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Exodus Chapter
Thirty-three
Exodus 33
Chapter Contents
The Lord refuses to go with Israel. (1-6) The tabernacle
of Moses removed without the camp. (7-11) Moses desires to see the glory of
God. (12-23)
Commentary on Exodus 33:1-6
(Read Exodus 33:1-6)
Those whom God pardons
must be made to know what their
sin deserved. "Let them go forward as they are;" this was very
expressive of God's displeasure. Though he promises to make good his covenant
with Abraham
in giving them Canaan
yet he denies them the tokens of his
presence they had been blessed with. The people mourned for their sin. Of all
the bitter fruits and consequences of sin
true penitents most lament
and
dread most
God's departure from them. Canaan itself would be no pleasant land
without the Lord's presence. Those who parted with ornaments to maintain sin
could do no less than lay aside ornaments
in token of sorrow and shame for it.
Commentary on Exodus 33:7-11
(Read Exodus 33:7-11)
Moses took the tabernacle
and pitched it without the
camp. This seems to have been a temporary building
set up for worship
and at
which he judged disputes among the people. The people looked after him; they
were very desirous to be at peace with God
and concerned to know what would
come to pass. The cloudy pillar which had withdrawn from the camp when it was
polluted with idolatry
now returned. If our hearts go forth toward God to meet
him
he will graciously come to meet us.
Commentary on Exodus 33:12-23
(Read Exodus 33:12-23)
Moses is very earnest with God. Thus
by the intercession
of Christ
we are not only saved from ruin
but become entitled to everlasting
happiness. Observe here how he pleads. We find grace in God's sight
if we find
grace in our hearts to guide and quicken us in the way of our duty. Moses
speaks as one who dreaded the thought of going forward without the Lord's
presence. God's gracious promises
and mercy towards us
should not only
encourage our faith
but also excite our fervency in prayer. Observe how he
speeds. See
in a type
Christ's intercession
which he ever lives to make for
all that come to God by him; and that it is not by any thing in those for whom
he intercedes. Moses then entreats a sight of God's glory
and is heard in that
also. A full discovery of the glory of God
would overwhelm even Moses himself.
Man is mean
and unworthy of it; weak
and could not bear it; guilty
and could
not but dread it. The merciful display which is made in Christ Jesus
alone can
be borne by us. The Lord granted that which would abundantly satisfy. God's
goodness is his glory; and he will have us to know him by the glory of his
mercy
more than by the glory of his majesty. Upon the rock there was a fit
place for Moses to view the goodness and glory of God. The rock in Horeb was
typical of Christ the Rock; the Rock of refuge
salvation
and strength. Happy
are they who stand upon this Rock. The cleft may be an emblem of Christ
as
smitten
crucified
wounded
and slain. What follows
denotes the imperfect
knowledge of God in the present state
even as revealed in Christ; for this
when compared with the heavenly sight of him. is but like seeing a man that is
gone by
whose back only is to be seen. God in Christ
as he is
even the
fullest and brightest displays of his glory
grace
and goodness
are reserved
to another state.
── Matthew Henry《Concise Commentary on Exodus》
Exodus 33
Verse 5
[5] For
the LORD had said unto Moses
Say unto the children of Israel
Ye are a stiffnecked
people: I will come up into the midst of thee in a moment
and consume thee:
therefore now put off thy ornaments from thee
that I may know what to do unto
thee.
I will come up — As
if he had said
ye deserve that I should do so.
Put off thine ornaments
that I may know what
to do with thee — That is
put thyself into the posture of a
penitent
that the dispute may be determined in thy favour
and mercy may
rejoice against judgment.
Verse 6
[6] And the children of Israel stripped themselves of their ornaments by the
mount Horeb.
And Israel stript themselves of their
ornaments
by the mount; or
as some read it
at a distance from the mount -
Stand afar off
like the publican
Luke 18:13. God bid them lay aside their
ornaments
and they did so; both to shew in general their deep mourning
and in
particular to take a holy revenge upon themselves for giving their ear-rings to
make the golden calf of.
Verse 7
[7] And
Moses took the tabernacle
and pitched it without the camp
afar off from the
camp
and called it the Tabernacle of the congregation. And it came to pass
that every one which sought the LORD went out unto the tabernacle of the
congregation
which was without the camp.
And Moses took the tabernacle — The tent wherein he gave audience
heard causes
and inquired of God
and pitched it without
afar off from the camp - To signify to them that they
were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that
was afterwards to be erected
a hasty draught from the pattern shewed him in
the mount
designed for direction to the workman
and used in the mean time as
a tabernacle of meeting between God and Moses about public affairs.
Verse 8
[8] And
it came to pass
when Moses went out unto the tabernacle
that all the people
rose up
and stood every man at his tent door
and looked after Moses
until he
was gone into the tabernacle.
And when Moses went out to the tabernacle
the people looked after him - In token of their respect to him whom before they
had slighted
and their dependence upon his mediation. By this it appeared
that they were full of concern what would be the issue.
Verse 10
[10] And all the people saw the cloudy pillar stand at the tabernacle door: and
all the people rose up and worshipped
every man in his tent door.
And when they saw the cloudy pillar
that
symbol of God's presence
give Moses the meeting
they all worshipped every man
at his tent door - Thereby they signified
Their humble adoration of the divine
majesty. Their thankfulness to God
that he was pleased to shew them this token
for good
for if he had been pleased to kill them he would not have shewed them
such things as these. And their hearty concurrence with Moses as their advocate
in every thing he should promise for them.
Verse 11
[11] And
the LORD spake unto Moses face to face
as a man speaketh unto his friend. And
he turned again into the camp: but his servant Joshua
the son of Nun
a young
man
departed not out of the tabernacle.
And the Lord spake to Moses face to face as a
man speaketh to his friend — Which intimates not only that God revealed
himself to Moses with greater clearness than to any other of the prophets
but
also with greater expressions of particular kindness than to any other. He
spake not as a prince to a subject
but as a man to his friend
whom he loves
and with whom he takes sweet counsel.
And he turned again into the camp — To tell the people what hopes he had of bringing this business to a good
issue. But because he intended speedily to return to the tabernacle
he left
Joshua there.
Verse 12
[12] And
Moses said unto the LORD
See
thou sayest unto me
Bring up this people: and
thou hast not let me know whom thou wilt send with me. Yet thou hast said
I know
thee by name
and thou hast also found grace in my sight.
Moses now returned to the door of the
tabernacle
as an important supplicant for two favours
and prevails for both:
herein he was a type of Christ the great intercessor
whom the Father heareth always.
He is earnest with God for a grant of his presence with Israel in the rest of
their march to Canaan.
Thou sayst
bring up this people — Lord
it is thou thyself that employest me
and wilt thou not own me? I
am in the way of my duty
and shall I not have thy presence with me in that
way? Yet
Thou hast said
I know thee by name
as a particular friend
and thou
hast also found grace in my sight
above any other.
Verse 13
[13] Now
therefore
I pray thee
if I have found grace in thy sight
shew me now thy
way
that I may know thee
that I may find grace in thy sight: and consider
that this nation is thy people.
Now therefore
if I have found grace in thy
sight
shew me thy way — What favour God had expressed to the
people they had forfeited the benefit of; and therefore Moses lays the stress
of his plea upon what God had said to him. By this therefore he takes hold on
God
Lord
if thou wilt do any thing for me
do this for the people. Thus our
Lord Jesus
in his intercession
presents himself to the Father
as one in whom
he is always well-pleased
and so obtains mercy for us with whom he is justly
displeased
Shew me thy way
that I may know thee
that I may find grace in thy
sight - He insinuates that the people also
though most unworthy
yet were in
some relation to God; consider that this nation is thy people; a people that
thou hast done great things for
redeemed to thyself
and taken into covenant
with thyself; Lord
they are thy own
do not leave them.
Verse 15
[15] And
he said unto him
If thy presence go not with me
carry us not up hence.
And he said
If thy presence go not with me
carry us not up hence — He speaks as one that dreaded the thought
of going forward without God's presence.
Verse 16
[16] For
wherein shall it be known here that I and thy people have found grace in thy
sight? is it not in that thou goest with us? so shall we be separated
I and
thy people
from all the people that are upon the face of the earth.
Wherein shall it be known to the nations that
have their eyes upon us
that I
and thy people
have found grace in thy sight;
so as to be separated from all people upon earth? Is it not that thou goest
with us? Nothing short of that can answer these characters.
Verse 17
[17] And
the LORD said unto Moses
I will do this thing also that thou hast spoken: for
thou hast found grace in my sight
and I know thee by name.
I will do this thing also that thou hast
spoken — See the power of prayer! See the riches of
God's goodness! See in type the prevalency of Christ's intercession
which he
ever lives to make for all those that come to God by him! And the ground of
that prevalency
is purely in his own merit
it is because thou hast found
grace in my sight. And now God is perfectly reconciled to them
and his
presence in the pillar of cloud returns to them.
Verse 18
[18] And
he said
I beseech thee
shew me thy glory.
I beseech thee shew me thy glory — Moses had lately been in the mount with God
and had had as intimate
communion with God
as ever any man had on this side heaven
and yet he is
still desiring a farther acquaintance.
Shew me thy glory —
Make me to see it; so the word is: make it some way or other visible
and
enable me to bear the sight of it. Not that he was so ignorant as to think
God's essence could be seen with bodily eyes
but having hitherto only heard a
voice out of a pillar of cloud or fire
he desired to see some representation
of the divine glory
such as God saw fit to gratify him with.
Verse 20
[20] And
he said
Thou canst not see my face: for there shall no man see me
and live.
Thou canst not see my face — A full discovery of the glory of God would quite overpower the faculties
of any mortal man.
I will make all my goodness pass before thee — He had given him wonderful instances of his goodness in being reconciled
to Israel; but that was only goodness in the stream
he would shew him goodness
in the spring. This was a sufficient answer to his request: Shew me thy glory
saith Moses; I will shew thee my goodness
saith God. God's goodness is his
glory; and he will have us to know him by the glory of his mercy
more than by
the glory of his majesty. And I will be gracious to whom I will be gracious -
In bestowing his gifts
and is not debtor to any
nor accountable to any; all
his reasons of mercy are fetched from within himself
not from any merit in his
creatures
and I will shew mercy on whom I will shew mercy - For his grace is
always free. He never damns by prerogative
but by prerogative he saves.
Verse 22
[22] And
it shall come to pass
while my glory passeth by
that I will put thee in a
clift of the rock
and will cover thee with my hand while I pass by:
I will put thee in a cleft of the rock — In that he was to be sheltered from the dazzling light
and devouring
fire of God's glory. This was the rock in Horeb
out of which water was
brought
of which it is said
That rock was Christ
1 Corinthians 10:4. 'Tis in the clefts of this
rock that we are secured from the wrath of God
which otherwise would consume
us: God himself will protect those that are thus hid: and it is only through
Christ that we have the knowledge of the glory of God. None can see that to
their comfort
but those that stand upon this rock
and take shelter in it.
Verse 23
[23] And
I will take away mine hand
and thou shalt see my back parts: but my face shall
not be seen.
And I will take away my hand — Speaking after the manner of men.
And thou shalt see my back-parts — The face in man is the seat of majesty
and men are known by their
faces
in them we take a full view of men; that sight of God Moses might not
have
but such a sight as we have of a man who is gone past us
so that we only
see his back. Now Moses was allowed to see this only
but when he was a witness
to Christ's transfiguration
he saw his face shine as the sun.
──
John Wesley《Explanatory Notes on Exodus》
33 Chapter 33
Verses 1-3
Without the camp.
The Tabernacle without the camp
I. First
then
they
that seek the Lord must go without the camp.
1. It is scarcely necessary for me to say that no man can be a true
seeker of God who has anything to do with the camp of the profane. We must take
care that our garments are entirely clean from those lusts of the flesh
and
those blasphemies of the ungodly.
2. Again
we must as much come out from the camp of the careless as
from the camp of the profane. The largest company in the world is not that of
the profane
but of the thoughtless--not those who oppose
but who neglect the
great salvation.
3. But we must go further than this: if a man would have fellowship
with God he must go even out of the camp of the merely steady
sedate
and
thoughtful; for there be multitudes whose thoughts are not God’s thoughts
and
whose ways are not His ways
who are in every respect conformed outwardly to
the laws of God
and who rigidly observe the customs of upright society--who
think
and therefore abhor the trifles of the world--but who
notwithstanding
have never learned to set their affections on things above. It is not enough to
leave the Amalekites; thou must leave even the hosts of Moab
brother though
Moab may seem to be to the Israel of God.
4. He that would know anything of God aright must even come out of
the camp of the merely religious. Oh
it is one thing to attend to religion
but another thing to be in Christ Jesus; it is one thing to have the name upon
the church book
but quite another thing to have it written in the Lamb’s book
of life.
II. This going out
of the camp will involve much inconvenience.
1. You will find that your diffidence and your modesty will sometimes
shrink from the performance of duty’s stern commands. If Christ be worth
anything
He is worth avowing before the world
before men
before angels
and
before devils.
2. Peradventure when you go without the camp you will lose some of
your best friends. You will find that many a tie has to be cut when your soul
is bound with cords to the horns of the altar. Can you do it? As Christ left
His Father for you
can you leave all for Him?
3. You will find
too
when you go without the camp
you will have
some even professedly godly people against you. “Ah!” they will say
when you
are filled with the Spirit
and are anxious to serve God as Caleb did
with all
your heart--“Ah! young man
that is fanaticism
and it will grow cool by and
by.”
4. Another inconvenience to which you will be exposed is that you
will be charged falsely. So was your Master
remember. Endure
as He did.
5. Again
you must expect to be watched. If you profess to go without
the camp
others will look for something extra in you--mind that they are not
disappointed. I have heard some say
“I do not like to join the Church because
then there would be so much expected of me.” Just so
and that is the very
reason why you should
because their expectation will be a sort of sacred clog
to you when you are tempted
and may help to give impetus to your character and
carefulness to your walk
when you know that you are looked upon by the eyes of
men.
III. Now I come to
use certain arguments
by which I desire earnestly to persuade each Christian
here to go without the camp; to be exact in his obedience; and to be precise in
his following the Lamb withersoever He goeth.
1. I use first a selfish argument
it is to do it for your own
comfort’s sake. If a Christian can be saved while he conforms to this world
at
any rate he will be saved so as by fire. Would you like to go to heaven in the
dark
and enter there as a shipwrecked mariner climbs the rocks of his native
country?
2. But I have a better reason than that
and it is
for your own
growth in grace do it. If you would have much faith
you cannot have much faith
while you are mixed with sinners. If you would have much love
your love cannot
grow while you mingle with the ungodly.
3. I beseech you
Christian men and women
come right out and be your
Master’s soldiers wholly for the Church’s sake. It is the few men in the
Church
and those who have been distinct from her
who have saved the Church in
all times.
4. And for the world’s sake
let me beg you to do thus. The Church
itself can never be the salt of the world
unless there be some particular men
who are the salt of the Church.
5. And now lastly
for your Master’s sake. What have you and I to do
in the camp when He was driven from it? What have we to do with hosannas when
He was followed with hootings
“Crucify Him
crucify Him “? What have I to do
in the tent while my Captain lies in the open battle-field? (C. H. Spurgeon.)
Put off thy ornaments from thee
that I may know what to do unto
thee.
The work of Lent
Lent is a season with a likeness to Jewish ordinances
because man
in his nature and wants is ever the same; it is a Christian season
because its
one object is to make us know more of the nearness of God to man
which is the
great fact of Christianity. In the text we have one of God’s most explicit
statements of the need of such observance; and we ask the meaning of that
reason which He assigns for a season of special penitence and humiliation.
1. God wishes to know what to do with us. If the putting aside of
ornaments
no matter how valuable or brilliant
is the condition of that
process
it ought to be done; for God’s action must be full of power and love;
and to be told that His hand is to be felt in our life
must imply that a
blessing is to be bestowed upon us far beyond anything that can come from any
other addition.
2. Never at any stage of His revelation has God ceased
in one form
or other
to prescribe temporary and voluntary relinquishments
in order that
He may enter. The ornaments
or God’s voice--that is the simple form of choice.
3. The object of God’s dealings with men is
that He may destroy
their sin. And there is no more fruitful source of sin than those ornaments
which He tells us to put away. The things which gather about our lives are
causes of separation from our brother. The innocence or the desirability of the
ornament may make no difference in the result. Learning
applause
and culture
may make us just as forgetful
or unsympathetic
or even cruel towards others
as the more material possessions of life.
4. We can see
therefore
that this command is like the call of a
John Baptist: Make the way plain
the path straight and level
for the coming
of the Lord; remove the stumbling-block which has been in thy own or thy
brother’s path. Men must learn to see their oneness as brothers
before sin can
be done away; lives very different from each other must be placed side by side
and then new modes of thought and comparison will at once enter. How often one
word
which gives us a glimpse into the real condition of another’s heart
makes us ashamed of some feeling which we have been cherishing toward him!
5. But the sins against our brethren are not the only evil that our
ornaments work
and do not constitute the only reason why they must be
abandoned before God can do His work for us. Those very sins spring from a
deeper injury which has been done to our souls. These things that have attached
themselves to life come to be regarded as its substance
and to regulate its
whole movement. What the text says to us
then
is this: Cease to depend upon
the present condition and surroundings of life. Think of yourself as an
immortal soul. Try to imagine yourself as cut off from all these pursuits and
surroundings
for so
in fact
you must be at some time; then count over the
treasures of your life
and see whether there is enough to support an immortal
soul.
6. The Lenten call is a call to greater moderation in the use of the
things of this life
so that they shall not become our masters; it is a call to
exalt the true Master of our life
so that every ornament of our being shall be
discarded for ever
which is got worthy to minister to His glory
or which
attempts to fight against His supremacy
so that all which remains shall be
used in obedience to His commands
and in subservience to His purposes. It is
by this test that innocent and sinful indulgence in the things of this life is
to be discriminated
that the line of the too much and the too little is to be
drawn
and that we are to be made men and women worthy and fit to use the world
rightly.
7. But why does God need that the ornaments of men’s lives should be
put off before He shall know what to do unto them? Is it not limiting His power
to say that He cannot deal with us as we are
with all our ornaments upon us?
The work which God is to do for us has for its greatest mark that it is
dependent upon what we are. It is the work of overcoming sin. God
when He made
man
gave him all he needed for full development and growth. His course was
forward and upward
ever increasing in power and glory
while obedience and
dependence upon God ruled his action. No redemption would be necessary for such
a being. Man’s sin
his desire after the things of this world
his willingness
to build up his life with those
created the great necessity. The self-will of
man called upon God for new action--action which His Divine wisdom could alone
create
and which His Divine power could alone execute. That He may know what
it shall be
He asks some indication of man’s desire. There is nothing to do
but to punish
to let the life which persistently holds to what has been its
destruction
go its own sad way of separation from God
if there is no relaxing
of the nervous grasp on earthly good and ornament. But at the very first sign
of a willingness to put such things away
to bridle life’s passion
and to restrain
life’s desire
the way of redeeming love is open. Man is ready; and God knows
what to do
and He is able to make him His child once more.
8. Let us
then
rejoice at this season for putting away the mere
ornaments of life
and in it open our ear anxiously
constantly
eagerly
to
hear the word of His gracious intention. God’s treasury is full of the true
ornaments of life. He readily offers them to us. Receive them as readily
and
the world’s ornaments will lose their false glitter; our hearts will cease to
desire them with that eager covetousness which conceals all the better impulses
of the soul
and God will be able to do for us all the deep purposes of His
wisdom and His love. (Arthur Brooks.)
Repentance of the Israelites
I. God is not able
to exercise mercy towards an impenitent transgressor. He cannot do this
because it would--
1. Be inconsistent with His own perfections.
2. Be ineffectual for the happiness of the persons themselves.
3. Introduce disorder into the whole universe.
II. Where humiliation
is manifested
mercy may be expected. This appears from--
1. The very mode in which repentance is here enjoined.
2. The experience of penitents in all ages.
Application:
1. Consider what obstructions you have laid in the way of your own
happiness.
2. Endeavour instantly to remove them. (C. Simon
M. A.)
A fashionable sin
The house of prayer is a poor place to exhibit beads
ribbons
ruffles
gewgaws
and trinkets. The evils of such extravagance are many. It
keeps people from worship
when they have not apparel as gorgeous as their
neighbours. It loads the poor with burdens too heavy to be borne to procure
fashionable clothing. It leads many into temptations
debt
dishonesty
and
sin. It causes many a poor shop girl to work nearly all Saturday night
that
some customer’s fine clothes may be ready for the Sunday show. It keeps people
at home in cloudy or stormy weather
when
if they wore plain clothing
they
could defy clouds and storms. It consumes the hours in dressing
crimping
and
fussing
keeping people from church
and wasting time
hindering the reading of
the Scripture
and making Sunday a day of folly. It makes the poor emulous
malicious
and envious
and plants many a bitter thought in the minds of
children and others
when they see their neighbours decked in finery--often
unpaid for--and feel that people are respected
not for their integrity of
character
but for the fashion of their clothes. It is forbidden in God’s Word.
And yet we seldom find a minister that dare open his mouth against this
fashionable sin. Christian people should dress plainly before the Lord
for
example’s sake at home and abroad
for decency’s sake
and for the sake of
Christ. (Christian Age.)
Verses 9-11
The Lord talked with Moses.
Speaking to God
In the minds of many prayer seems to differ widely from other
forms of communication. Not perceiving any tangible object of address
they
feel as if to pray were to talk with nothing. “How can you pray with vigour
into the empty air?” asked a candid doubter. Even Christians sometimes lack the
sense of communion
and then prayer is scarcely more than soliloquy in the form
of petition. And yet speaking to God is really very much like speaking to men.
Since God is a person
address to Him must conform to the general principles of
personal address.
I. In speaking to
God
as in speaking to men
we must address the invisible. Converse is mental
not physical. The form you see is not the man you talk with. We speak not to
the ears which catch the words
but to the mind which perceives the thought. A
mere lump of organized clay cannot be a party to conversation. If
then
one
asks
How can you pray into empty air? we may reply by asking: How can you talk
to a clod of clay? In every case
whatever direction be given to words or other
signals of communion
the real address is to mind. One using an acoustic tube
apparently speaks to the mouth-piece in the wall. But he really addresses a
person in another room. Words are usually directed towards eyes and ears
because through these mind is reached. So prayer seems to the prayerless as
speech thrown into void space. It is really a direct address to the Infinite
Mind which pervades all space.
II. In speaking to
God
as in speaking to men
we not only address the invisible
but the presence
of a visible form
or symbol of personality
is unnecessary. The blind
communicate without seeing a form
and the deaf without hearing a voice. We may
speak to a person behind a wall or screen if only assured that he is within
call. By letter we address friends hundreds of miles distant. Thus it is
evident that prayer to God is only one of many forms of address to mind with no
visible form present. We only need to know that the mind addressed is within
reach by any means of communication.
III. In speaking to
God
as in speaking to men
the enjoyment of communion is variable
and
increases with custom and acquaintance. Many people have heard of God
but are
not acquainted with Him. They know Him only by reputation. They are not on
speaking terms with Him. Hence they have not learned to enjoy His company. They
do not love to pray. But let them reverently and sincerely cultivate an
acquaintance with God
so as really to know Him
and they will delight in holy
communion. (The Study.)
Friendship with God
Mr. Toller
of Kettering
invited a company to meet Robert Hall.
Among the guests was Andrew Fuller
who
with Toller
had previously
accompanied Hall in a forenoon walk in the country. They returned together at
the dinner-hour; and Hall immediately went up alone to his own chamber. The
company waited for some time
but he did not appear. At length a messenger was
sent to say that dinner was ready. But as the servant approached the chamber
she paused and listened
for Hall was on his knees pleading with God in prayer.
When this was repeated to the company
Fuller exclaimed: “Don’t disturb him; he
is with his best Friend.”
Friendship with God
Augustine
in his “Confessions
” tells a story
which he
heard from his friend Pontitianus
to the following effect. Two courtiers in
attendance on the emperor
who was then witnessing the public games
strolled
into some gardens
and entering a neighbouring house
which happened to belong
to a Christian
were attracted by a manuscript life of the hermit Anthony. As
pastime
one of them began to read it
but his curiosity soon grew into a deep
conviction
which made him cry out to his friend: “What attainment do we
propose to ourselves so great as to be the intimate friends of the emperor? and
even when arrived at
how unstable and full of peril is the position? But here
if I wish to be the friend of God
He will receive me immediately!”
Communion with God
There was each morning during his first sojourn in the Soudan one
half-hour during which there lay outside Charles George Gordon’s tent a
handkerchief
and the whole camp knew the full significance of that small
token
and most religiously was it respected by all there
whatever was their
colour
creed
or business. No foot dared to enter the tent so guarded. No
message
however pressing
was carried in. Whatever it was
of life or death
it had to wait until the guardian signal was removed. Every one knew that God
and Gordon were alone in there together.
Verse 14
My presence shall go with thee
and I will give thee rest.
God’s presence giving rest
This is a word in season to every one who is weary.
I. In what sense
has God said
“My presence shall go with thee”? He is present to the believer
as a Friend whose love has been accepted
and whose conversation is understood
with all the intelligence of a kindred nature.
II. In what sense
does the presence of God give rest?
1. It tends to give rest from the terror incident to a state of
condemnation.
2. It gives rest from the anguish which springs from a discordant
nature.
3. It gives rest from the cravings of an unsatisfied spirit.
4. It gives rest from the distraction felt amidst uncongenial scenes
and associations.
5. It gives rest from the disquietude which results from want of
human sympathy.
6. It gives rest from apprehensions regarding the future.
7. The presence of God with us now is the pledge of perfect rest in
the next life. (C. Stanford
D. D.)
The pilgrimage of a true life
I. The path of a
true life.
1. From captivity to freedom.
2. From scarcity to plenty.
II. The companion
of a true life. God’s guiding
succouring
and protecting superintendence.
III. The destiny of
a true life. “Rest.” Not inactivity. Harmonious activity is the destiny of the
good; activity in harmony with all our powers
with the order of the universe
and with the will of God. (Homilist.)
A gracious promise
I. “My presence
shall go with thee.”
1. By the presence of God
we are sometimes to understand His
essential presence or ubiquity
which pervades all matter and space
and
without which nothing could exist.
2. There is also the providential presence of God
by which He sees
the wants
and provides for the necessities of His numerous family.
3. By the presence of God here is meant His gracious presence which
He mercifully condescends to manifest in His house
and to reveal to His
people.
4. The gracious presence of God is essentially necessary to His
people
in order to show them the right way and enable them to walk therein.
5. The gracious presence of God is indispensable to His people to
purify them
and make them ready for the heavenly Canaan. If ever we be made
“meet to be partakers of the inheritance of the saints in light
” it must be
“through sanctification of the Spirit
and belief of the truth.”
II. “I will give
thee rest.”
1. The rest here mentioned has
undoubtedly
a primary reference to
the land of Canaan
in which the people of Israel rested
after the toils
dangers
and fatigue of the wilderness. But then
there is something more
implied in the word than this.
2. The people of God enjoy a comparative rest in this present world
inasmuch as they are delivered from the power and pollution of sin
and possess
that kingdom of grace which consists of righteousness
peace
and joy in the
Holy Ghost.
3. But there still remaineth a rest for them beyond the confines of
the grave
in the participation of that felicity which is at the right hand of
the Most High. (B. Bailey.)
God’s presence and rest
I. The journey.
The people were in a journeying condition.
1. They had come from Egypt. A land of toil and oppression and
misery.
2. They were journeying in the wilderness. A land of drought
sterility
and dangers. They had many trials and enemies. A true picture of the
world through which believers are travelling.
3. They were travelling to Canaan. A land promised to their fathers;
a land of freedom and rest
of plenty and happiness.
II. The presence.
“My presence shall go with thee.” This presence was--
1. Divine.
2. Visible. Pillar of cloud by day and pillar of fire by night.
3. Efficient. Not merely Divine recognition and observation
but with
them to do all for them they required.
4. Continued. “When flesh and heart fail
” etc. “This God is our God
for ever and ever
” etc.
III. The rest. “And
I will give thee rest.”
1. The rest of triumph after the conflicts of life.
2. A rest from the toils of wilderness journeyings.
3. A rest from the fears and dangers of the way.
4. A rest from the sufferings and afflictions of life.
5. A rest of eternal and heavenly glory. (J. Burns
D. D.)
God’s gracious presence with His people
I. The nature of
the presence. God’s gracious presence with His people is more than His natural
attribute of omnipresence.
II. While
however
God is constantly present with His own people
there are certain times in which
His presence is specially manifest.
III. The mental
states which precede the gift of God’s presence.
1. Earnest prayer.
2. The spirit of mourning and humiliation. (D. Macaulay
M. A.)
God’s presence promised
I. The need of
refuge in God from the lives of others. Even in human society at its best the
heart has no safe refuge.
II. The prayer of
Moses suggests the need of one worn by well-doing. That well-doing brings
exhaustion and despondency and so specially needs God’s aid is a fact which we
sometimes forget.
III. The prayer of
Moses expressed the need of one weighted by the sense of responsibility. He had
a great work to do. He who feels little need of God has a low sense of personal
responsibility. But he who faces all responsibility and tries to see his life
as he will see it when the end of all things has come
has great need of God.
To him life becomes a serious thing. For help he will often “lift up his eyes
unto the hills
” and will take help from no lower source.
IV. This prayer of
Moses received a gracious answer. It was the vision of God. (Willard G.
Sperry.)
God’s special presence distinguishes His own people
I. The promised
presence of God with His people will
so long as they are favoured with it
produce a wide difference and separation between them and all other men. When
God comes to dwell in the soul
He imparts to it a portion
not only of His own
views
but of His own feelings. He not only illuminates the understanding with
His own light
but
as an apostle expresses it
sheds abroad His love in the
heart.
II. That in
proportion as God withdraws the manifestations of His presence from His people
this difference and separation between them and other men will diminish. God is
the Sun of the soul. When He favours it with His presence and exerts upon it
His influence
it is enlivened and enlightened
and made to glow with love
and
hope
and joy
and gratitude. But when He withdraws and suspends His
influences
spiritual darkness and coldness are the consequence. Then it is
night
it is winter with the soul. In proportion as He thus withdraws from His
people
they cease to view Him as a present reality; they cease to have those
views
and to exercise those affections
which constitute the grand essential
difference between them and other men. Nor is this all. As holy affections
decline
sinful affections revive. It remains only to make a suitable improvement
of the subject.
1. With this view
permit me
in the first place
to say to each
individual in this assembly
Do you know experimentally the difference between
the presence and the absence of God?
2. Let me improve this subject
by inquiring whether this Church now
enjoys the peculiar presence of God
as it once appeared to do? (E.
Payson
D. D.)
God’s presence realized
Since God is everywhere
in what sacred and peculiar sense is He
present to the believing heart? “Lord
how is it that Thou dost manifest
Thyself to us
as Thou dost not unto the world?” The principle on which He does
so is illustrated by some of the common facts of life. A man is present to his
friend
as he is not to a stranger
though he may be at the same moment
speaking to both. The light which floods the landscape with a deluge of beauty
is present to him who sees it
as it is not to the blind man walking at his
side. Music
though it may ripple round the deafened ear
is only present to
him who hears
2. The discourse of the naturalist on his experiments
of the scholar
on his books
of the mathematician who is talking with raptures on the beauties
of a theorem
will bring things into the presence of initiated listeners
which
are still remote from the minds of those in the very same company who have no
sympathy with the theme. So
“two women may be grinding at a mill”; “two men
may be in the field”; one a believer
the other an unbeliever; and although the
Great Spirit is near to them both
there is a sense in which He is present to
the one as He is not to the other; for
in the case of the believer
the causes
of estrangement have been taken away
a new relation exists
a new life has
been born
and God is present as a Friend
whose love has been accepted
and
whose conversation is understood with all the intelligence of a kindred nature.
Everything we need to secure that peace which the world cannot give is secured
by the promise
“My presence shall go with thee
” for that tranquil presence
does not merely attend us
it enters the very soul
and sheds its benediction
there. Plato seemed to have a glimpse of this glorious truth when he said
“God
is more inward to us than we are to ourselves.” What was to Him a beautiful
speculation is to us an inspiring reality; for we are the “temples of the Holy
Ghost.” He dwells within us as a pitying
purifying friend
to kindle celestial
light in our darkness
and by removing the cause of discord
and restoring the
equilibrium of the soul
to give us peace at the very seat of life. Ignatius
from
his eminent devotion
was called by his companions “The Godbearer”; and when
Trajan said to him
“Dost thou then bear the Crucified One in thy heart?” his
reply was
“Even so; for it is written
‘I will dwell in them
and walk in
them
and I will be their God
and they shall be My people.’” This honour have
all the saints
yet all do not seem to be fully conscious of it. Only let us
feel it; only let us own that inward authority
and listen to that inward
voice; only let us act in obedience to the suggestions of that “Power that
worketh within us to will and to do of His good pleasure
” and we shall find
that in proportion as we are actuated by the life of God within us
shall we
feel “His peace.” (C. Stanford
D. D.)
Choice food for pilgrims to Canaan
I. What are the
benefits of the Divine presence which is here promised?
1. The acknowledgment of the people as being peculiarly the Lord’s.
2. Preservation and protection.
3. Direction and guidance.
4. Real worship in the wilderness. What is bread
what is wine
and
what is the table
if the King Himself be not there?
5. Communion with God. He is always ready for fellowship with His
people.
II. What are the
demands of this presence ?
1. That we rely upon it. Away with fear and melancholy. Treat it as a
matter of fact
and be filled with rest.
2. That we use it. Exercise faith in God.
3. Do not lose it. Oh
how reverently
cautiously
jealously
and
holily ought we to behave ourselves in the presence of God!
4. Glorify Him all that you possibly can. Seek out those who have
lost His company
and go and cheer them.
III. What is the
choice blessing which is appended to this presence. “Best”--both now and
hereafter. (C. H. Spurgeon.)
Alone: yet not alone
I cannot see that this choice of Moses
to walk in God’s
way
if but assured of God’s presence
differs in anywise from the choice which
that people was called on to make at that moment
and which God is ever
pressing upon us all. In considering it in its broad human aspect
I observe--
I. Here are two
ways on which the choice is to be exercised--two paths
which very plainly
diverge. It is the old
old choice--worldliness
godliness--duty
pleasure--God’s will
self-will--the passions and appetites of the flesh or of
the mind
the convictions of conscience and the Word of God.
II. The cry of the
human spirit for rest. The longing of man’s spirit amid all these strifes
discords
and confusions
is for rest. Nothing can eradicate man’s conviction
that strife and discord have no right in the universe; that they are abnormal;
that the normal condition of things and beings is harmony
and that harmony is
the music of rest. God must rest--rest even in working; and all that is of God
and from God has the longing and the tending to rest.
III. The Divine
assurance which was to Moses
and should be to us
an all-sufficient warrant to
leave the world and the pleasures of sin and commit ourselves to the desert
under God’s guidance
as the path to the heavenly rest. (J. B. Brown
B. A.)
Two kinds of rest
There are two kinds of rest
or rather what goes by the name of
rest
within reach of man. The secret of the one is
escape from trouble; the
secret of the other is
entering into life. Life is the harmonious balance of
conflicting forces
the calm control of all opposite powers. Escape from
trouble is not permitted to man
though he thinks it is. It is a wonderful
feature in man’s constitution that he can find rest only in his highest
in the
full culture and activity of all his powers. He tries to rest in a luxurious
home
in a feverish orgy
on a wanton’s breast. But who shall paint the anguish
of the rest of the wicked? How many a man has gone out from a scene of
uproarious merriment
to blow out his brains
in blank despair! There is no
rest but in God. Man rests only in the fulness of his existence
in the
completeness of his life. Moses found no rest in communion with earthly
natures
but there was rest for him--it bathed his soul like the dewy moonlight
the flowers--when he entered into that which is within the veil
and talked “of
things unspeakable” with God. Having faith in the Saviour’s power and love
the
spirit rests amid the severities of discipline
yea
sleeps sometimes
as Jesus
did while the storm was highest; for ever when the danger is imminent
and the
foaming surges are parting to engulf their prey
the Divine presence within
shines forth around
and immediately there is a great calm
and the spirit
rests still. (J. B. Brown
B. A.)
The Divine presence
I. Help comes when
most needed. The idolatry of Israel discouraged Moses. So the trials which
bring us to God in dependence and prayer
bring the Divine presence and
blessing to our aid.
II. The desire of
the spiritual mind is the presence of God. “ If Thy presence go not with me
carry us not up hither.” “Leave me not
neither forsake me
O God of my
salvation.”
III. God supplies
this want. “His name shall be called ‘God with us.’” “Lo
I am with you alway
even unto the end of the world.” “He shall give you another Comforter that He
may abide with you for ever.” The experience of this presence is a joy to be
sought and found only in fidelity to God. It restrains from evil and inspires
to good works. It gives rest from the uncertainties suggested by unbelief and
doubt. It supplies the happiness of assurance and the calmness of peace. (E.
W. Warren
D. D.)
God’s presence our rest
Rest must be sought deeper down than in circumstances. It must
begin at the centre of our being
and in its accord with the being of God. His
presence must be welcome to us and accompany us
or rest is a vain dream.
I. The
circumstances by which this assurance was called forth.
1. Moses was a very lonely man. Perhaps more lonely in the midst of
the two millions of people whom he was leading as a flock than he had been amid
the solitudes of the desert tending the flock of Jethro. The very contrast
between his lofty enjoyment of Divine communion and the people
always set on
sensual pleasure
must have lent intensity to the isolation of his spirit
which reared itself amid their sensual longings
as the peak of Susafeh above
the lower ranges of Sinai. In this his loneliness he has been compared to
Elijah at Cherith or on Carmel; to Paul standing aged and friendless before the
tribunal of Nero; to Alfred when
in the words of the old chronicler
he “ lived
an unquiet life in the woodlands of Somerset”; to Columbus when
with his great
secret locked in his heart
he still prosecuted his quest over the weary waste
of waters. Jesus was the most lonely man that ever lived. He drank the cup of
loneliness to its dregs. And Moses said unto the Lord
“See
Thou sayest unto
me
Bring up this people: and Thou has not let me know whom Thou wilt send with
me.” Note that last clause
“whom Thou wilt send with me.” Do they not contain
a sigh for a comrade
a companion
a friend in whose sympathy and judgment he
might confide. In the physical world we are told that in the most solid bodies
the atoms do not touch; and how often
though the crowd throngs us
we are not
conscious that any one has touched us. It is to that state of mind that the
assurance of the text is given.
2. In addition to this
the hosts were soon to leave the mountain
region of Sinai
with which Moses had been familiar during his shepherd life
in order to take the onward road through unknown deserts
infested by daring
and experienced foes. Such a summons to arise and depart is often sounding with
its bugle-call in our ears. We are not like those who travel by the metal track
of the railroad
on which they have been to and fro every day for years
and
are able to tell exactly the names and order of the stations; but like an
exploring expedition in an absolutely unknown district
and even the leader
as
he leaves his hammock in the morning
does not know where it will be slung at
night.
3. Still further difficulties had lately arisen in connection with
the people’s transgression. From a careful study of the passage it would seem
that a change was proposed by their Almighty Friend. Hitherto He had gone in
the midst of them. Now He avowed His intention of substituting an angel for
Himself
lest He should suddenly consume the people because of their
stiff-neckedness (Exodus 33:3). But now it seemed likely
some sensible diminution of the evidence of the Divine presence and favour was
about to take place; and the fear of this stirred the soul of the great leader
to its depths. Are there not times with many of us when we have reason to fear
that
in consequence of some sad failure or sin on our part
the Lord may be
obliged to withdraw the conscious enjoyment of His love? Supposing He should be
compelled to leave me to myself
to withdraw His tender mercies
to shut up His
compassions. Supposing that I should be like a sledge abandoned in Arctic
snows
or a ship abandoned by its crew in mid-ocean.
II. The place where
this assurance was given. The earlier intercourse between the servant
faithful
in all his house
and Him who had appointed him seems to have been on the
mountain summit. But after the outburst of the people’s sin a change was made
which did not necessitate such prolonged or distant absences from the camp.
Indeed
he was absent for only one other period of forty days till the time of
his death
some thirty-eight years afterwards (Exodus 34:28). During the prolonged
interview which he had been permitted to enjoy
God had spoken to him much of
the Tabernacle which was shortly to be reared. He at once saw the blessedness
of this proximity of the shrine for worship and fellowship
and his ardent soul
seems to have been unable to brook delay. It was no longer necessary for him to
climb to the mountain summit
entrusted with errands on behalf of the people
or eager for advice in difficult problems. He was able to transact all
necessary business by going out to the tent. Thus the Lord spake with Moses
face to face
as a man speaketh unto his friend; and Moses spake to his Father
who is in secret
with the freedom of a child. And as the people beheld that
wondrous sight of God stooping to commune with man
they rose up and
worshipped
every man at his tent door. It was as if he said
Wilt Thou Thyself
be my Comrade and Companion
my Referee in difficulty
my Adviser in perplexity
my Friend in solitude? Thine angels are strong and fair and good
but none of
them will suffice me
nothing short of Thyself. Without Thee
it were better
for me to relinquish my task and die; but with Thee
no difficulty can baffle
no fear alarm
no obstacle deter. And God’s answer came back on his spirit with
music and balm
“My presence shall go with time
and I will give thee rest.”
Nothing was said as to the people. But faith gets bolder as it mounts. Each
answer to its claims makes it claim more. We may seriously question whether our
faith is of the right quality if it is unable to compass more in its hand
to-day than it did a year ago. And
therefore
Moses not only took the
assurance of the Divine presence for himself
but asked that it be extended to
include the people. “Wherein now shall it be known that I have found grace in
Thy sight
I and Thy people? Is it not that Thou goest with us
so that we be
separated
I and Thy people
from all the people that are upon the face of the
earth.” In this respect also he was successful. And the Lord said unto Moses
I
will do this thing also that thou hast spoken
for thou hast found grace in My
sight. There are moments of holy intercourse with God
rapturous
golden
moments
in the lives of all His servants; when next they visit us
and we
would make the most of their brief
bright
rapturous glow
let us plead
not
only for ourselves
but for others
asking for them an equal blessedness.
III. The blessedness
which this assurance guaranteed. There was
first
the Divine presence; and
there was
secondly
the premised rest; not the rest of Canaan
for this Moses
never saw
but a deeper and more blessed inheritance
which may be the portion
of all faithful souls. But at their heart these two are one. The Divine
presence is rest. Of course the conscious presence of God with us is only
possible on three conditions. Firstly
we must walk in the light
as He is in
the light
for He will have no fellowship with the unfruitful works of
darkness
or turn aside to go with us on any crooked path of our own choosing.
Secondly
we must recognize that the blood of Jesus Christ His Son goes on
cleansing us from all sin
not only that which we judge and confess
but that
also which is only seen by His pure and holy eyes. Thirdly
we must claim the
gracious aid of the Holy Spirit to make real that presence
which is too subtle
for the eye of man
unless it be specially enlightened. And
above all
we must
remember that for us
at least
that presence is localized in the man Christ
Jesus. For us there is no attenuated mist of presence
though a mist of light
but a Person in whom that presence is made real and touches us.
1. God’s presence is rest from the conscience of sin. “I will
remember their sins no more.”
2. God’s presence is rest from anxiety. The future is dim and we are
apt to strain our eyes as we peer into its depths. Now we are elate with
building castles of light
and again we are immured in dungeons of foreboding.
We cannot rest tossed to and fro like this
but when we can look from the mist
to the face of our Guide
who goes with us
such wisdom and kindness mingle
there that we are at rest.
3. God’s presence gives rest to our intellect. The mind of man turns
sick before the trifles and frivolities with which men
for the most part
seek
to satisfy its insatiable appetite
and craves eternal truth
and this alone
can be found in God.
4. God’s presence is rest to our judgment. This regal faculty is
constantly being called into play to select out of one or two paths which offer
themselves that which we should follow. It is left for Him to choose
and to
make known His choice
whilst the soul waits
exercising careful thought
indeed
but concentrating its whole power in seeking to know the Divine will.
5. God’s presence is rest to our will. The will of the self-life
which chafes like an unquiet sea
can only come to rest in the will of God
compelled by the powerful attraction of His near presence
just as we might
conceive of a body passing from the earth to the sun
increasingly losing the
attraction of the planet as it feels the pull of the mighty orb of day.
6. God’s presence is rest from weariness. There is in each of us a
fund of natural energy
determined largely by health or temperament
or
favourable circumstances. But at times this is crushed by disappointment and
failure
and the sense of its inadequacy for some great task. But when God is
near it falls back on Him like a tired child on a father’s strength
and is at
rest.
7. God’s presence is rest to our heart. Who is there that does not
pine for love? But to know God
to love God
to be loved by God
to delight in
God’s perpetual presence--this is rest. I have a vision of a woodland glade. A
group of tired
frightened children are cowering around the bole of an old
tree
dropping the fragile
withered flowers from their hands and pinafores
as
the first great drops of the thunder shower
which had been darkening the sky
begin to fall. They have lost their way
they sob bitterly
and crowd together.
Suddenly through the wood there comes a quick step
beneath which the twigs
crackle and break--father has come
and as he carries some in his strong arms
through the storm on the nearest track for home
and the others run at his
side
they have learnt that there is a presence which is rest. (F. B. Meyer
B. A.)
Verses 15-17
If Thy presence go not with me
carry us not up hence.
The withdrawal of God’s presence deprecated
What was the special grace desired by Moses in these memorable
words? What withdrawal of honour and privilege was threatened? If we had only
this chapter
we might infer that the difference in God’s future dealings with
Israel would be
that He would henceforth commit them to the care of an
angel--some messenger of His providence less holy than Himself--and that the
honour and privilege which His personal presence implied would be withdrawn (Exodus 33:1-3). Apart
however
from the
fact that it is difficult to conceive of any real difference between God’s
personal and instrumental superintendence
we no sooner turn our attention to
the account of His proposed dealings with Israel before they fell into the
idolatry of the golden calf
than we find that the handing over of the command
of their hosts to an angel could not have been the change of treatment that
filled Moses with such dismay. There is no warrant for the supposition that the
angel of this chapter is an inferior being to the angel of the Divine presence
spoken of in chap. 33. Indeed
there can be no reasonable doubt that when God
says
“Must My presence (literally
My face) go with thee
that I may give thee
rest?” the reference is to the angel in whom God’s name was
and whose visible
symbol was the pillar of cloud and of fire. And of course the reference will be
the same in Moses’ reply: “If Thy presence go not
” etc. What
then
was the
grace which God proposed to withdraw from Israel? By their shameful apostasy
after the manifestation of the Divine glory at Sinai
they had shown that the
grandest and most awful signs of the Divine Majesty could easily be forgotten;
and it really seemed that the presence of the pillar of cloud and of fire in
their midst would not
when once it should become familiar
deter them from
rebellion. It would be better not to give them the opportunity of openly
insulting the Divine Majesty. A grace which failed to inspire awe would
inevitably harden. God intimated
therefore
that the angel of His face
instead of having His holy tent in the midst of the tents of the congregation
should simply go before them to prepare their way. If
now
we look at Exodus 29:42-45
we shall see of what
they would be deprived by the threatened change in God’s dealings. Evidently
they would lose the sanctuary which was to be their peculiar glory. To the
nations they would appear a people that not only had no visible God
but no
public religious rites. Moses
their leader
instead of being able to commune
with God and ask counsel of Him
would be left to the guidance of his own
sagacity. The Children of Israel could not come to inquire of God; no atonement
could be carried into the presence of His mercy-seat; and no blessing could be
spoken by the priests
conveying peace to the hearts of the thousands of
Israel. They were to be left to follow their own desires and the counsels of
their own hearts. God would fill them with their own ways. Only His providence
engaged to direct their path and prepare their way to enter the Promised Land.
The effect of this terrible reservation in the conditions on which God pardoned
their apostasy
would have resembled the effect of a papal interdict in
mediaeval times
when nations were denied the public offices of religion and
shut up to a life almost without God in the world. It was this terrible
prospect that called forth Moses’ passionate entreaty
“If Thy presence go not with
us
carry us not up hence.” Better that we should remain in the wilderness
better that we should die where we are
than live under such perpetual
discouragement
so manifestly forsaken of God! The lesson God desired to teach
was conveyed by the mere threatening
and
in answer to the intercession of
Moses
He consents to the construction and erection of the Sanctuary. When
completed
He solemnly took possession of it
and Jehovah’s sacred tent became
the visible centre of the camp of Israel (Exodus 40:34-38). The application of this
incident is obvious
though
since we live under a new and better covenant
we
are in a somewhat different case from the children of Israel. The Shekinah has
been set up in the family of man
and can never be removed. Immanuel
God with
us
is the imperishable possession of the human family. Atonement for the sins
of mankind has been made; Divine forgiveness has been pronounced; God and man
are reconciled. The question for us is
Are we content to live without a
personal sense of the Divine presence
without tasting for ourselves that the
Lord is gracious
without seeking counsel and guidance from the oracles of God
and obtaining answers of peace to our prayers? Does a life of practical atheism
seem to us something too terrible to be endured? Would an interdict of our
sanctuary services
a prohibition laid upon private prayer
a withdrawal of
Divine promises
fill us with heart-felt dismay? (E. W. Shalders
B.A.)
Verse 18
Show me Thy Glory.
Moses’ aspiration
It was a fine aspiration
worthy of the man who uttered it
and the occasion on which he spoke it--“Show me Thy glory.” It was the reaching
out of a darker dispensation after gospel light--the reflections wishing to
lose themselves in the great original. It was a man who had had great things
given him
and therefore asked more. He had had law; he had had presence. And
now from presence he mounts up to the only thing above it--glory
which is
above presence. That is always a right field of aspiration--something beyond
the present attainment
taking the mercy given as stepping-stones up higher. Do
not be afraid of high spiritual ambition. Cultivate aspirations--they are
little different from prayer--they are very elevating.
I. Let us see to
what Moses aspired. What are we to understand by “glory”? Evidently it was more
than law. There are three kinds of glory.
1. There is the glory of circumstances that addresses itself to the
senses--the glory
to the Christian
of gold and of pearl
the glory of
surrounding angels
the glory of beautiful ministrations
the glory of light.
2. Then there is moral glory--such as that of the Lord Jesus Christ
upon earth (John 1:14).
3. The glory of the sense or consciousness that everything goes back
to the Creator
encircling Him with His own proper perfections
the living of
God in the adoration
gratitude
and service of His creatures. Moses saw all
three. His prayer had an answer on the Mount of Transfiguration.
II. It was a very
remarkable answer that God made to him. “I will make My kindness”--goodness
kindness
they are the same--“My kindness pass before thee.” Kindness is glory.
For example
glory is a covenanted thing
but the only covenanted thing is
love. I do not read of other things covenanted; but God’s glory must be in His
covenant
therefore it is God’s kindness. The glory of God was in Jesus Christ.
That was the manifestation of the glory of God--that is kindness. The glory of
God is Himself. Now God is love--He has many attributes
but they meet to make
love. And take this lesson. Kindness is greatness
goodness is glory. Really
it is no greatness
it is no glory to see faults. It is so easy
and it is so
poor
and it is so mean to see faults
and talk of faults. But it is great
really great
intellectually great
morally great
to see excellencies.
Kindness is glory--it is a heavenly truth--the kindness of God is His glory.
And every one among us is really glorious in proportion as he is kind. And the
one of kindest judgments and kindest words has the most glory because he is
nearest to the likeness of God. (J. Vaughan
M. A.)
The influence on the human mind of the manifestation of God’s
glory
Correct views of the Divine character lie at the foundation of
true religion. The attributes with which the Divine character is invested have
also a powerful influence on the mind. Carrying forward the same train of
thought
we shall find that even under the full light of the system of
Christianity
the peculiar aspect in which the Divine character is viewed will
greatly modify Christian conduct and enjoyment. Thus
upon one may rest a sense
of the terrible majesty of God. On another may rest a sense of awe and
veneration
and the still small voice seem ever to sound in his ears
“Be
still
and know that I am God.” To a third is presented most vividly the idea
of holiness; and to a fourth
the idea
the triumphant thought
is
“God is
love.” These various views must greatly modify our mode of approach before God.
I. First
then
let us consider the desire of Moses.
1. Did he desire to behold some grand and glorious manifestation of
the Deity; some outward form or shape to represent the great Jehovah? Why
should such be his desire? In the first place
he must have had correct views
of the Deity--he must have known that “God is a Spirit.” Our tendency to attach
form to the Deity arises from the limited nature of our faculties. We are
principally influenced by external qualities; we judge by them; and though we
know a spirit has not the ordinary qualities of matter
yet we can form no
distinct conception without associating some of them. But
in the second place
why should he desire to behold such external displays of glory and power? He
had worshipped at the burning bush. The sea had divided at his approach; the
Divine presence
as a pillar of cloud by day and of fire by night
had been his
guide and protection; and
lastly
he had stood amidst the terrific scenes of
Sinai until he exclaimed
“I do exceedingly fear and quake.”
2. May he have used the expression in the sense of the Psalmist where
he says
“The heavens declare the glory of God”; desiring to understand more of
creative power and skill? There can be doubt that he earnestly desired to know
all that could be known in reference to the great work of creation.
3. Is it probable that he desired to behold the glory of God as
manifested in his past government of the world? In this he had already been
instructed.
4. Since
then
his prayer could not refer to external exhibitions of
the glory of the Deity
or to His creative power
or past government of the
world
it only remains for us to turn toward the future. And if we view the
circumstances surrounding him
we shall see that by his prayer
“I beseech
Thee
show me Thy glory
” he desired to understand the merciful purposes of God
toward the Israelites
and through them to the world. That the Almighty had
great designs in view in reference to the Israelites
he had a right to infer
from what had already been done for them. As when an architect collects in one
place a vast quantity of materials
we have a right to expect the erection of
some magnificent edifice; so
from previous and vast preparation on the part of
the Deity
some event of momentous importance might be inferred. Abraham had
been called from his native land and from among his kindred; his sons had been
trained under peculiar circumstances. What connection this had with the hope of
a Messiah! Again
the circumstance through which he had just passed were of a
most singular character. He had been upon the sacred mount. Israel had said
“Let not God speak with us”; and Moses had stood as their representative for
forty days. But this very people who had heard the voice of God had turned to
idolatry at the foot of the mount. What can be the measure of that mercy which
is preceded by the preparatory act of the pardon of two millions and a half of
people? His longing soul desires to know all the purposes of God. The act of
mercy
just witnessed
kindled within him a greater love for God
a more
earnest wish to fathom the depths of His goodness; and
with the vehemence of
intense desire
he cries out
“I beseech Thee
show me Thy glory “--grant me a
full exhibition of Thy mercy and Thy love.
II. Let us next
consider how far this desire was satisfied. In answer to this earnest prayer
the Deity replies
“I will make all My goodness pass before thee
” etc. (Exodus 5:19). Again in Exodus 33:21-23
” Behold there is a place
by Me
and thou shalt stand upon a rock
” etc. And again it is said in Exodus 34:5-7
“And the Lord descended in
the cloud
and stood with him there
and proclaimed the name of the Lord.” In
this manifestation of the Divine character to Moses
a few particulars may be
noticed.
1. He proclaimed the name of the Lord before him. This probably
refers to such a general view of the Divine administration as exhibits the
benevolence
holiness
and justice of God
intimately blended in the government
of man.
2. He made all His goodness pass before him. This was probably a
prophetic view of His mercy to the Israelites as a nation.
3. He showed him His administration as a sovereign: “I will be
gracious to whom I will be gracious
and I will show mercy on whom I will show
mercy.” Here was explained the difference of the treatment of Israel and
Canaan.
4. He gave him a prophetic view of the mission of Christ. This is
indicated in the expression
“Thou shalt see My back parts.” The Hebrew word in
this place translated “back parts
” refers to time as as well as to position.
And many able commentators and critics have referred this passage to the
incarnation of Christ. The revelation appears to have been given to Moses to
strengthen his own faith
and to fit him for those arduous duties required of
the leader of such a people. He is placed in the “cleft of the rock
” and
before him passes
as though spread out on an immense canvass
the representations
of the future.
III. We can now
inquire why his petition was not fully granted.
1. From what has been already expressed
we are prepared to assume
that it was not because in any manifestation there would be such terrific
grandeur as should destroy human existence. For
first
Moses
we think
did
not pray for external manifestations. These could be but symbols; and
however
vast and magnificent the symbols might be
they never could adequately
represent the Divine character. But
secondly
there is no intimation made
as
we think
that if an exhibition were given
it would be one of terrific
majesty.
2. The language employed in the text
“Thou canst not see My face;
for there shall no man see Me and live
” does not express any reason why man is
unable to bear a view of the Deity. It simply declares the fact that man cannot
see the face of God.
3. The reason why man could not behold this and live
would not be
because of its terror or majesty; but because the view of the riches of His
grace
His compassion and benevolence would excite emotions of reverence
of
admiration
of love
and of joy
too overwhelming for humanity to bear. Each
manifestation of the benevolence of God called forth songs of joy and
ascriptions of praise from those who beheld them in ancient times. “Lord
now
lettest Thou Thy servant depart in peace
according to Thy word; for mine eyes
have seen Thy salvation.” Now if
in these cases
a single view had such an
effect
what would be the result if all the mercy and compassion of God
in its
unbounded immensity and inexhaustible fulness
could
at one moment
be
revealed to the human mind? Humanity could not bear the vision. To support this
view we may reflect
that things exciting emotions
even of a pleasurable
character
may extend so far as to become destructive
and that emotions of joy
may in themselves destroy life. Light is pleasant
it spreads a halo of beauty
and glory around the face of nature. The eye is never satisfied with the
revelations which are made through its medium. Yet let that light
which thus
spreads beauty around
fall upon the eye in the concentrated form of a ray from
the meridian sun
and the power of vision is impaired
if not totally
destroyed. The same is true of mental emotion. How the mind operates upon the
body we cannot tell. But that the emotions of the mind do affect the body is
universally admitted. Death from surprise
from fright
from terror
from all
the depressing passions
has been by no means uncommon. In the every-day walks
of life
who has not known of a case like this? A beloved son has left the home
of fond parents to engage in commercial pursuits
or visit some distant place.
By various causes his stay is prolonged
until at last the tidings reach his
parents that he was wrecked off some rocky coast; or
that he perished in a
fatal epidemic. They mourn for him as one that is lost; and they think of him
only as in the spirit world. Years pass away
and though strangely preserved
his parents are not aware of his existence. He starts for home. Already he
stands upon the hill that overlooks the scenes of his boyhood; the house
and
trees
and shrubs
all stand as when he left; his heart exults at the thought
of embracing his parents
and
thoughtless as to consequences
he hastily
approaches. He opens the door. His mother gazes at him but a moment
cries
“My
son
my son
” throws her arms fondly around his neck
and swoons away in his
arms. And instances have occurred
in which
from that swoon
there has been no
recovery. History informs us that
in the time of the great South Sea
speculation in England
many
overjoyed by their success
became insane. At the
restoration of Charles II.
a number of the nobility were so affected by the
recovery of their titles and estates
that they became diseased
and in a short
time died. Leo X.
one of the most renowned occupants of the Papal chair
was
so rejoiced by a victory somewhat unexpectedly gained over his enemies
that he
sunk beneath the excitement. The heir of Leibnitz
the celebrated mathematician
on finding that a chest
filled as he supposed with paper
contained a large
quantity of gold
became so excited by the discovery
that he was seized with a
fatal disease of the heart. If such
then
be the influence of joyful emotions
when arising from temporal subjects
will the effect be diminished by adding
the revelation of the unseen and eternal? Can emotions excited by the view of
the majesty
holiness
wisdom
and compassion of the eternal Jehovah be less
strong than those excited by considering a small portion of the work of His
hands?
As a general inference from this subject
we may notice what a
sublime view is thus presented of the revelation contained in the Word of God.
1. It is a system of truth
in which
directly or indirectly
each
separate truth leads to the great commanding truth of the being and attributes
of God. This is the substance of revelation; God displayed in creation
in
government
and in mercy to man. All other statements are but as secondaries
revolving around their primary. The greatest minds may here be for ever
engaged; but
like the parallel lines of the mathematician
there may be
eternal approximation without perfect attainment.
2. But revelation is not merely a system of sublime truth. It is
truth so presented as to affect our sensitive nature. It is not abstract
speculation alone that is employed; our affections
our sympathies
are all
enlisted. It is a system intended to operate upon man.
3. That such are the effects of the manifestation of God’s mercy
we
are further warranted in believing from the history of distinguished
individuals. Moses
when the name of the Lord was proclaimed before him
and
His goodness passed before him
“made haste and bowed his head toward the earth
and worshipped.” He adored and reverenced. And such was the influence of the
manifestations he received
that his face shone with such glory that the people
could not look upon him unveiled; or
in other words
the manifestations of
goodness and of glory were carried to the utmost possible point at which his
usefulness to the people of Israel could remain. When Daniel was showed in
prophetic vision the return of the captive Jews
and when the succession of
empire was revealed
and things that should happen in the latter days
he says
“There remained no strength in me”; and before he was able to hear the whole
prediction the angel touched him to strengthen him. On the mount of
transfiguration the disciples were so overwhelmed that “they knew not what they
said
” or did not fully see the impropriety of their request
and yet were so
enchanted that they said
“Master
it is good for us to be here.”
4. What an unfailing source of comfort and joy is opened for the
Christian in the revelation which God hath given! His joy is not of this world
it is in God. The world may change
but God changeth not. God’s glory never
faileth--the Christian’s spring of happiness never runs dry. It is a river of
mercy
a river of grace
and he that drinketh of its water needs never thirst
again for the turbid streams of earthly joy.
5. If then the effect of the manifestation of God’s mercy and love be
to elevate
to ennoble
and to rejoice the heart of man
why should not our
minds dwell upon the Divine character? Christianity alone offers man knowledge
and joy which can perfectly fill his expansive capacity
and for that knowledge
and that grace unceasing effort should be made
and ceaseless prayer offered to
the Most High. For this we may come boldly to the throne of grace.
6. And if the limit of manifestation of mercy is found in the
circumstances of the creature and not in God
who shall attempt to say what
glorious enjoyment awaits the celestial citizen?
7. Does it seem unreasonable that when life is about to be over
the
Deity should withdraw His hand
and let such a view of His glory upon the mind
that the physical frame shall fall
and the unfettered spirit rise to the full
enjoyment of beatific love? (M. Simpson
D. D.)
Moses’ sight of God
I. The request of
man.
1. That man
as man
naturally looks for some special display of the
Divine presence and attributes.
2. That man
as a sinner
needs an expression of God’s readiness to
forgive.
II. The response of
God.
1. That there are limitations to a full revelation of His glory.
(a) The bodily senses.
(b) The mind.
2. That within these limitations there is given an abundant
revelation.
3. That the brightest feature of the revelation is Divine love.
4. That from what we now behold
we are led to expect a still more
glorious revelation hereafter. (B. Dale
M. A.)
“Show me Thy glory”
1. That God raises human society by the ministry of individual men.
2. That the individual man by whom He raises society
He qualifies by
a close fellowship with Himself.
I. The profoundest
cravings of the soul. “Show me Thy glory.”
1. This craving explains the existence of polytheism.
2. This craving implies a supreme existence.
3. This craving renders the prevalence of atheism impossible.
4. This craving reveals the grand distinction of human nature.
II. The grandest
revelations of God. “I will proclaim the name of the Lord before thee.”
1. The revelation of moral character.
2. The revelation of the sublimest moral character.
III. The necessary
ignorance of man. “Thou canst not see My face
” etc. (Homilist.)
The sublime prayer of Moses
I. The immediate
circumstances which preceded the prayer.
II. The prayer
itself. “Show me Thy glory.” It is clear from the context that he meant
Unveil
Thyself to my vision; let me see Thy essential majesty and splendour; remove
all obscurity from my vision. We have to observe here--
1. The imperfection of the best saints. Imperfect in knowledge and
judgment; fallible in our desires and devotions.
2. The beneficence and care of God for His people. Not only in
giving
but in withholding. How important to ask according to His will. To
refer all to His wisdom and love
and in everything to be able to say
“He hath
done all things well.”
III. The answer
returned.
1. The literal request was mercifully refused.
2. The spirit of the prayer was graciously answered.
Application:
1. Learn the lofty eminence to which true piety exalts a man.
Intercourse with heaven.
2. The true breathings of the devout soul. “Show me Thy glory.”
Everything else is tinsel.
3. A perfect acquaintance with God’s goodness is offered us in the
gospel. “Oh
taste and see
” etc. (J. Burns
D. D.)
The Christian’s desire to see God’s glory
I. What is meant
by God’s glory
which the Christian desires to see
1. It is glory
in His gracious conduct to sinners
in and through
His Son.
2. It is His glory
as manifested to the soul in pardoning mercy and
love.
3. It is His glory
as manifested to the soul
making him a partaker
of the Divine nature (2 Peter 1:4).
II. Where does the
real Christian wish to see the glory of God?
1. In all His ordinances in this world
especially in the assembly of
the saints.
2. Much of God’s glory is here to be seen. The glory of His wisdom
in devising the scheme of redemption
etc.
3. How glorious is the discovery here made of His justice and
holiness
in the satisfaction made for sin by the death of His Son.
4. Here Divine grace is to be seen in its brightest lustre. In its
5. Here is displayed the glory of God’s faithfulness to His promises.
6. The Christian desires to see the glory of God above (Philippians 1:23; 2 Corinthians 5:1-2).
III. Why does the
Christian desire to see His glory?
1. He desires to see it in His ordinances here because
2. He wishes to see this glory in heaven
because it will there be
The presence of Christ
I. That the
desires of religion intensify with its growth.
1. The more grace Moses found
the more he sought.
2. To surfeit
not to satisfy
is the nature of earthly good.
3. But here is satisfaction without surfeit.
II. That Christ is
the medium of Divine manifestation.
1. The rock was an emblem of Christ.
2. Here God revealed Himself to Moses.
3. Man in Christ sees God and lives.
III. That Divine
visions are attended with gracious effects.
1. Life is imparted by them.
2. Devotion is kindled by them.
3. Spiritual vigour is imparted by them.
4. Moral influence is gained in them. (J. A. Macdonald
M. A.)
Moses’ request
and God’s gracious promise
I. And what did
Moses ask for? What was the desire of his heart? His prayer was
“I beseech
Thee
show me Thy glory.” But
it may be said
had not Moses
on various
occasions
seen the glory of God? The more of these heavenly treasures we
possess
the more highly do we prize them
and the more eagerly do we seek for
an increase. These are things that never deceive
never disappoint
never cloy.
Our experience of them convinces us that they are solid
substantial
satisfactory. The capacity of the soul is expanded
and we are prepared for
larger communications of purity and love. And they who have made the highest
attainments in the Christian life
and have experienced most largely the
efficacy of the Redeemer’s all purifying blood
will be found to be most
anxious to rise still higher in spiritual blessings.
II. God’s reply to
the request preferred by Moses.
III. But we have to
observe
that the displays of the Divine goodness are made only according to God’s
own will. And what is the character of these to whom the mercy of Jehovah will
be extended? The penitent
the humble
the meek
the lowly.
IV. We observe
that there are certain displays of the Divine glory
which are granted to God’s
believing people here below
on earth. A partial
indistinct
and necessarily
defective view--a glimpse at the heavenly glory--a transient exhibition of the
Divine excellence. And even before this was granted to Moses
a certain process
was necessary: he must be duly prepared.
V. Still it must
be granted
that the most eminent and most delightful displays of the Divine
glory are reserved for the heavenly world. The eye of the disembodied spirit
will be strengthened and fitted to gaze
with a steady and direct view
on the
uncreated Sun. (W. P. Burgess
D. D.)
The object of a Christian’s desire in religious worship
I. When Christians
then
desire to see the glory of God
it seems chiefly to imply the following
things.
1. They desire to see the glory of an eternal independent God; they
desire to see the only living and true God in His own inherent excellence and
infinite perfection.
2. That the believer desires to see the glory of a gracious and
reconciled God
not only infinitely glorious in Himself
but infinitely
merciful to him. This view ought never to be separated from the former. Take
away the Divine mercy
and the lustre of His other perfections is too strong
for us to behold.
3. The believer desires to see the glory of God as an all-sufficient
God.
II. I proceed now to
make some practical improvement of what hath been said. And--
1. Let us admire the Divine condescension in admitting His saints to
a discovery of His glory.
2. Let me beseech you to try yourselves whether this ever hath been
your attainment
and whether it is your sincere desire.
3. I exhort you
in the most earnest manner
to diligence in seeking
after real communion with God in His instituted worship. How highly are we
favoured with light and liberty! How little are many sensible of their
privileges!
III. I conclude by
offering to those who would see the glory of God a few directions as to the
best preparation for such a discovery.
1. If you would see the glory of God in His sanctuary
be serious in
self-examination and the renunciation of all known sin. Holiness is an
essential attribute of the Divine nature; and
therefore
He must be worshipped
in the beauty of holiness.
2. In order to see the glory of God you must be clothed with humility
(Isaiah 66:2).
3. In the last place; if you desire to see the glory of God
be
fervent in preparatory prayer: if there is any blessing that requires
importunity and wrestling with God
surely this high and happy privilege of
communion with Him in His house must be of that kind. (J. Witherspoon.)
The desire to see God’s glory
I. What a child of
God may have his eye to when desiring to see God’s glory.
II. Where would a
saint see the glory of God or have it shown to him?
1. In many ordinances here. Where God records His name (Exodus 20:24).
2. A saint desires to see the glory of God in the state above
and
without need of these present ordinances
even in heaven.
III. Why they desire
this.
1. In ordinances here they desire this.
2. And as to heaven
the people of God desire
He would there show
them His glory
and eminently--
IV. This desire
they are to offer up in prayer to God. Desire is the life of prayer
and this
is to be made known by way of request to God.
1. To testify our value for it. They that esteem it a favour to see
God’s glory
are to show this by seeking after it.
2. ‘Tis God only that can show us His glory
and make us to see it;
that can fit us for the favour
and then vouchsafe it to us. Is this glory wont
to be revealed and displayed in ordinances? make this your end in attending
upon them to see it.
The glory of God
I. Consider
first
His natural attributes.
1. God is self-existent. All other beings are created
and created by
Him. He is the great Parent of existence.
2. Reflect next upon His omnipresence. He fills heaven and earth.
3. Survey His power. He is almighty and can do everything. He can act
without agents or instruments. All other beings
animate or inanimate
are but
His instruments to fulfil His will.
4. View
lastly
the immeasurable extent of His bounty. All creatures
in earth and heaven are replenished out of the storehouse of His beneficence.
II. But the glory
of God derived from what may be termed
by way of distinction
His natural
attributes
is not the highest description of His glory
or even that in which
it properly consists.
1. His goodness. The goodness of God is that attribute by which all
His other perfections are directed to the best possible end. It is that which
renders His wisdom
power
and presence
not only not dangerous
but in a
supreme degree beneficial
to the whole creation.
2. But the holiness of God forms another principal feature in His
glory. He “will by no means clear the guilty.”
3. But is justice also a modification of goodness? Justice towards
some is the security of all. Were an indiscriminate mercy to be shown to all
sin would prevail
and soon prostrate the mercy of God
and efface from the
universe every trace of His goodness. (J. Venn
M. A.)
The glory of God illustrated
I. Let us consider
what we are to understand by the glory of God. The glory of any moral agent is
that intrinsic moral excellence which renders him worthy of approbation and
esteem. This is never seated in the understanding
but in the heart. As a man
thinketh in his heart
so is he; and as God thinketh in His heart
so is He.
God is love. And in this consists His real
intrinsic
supreme
moral
excellence and glory.
II. To consider
what is to be understood by God’s displaying all His goodness. His promise to
Moses is very singular and very significant. “I will make all My goodness pass
before thee.” That God may display all His goodness
He must do two things.
1. He must display His goodness to as high a degree as possible.
2. God’s displaying all His goodness farther implies His displaying
it in all its branches
and agreeably to the various natures and characters of
His dependent creatures. In particular--
III. That God
by
thus displaying all his goodness
necessarily displays all His glory. But the
truth of this will more fully appear if we consider--
1. That when God displays all His goodness
He displays all His moral
character. The Supreme Being has no moral excellence but what is included in
His goodness. God is love; all His goodness consists in love; all His love lies
in His heart; and His heart is the seat of all His moral excellence.
2. When God displays all His goodness
He necessarily displays all
His natural as well as moral excellence. But all these natural attributes
derive their real glory from His goodness
without which they would be a
blemish rather than a beauty in His character.
Inferences:
1. If God be a being who possesses and displays perfect goodness
then the religion which He has required of mankind is a reasonable service.
2. If God must display His goodness in order to display His glory
then by seeking His own glory He must necessarily seek the good of His
creatures.
3. If God cannot display all His glory without displaying all His
goodness
then the glory of God required the existence of natural and moral
evil. All the goodness of God in all its branches could not have been displayed
if natural and moral evil had not existed.
4. If the supreme glory of God consists in His goodness
then those
who love any part of His character must necessarily love the whole.
5. If the supreme glory of God consists in His goodness
then those
who dislike any part of the Divine character must necessarily dislike the
whole.
6. If the goodness of God forms His whole moral character
then those
who do not love Him supremely must necessarily hate Him supremely.
7. Does the glory of God consist in His goodness
or in His feeling
properly towards all His creatures of every character?
8. If the glory of God consists in His goodness
then a clear view of
His goodness would destroy all the false hopes of sinners respecting their good
estate.
9. If the glory of God consists in His goodness
then we learn why
sinners are represented as blind to His glory. They must feel as He does
in
order to have a moral view of His moral excellence.
10. If God’s glory essentially consists in His goodness
then those
who have seen His real glory in the least degree will desire to see more and
more of it. This appears from the nature of spiritual discoveries
which
afford peculiar satisfaction to those to whom they are made. (N. Emmons
D.
D.)
The glory not to be revealed
I. That there is
in the Divine nature an interior and hidden glory which cannot be revealed. The
word glory is a large and comprehensive term
including all that is ineffably
great and lovely in the Divine essence. This glory is everywhere revealed. The
glory of God is not to be looked upon as something separate and distinct from
His nature; but rather that nature in the sum and fulness of its perfection.
And as His being is past finding out
so is His glory above the heavens.
II. That the
sublimest manifestation which God has made of His glory is in connection with
the great remedial scheme of man’s redemption. It matters little whether we
conceive of God as light
or life
or love. It is the light which reveals the
life
and it is the life which expresses itself in the love. If God be love
then the highest manifestation of this love must be regarded as the highest
revelation of His glory. It is the infinite and ineffable benignity of the
Divine nature which renders its glory so engaging and attractive. Light is
blended with love--greatness is inseparable from goodness--majesty is mellowed
and modified by mercy. The Cross exhibits the only ground on which God and man
can ever meet. If the Divinity has never inhabited humanity
man can never rise
into communion with God. If the necessary and all-effective means do not exist
for impressing His image upon us while we are on the earth
we can never see
His face in heaven. To behold His glory we must partake His purity.
III. That
notwithstanding this revelation which God has made of himself
they are the
purer and the loftier spirits amongst us which are favoured with the more
special manifestations of Divine glory. We assert it without fear of
contradiction
that even Nature herself will withhold all her higher and more
glorious revelations unless there be a correspondence or likeness between her
own spirit and the spirit of those who would commune with her. So in the
intercourse between mind and mind. In like manner God never reveals Himself in
the depth of His glory to any man
till the man has first yielded his whole
nature to the purifying and transforming power of the Spirit
and has thus
taken on higher degrees of moral purity and perfection. It is only the pure in
heart that can see God. As the Jew had his outward ceremonial ablutions
the
Christian should have his inward spiritual purifications. An external
reformation does not necessarily imply an internal renovation; but if the inner
man is renewed and sanctified
the outer man must exhibit the effects of the
change. We must be cleansed both in the flesh and in the spirit.
IV. That these
deeper manifestations of Divine glory are not given as mere fruitless
exhibitions
but to quicken the love and to increase the devotedness of those
to whom they are imparted. The heart-throbs of piety have their expression in a
life of enlightened and cheerful activity. We have each a work to do in the
world
and for God; and to do it as the work of God ought to be done
we need
not only the symbols of His presence and love
but the baptism of His
Spirit--the plenitude of light and the fulness of grace.
V. That the
revelation of this glory in the world to come will for ever fix the attention
and heighten the rapture
and energize the activity of the inhabitants of that
blessed state. The brighter and the fuller the revelation
the more profound
and fixed will be our attention. Every thought will be captivated
every
emotion will be stirred
and the joy of the soul will rise into rapture
heightened and perpetuated for ever. (R. Ferguson
LL. D.)
The festive time
Come
and behold in this communication
asked for and obtained by
Moses--
1. The crown of the Old Covenant.
2. The mirror of the New.
3. The promise and prediction that God’s glory
in its fulness
would
in future be revealed.
1. The festive shouts that Israel raised in honour of the idol they
first made are silent now
and the avenging sword
at Moses’ prayer
is now
averted from the nation’s head. Only three thousand sinners have endured the
righteous punishment deserved by many more--by nearly all. Moses feels himself
at last
no longer able to restrain his wish for further light: he prays the
Lord to show whom He will send
and what He means to do with a nation that is
still His own. Moses further states
most positively
that he would prefer to
go no farther
than remain without the guidance of the Lord Himself; then
filled with joy and with astonishment
the man of God essays to take one
further step
and gives expression to his heart’s wish in the prayer
“Show me
now Thy glory.” Who shall determine what it was that Moses understood
and
felt
and wished
when he employed these words? We know
of course
that ere
this time he had seen much more of God’s glory than all other men. The bush
that burned
and yet was not consumed; the Red Sea moved out from its bed; the
manna rained down from above; the arid rock changed to a source of living
streams! Alone
upon the top of Sinai
and amidst most dreadful signs
he had
received the law of God; moreover
with the elders of the Israelites
he had
beheld the pavement which the King of Israel laid for the palace where He sits
enthroned--what seemed transparent sapphire-stone (Exodus 24:9-10). What more is it that
this insatiable
this high-minded servant of the Lord desires? The Lord Himself
gives answer to the question
when He (verse 20) in so many words declares
“My
face cannot be seen.” That is to say
Moses has hitherto but heard the voice of
Him that spake out of the cloud; now he beseeches that the veil of mystery
shall be removed
and that he may be shown the face of God
beaming with
heavenly light. Say not that this request comes from a narrow mind; above all
do not say that it is unbecoming and irreverent. It was the very multitude of
promises which he had just received that gave him all the greater boldness to
ask more
and to express a bold desire that long had slumbered in his pious
soul. Up till this time the angels had been called to mediate between him and
the Lord; but now he would approach the Lord directly and immediately. One aspect
of that nature Moses has already looked upon
when he received the law; but he
thinks there are still other aspects
hitherto concealed from him
and his
spirit cannot rest till he has also looked on these. It certainly may be
impossible to gratify the wish of Moses to the full. What mortal would be able
to behold the face of God
and yet not be immediately consumed by the intensity
of glory there revealed? Nevertheless
as far as possible
at least the spirit
of this pious prayer shall be observed
though Moses shall not find it
literally fulfilled. Not God’s face in itself
but only the last fold seen in
His royal mantle--such is the most
the only thing that He can show to any
creature upon whom He will confer the highest privilege! Thus there is pointed
out once more
not merely the unlawfulness
but also the absurdity of the
idolatry of which the Israelites had just been guilty. The Lord Himself
by His
free grace
seeks to restore the broken covenant
and to reveal Himself towards
the mediator of the Old Covenant not merely as the Great Invisible
but as a
God in whom compassion flows. Imagine the emotion of the man of God
and how he
must have watched throughout the sleepless night for the expected hour! On
Sinai
at the bush
Moses was taught to view Jehovah as the Infinite; at the
giving of the Law
as the God of spotless holiness; but here
moreover
as the
God of everlasting mercy. This revelation forms the bond by which God joins
Himself once more to Israel; and unto Moses
as a compensation for the fact
that his most earnest prayer has not been answered to the letter
there is
promised the fulfilment of his earlier request--that the Lord Himself will go
with the nation. Moses desires to see; but God desires
above all things
to
make him hear and follow Him. But what he now hears is the grandest revelation
ever made by God under the Old Economy. Truly
there is no wonder
then
that
Moses tarries other forty days upon the mountain-top in heavenly ecstasy; and
that his countenance beams forth with heavenly glory
when
bearing in his
hands two tables made of stone
the pledge of the renewal of God’s promises
he
leaves the consecrated ground. Happy Moses
unto whom
at least on one
occasion
it was granted
even on this side of the grave
to contemplate to
such a large extent the glory of the Lord!
2. Happy Moses: are these words found on your lips too? Then surely
you will joy when you remember that the privilege
accorded in those days to
him
is equally attainable by every Christian now. Come
give us your attention
still
while
in the revelation
viewed already as the crown and glory of the
Old Economy
we also let you see the mirror of the blessings of the New. The
glory of the Lord is shown us in another way
but with no less of clearness than
before. Is this too strong a statement? Only look to the person of the
Redeemer
the work of redemption
the guidance of the redeemed; and then see
whether you have any ground for feeling envy towards Moses in his privilege.
“Show me Thy glory!” It was more than a mere personal want to which Moses gave
expression in this prayer. It was the wish that lived
consciously or
unconsciously
within the heart of multitudes
in whose eyes this whole earth
with all its glory
was too poor and small to satisfy the deepest wish felt by
the longing heart. Men felt that God--yes
God Himself--must needs appear on
earth
if earth were to become a gate of heaven. “Oh that Thou wouldst rend the
heavens
that Thou wouldst come down
that the mountains might flow at Thy presence!”--such
was the strong expression of the feeling in the prophet’s heart (Isaiah 64:1). And lo! the heavens did
open when the fulness of the time had come: “The Word was made flesh and dwelt
among us; and we beheld His glory
the glory as of the Only-begotten of the
Father” (John 1:14). He who is very God was
manifested in our human flesh: but what is here shown to Moses
viz.
that God
is a Spirit
God is Light
God is Love--how plainly may we read this in the
Gospel
as if written there in heavenly characters
when we look to the
revelation of God’s glory in the Son of His love! “No man hath seen God at any time:
the only-begotten Son
which is in the bosom of the Father
He hath declared
Him” (John 1:18). How God’s unspotted holiness
beams towards you
in Him who well can ask a friend and foe
“Which of you
convinceth me of sin?” (John 8:46) who always sees the Father
just because He ever does what is well-pleasing in His eyes; who prays without
ceasing
but in no case for the forgiveness of His own sins; and who awaits His
being glorified
not as a favour
but an undisputed right! And the love of
God:--but where shall I find words with which I may describe the love of
Christ
Divine in origin and splendour
but a splendour which is tempered by
its covering--a lowly
human form? But that glory does not shine forth from His
works alone
nor does it merely manifest itself in what He says; it beams upon
us from the splendour seen in His whole mien. And that appearance
too
exhibits as calm majesty as God does when He shows Himself to Moses here: He
does not cry
nor raise His voice
nor cause it to be heard in the streets; but
when we look on Him
we feel like Moses when the cloud passed by before his
eyes; surely we see in Him more than the hinder portion of the royal train--we
see God’s greatness in the face of Him who was God of God and Light of Light
whereunto no man can approach
but who has yet come near and lived in humble
servant-guise. If here the revelation given by God is made to Moses only
it is
now
in Christ
bestowed upon the poorest whom the Holy Ghost has taught to see
the Father in the Son. If here
through Moses
God reveals His nature to one
single people
now the light arises over all the nations that but sat in the
darkness heretofore; for here
“there is neither Greek nor Jew
circumcision
nor uncircumcision
barbarian nor Scythian
bond nor free
but Christ is all
and in all” (Colossians 3:11). And how much more
impressively that voice sounds when we venture on a second step
and meditate
on God’s redeeming work! What is the sin which
in God’s eyes
polluted Israel
compared with the abominable sins which stand against a whole lost
world--against you and me--before the God of unspotted holiness? We all
deserved that God should turn away His friendly countenance from us
as from
that people; and that He should not guide us by an angel
but
instead
give us
the portion of the fallen ones. And yet
what is even the assurance of God’s
pity and His grace that Moses learned
when we compare it with the matchless
fact that the Beloved of the Father dies for His worst enemies
and that God in
Him not merely shows us heaven opened
but unlocks to us the heaven we
forfeited? It is just here especially that we
no less than Moses
fail in
finding words with which we can express our thoughts; but this we feel
that
louder far than anywhere besides on earth
the voice out of the cloud is found
re-echoed from the cross. Now let us take one other look at the guidance of the
redeemed
who
like Moses
found favour in the sight of God. Does it need much
to show that
in this too
the glory of the Lord is seen almost at every step?
But ye who are the Lord’s redeemed have an experience that speaks more strongly
still; for not merely do ye live by His long-suffering
but ye continue in His
favour and in fellowship with Him; and ye learn by experience
like Moses
that
He never puts to shame or pours contempt upon the humble prayer of faith. And
surely you
too
know full many a spot
as Moses did the crevice in the rock
where you sit gladly down
there to review the way by which the Lord
in His
eternal faithfulness
has thus far been conducting you? I hear you say already
that the sum of your inquiries is comprised in this: the voice out of the cloud
has been the voice addressed to me through all my life on earth!
3. The festive time of Moses’ life becomes
lastly
to us a prophecy
of the future revelation of God’s eternal glory. “When you
like Moses
must
depart
you should not fail in making the acknowledgment that you have seen
at
least in some degree
the glory of the Lord. But that something
though we had
the power to multiply it even a thousand-fold
what is it when compared with
the far greater
the entire amount of what believing hearts desire? Our deepest
need
our highest blessedness is
not to hear the voice of God
but to behold
the Lord Himself; but that is just the very wish denied us here on earth
even
as in Moses’ case. Nay
more; we do not even stand
like Moses
on the top; we
dwell
like Israel
scattered in tents at the foot of the mount of God’s glory.
“We walk by faith
not by sight”: such is the motto of the New as well as of
the Old Economy; and it is well for us that this grand principle is never
modified. How should we ever be prepared for heaven if
in this life
the
school of faith were now already closed? And what surprise of pleasure could
the future bring us
if this day or yesterday beheld each enigma sufficiently
explained? “How very little after all is it that I have seen!” must Moses
frequently have said when he looked back upon that morning. We hope for the
salvation of the Lord
but how wide the difference between the living hope and
the desired enjoyment! We have moments of presentiment
of spiritual
intercourse
of (I might almost say) immediate contact between the Eternal
Spirit and our own; and at such times a voice comes whispering
“Thus shalt
thou see hereafter.” Yet something always intervenes between this heart of ours
and God; He lays a covering hand upon the eyes of His most faithful
worshippers
that they may not yet fully see the truth; nevertheless
they make
their own conjectures with regard to it
they constantly draw nearer it
and
almost seem to grasp it with their hands while they engage in prayer. So is it
here; so must it be on earth; but so it will not always be. With God’s hand
laid upon our eyes
we grope along for days or years in deepest gloom until we
reach death’s vale . . . then the Lord passes by before us
while the chilly
breath of him who is the King of Terrors blows upon our face. “Show me now Thy
glory”: thus faith entreats with almost faltering lips; and never
God be
thanked
did Heaven continue silent at the last prayer breathed on earth. The
Lord
as it were
makes all His goodness pass once more before His dying
friends
since “He is truly gracious towards those to whom He is gracious.”
More closely than at any time before does He approach
while He proclaims His
name before us
. . . then He lifts His covering hand from off our eyes
and lo
we see! Come
follow me a little longer
while
in closing
we address three
questions to your heart and conscience.
1. Have you
too
ever yet desired what Moses sought so eagerly? Ah!
if each one of you were plainly asked
What is your chief desire? how many
nay
how few
Lord
could lay their hand upon their heart and say
I desire
nothing more earnestly than living
personal communion with God! Perhaps
indeed
an evanescent wish for something higher
better
may not be unknown to
many here
especially when earthly things bring disappointment
and the future
is concealed from sight. And when some-times--although
of course
we are
unwilling to believe this true of every one of you--the soul’s necessities
assert themselves
and that soul has begun to cry for God
oh
what a constant
tendency there is to seek peace where it cannot possibly be found; how every
kind of artifice is tried to smother heart and conscience when they cry; how
frequently
like Israel at the foot of Sinai
we sit down smitten
chastised
and stripped of all that formerly adorned us
but without true penitence
without true longing after God!
2. Have you
too
already seen what Moses saw? There is no doubt of
that
if you have really
by faith
beheld the Christ of God; but
on the other
hand
how many are there here at whom the Lord can ask
as once at Philip
“Have I been so long time with you
and yet hast thou not known Me?” Or are
there not those who are carried off by a most fatal spirit of the times
and
who will not believe what they do not first understand? If you indeed desire
that such a witness shall apply at least to you
do not forget that you
like
Moses
must especially concern yourself with these three things--a clear eye
a
pure heart
and constant prayer. The eye of faith is the organ of the soul
by
which we see the glory of the Lord in Christ; and He Himself must open that for
us. One little speck of dust may cause such floods of tears as to conceal the
sun from you; the dust of earth but hurts the eye that would behold the glory
of the Lord! Oh
how much of the carnal still remains in us to be destroyed
in
order that the spirit may be truly fit for even the least amount of living
fellowship with God! Like Moses
keep that festive season of your inner life in
constant memory; and if Heaven hears your thanksgiving
let earth enjoy its
fruits!
3. Have you already done what Moses did? The sequel of the history
informs you of the earlier
but also of the later influence of what was now
revealed. Bowing in deepest reverence
and well assured that he has found grace
in the sight of God
the mediator of the Old Covenant repeats the prayer
“Let
the Lord
I beseech thee
go among us
for this is a stiff-necked people; and
pardon our iniquity and our sin
and take us for Thine inheritance” (Exodus 34:9). Oh
What a glorious
but
also blessed
calling to be like the man of God in this point too! Does it not
strike you how
in pleading here for Israel
he does not speak of their sins
but of ours
and puts himself upon a level with those rebels? Now
it is
true
we must
like him
descend the mount and enter the dark vale; but what is
it that we can need
if but we have the Lord with us
and our whole nature
like His shining face
gives evidence of our close
friendly intercourse with
God? Even as He veiled that strange
mysterious lustre from the eyes of Israel
we too must often hide
from an unholy world
the blessed mystery of our own
inner life; but when we go into the solitude
and there approach God’s throne
of grace
how priceless is this privilege
that we believers may
like Moses
cast off every covering
and then find our refreshing in His kindly light. (J.
J. Van Oosterzee
D. D.)
A daring prayer
It was a daring prayer offered by Augustine when he said
“Lord
hast Thou declared that no man shall see Thy face and live?--then let me die
that I may see Thee!”
Verse 19
I will be gracious.
Election no discouragement to seeking souls
Because God is the Maker
and Creator
and Sustainer of all
things
He has a right to do as He wills with all His works.
I. Let us begin
with this assertion
which we are absolutely sure is correct: this doctrine
does not oppose any comfort derived from other scriptural truths. There is not
the slightest shadow of a conflict between God’s sovereignty and God’s
goodness. He may be a sovereign
and yet it may be absolutely certain that He
will always act in the way of goodness and love. It is true that He will do as
He wills; and yet it is quite certain that He always wills to do that which
in
the widest view of it
is good and gracious.
II. That this
doctrine has a most salutary effect upon sinners. To the awakened sinner
next
to the doctrine of the Cross
the doctrine of distinguishing grace is perhaps
the most fraught with blessings and comfort.
1. In the first place
the doctrine of election
applied by the Holy
Ghost
strikes dead for ever all the efforts of the flesh.
2. Again
this doctrine gives the greatest hope to the really
awakened sinner.
3. Moreover
do not you see how the doctrine of election comforts the
sinner in the matter of power. His complaint is
“I find I have no power to
believe; I have no spiritual power of any kind.” Election stoops down and
whispers in his ear “But if God wills to save you
He gives the power
gives
the life
and gives the grace; and therefore since He has given that power and
might to others as weak as you
why not to you? Have courage
look to the Cross
of Christ and live.” And oh! what emotions of gratitude
what throbbings of
love does this doctrine cause in human hearts. I wanted to have said a word as
to the effect of this gospel upon incorrigible sinners. If you are ever to be
pardoned
God must do it. (C. H
Spurgeon.)
Moral glory
How precious is the thought suggested by this--that when God is
seen to be most good to His creatures
He is then seen to be most glorious in
the universe; that the glory and the goodness of God are so connected together
that where the one is most revealed
the other shines in its richest splendour.
Not power in creating
not justice in punishing
but goodness in saving
sets
forth most the glory of God. Creation is the mirror of His power; Sinai is the
pedestal of His justice; but Calvary is the scene of His goodness
and
therefore of His great glory. And we all know that great genius may make us
wonder
great riches may make us envy
great strength may startle us; but great
goodness rises upon the soul with an influence like the sun in his shining
light
making us love as well as admire
and reverence
and esteem. Lost as man
is
goodness is still most impressive on the heart of the very worst. Even with
all our depravity
who does not admire Howard
the philanthropist
vastly more
than Byron
the poet? There may have been little genius in Howard
as the world
calls genius
but there was a beneficence that went into the retreats of fever
into the lairs of vice
shut its eyes to monumental remains of ancient days
and opened his heart only to the cry of them that were appointed to die. And
when one hears what he did
and what he dared under the inspiration of
goodness
one is not awed
but charmed and delighted
with the character of
Howard. But when we see
on the other hand
great genius--and one cannot but
admire such a genius as that gifted nobleman had--we wonder at the greatness
and the versatility of intellect; but when that intellect was used only to
scathe
and to wither
and to blast
we look upon it in the same way as upon
the sirocco in the desert
we are rather terrified at it
or retreat from it
or would rather wish we should not see it at all. But how complete is the
contrast between goodness in a Howard
and mere power in a Byron! And is there
one in this assembly that would not infinitely rather take the example of
Howard as his model
than wish the power of Byron to be his possession? But
this is in the human
and I quote it in the human only to show you more clearly
the truth I am trying to teach; that not the manifestation of power
not the
manifestation of justice
but the manifestation of goodness
is the most
impressive on the heart. (J. Caroming
D. D.)
Verses 20-23
My face shall not be seen.
God’s glory must be veiled from human sight
If God had revealed all His glory--if He had not put the shadow of
His hand upon Moses
if He had not revealed merely His skirts
as it were
as
He passed by--Moses would have been overwhelmed. And this explains to you what
is often said in Scripture
“No man can see God and live
”--not because God
would destroy the man
but because the glory would be so intense that it would
overwhelm him. Moral grandeur may be overpowering
and we learn in history that
there have been cases where mental emotion has struck dead the physical
economy. A celebrated American astronomer was watching the transit of Venus
over the sun’s disk; he believed that that transit would take place at a
specified moment; and when he saw the shadow of the planet appear on the disk
of the sun
such was his excitement or gratification
that he fainted away from
excess of joy. Sir Isaac Newton was so overcome by the sense of the magnitude
of his discoveries
or of the extent of what he saw in consequence of the great
principle he had laid down
that from excess of feeling he was unable to carry
out his own grand calculations
and others had to do it for him. Now
if excess
of knowledge
of joy
or prosperity
have these powerful effects upon the human
frame
we can conceive that too grand an apocalypse of God would be unbearable
now; just as the eyeball would be blinded by excess of light. But you can
conceive what a splendour and majesty we shall behold when we see God
not
through a glass darkly--the smoked glass or lens through which we look at great
brightness--but we shall see Him face to face. And what a change will have
passed upon us when we can bear to look upon Deity and not shrink! (J.
Cumming
D. D.)
There is a place by Me
and thou shalt stand upon a rock.
The believer’s standing place
To those who like typical texts
there is a peculiar charm in such
as this: “a place by Me
” and “a rock” for a standing place. What suggestions--
1. Of the believer’s firm foundation--the “Rock.”
2. Of the believer’s fellowship with God--“a place by Me.”
3. Of the believer’s favour with God--a vision of His glory. (A.
T. Pierson
D. D.)
The place by God
or the right standpoint
The guide-books name the time when rainbows may be seen on some of
the many waterfalls which abound in Switzerland. One day
when I was at Lauterbrunnen
I went to the famous Staulbach Fall (980 feet)
and sat down by the flagstaff
and waited and watched. Others did the same
and we all went away disappointed.
Next day one of my friends said he would show us how to find the rainbow. So I
went again
and saw a most lovely one
and stood almost in the centre of it.
Then I found that not only were sunshine and spray necessary to produce a
rainbow
but also that those who would see it must stand between it and the
sun
i.e.
it could be seen only at a given point. Then I
perceived that those who would see the glory of God could see it only in the
face of Jesus Christ
and that the reason why so many fail in this respect is
because they do not take the right standpoint. (Gavin Kirkham.)
The standpoint of the Cross
I was talking about Christ to an impenitent neighbour the
other day. He said: “Why can’t I feel about Him as you do? I have read the
Bible a good deal. I have heard a good deal of preaching. Yet I can’t get up
any enthusiasm in regard to this Saviour that you talk so much about.” I said
to him: “You make me think of my visit to the White Mountains some years ago.
We were told that there was a wonderful piece of natural statuary there--a
man’s face
chiselled
as it were
out of a granite cliff. We went to see it.
We found what we supposed was the cliff
but there was no appearance of human
features--no form or comeliness such as we had been told of. We were about to
turn away disappointed
when a guide came along
and said
‘You are not looking
from the right point.’ He led us up the road a few rods
and then said
‘ Now
turn
and look.’ We did so
and there was the face as distinct as any of ours
though of gigantic size. Until we reached the right spot we could see only a
jagged rock
and not a symmetrical face. The vision of the form and comeliness
depended upon the angle of observation. And it is so with you
my friend. Come
with me under the shadow of the Cross. Come there as a penitent sinner. Look
there upon that ‘visage so marred more than any man.’ Realize that the mangled
thorn-crowned Sufferer is dying for you
and you will see in Him a beauty that
will ravish your soul.” (T. L. Cuyler.)
──《The Biblical Illustrator》