We now proceed to consider the revelation made by Jehovah at Sinai, of His holiness, and of His requirements from man. The position of Israel before Sinai should be pondered over. It was unique. They had been delivered from Egyptian slavery by a succession of miraculous displays of divine power, and every day since they had left that land, whether in the glory-cloud, the manna, or the rock, a miracle had emphasized God’s presence among them; and having reached Sinai they were absolutely isolated from the world at large, and were shut in with themselves and with God.
The physical characteristics of Horeb and Sinai are remarkable. The barren wilderness generally, is a theme for Scripture poetry, and numberless Christian lips and pens have found in it illustrations for daily life; but Horeb evokes no song. It produces instead the feeling of awe, and hushes into silence. Horeb is “the great mountain labyrinth” where Sinai itself stands; it signifies “the mountain of the dried-up ground,” and this for generations has been its character. Sinai is the mountain of the thorn. The predominant ideas attached to the region are nakedness and barrenness. Sinai itself is noted for its bare rocks and lifeless crags, from which the soil long since has been swept away. The valley, or wady, at the mountain base, is usually but a dry watercourse, with stones tumbled about over it, brought down by the storms. The bare crags do not absorb the rain, and hence the thunder-clouds which burst over them form floods, which, with marvelous rapidity, carry all before them. The life-giving rains of heaven, by reason of the repelling rocks, are thus the cause of Sinai’s desolation. Silence reigns in the region, and where the voice of. a man, or the cry of the hyena, breaks upon it, the sound arises high up on the mountain sides.
In a very marked way in Horeb, and Sinai, a locality is prepared and selected by the divine hand for the giving of the law, and even the rain-repelling rocks seem to be a symbol of the human heart hardened against the words of heaven, so that “the commandment which was ordained to life” is “found to be unto death” (Rom. 7:10).
Over and over again, in His revelations to man, God has been pleased to give illustration to His words by the natural features of the locality where the words have been uttered. In speaking to men, God uses the natural to give emphasis to the spiritual. We are of the natural, nature environs us, and that very environment God uses to teach of the verities which lie outside and beyond the realm of nature. Israel had been all their lifetime educated under the influence of aweinspiring and magnificent temples, and the most splendid spectacles of religious pomp. They had heard the strains of music and the acclamation of thousands of voices celebrating the glory of the gods. They had yielded to the seduction of idolatry, at least in many cases. (See Amos 5:25-26.) Jehovah, their Creator, did not forget this. He arranged their encampment in the valley in such a way that they should occupy a nature-temple of such formation and magnitude, that compared with it, Egypt’s mightiest buildings were as toys. Silence, deeper than that which reigned among the columns of the temples their hands had helped to rear, enveloped them, to be broken again and again by the appalling voices and trumpets of heaven. As a roof, arching over the many-colored precipices which walled them in, stretched the thick cloud that composed the footstool of God. At the extreme end of the valley the huge cliff ^ that forms Sinai’s shoulder rose up as the end wall of the stupendous temple in which they stood, while from its heights, up into the cloud-roof, the devouring fire ascended.
Sinai is a mountain in a way isolated from others. The Scripture narrative* informs us that bounds were set about it (Ex. 19:23), that it was in view from a plain in which “all” (Ex. 19:11) the people could stand, and move either “near” it or “afar off” from it (Deut. 4:11; Ex. 20:21), and that it was sufficiently broad on the summit to enable one person to be in seclusion when seventy others were also there (Ex. 24:1-2, 9-11). These Scripture conditions seem all to be realized in the mountain of which Ra’s Sufsafeh is the shoulder, the peaked cliffs of which “rise abruptly from the plain” and overlook the large wady of Er Rehah. The whole extent of the top of this mountain forms a great platform, and the summit, Jebel Musa, which is hidden from the long valley by the Ra’s Sufsafeh precipices, stands back some considerable distance from them.
The Bible student of today is greatly favored by having to his hand careful and exact maps of the whole district of Horeb, with its peaks, precipices, and wadies. He can study them and make himself familiar with them at his leisure. The map, with the little section, supplied on page 165, are copied from the Ordnance Survey. By noticing the section, it will be observed that the plain of Er Rahah slopes gradually upward from the base of Ra’s Sufsafeh, and that, therefore, the two or three millions of Israel could stand and face the fiery mount and see all, without one rank obstructing the view of the rank behind it. By drawing a straight line touching the summits of Ra’s Sufsafeh and Jebel Musa, as shown in the section, and extending it to the left over Er Rahah, it will be proved that from no spot on the plain would the summit of Jebel Musa be visible, which fact lends considerable interest to certain details of the Bible narrative. Can anyone question the design of God in the selection of this plain? Can anyone doubt, in the face of the witness of both mountains and surroundings, that Moses did but record that which actually took place?