Mount Horeb, where the law was given, has a twofold significance. First, it is the mountain of God (3:1, 12; 4:27; 18:5; 24:13; Num. 10:33; 1 Kings 19:8). This mountain was the place for God’s people to meet with one another. At Mount Horeb Aaron met Moses (4:27). Jethro, the father-in-law of Moses, also met him on this mountain (18:5).
God’s people should always meet together in the “day” of His Word. If we all come to the Bible in the “day,” we shall be brought together at Mount Horeb. However, if some are in the “day” in coming to the Word and others are in the “night,” there will be disputing, fighting. The same Bible is to some believers a book of “day,” and to others, a book of “night.” For centuries Christians have been fighting over the Bible. The Bible, of course, is not to blame. The responsibility rests with the spiritual condition of those who read the Word. When the readers are in the “night,” they cause the Bible to become in their experience a book of “night.”
Those who falsely accuse us of teaching heresy are in the “night.” Some claim that we teach “evolution into God,” that we teach that believers are deified and become God Himself. What gross darkness! Others deny the fact that we can abide in God and have Him abide in us. They argue that it is not possible for sinners to dwell in God or have the almighty, holy God dwell in them. They actually insist that it is heresy to say that we can be one with God. They claim that it is impossible for sinners to become one with God. Those who make such accusations are altogether in a religious “night.” They are also in the “night” of the natural man. They have not entered into the “day” of God’s revelation. I wonder how they would explain the fact that we are sons of God? The Bible clearly reveals that, as children of God, we have been born of Him and possess His life and nature. According to 2 Peter 1:4, we are partakers of the divine nature. All those who accuse us of heresy need to put forth their interpretation of this verse. Surely to partake of the divine nature implies enjoying it. Such an understanding is in the “day.” However, for those who are in the “night,” what we teach and preach is heresy. Some have even gone so far as to claim that it is blasphemy to teach that we can be one spirit with God and thus be what God is (1 Cor. 6:17).
When Moses was on the mountain with God, he was infused with God. Although Moses did not realize it, this infusion caused his face to shine with divine light. The same light which was a terrifying, consuming fire to the house of Jacob was a delightful, infusing light to Moses. This is a further indication that whether the fire consumes us or infuses us depends on our standing and condition. If we are with those who make idols and offer sacrifices to them, the fire will be terrifying to us. But if we stand with Moses, the fire will be enjoyable and infusing. The fire will then shine not upon us, nor even just through us, but it will shine by mingling with us.
If iron is placed in fire, the iron will eventually begin to glow. The glowing of the iron is caused by the mingling of the fire with the iron. When the iron is put into the fire and the fire penetrates the iron, the fire and the iron become one. However, this mingling of the fire and the iron does not produce a third substance. Likewise, to say that man is mingled with God does not mean that this mingling produces a third entity, an entity which is neither God nor man. Those who make such an unfounded accusation concerning our teaching about mingling are in the “night.” To us, the truth of mingling is a marvelous aspect of the “day.” But to those who are in the “night,” it is nothing but heresy. By the Lord’s mercy we are people of the “day.” We have seen certain things in the Word, and we are enjoying them. In particular, we are enjoying the Lord’s infusion. As we abide under the shining of the Lord’s face, we are infused with His element. Furthermore, because the Bible is in our experience Mount Horeb, the mountain of God, we meet together at this mountain and are truly one.
As the mountain of God, Mount Horeb is also the place for God’s seekers to meet with God (24:13, 15-18; 1 Kings 19:8), to serve God (Exo. 3:12), and to receive God’s revelation and vision (3:1-3; 24:12-13; 1 Kings 19:8-9).
Since Mount Horeb has a twofold significance, it may also be Mount Sinai (Exo. 19:11, 18, 20-24; 34:2-4; Gal. 4:24-25; Heb. 12:18-21). Although we meet together at the mountain of God where we serve God and receive His revelation and vision, for many other Christians this mountain is Mount Sinai. At Mount Sinai the sinfulness of God’s people is exposed, and there is revealed the boundary which God has forbidden them to cross. At Mount Sinai people cannot see God, and they cannot receive revelation or vision from God. Instead, they themselves are exposed and come to see the boundary God has set. Unlike Moses, they must stay far away.
In Exodus we see at least three different classes of people who stood at different distances in relation to Mount Horeb. Moses, perhaps accompanied by Joshua, was on the mountaintop being infused with God (Exo. 24:13; 34:29). Aaron, Nadab, Abihu, and the seventy elders were on the mountain worshipping afar off and watching (24:1, 9). The children of Israel were at the bottom of the mountain standing afar off and trembling (20:18, 21). Moses was being infused, others were at a distance worshipping and watching, and the majority were at the bottom of the mountain trembling. Where are you in your experience? Are you being infused, are you watching, or are you trembling? Where you are depends on your standing and on your condition.