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 upper end of which reached to heaven, while the lower end touched the earth. This ladder all may climb up who wish to do so, and they must ultimately attain to a knowledge of Him who is above the summit of the ladder, because He remains upon it permanently. It must be well understood that the term" upon it" is employed by me in harmony with this metaphor." Angels of God" who were going up represent the prophets. That the term" angel" was applied to prophets may clearly be seen in the following passages:" He sent an angel" (Num. xx. 16):" And an angel of the Lord came up from Gilgal to Bochim" (judges ii.1). How suggestive, too, is the expression" ascending and descending on it"! The ascent is mentioned before the descent, inasmuch as the" ascending" and arriving at a certain height of the ladder precedes the" descending," i.e., the application of the knowledge acquired in the ascent for the training and instruction of mankind. This application is termed" descent," in accordance with our explanation of the term yarad (chapter x.).

To return to our subject. The phrase" stood upon it" indicates the permanence and constancy of God, and does not imply the idea of physical position. This is also the sense of the phrase" Thou shalt stand upon the rock" (Exod. xxxiii. 21). It is therefore clear that nizzab and amad are identical in this figurative signification. Comp." Behold, I will stand ('omed) before thee there upon the rock in Horeb" (Exod. xvii. 6).

CHAPTER XVI
THE word zur (rock) is a homonym. First, it denotes rock," as" And thou shalt smite the rock" (zur) (Exod. xvii. 6). Then, hard stone," like the flint, e.g.," Knives of stone" (zurim) (josh. V. 2). It is next employed to signify the quarry from which the stones are hewn; comp." Look unto the rock (zur) whence ye are hewn" (Isa. li. 1). From this latter meaning of the term another figurative notion was subsequently derived, viz.," the root and origin" of all things. It is on this account that after the words" Look to the rock whence ye are hewn," the Prophet continues," Look unto Abraham your father," from which we evidently may infer that the words" Abraham your father" serve to explain" the rock whence ye are hewn": and that the Prophet meant to say," Walk in his ways, put faith in his instruction, and conduct yourselves according to the rule of his life ! for the properties contained in the quarry should be found again in those things which are formed and hewn out of it."

It is in the latter sense that the Almighty is called" rock," He being the origin and the causa efficiens of all things besides Himself. Thus we read," He is the Rock, His work is perfect" (Deut. xxxii. 4):" Of the Rock that begat thee thou art unmindful" (Dent. xxxii. 18):" Their Rock had sold them 11 (-xi- 30):" There is no rock like our God" (I Sam. ii. 2):" The Rock of Eternity" (Isa. xxvi. 4). Again," And thou shalt stand upon the Rock" (Exod. xxxiii. 21), i.e., Be firm and steadfast in the conviction that God is the source of all things, for this will lead you towards the knowledge of the Divine Being. We have shown (chap. viii.) that the words" Behold, a place is with me" (Exod. xxxiii. 21) contain the same idea.