and then he situated everything in the Holy of Holies of the Tabernacle after the same “pattern” revealed to him in the holy mount (Ex. 25:10-40; Heb. 8:5).
Arguably, Moses saw a lot of glory! Nevertheless, even after beholding all these things, we can still hear Moses praying, “shew me Thy glory”, because all these heavenly things were inglorious compared to the Face of God (Ex. 33:18). God answered the Mediator, by saying, “Thou canst not see My Face: for there shall no man see Me, and live.” (Ex. 33:20). Theoretically, if Moses was deemed worthy to die as an atonement for mankind, he would have been required to come Face to Face with God in the Throne Room at the peak of Sinai. The same thing can be observed when the mantle of intercession was passed from the Mediator to the High Priest. Accordingly, on the Day of Atonement, Aaron the High Priest was required to bring the blood of the sacrifices into the Holy of Holies to sprinkle it on and before the Throne of God, bringing the High Priest dangerously close to the Face of God (Lev. 16:14, 15).
For some perspective, in bringing the blood from the altar to the Mercy Seat, the High Priest had to find passage through the symbolic presence of the Cherubim surrounding the Throne on every side. These visible symbols were representing an invisible reality! The mighty Cherubim were really present in the Tabernacle and the Temple, according to the testimonies of Isaiah and Ezekiel, among others (Isa. 6:1-8, Ezek. 10:1-17). Knowing this, imagine how Aaron the High Priest might have felt as he ceremoniously walked from the altar into the Holy of Holies.
The altar was located directly outside the door of the Tabernacle. Aaron the High Priest was first confronted by the images of the Cherubim as he entered the Sanctuary because their images were sewn on all the curtains that served as the interior walls of the Tabernacle (Ex. 26:1, 36:8). Secondarily, the High Priest was confronted by the Cherubim as he drew near to the Holy of Holies because their images were sewn on the “vail” of the Holy of Holies (Ex. 26:31-35, 36:35). Finally, upon entering the Holy of Holies, the High Priest had to endure one final confrontation: in order to get to the Throne for the sprinkling, Aaron had to go in between two golden statues of Cherubim that were standing on either side of the Throne of God as they were overshadowing and covering it with their wings (2 Chron. 3:12-13, 5:7-8; Heb. 9:5; Ex. 25:18-20, 37:7-9).
The High Priest had to get past two layers of covering Cherubim before even entering the Holy of Holies. This was a miraculous feat! Remember, no one could get passed the Cherubim when they were guarding Eden (Gen. 3:24). The High Priest also had to maneuver in between the Cherubim once he was in the Throne Room of God. Can you imagine the trepidation of the High Priest as he carefully went in between the Cherubim to sprinkle the blood on and before the Throne (Lev. 16:14, 15)? Even the Cherubim were afraid to look upon God! They covered their faces as they cried, “Holy, Holy, Holy, is the LORD of Hosts” (Isa. 6:2, 3)! The whereabouts of the High Priest in the Holy of Holies on the Day of Atonement can only be compared to the former experiences of the Mediator at the peak of Sinai. A real parallelism exists between these two officers in a hierarchy of holy places. The exact same scenario is being illustrated in two different holy places so that we can comprehend the colossal task of an atonement.
Like Moses the Mediator at the peak of Sinai, Aaron the High Priest was also deemed unworthy to behold the Face of God in the Holy of Holies of the Tabernacle. Therefore, a thick cloud of smoke filled the Holy of Holies! Firstly, the cloud of smoke prevented Aaron from looking plainly upon God as He visibly appeared in glory above the Mercy Seat (Ex. 25:22, Lev. 16:1-2, Num. 7:89). Secondarily, the smoke hid the deadly power of divine Light coming from the Face of God (Lev. 16:1-2, 12-17; Isa. 6:4, Ezek. 10:4; 1 Tim. 6:16). Do you see the parallelism with the Mediator at the peak of Sinai? The Mediator had to be hidden from the deadly power of divine Light (Hab. 3:3-4, Deut. 33:2, Ps. 99:1) during a “pass by” encounter with the Face of God (Ex. 33:22, 34:6, 1 Kg. 19:11-12).
The Mediator and the High Priest hardly survived these encounters with God because they were both deemed unworthy to see the Face of God. Consequentially, in the Theater of Typology, both of these men serve as messianic figures, and therefore these official roles are blended in Christ according to the Book of Hebrews (Mediator: Heb. 8:6, 9:15, 12:24; High Priest: Heb. 2:17, 3:1-6, 4:14-16, 5:5-6, 10, 6:19-20, 7:26, 8:1-5, 9:7, 11, 25, 10:19-23, 13:11).
The Light Shining from the Face of God was the Power and Force that Created and Sustained the Fire of El-esh-oklah
It is settled. Moses couldn’t stand before the Light (1 Tim. 6:16)! But could he turn away the Fire? Not if “the Light of Israel shall be for a Fire” (Isa. 10:17)! Ezekiel was overpowered by the terrible majesty of cherubic splendor when he was brought before the Throne of God (Ezek. 1:4, 26-28). What could Moses do in such circumstances? The Mediator had no power to stop the fire of El-esh-oklah from consuming the people. He had no animal to sacrifice, nor could he offer himself as a sacrifice! Nevertheless, we see the Mediator fallen down before the fire of El-esh-oklah for 40 days and nights without eating or drinking (Deut. 9:18-19, 25, 10:10, Psalm 106:23)! Why?
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Was El-esh-oklah standing before the Mediator as an indifferent bystander? Where is the execution of divine justice that merits sovereign mercy (Ex. 33:19, Rom. 9:19)? There was no merit in the Mediator’s praying or pleading. There was no ransom in his prostration (Micah 6:6-7). A Sinai void of Christ was a cause for great weeping, even as John wept in the holy place of Heaven (Rev. 5:1-7).
El-esh-oklah is Not an Indifferent Bystander! El-esh-oklah is the Executioner! The Fire of El-esh-oklah Can Only Be Quenched at the Altar of Atonement
Did Aaron the High Priest have the power to stop the fire from consuming the people? Was El-esh-oklah standing before the holy altar of the Tabernacle as an indifferent bystander watching the work of the High Priest in action? Remember, by design, a parallelism exists between the holy places of Sinai and the Tabernacle. The story of El-esh-oklah continued from Sinai to the Tabernacle. The danger posed by the fire continued to be a problem. Therefore, the holy altar of the Tabernacle legally brought the sacrifices “before the LORD” (Ex. 29:42, Lev. 4:4, 6, 15, 17, 6:7, 16:7, 10, 12, 13, 18, 30). So far from being an indifferent bystander, the LORD was an active participant in the execution of sinners! This participation came in the form of a fire.
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fireconsumedburnt offeringsacrificesthe glory of the LORDthe glory of the LORDfirethe glory of the LORD
The Mediator and the High Priest were shocked to see El-esh-oklah at work upon the altar of the Tabernacle. Along with the Priesthood, they became mere spectators in these awesome occasions of biblical history. Theoretically, if the Mediator and the High Priest of the Old Testament were deemed worthy, as the sinless and spotless Lamb of God, they would have been consumed instead of these animal sacrifices, and then a real and lasting atonement would have been accomplished. Sin and death came upon mankind through a man. Sin and death can only be removed from mankind through a Man (1 Cor. 15:21, Rom. 5:12). Hence, God will do all the hard work through the incarnation.
When the LORD did all the work in the Theater of Typology, rendering the Mediator and the High Priest of the Old Testament mere spectators, this was a strong indication of good things to come when the incarnated Son of God will assume all these roles at once. As a Mediator, High Priest, and Sacrifice, God-Incarnate will do what is necessary to satisfy the justice El-esh-oklah. Believers are seeing clearly when God gets all the glory! Seeing divine things correctly will turn the heart of Israel back to God in any generation.
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An unusual Prophet was commissioned to prepare the way for the coming of Jesus Christ, the High Priest after the Order of Melchizedek (Isa. 40:3-9; Ps. 110:4). His name was John the Baptist (Lk. 3:1-6, Jn. 1:20-23). He came in the spirit and power of Elijah to turn the heart of the people back to God (Matt. 11:7-15; Mal. 3:1, 4:4-6; Mk. 9:11-13)! However, unlike Elijah, he performed no miracles before the people.
Fire miraculously came down from Heaven and consumed the burnt offering that Elijah prepared. This sign and wonder was publicly done to the astonishment of doubters and scorners! Similarly, John the Baptist’s preparations could be summed up in this one proclamation: “Behold the Lamb of God, which taketh away the sin of the world.” (Jn. 1:29)! Those who have eyes to see are made to behold a fire coming down from Heaven to burn and consume the Lamb of God, according to the ancient prophecy, “God will provide Himself a Lamb for a burnt-offering” (Gen. 22:8)! Even so shall many hearts be turned to God.
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In retrospect, seeing that there is only one Mediator between God and men, we can comprehend the significance of Moses’ life and ministry as a typological figure of messianic prophecy. The ministry of Jesus Christ as a Mediator was essentially revealed in how He became a “ransom for all” in the sacrifice of Himself. Seeing the need for it, even Moses tried to give himself as a ransom for an atonement, but he was forbidden by God because he was deemed unworthy (Ex. 32:30-33). The insufficiency and inadequacy of Moses as a Mediator was making a stage for the coming of Jesus Christ.
bloodbloodwho through the Eternal Spirit offered himself without spot to GodAnd for this cause he is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance
Moses, the Mediator of the Old Covenant, attempted to offer himself to God in death as a sacrifice for an atonement, but he was spotted and stained by his own sin. Jesus Christ, the Mediator of the New Covenant, was far more excellent than Moses because He “offered Himself without spot to God”, and therefore “by means of death” Jesus Christ has ransomed or redeemed all the elect from damnation (Heb. 9:14-15). Being the sinless Son of God, He alone had the ability to “bear the sins” of the world (Heb. 9:28, 1 Jn. 2:2; Heb. 7:26-27). In Christ the role of a Mediator and a High Priest are blended together in the ministry of one Man. Illustriously, the Son of God made the sacrifice and accomplished His official duty “when He offered up Himself” (Heb. 7:27).
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He appeared to put away sin by the Sacrifice of Himself
“So Christ was once offered to bear the sins of many…”
Through the power of divine imputation, Jesus Christ legally became a sinner in the sight of God (2 Cor. 5:21, Rom. 8:3). Divine justice demands the death of sinners! Therefore, Jesus Christ died in our stead. He died a horrible death! Why? Because God is furious with sinners. A great fire was kindled in divine anger! According to the testimony of Holy Scripture, El-esh-oklah demands the burning of sinners! Therefore, Jesus Christ suffered fiery torment in death.
The Hellish Suffering of Jesus Christ Satisfied the Justice of El-esh-oklah
Legally, the suffering of Jesus Christ equals and exceeds the torment of eternal hellfire, even though it was all accomplished in 15 to 17 hours from Gethsemane to Calvary. Alive and conscious, Jesus Christ was taken outside of the City of Jerusalem to be tortured and executed on the hill of Calvary, and His journey there was likened to the ceremonial transport of “the bodies of those beasts” that were thrown onto a heaping pile of unclean ashes and “burned without the camp” of Israel (Heb. 13:11-12).
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Behold! Sin must be taken, and borne, if it is going to be taken away. While everyone else was going about another day as usual, Jesus Christ was absorbing the wrath of God during every second of every minute from Gethsemane to Calvary until He expired in death on the Cross. Literally, this is what Heaven was seeing as Jesus Christ carried the Cross to the hill of Calvary! Paul was quoting from Leviticus 4:4-12 in Hebrews 13:11-12. Are you seeing the same thing?
Scripture states that Jesus Christ “suffered without the gate” exactly like the bodies of those beasts were “burned without the camp”, because the fire of El-esh-oklah was burning Jesus Christ on the Cross of Calvary. In the same location where Abraham was commanded to sacrifice and burn his only begotten son, Isaac, the ancient prophecy was finally accomplished: “God will provide Himself a Lamb for a burnt-offering” (Gen. 22:8). A Roman Cross was acting as a Jewish “altar” according to Hebrews 13:10. “In the Mount of the LORD it shall be seen.” (Gen. 22:14).
“Ought not Christ to have suffered these things, and to enter into His glory?” – Luke 24:26
Imagine the look of terror on Isaac’s face while he was lying bound upon the altar as the knife of Abraham comes down upon his body for the slaughter! Ought not Christ to have suffered these things? Imagine Moses the Mediator at the peak of Sinai without a cleft of the rock to hide in or a divine hand to protect him as the deadly power of Light from the Face of God rises up against him, making the Mediator look upon what the river, sea, hills, and mountains “saw” (Ex. 33:22-23; Ps. 77:16; Ps. 114:3-6)! Ought not Christ to have suffered these things?
Keep in mind that God was not angry with the river, sea, hills, or mountains (Hab. 3:8, 10). Nevertheless, one glimpse of the Face of God was so terrifying that the mountains were being set on fire and melting (Judges 5:4-5, Isa. 64:1-4), and in this sense they were bowing (Hab. 3:6), even as the earth beneath them was quaking and trembling (Judges 5:4, Ps. 68:8) insomuch that the mountains were moving out of their locations (Ps. 114:4, 68:16, Hab. 3:10). Ought not Christ to have suffered these things?
Imagine Moses the Mediator being fully exposed to the Face of God as mount Sinai is rending and the rocks around him are being scorched with fire and broken in pieces (1 Kg. 19:11-12, Hab. 3:3-4, Deut. 33:2)! Imagine the Mediator being struck by the bright beams of Light shining from the Face of God, a deadly power of Light causing Moses’ body to suddenly burst into flames, even as the fire of El-esh-oklah burns him alive and consumes him into ashes as a burnt offering, exactly like the presence of the LORD personally consumed the burnt offerings at the altar of the Tabernacle, or like the fire suddenly devoured sinners in the wilderness (Lev. 9:24, 10:1-2; 1 Chron. 21:26, 2 Chron. 7:1-3; Num. 11:1-3, 16:35)! Ought not Christ to have suffered these things?
Imagine Aaron the High Priest going from the altar to the Throne remaining undeterred after being confronted by the presence of mighty Cherubims – finding passage into a cloudless Holy of Holies where he is then fully exposed to the Light that shines from the Face of God, and there he dies a glorious death like Moses at the peak of Sinai (Lev. 16:13; Isa. 6:4, Ezek. 10:4)! Ought not Christ to have suffered these things?
It is likely that some High Priests died in the Holy of Holies on the Day of Atonement throughout Jewish history for one reason or another (Lev. 16:13, Ex. 28:35). Perhaps this gave rise to the inordinate tradition that a rope should be tied around the High Priest so that the dead body could be safely retrieved by other Priests without having to enter the Holy of Holies. Even these men, who were “holiness to the LORD” (Ex. 39:30), were in spectacular danger when going before the LORD! Notwithstanding, our great “High Priest” fulfilled His priestly duty when “He offered up Himself” to consciously endure and absorb the hellish power of divine wrath once and for all (Heb. 7:26-27).
Imagine the terrible majesty of God thundering against Jesus Christ as He suffered in both body and soul when the sin of the world was placed upon the Lamb of God as the Cross of Calvary performed the mechanism of a Jewish altar, thus fulfilling the ancient prophecy, “In the Mount of the LORD it shall be seen.” (Gen. 22:14; Jn. 1:29; 1 Jn. 2:2)! Ought not Christ to have suffered these things? Now, imagine the glory that is to follow our Savior after He took lodge in a graveyard of dead men! His body was laid to rest there in the sepulcher of a rich man. It wasn’t long before death and hell had a story to tell! He that has ears to hear, let him hear. “And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after His resurrection, and went into the holy city, and appeared unto many.” (Matt. 27:52-53)
