Exodus 40:1-2

“The Lord spoke unto Moses, saying: On the first day of the first month shall you set up the tabernacle of the tent of the congregation.”

The beginning of a new year is, not without reason, considered by professing Christians in general as a fit occasion for more than ordinary attention to religious duties. I say not, indeed, that the generality of Christians actually so employ that hallowed time; for, in fact, the whole season wherein we commemorate the incarnation of our blessed Lord is by the generality made rather a time for carnal mirth. But still, this is acknowledged by all to be rather an abuse of our religious privileges than a suitable improvement of them. There is in the minds of all a consciousness, that to review our past errors with penitence, and to prepare for a more diligent performance of our duty in future, is the proper employment of that period, when we are entering, as it were, upon a new scene of things.

In my text, “the first day of the first month” was appointed by God himself as the time for commencing the services of the tabernacle, after the Israelites had abode in the wilderness nearly a whole year. Doubtless, both Moses and the various workers had used great diligence to get every vessel ready for the service which it was destined to perform; and great exertion must have been made on the day here spoken of, wherein the tabernacle and all the vessels of it were not only got ready for their destined use, but were employed in the very service for which they had been formed. But the command of Jehovah animated the people on this occasion; and, I hope, their conduct will encourage us also to prosecute with befitting earnestness the labors which this season calls for at our hands.

For the advancement of this blessed object, I will set before you,

I. The work here assigned to Moses.

He was ordered now to set up the tabernacle with everything belonging to it, and to commence the service of it. A pattern of every part of it had been shown to him on Mount Sinai, and according to that pattern had everything been formed. No less than eight times in this one chapter is it said, that Moses did everything “as the Lord had commanded him.”

For all this care, both in relation to the pattern given him, and to the execution of it by himself and all under his command, there was, no doubt, a very important reason. The very injunction given him at the time of showing to him the pattern, “See that you make all things according to the pattern shown to you in the mount, Exodus 25:40,” strongly marked, that, in the divine mind, there was some very important end to be accomplished by it. What that end was we are informed in the Epistle to the Hebrews: The tabernacle itself, and all its vessels, were intended to be “an example and shadow of heavenly things,” that is, of the things revealed to us under the Christian dispensation. In a word, the law and its ordinances were intended to give a just representation of the Gospel and its mysteries; and the two were to accord with each other in every minutest part, even as an impression with the seal by which it was made, Hebrews 8:5. Behold, then, here was the work assigned to Moses, namely, to give to the Jewish people such an exhibition of the Gospel and its mysteries as would suffice for them under that shadowy dispensation, and prepare them for that fuller manifestation which would be given to the Church by the ministry of Christ and of his holy Apostles.

The tabernacle itself was a representation of Christ, “in whom dwelt all the fullness of the Godhead bodily, Colossians 2:9,” and who in his incarnate state “dwelt (tabernacled) among us, John 1:14.”

The priests, the altar, and the sacrifices, shadowed him forth as “the Great High-Priest,” through whom alone we can come to God, Hebrews 10:19-22; and who, being himself the altar that sanctified the gift, Hebrews 13:10, “offered himself a sacrifice for the sins of the whole world, Hebrews 10:12,” even “an offering and a sacrifice to God of a sweet smelling savor Ephesians 5:2.” The altar of incense also designated that same divine Savior as ever living to make intercession for us, Hebrews 9:24. The candlestick also, and the table of showbread, represented him as “the light of the world, John 8:12,” and as “the bread of life, of which whoever eats shall live forever, John 6:48; John 6:58.” The lavers too represented him as “the fountain opened for sin Zechariah 13:1,” in which every one “who washes is cleansed from all sin, Revelation 1:5.” The same may be said of every minute vessel in the sanctuary; they all shadowed forth the Lord Jesus in some part of his Mediatorial office.

But I must by no means omit to mention the ark, in which the tables of the Law were placed, and which was covered by the mercy-seat of precisely the same dimensions, and which represented him as fulfilling the Law for us, Romans 10:4, and as obtaining mercy for all who would come to God by him, Hebrews 7:25.

Now all of these, whether the vessels, or the people who officiated in the use of them, “were anointed with oil, verses 13-15,” to show, that even Christ himself, “being anointed with the oil of gladness above his fellows, Psalm 45:7,” had “the Spirit given to him without measure for the performance of his work, John 3:34;” and that no person or service can ever be “acceptable to God,” unless it id “sanctified by the Holy Spirit, Romans 15:16.”

Let us next turn our attention to,

II. The corresponding work that is now called for at our hands.

We are now called, every one of us,

1. To realize in our minds the things here shadowed forth.

The wonders of Redemption should occupy our attention every day; but on this day especially should we be coming to God in “that new and living way which Christ has opened for us through the veil.” We should go to the Lord Jesus Christ as our sacrifice, and as the altar that sanctifies that sacrifice, and as the priest that offers it. Under all the characters that have been before contemplated concerning him, we should apply to him, “receiving everything out of his fullness, John 1:16.” From day to day, as long as the Jewish polity existed, were the various sacrifices and services of the Mosaic ritual renewed; and as long as the world shall stand, must we look to Jesus as here shadowed forth:

feeding on him as our bread,

washing in him as our laver, and

living altogether by faith on him! Galatians 2:20.

Would to God that every one of you would this very day begin these services, if you have hitherto been strangers to them; or prosecute them with redoubled ardor, if you have already entered on this life of faith!

2. To get them spiritually wrought within our own souls.

We have said that Christ was mystically shadowed forth in all the services of that day. And this is true. But it is also true that the life of God in our own souls was spiritually represented. Yes, brethren, “we are temples of the Holy Spirit, 1 Corinthians 6:19;” and “God will come down and dwell in us, 2 Corinthians 6:16;” yes, “Christ will dwell in our hearts by faith, Ephesians 3:17.” And in us”the sacrifices of prayer and praise are to be offered to him continually, Hebrews 13:15.” In truth, we ourselves are to be living sacrifices to him, Romans 12:1; and, as a holy priesthood, we are to be offering ourselves to him, 1 Peter 2:5.

Every faculty of our souls is to be sanctified to his service by the Holy Spirit, lightened by his light, and nourished by his grace. We are, in fact, to be “lights in this dark world, Philippians 2:15,” and “witnesses for Jehovah, that he alone is God, Isaiah 43:12.”

My dear brethren, this conformity to Christ is at once our duty and our privilege; and to “grow up into him in all things as our living Head,” is the work of every day throughout our whole lives, Ephesians 4:15. Now, then, I call you to commence this work, if it is not yet begun; or to proceed in it with augmented ardor, if, through the grace of God, it is already begun in your souls.

And for your encouragement, I will venture to affirm, that the tokens of God’s approbation which were given to Moses, shall as really, if not so sensibly, be renewed to you; for “the glory of the Lord shall fill” your souls, and the most signal manifestations of his love shall abide with you, both in this world, and in the world to come!

And now I appeal to you, whether this will not be a good employment for the season on which we have just entered?

Who does not regret that he has lost so much time already? Moses, considering how many months had been consumed in the wilderness before he began his work, could not have well completed it before. But who among you might not have begun long before, and been now both serving and enjoying God in a tenfold greater degree, if he had duly improved his time, and prosecuted his work with unremitting care?

Let it then be your endeavor now to “redeem the time;” that, if this be the destined period that is to put an end to your earthly existence, you may enter with joy into the presence of your Lord, and be for ever happy in the bosom of your God.

Charles Simeon (1759-1836)

Exodus 36:5-7

And they spoke unto Moses, saying, “The people are bringing more than enough for doing the work the LORD commanded to be done.” Then Moses gave an order and they sent this word throughout the camp: “No man or woman is to make anything else as an offering for the sanctuary.” And so the people were restrained from bringing more, because what they already had was more than enough to do all the work.”

The followers of Christ are supposed to regard this as their favorite maxim, ‘The greater the sinner, the greater the saint.’ They are considered also as approving an inference that may be deduced from it, namely, that it is advisable to commit some gross crime, in order to augment our future piety. We trust however, that such calumnies, though often affirmed, are not really credited. The least consideration would convince a man, that such a sentiment could find no place in a religious mind.

But though we disclaim any such licentious tenets, (yes, and utterly abhor them,) yet we must say, that “he who has been forgiven much, will love much;” and that “godly sorrow,” in proportion as it exists in the soul, “will work indignation and revenge” against all our spiritual enemies, and will lead us invariably to “bring forth works fit for repentance.” This truth is strongly illustrated in the history before us.

The whole nation of the Jews had revolted from God, and worshiped the golden calf. For this God had threatened them with utter destruction; but, upon the intercession of Moses, had reversed his decree, and had received them again to his favor. Instead of forsaking them utterly, he had even determined to dwell among them as their God; and had ordered a tabernacle to be made for him, with everything else which would be needed for the services they were to present unto him. For the constructing of this he relied on the liberality of his people; and the outcome proved that his reliance was well placed; and that their sense of the obligations conferred upon them was sufficiently powerful for the occasion. The account given us of their zeal is truly edifying. It will be proper to notice,

I. The object of it.

They had lately shown an unhappy zeal in the service of a false God; and now they labored to evince their gratitude to Jehovah, and to exalt the honor of his name. This desire filled the whole nation, and was the mainspring of those exertions which they now made.

And who must not acknowledge this to have been an object worthy of their supreme attention? Survey the objects which occupy the minds of men, and to the pursuit of which they willingly devote their wealth and labor! The gratifications of sense, how base are they, in comparison with that which now animated the Jewish people. The attainment of honor, or the acquisition of wealth, how empty are they in comparison with that nobler end which Israel pursued! Theirs was worth ambition, and might well provoke them all to holy emulation. To have Jehovah resident among them. to provide for him a suitable habitation, to have proper means of access to him, and of communications from him, and, finally, to possess before their eyes a pledge of his continued care, and his eternal love. This was as much beyond the poor objects of common ambition, as the contemplations of reason and philosophy exceed the dreams of children!

Happy would it be for us, if we all formed the same judgment, and were all penetrated with the same desire!

II. The operation.

There are two things in their conduct which we cannot fail to notice and admire; namely, their liberality and their diligence. No sooner did they know what things would be accepted, than they vied with each other in supplying them. Whatever any man possessed that could be applied to the projected structure, he deemed it instantly, “Corban”; and without hesitation consecrated it to the service of his God. Their ornaments, of whatever kind, were stripped off; all, both men and women, being more desirous to beautify the sanctuary of their God, than to adorn themselves. Each seemed to think himself rich, not in proportion to what he retained for his own use, but to the supplies he was able to contribute. The poorest among them were as glad to give their wood, their rams’ skins, or their brass, as the richest were their jewels and their gold.

Nor were they less solicitous to work, than to supply materials for working. The women engaged in spinning the goats’ hair and in embroidering the linen, while the men were occupied in forming the wood and metals for their respective uses. Those who could teach were as glad to instruct others, as others were to receive instruction; and all desired, in whatever way they could, to advance the work.

Now it is in this way that genuine piety always operates. The converts in every age are represented as coming unto God, “their silver and their gold with them. Compare Isaiah 60:17; Acts 2:44-45; 2 Corinthians 8:1-4.” It is characteristic of them all, that they are “a peculiar people, zealous for good works”.

III. The effect.

Such was the conduct of all who were “wise-hearted,” and “whose spirits made them willing” to glorify their God. Mark how often these expressions occur in this and the preceding chapter. The effect was, that, in a very few days, the abundance of the gifts exceeded the occasion for them; and it became necessary to issue through the camp a prohibition against adding anything further to the store.

O what might not be done for the honor of God and the benefit of mankind, if all exerted themselves according to their ability! How easy would it be to erect places for the worship of God; to provide accommodations for the poor; to administer:

instruction to the ignorant,

consolation to the troubled,

and relief to the distressed!

Such a union of zealous exertions as we see exhibited on this occasion, would in a great measure drive affliction from the world, and turn this valley of tears into a paradise!

Improvement.

1. Let the cause of God be dear unto our souls.

We have not, it is true, any such edifice to raise, and therefore may be supposed to have no such call for zeal and diligence. But is there not a spiritual temple which God desires to have erected for him, and wherein he may be glorified? Yes, is not that temple infinitely more dear to him than any which can be formed by human hands? The material tabernacle was only a shadow of that better habitation wherein God delights to dwell.

Should not that then be an object of our concern? Should not the manifestations of his presence, and the establishment of his kingdom in the world, call forth our zeal, as much as the erection of that fabric in the wilderness did the zeal of Israel?

Well may it shame the world at large, that every trifle occupies their minds, more than this; and even the people of God themselves have reason to blush, that their feelings are so acute in reference to their own interests and honor—and so dull in what regards the honor and interests of their God.

2. Let us cordially and universally cooperate for the advancement of it.

It is generally thought that the duty of propagating Christianity pertains to ministers alone. But it is very little that a minister can do without the cooperation of his people. Multitudes will never come to hear him, or afford him any opportunities of benefitting their souls; and the greater part even of those who do attend his ministry, gain little from it, for lack of having the subjects which they hear impressed upon their minds in a way of private instruction.

All should contribute, according to their ability, to advance the salvation of those around them. Masters should take the superintendence of their families, and parents of their children. The more enlightened among the people should endeavor to instruct their unenlightened neighbors. The visiting of the sick, the relieving of the needy, the conducting of Sunday schools for the benefit of the poorer classes, these, and such like works, should be regarded by all, both men and women, as their common province, and followed by all according to their respective abilities. See Romans 16:3; Romans 16:12 and Philippians 4:3.

The people of Israel deemed it not so much their duty, as their privilege, to contribute to the raising of the tabernacle; and this is the light in which we should view our calls to exertion. Do any account it hard to sacrifice somewhat of their time and interest in such a cause? O “tell it not in Gath; publish it not in the streets of Askelon!” “Let not the redeemed of the Lord say so, whom he has redeemed from the hand of the enemy.” Let us rather unite, all of us, with willing hearts, in the service of our God; and, “whatever our hand finds to do, let us do it with all our might!”

Charles Simeon (1759-1836)

Exodus 34:33-35

“When Moses finished speaking to them, he put a veil over his face. But whenever he entered the LORD’s presence to speak with him, he removed the veil until he came out. And when he came out and told the Israelites what he had been commanded, they saw that his face was radiant. Then Moses would put the veil back over his face until he went in to speak with the LORD.”

It is an established and invariable truth, that “those who honor God, shall surely be honored by him.” We have the clearest evidence of this, both in the antediluvian and patriarchal ages. Did Abel honor God by his offering, Enoch by his walk, and Noah by his faithful warning of an ungodly world? They also were blessed with signal manifestations of the divine favor. Did Abraham, Lot, or Job display singular piety? They were as singularly protected, delivered, and exalted by their God.

The same we observe of Moses. He was faithful to his God, when all Israel, not excepting Aaron himself, revolted from him; and to him did God grant so bright a glory, that none of his countrymen were able to fix their eyes upon him; insomuch that he was constrained to put a veil upon his face, in order to facilitate their access to him, and restore his usual opportunities of conversing with them. This veiling of his face is to be the subject of our present consideration; and we shall notice it in a two-fold view:

I. This veiling of Moses’ face was a kind expedient.

The face of Moses shone with a dazzling and overpowering splendor.

He had for forty days and nights been communing with God upon Mount Sinai; and it pleased God, for the confirmation and increase of his authority among the people, to send him down to them with a luster upon his countenance, that should at once convince them whose servant he was, and whose authority he bore.

At the first sight of him, both Aaron and all the people were affrighted. This was the natural effect of that guilt which they had so recently contracted. They feared that he was sent as an avenger to punish their iniquity. When they found that their organs of sight were too weak to behold the bright effulgence of his glory, they felt how unable they must be to withstand the terror of his arm.

As the brightness of Moses’ face was supernatural, so the effect of it on the people was peculiar to that occasion. But there is an awe inspired by the presence of every godly man, in proportion to the weight of his character and the eminence of his piety. Herod, though a king, “feared John, because he knew that he was a just and holy man.” And Job tells us, that at his presence “the aged rose, and the young men hid themselves.”

To facilitate their access to him, he adopted the expedient mentioned in the text.

He was not conscious of the splendor with which his countenance was irradiated, until their inability to behold him convinced him of it. Just so, those who bear much of the divine image are not conscious of their own superiority; their minds are fixed on their own defects rather than on their excellencies, and, from their deep views of their remaining corruptions, they are ready to count themselves “less than the least of all saints.”

When he perceived the effect which the sight of him produced, instead of being elated with the honor conferred upon him, or desiring to employ it for the maintenance of his own authority, he put a veil upon his face to conceal its brightness, and called them to him that he might impart unto them the instructions he had received from God. As often as he returned to commune with God—he took off the veil, as not either necessary or befitting in the divine presence; but in all his fellowship with the people, he covered his face.

On this point many useful thoughts occur; but we shall reserve them for the close of our subject, where they will be more advantageously suggested in a way of practical improvement.

II. This veiling of Moses’ face was an instructive emblem.

Whether Moses himself understood the full signification of his own act, we cannot say; it is probable he did not; for certain it is, that the prophets in many instances could not see the full scope of their own prophecies. But, whether he understood it or not, we are assured, on infallible authority, that his covering his face with the veil was intended by God to represent,

1. The darkness of that dispensation.

The Mosaic dispensation was “a shadow of good things to come;” but what the substance was, none could exactly ascertain. The very tables which at this time Moses had brought down from God, contained a law, the nature, intent, or duration of which none of them could understand. They could not discern its spiritual import, but judged of it only by the letter.

They thought it to be a covenant of life; whereas it was not at all designed “to give life,” but rather to be “a ministration of condemnation and death.”

They supposed it was to continue to the end of time; when it was merely given for a season, until the things which it prefigured should be accomplished.

Its splendor was veiled from their sight, as was the brightness of Moses’ face; and Paul informs us, that the expedient to which Moses resorted, was intended to show that the law was in itself “glorious, 2 Corinthians 3:7,” but that “the children of Israel could not steadfastly look to the end of it, 2 Corinthians 3:13.”

2. The blindness of the human mind.

There were in the Jews of those days, and there are at this hour, a blindness of mind, and an obduracy of heart—which render them almost invincibly adverse to the truth of God. We see it, and wonder at it, in them; but are unconscious of it in ourselves, and insensible of it as a matter of personal experience. Yet are we, in fact, greater monuments of obduracy than they; because there was a veil over their dispensation, which is removed from ours. Did they continue stiff-necked and rebellious, amidst all the mercies and judgments with which they were visited? So do we: The “God of this world has blinded us.”

“Our understanding is darkened.”

“We are alienated from the life of God through the ignorance that is in us, and because of the blindness of our hearts.”

We “hate the light, and will not come to it, lest our deeds should be reproved.”

Now this propensity in human nature to reject the truth, and to “account it foolishness,” was intended to be marked by this significant action of the Jewish lawgiver. Paul explains it in this very way, “But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to this day when Moses is read, a veil covers their hearts.” 2 Corinthians 3:14-15

3. The benefit to be expected from their promised Messiah.

The occasional removal of his veil when he went into the presence of his God, showed, that it was not always to continue in the dispensation, but that at a future period it should be removed, and the dispensation itself “abolished.” The Messiah, to whom they were constantly directed to look, as to that promised seed in whom all the nations of the earth should be blessed, was to take away both the foregoing veils; the one, by fulfilling the law in all its parts; and the other, by communicating his Holy Spirit to all his followers. Then the true nature of that law would be fully understood; and Christ would be recognized as “the end of the law for righteousness to every one that believes.” Then should the glory of that dispensation be clearly seen, and the incomparably brighter glory of the Christian dispensation be seen also.

For this view of the subject we are also indebted to the Apostle Paul; who tells us that the Gospel, as “a ministration of the Spirit” and “of righteousness,” was to succeed, and to eclipse, the law; and that “when the Jews should turn to the Lord, the Messiah would take away that veil” from their hearts, and bring them into the light and “liberty” of the children of God, 2 Corinthians 3:7-11; 2 Corinthians 3:16-17.

In the former part of our discourse we forbore to make several remarks, which we reserved for this place; and which, while they elucidate the subject, will afford rich instruction,

1. To ministers.

We have seen what Moses did; and in some respects we should imitate him; but in others we should adopt a directly opposite conduct.

It was truly amiable in him to condescend to the infirmities of the people, and to veil his own glory for their good. Thus every minister should prefer the instruction of his people, to the display of his own talents, or the aggrandizement of his own name. It is pitiful indeed to court applause for our learning, when we should be converting souls to Christ.

Paul, qualified as he was to astonish men with his abilities and talents, “would rather speak five words to the understandings of men, than ten thousand words in an unknown tongue.”

Our blessed Lord “spoke as men were able to hear it;” and reserved his fuller instructions until his hearers were better qualified to receive them.

Paul also gave only “milk to babes,” while “to those who were of full age he administered meat.” Thus should we do, lest we blind or dazzle men by an unseasonable display even of truth itself.

But are we, like Moses, to use concealment? No; the Apostle expressly guards us against imitating Moses in this particular, “NOT as Moses,” says he, “NOT as Moses, who put a veil over his face;” but, on the contrary, we must “use great plainness of speech, 2 Corinthians 3:12-13.”

There is nothing in the Gospel that requires concealment, nor anything that admits of it; we must “declare unto men the whole counsel of God.” We must discriminate so far as to judge what will, and what will not, “be profitable to men;” but the truth we must declare without the smallest mixture or reserve; and “by manifestation of the truth must commend ourselves to every man’s conscience in the sight of God, 2 Corinthians 4:2.” It must be our labor to rend away the veil from the hearts of our hearers; for “if our Gospel is veiled, it is veiled to those who are lost, 2 Corinthians 3:13 to 2 Corinthians 4:6.” “The glory of God shines in the face of Jesus Christ;” and to show them that God’s glory in all its brightness, is to be the one object of our labor; just as it is the unwearied effort of the devil to conceal it from their view, 2 Corinthians 3:13 to 2 Corinthians 4:6. The beauty of the passage is lost if the two chapters be not read together.

2. To hearers.

You should be aware that there is a veil upon your hearts, else you will never pray unto the Lord to remove it. Even the Apostle Paul, learned as he was in all biblical knowledge, had, “as it were, scales fall from his eyes,” when God was pleased to lead him to a clear view of his Gospel.

So must “the eyes of your understanding also be enlightened,” before you can “discern aright the things of the Spirit.” But though God has appointed ministers to instruct you, you are all at liberty, yes you are required, to go yourselves, like Moses, into the presence of your God. Do not however veil your faces before him, but go exactly as you are. Your fellow-creatures could not endure to see all that is in your hearts; nor would it be of any use to reveal it to them; but “to God all things are naked and open;” and the more fully you unbosom yourself to him, the more will his blessing come upon you. It is by putting off the veil from your own hearts, that you shall with “open unveiled face behold his glory;” and, by beholding it, “be changed into the same image from glory to glory, by the Spirit of the Lord.”

Truly you shall, in a measure, experience the same benefit as Moses did; you shall be “beautified with salvation;” “the beauty of the Lord your God shall be upon you;” and all that behold you shall be “constrained to acknowledge that God is with you of a truth.”

When this effect is produced, “let your light shine before men.” You are not called to veil it, but rather to display it; not indeed for your own honor (that would be a base unworthy motive), but for the honor of your God, that those who “behold your good works may glorify your Father that is in Heaven.”

Charles Simeon (1759-1836)

Exodus 34:23-24

“Three times a year all your men are to appear before the Sovereign LORD, the God of Israel. I will drive out nations before you and enlarge your territory, and no one will covet your land when you go up three times each year to appear before the LORD your God.”

Besides the weight of evidence arising from the accomplishment of prophecy, and the working of miracles, to prove the divine origin of the Mosaic dispensation; there is a great abundance of internal evidence in the dispensation itself, that corroborates and confirms our conclusions respecting it. What impostor that ever lived would have been weak enough to put his religion to such a test as this which we have now read? No one would have done it even for a few years, while he himself might be at hand to execute his own plans; much less would any man transmit such an ordinance to posterity, when one single instance of failure would be sufficient to subvert his whole religion. But, not to dwell on this, we will,

I. Draw your attention to the institution itself.

It was that all the males should go up to Jerusalem thrice in the year, from every quarter of the land, to keep a feast there unto the Lord.

1. Consider of what nature this appointment was.

It was partly political, and partly religious.

As a political ordinance, it was intended to cement the people together, and to keep them united in love. Had they no common center of union, no appointed means of communion, the different tribes might in process of time have forgotten their relation to each other, and have sought their own separate interests, instead of acting in concert with each other for the good of the whole. But by this expedient, all who had the greatest influence among them were brought frequently into the closest interaction with each other, and, on their return to their respective homes, diffused the same brotherly affection through the land.

As a religious ordinance, it was of singular importance, not only for the preserving of the people from idolatry, (to which they were always prone,) but for the impressing of their minds with a love to vital godliness.

The times appointed for their assembling at Jerusalem were:

1. At the feast of unleavened bread, to commemorate their deliverance from Egypt and from the sword of the destroying angel.

2. At the feast of weeks, that is, that of Pentecost, seven weeks after the Passover.

3. At the feast of tabernacles, or of in-gathering (as it was called), to commemorate their living in tents in the wilderness, and to render thanks for the fruits of the earth which they had gathered in. See Deuteronomy 16:1-16.

Thus at the returning seasons of spring, of summer, and of autumn, they were required to commemorate the mercies which had been given to their nation, and with joy and gratitude to acknowledge their obligations to Jehovah.

They were ordered to rejoice before the Lord, and to make free-will offerings to him, “None were to come empty.” Mark especially, Deuteronomy 16:10; Deuteronomy 16:15-16. What a blessed tendency had such seasons to keep alive in their minds a sense of their high privileges, and to spread a savor of true religion through every family in the land!

2. Consider what care God took to guard against the objections to which it was liable.

It would of necessity occur to all, that, by their observance of this ordinance, their land on every side would be exposed to the incursions of their enemies, who would not fail to take advantage of their absence, and to retaliate upon them the injuries they had sustained. In this view it should seem, that they would be highly criminal in leaving the women, the children, the aged, and the sick, in such a defenseless state; and that it would be more advisable to depute some from every quarter to represent the rest. But God would not be served by proxy; he commanded all to keep the feasts at the place prescribed; and, to remove all apprehensions about their property or their families, he pledged himself to protect their frontier, and so to overrule the minds of their enemies, that they should not even “desire” to invade their land at any of those seasons. They had seen how able he was to turn the minds of their enemies in Egypt, who had just before sent, yes even “thrust,” them out of the land, laden with spoil; and he engaged that, to the remotest period of their existence as a nation, he would interpose for them with equal effect, if only they would trust their concerns to him, and serve him in his appointed way.

We indeed have nothing to do with the institution before us; nor do we much admire the formal custom (which seems to have arisen from it) of attending at the Lord’s supper on the three great festivals of our Church, while we live in the neglect of that ordinance all the year besides. Nevertheless the institution is far from being uninteresting to us; as will be seen, while we,

II. Suggest some observations founded upon it.

Much might we speak respecting the providence of God, who so miraculously wrought upon the minds of their enemies, that no infidel could ever adduce one single instance wherein this promise failed. We might speak also respecting the happiness of true religion; and draw a parallel between the Jews assembling for their solemn feasts, and Christians universally uniting in the same grateful acknowledgments and heavenly joys. But there are two observations, to which, as arising clearly out of the subject, and as being of singular importance, we would limit your attention:

1. The service of God is of paramount obligation.

We have seen what strong objections might have been made to the ordinance before us, which yet was required punctually to be observed. And we know that carnal reason has much to suggest in opposition to the commands of God, much that is founded in fact and in the experience of mankind: ‘If I serve my God according to the requisitions of his word, I shall be forced to deny myself many things that are pleasing to flesh and blood; I shall also be singular, and shall expose myself to the derision and contempt of those who are hostile to true religion; my very friends may turn against me; and I may suffer materially in my temporal interests.’

All this, and more than this, is very true; but it affords no reason whatever for disobeying the commands of God. The Jews would doubtless on many occasions have preferred their domestic ease and comfort, or the occupations in which they were engaged, to the fatigue and trouble of a long expensive journey. But the command was positive; and so is ours; it admits of no excuses; we are expressly required to “deny ourselves, to take up our cross daily, and to follow Christ;” and it is on these terms alone that we can be his disciples. If called to “forsake father and mother, and houses and lands, for the Gospel’s sake,” we must forsake, yes and “hate them all,” if they stand in competition with Christ, or would draw us from our allegiance to him.

We must not love even life itself in comparison with him, but cheerfully sacrifice it at any time, and in any way that our fidelity to him may require.

Thus must the Christian say, “Tell me not of difficulties, or dangers; it is not necessary that I should be rich, or honored, or even that I should live; but it is necessary that I should obey my God. A heated furnace, or a den of lions, is nothing to me; duty is all. If I die for conscience sake, I rejoice that I am counted worthy to suffer in so good a cause.”

This was the mind of Paul, “None of these things move me,” says he, “neither do I count my life dear unto me;” “I am ready not only to be bound, but also to die at Jerusalem for the Lord’s sake.” O that we might be like him:

men of piety,

men of principle,

men of firmness and decision!

2. Those who serve the Lord shall be saved by him.

The trust which the Jews at those stated seasons reposed in God was never disappointed. Nor shall ours be, though all the hosts both of men and devils were confederate against us. The challenge is justly given us: “Who ever trusted in the Lord, and was confounded?”

There is a great fault among religious people in relation to this; many are distressing themselves with doubts and fears, ‘Shall I persevere to the end? Shall I be saved at last?’ A holy caution is doubtless very befitting in every state; but not a slavish fear. Our concern should be to serve God. It is his concern, if I may so speak, to save us. Even from temporal trials he can, and will, protect us, as far as is for our good.

See a most striking illustration of this truth in Acts 18:9-18. To allay Paul’s fears, God promised to protect him in Corinth—a city proverbially abandoned to debauchery. He preached there eighteen months unmolested. At last a violent assault was made upon him by all the Jews in the city; but the judge would take no cognizance of their complaints, and drove them away from his judgment-seat. The Greeks, who had joined with the Jews, being irritated by this conduct, laid hold on Sosthenes, whom they conceived to be a friend of Paul’s, and beat him in the very presence of the judge; but Paul, on whose account the clamor was raised, escaped unhurt, and continued in the city a good while longer without any injury whatever; and at last departed from it in peace. So faithful are the promises of God!

As for spiritual and eternal evils, he will assuredly protect us from them. “Who is he who shall harm us, if we be followers of that which is good?” Satan, it is true, will never for a moment relinquish his desire to assault us; that roaring lion will never intermit his wish to devour; but God will be as “a wall of fire round about us,” and “his grace shall be at all times sufficient for us;” “nor shall any temptation take us beyond what we are able to bear, or without a way to escape from it.”

“Know then, brethren, in whom you have believed; that he is able to keep that which you have committed to him.” Know that, if only your eyes were opened, you might at this moment see horses of fire and chariots of fire all around you, and a host of angels encamped around you for your protection. Invade not any longer the province of your God. Leave to him the care of preserving you; and confine your solicitude to the serving and honoring of him. This is your duty; it is also your privilege. The direction of God himself is this, “Commit your souls to him in well-doing as into the hands of a faithful Creator.” Be assured that he will not fail you; and that “He who has promised, is able also to perform.”

Charles Simeon (1759-1836)

Exodus 34:14

“The Lord, whose name is Jealous, is a jealous God.”

Genuine religion is founded on the character of God. If he were, as many foolishly imagine him to be, “a Being like unto ourselves,” a very small measure of duty and service would be all that he could reasonably require. But being a God of infinite majesty, and unbounded mercy, it is not possible to exercise towards him too great a measure of fear and love; nor can he be too strict in exacting at our hands the utmost that we are able to pay. In this view, the feeling of jealousy, which seems at first sight not to comport well with our notions of the Supreme Being, may very properly be ascribed to him; and we may justly say, as in our text, “The Lord, whose name is Jealous, is a jealous God.”

Let us contemplate:

1. The character of God, as here described.

Jealousy does exist in the bosom of Jehovah.

Jealousy in man is a painful feeling, arising from a suspicion that a measure of the regard due to us is transferred to another, who is in no respect entitled to it. And so deep is the wound which it inflicts, especially on a husband who conceives himself to have been dishonored by his wife, that nothing can ever heal it. “Jealousy,” says Solomon, “is the rage of a man; therefore he will not spare in the day of vengeance; he will not regard any ransom; neither will he rest content, though you give many gifts, Proverbs 6:34-35.”

In God, also, does jealousy burn with a most vehement flame, “They have moved me to jealousy,” says God, “and a fire is kindled in my anger, and it shall burn unto the lowest Hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them, and will spend my arrows upon them! Deuteronomy 32:21-23.” To the same effect the Prophet Nahum also speaks, “God is jealous; and the Lord revenges; the Lord revenges, and is furious; the Lord will take vengeance on his adversaries; and he reserves wrath for his enemies! Nahum 1:2.”

Nor is jealousy unworthy of God’s character.

On account of his own inconceivable excellency, God deserves to stand without a rival in our affections. On account of what he has also done for us in creation, in providence, and in grace, especially in the gift of his only dear Son to die for us; and, I may add, on account of the relation in which he stands as “the Husband of his Church, Isaiah 54:5″—God has additional claims to our supreme regard; and if he sees that we are in any respect allowing anything to stand in competition with him, he may well be jealous.

In truth, he could not, consistently with his own perfections, dispense with these obligations, even for a moment. “He cannot give his glory to another, Isaiah 42:8;” he would cease to be God, if he could allow his own inalienable rights to be withheld from him, and not express his indignation against the idolatrous offender. It is his very “name” and nature to be jealous! As to those who love him, he is a God of love and mercy. So is he, of necessity, to those who alienate their affections from him, “a jealous God, and a consuming fire! Deuteronomy 4:23-24.”

From this view of his character, let us proceed to notice,

II. Our duty, as arising from God’s jealousy.

We must not act in any way inconsistent with the relation which we bear to him.

1. We must not allow any alienation of our affections from him.

We are bound to love him with all our heart, and all our mind, and all our soul, and all our strength. Nothing is to be loved by us but in subordination to him, and for his sake. If anything under Heaven is permitted to share our regards with him, we are guilty of idolatry, Colossians 3:5. Nothing is excepted. The Apostle says, “Set your affections on things above, and not on things on the earth! Colossians 3:2.” We must take care, therefore, not only not to love anything above him, but to “hate even father and mother, and our own lives also,” in comparison with him.

2. We must not allow any abatement in our devotion to him.

God speaks of our espousals to him as a season of peculiar love, Jeremiah 2:2. And at that season we are, for the most part, delighted with everything that may bring us into nearer communion with him, and express the feelings of our heart towards him. Then the reading of his word, and secret prayer, and an attendance on the public ordinances of religion are to us sources of the sublimest joy.

But if we become cold in these respects, and the ardor of our love abates, can we suppose that he will be pleased with us? Will he not say to us, as to the Church at Ephesus, “I have somewhat against you, because you have left your first love! Revelation 2:4.” Surely, if an earthly husband will not endure a declension in his wife’s regards, then much less will the God of Heaven and earth endure a diminution of ours.

3. We must not allow any unnecessary fellowship with things which have a tendency to draw us from him.

This is particularly marked in the preceding context. God requires his people not to form alliance with their heathen neighbors, nor to accept invitations to their idolatrous feasts; he commands them to “destroy their altars, and break down their images, and cut down their groves,” and to forbear even the mention of the gods whom they worshiped. He knew how soon “bad company corrupts good character;” and therefore he forbade any unnecessary fellowship with the heathen.

And has he not given a similar injunction to us also? Has he not declared, that, as soon may “light and darkness have communion with each other, or Christ with Belial, as a believer with an unbeliever;” and that, therefore, we must come out from the ungodly world, and be separate, and not touch the unclean thing, if we would have him for “a father unto us, and act as befits his sons and daughters, 2 Corinthians 6:14-18.”

This is a gracious and merciful warning, similar to what an affectionate husband would give his wife in relation to the society of one who was seeking to seduce her. And we must carefully attend to it; and be no more “of the world, than Christ himself was of the world.” We must endeavor to “keep our garments clean” amidst the pollutions that are around us, Revelation 3:4, and “hate even the garment spotted by the flesh, Judges 1:23.” We must not be contented with avoiding evil, but must “abstain even from the appearance of it! 1 Thessalonians 5:22.”

ADDRESS.

1. To those who think it an easy matter to serve God.

Though a woman may without any great difficulty perform her duties to an affectionate husband, where the bias of her natural affections is on the side of duty—it is not so easy to execute all that our God requires; for there we stem the current of nature, instead of being carried forward by it. Hence, when the whole people of Israel were so ready to bind themselves to serve their God, Joshua warned them, that they could not do it without divine aid, Joshua 24:18-19. So let me say to you, that, if you will indeed give yourselves to the Lord, and take him as your portion, you must not engage in your own strength; but must look unto your “God, who alone can work in you either to will or to do.”

2. To those who are unconscious of having given occasion to God to be jealous of them.

Look, not merely at your acts, but at the depositions of your heart and mind; and then judge. He says, “Give me your heart!” Now see whether your affections have not strayed; yes, whether you have not been like the wild donkey in the wilderness, whom none can overtake or keep from her mate, Jeremiah 2:23-24. This is a humiliating, but a just, image of our conduct; and if we will not acknowledge it, remember that God is a jealous God!

3. To those who are ashamed of their past ways.

Among men, the unfaithfulness of a wife may have been such as to preclude a possibility of her restoration to the station she once held; but no departures, however grievous, shall prevent our restoration to the divine favor, if, with sincerity of heart, we humble ourselves before him, Jeremiah 3:1. In the name of God himself, I am commanded to proclaim this, and to invite the most abandoned of you all to return to him, “Return, faithless Israel,’ declares the LORD, ‘I will frown on you no longer, for I am merciful,’ declares the LORD, ‘I will not be angry forever. Only acknowledge your guilt–you have rebelled against the LORD your God, you have scattered your favors to foreign gods under every spreading tree, and have not obeyed me,'” declares the LORD. “Return, faithless people,” declares the LORD, “for I am your husband! Jeremiah 3:12-14. “Return, then, unto him, so that your iniquity shall not be your ruin Ezekiel 18:30.”

Charles Simeon (1759-1836)

Exodus 34:5-7

“Then the LORD came down in the cloud and stood there with him and proclaimed his name, the LORD. And he passed in front of Moses, proclaiming, “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished.”

The voice of inspiration says to every one of us, “Acquaint yourself with God, and be at peace.” An acquaintance with ourselves (which indeed is equally necessary to our salvation) will only lead us to despair, unless its effects are counteracted with a proportionable knowledge of our God. The more we discern of our own depravity, the more must we see of our guilt, our danger, and our helplessness; nor can anything pacify our consciences, and allay our fears, but a view of the divine perfections, as united and harmonizing in the work of redemption. But that once obtained, our minds will be serene and happy; and the more complete our view of God is, the more firm will be our confidence in him, and the more sublime our joy.

Moses, well aware of this, prayed to God to show him his glory. To this request God graciously condescended, and appointed him a place where he would meet him, and make this discovery unto him. In discoursing upon this marvelous event, we shall notice,

I. The situation in which Moses was placed.

We are told that “God stood with him there;” but this not being a prominent feature in the text, we shall premise some observations as introductory to our remarks upon it.

In the first place, we would observe that in interpreting the Holy Scriptures, we are not at liberty to indulge our own imagination; we must approach them with sacred awe and reverence; and give such explanations of them only, as we truly believe to be agreeable to the mind of that blessed Spirit, through whose inspiration they were written.

Next, we observe, that the whole of the Mosaic economy was of a typical and mysterious nature; and that, though it is sometimes difficult to ascertain the precise import of some events—yet the meaning of those which are more striking is clear and obvious, and may be stated without any fear of deviating from the truth.

Further, there are many events, of which we should have made only a general improvement, which God himself has marked as conveying very minute and particular instruction. For instance, the miracle wrought by Moses, when he struck the rock, and thereby gave the whole nation a supply of water, which followed them all through the wilderness, might be supposed to teach us only that God will supply the needs of his people who put themselves under his guidance; but Paul teaches us to look deeper into that miracle, and to find in it the great mysteries of redemption. He tells us that “that rock was Christ!” and, that the water which they drank of was “spiritual drink.” Or, in other words, that the miracle denoted, that Christ, being struck with the rod of the law, becomes unto us a never-failing source of all spiritual blessings! 1 Corinthians 10:4.

We only observe further, that there was no occasion whatever, in which we might more certainly expect to find something typical and mysterious, than in that before us. God was about to reveal himself to Moses in a manner that he never did, either before or since, to any mortal man; and the directions which he gave previous to this discovery of himself, and which were necessary for the safety of his favored servant, were so minute and significant, that we cannot doubt but that the whole transaction was replete with mysterious import, and most valuable information.

We come now to notice the situation in which Moses was placed.

God commanded Moses to go up to Mount Sinai, and stand upon a rock; and promised that he would there pass by him in a visible manner; but, because it was not possible for Moses to behold the splendor of the divine glory, God told him, that he would put him into a cleft of the rock, and reveal to him such a view of his glory as his frail nature could sustain. Accordingly, having put him into the cleft of the rock, and covered him with his hand, to prevent him from getting any sight of his face (which he could not have seen consistently with the preservation of his life), he passed by, and then, withdrawing his hand, he permitted him to see his “back parts,” that is, to have such an indistinct view of him as we have of a person who has passed by us, Exodus 33:20-23.

Now Sinai and Horeb, it appears, were two tops of the same mountain. We are told in the context, that God called Moses to come up unto Mount Sinai; yet the preceding chapter informs us that the Israelites were at that time encamped by the Mount of Horeb, Exodus 33:6. The whole nineteenth chapter of Exodus informs us that the fellowship which Moses had with God at the time of the giving of the law, was on Mount Sinai; whereas Moses elsewhere informs us, that he stood before the Lord in Horeb, Deuteronomy 4:10; Deuteronomy 4:15; and that the Lord made a covenant with them in Horeb, Deuteronomy 5:2; and that the people provoked the Lord to wrath in Horeb, Deuteronomy 9:8 with 10:1–5. which was the very period alluded to in the text. Hence it is manifest, that the terms Horeb and Sinai are used as nearly, or altogether, synonymous; because the same transactions are represented indifferently as having taken place on the one, or on the other.

Now it has already appeared that the rock in Horeb is declared by God himself to have been a lively representation of Christ; and therefore we may well suppose, that this rock, which was certainly in the same mountain, if not the very identical rock, was intended also to prefigure Him; more especially as the putting of Moses into the cleft of it exactly represents the benefits we receive by virtue of a saving interest in Christ.

To those who are not “in Christ,” “God is a consuming fire! Hebrews 12:29;” and, if he were to pass by any people who have not “fled to Christ for refuge, Hebrews 6:18,” he would instantly “burn them up as thorns! Isaiah 27:4,” and “consume them with the brightness of his coming! 2 Thessalonians 2:8.” Besides, it is in Christ alone that we can have even the faintest view of God; because it is in Christ alone that his perfections are displayed to man; and it is only when we are in Christ, that we have any eyes to behold them!

Here then we see, not only that there is something mysterious in the situation of Moses, but that a due consideration of it is necessary to a full understanding of the passage before us.

In considering this singular favor conferred on Moses, we proceed to notice,

II. The revelation which God gave of himself to him.

Though the terms in which God described his perfections are many—yet they may be reduced to three heads:

1. His majesty.

God, in calling himself “the Lord, the Lord God,” intimated that he was that eternal, self-existent Being, who gave existence to every other being, and exercised unlimited authority over the works of his hands.

His dominion is universal,

his power is irresistible,

his sovereignty is uncontrolled, “He does according to his will in the armies of Heaven, and among the inhabitants of the earth;” “nor can any stay his hand, or say unto him, What are you doing?”

Such a manifestation of his majesty was peculiarly necessary, in order that our obligations to him might appear in their proper light; for never, until we have learned to acknowledge and adore his sovereignty, shall we be able rightly to appreciate his love and mercy.

2. His mercy.

Many expressions are heaped together upon this subject, because mercy is the attribute in which God peculiarly delights; and because he desires to impress our minds with right apprehensions of it.

God first, in general terms, declares himself to be “merciful and gracious;” by which we are to understand, that he is ever ready to pity the miserable, and relieve the needy. He is in his own nature has a propensity to love and kindness, and forward to exercise his benevolence, whenever he can do it in consistency with his other perfections.

The first-fruit of his mercy is “long-suffering.”

And how long did he bear with the antediluvian world? For the space of one hundred and twenty years did he wait, to see if by the ministry of Noah he could turn them from their evil ways.

What can we conceive more insufferable than the conduct of the Israelites in the wilderness? They were always murmuring and rebelling against God, who had done such great things for them yet did he bear with them forty years.

But we need not look back to the Antediluvians or the Jews; what monuments have we ourselves been of his patience and long-suffering! How have we provoked him to anger every day of our lives? Yet we are here at this moment on praying ground, instead of being, where we most richly deserve to be, in the very depths of Hell!

Nor has he merely borne with us; he has shown himself also “abundant in goodness and truth.” He has been doing us good from the first moment of our existence to this present hour. He has “made his sun to shine, and the rain to descend upon us,” and “given us fruitful seasons, filling our hearts with food and gladness.” But he has done infinitely more for us than this; for he has given his only dear Son to die for us, and “his Spirit to instruct us,” and has been calling us by the ministrations of his servants to receive all the blessings both of grace and glory. Many “great and precious promises also, has he given us;” not one of which has he ever falsified, or shown the least reluctance to fulfill.

Moreover, this kindness of his extends to the last generations; for he is “keeping mercy for thousands” that are yet unborn. One reason why he bears with many proud rebels, is that he has mercy in reserve for many who are to proceed from their loins, who would never be brought into existence, if he were to execute on their offending parents the judgments they deserved. Who can tell? He may have “kept mercy” for some of us to this present hour; and the time may now be come, wherein he shall make us willing to accept it. Would to God it might be so!

But the completion of his mercy is seen in his “forgiving iniquity, and transgression, and sin.” Search the sacred records, and see what sins he has forgiven! what sins before conversion! what sins after conversion! and you will find, that there is no species or degree of sin which he has not pardoned, even though it has been often repeated, and long continued in. Let anyone attempt to enumerate his own transgressions, and he will find them more in number than the sands upon the sea-shore, and sufficient, if visited according to their desert, to sink the whole world into perdition! Yet, if he is a believer in Christ, they are all forgiven. How many iniquities then is God continually pardoning in every quarter of the globe! But this is the habit which most characterizes his nature and perfections. Though he cannot look upon iniquity without the utmost abhorrence of it—yet “judgment is his strange work,” and mercy is his delight.

3. His justice.

The concluding sentence of our text is understood by some to mean, that when he begins to punish “he will not make a full end,” but “in judgment will remember mercy;” and it is certain that it will bear this sense, because, literally translated, it stands thus, “Clearing, he will not clear.” But then, in this description of his attributes, God would wholly omit his justice, which we cannot suppose he would; nor would the words, in this sense, at all agree with the words that follow them.

We take them therefore as they are in our translation; and, according to their obvious meaning, they convey to us a most important truth. God does indeed take pleasure in the exercise of mercy; but still he will never violate the rights of justice; he will pardon; but not the impenitent or unbelieving. It is to those only who repent, and believe the Gospel, that he will finally approve himself a reconciled God. Nothing shall ever prevail upon him to “clear one guilty” person, who holds fast his iniquities, or will not wash them away in the Redeemer’s blood. It may be asked, Will he not have respect to the multitude, of those who are in that predicament? Or will he not be softened when he shall see them weeping, and wailing, and gnashing their teeth, in Hell? We answer, No; he will by no means clear the guilty; if they will live and die in sin—then they must “eat the fruit of their own doings.”

It is worthy of particular notice in this place, that Moses desired to see God’s glory; and that God said, he “would make all his goodness pass before” him; from whence we are assured, that God’s goodness and his glory, are as much seen in his justice, as in any other attribute whatever. Indeed, if God were destitute of impeccable justice—then he would cease to be either glorious or good; he could not be glorious, because not perfect; nor could he be good, because he would give licence to his creatures to violate his law, to throw his whole government into confusion, and to render themselves miserable; for even God himself could not make them happy, while sin lived and reigned in their hearts. It is by his justice that he deters men from sin; and teaches them to flee from that which would embitter even Paradise itself; and therefore justice, however severe may he its aspect upon sin and sinners, is indeed a part of the divine goodness, and a ray of the divine glory.

Inferences:

1. How wonderful is the efficacy of prayer.

Moses, notwithstanding an apparent prohibition, had interceded with God on behalf of the idolatrous Israelites, and had prevailed, Exodus 32:10-14. Still however, God, to mark his displeasure, refused to go with the people any more; and said he would commit the guidance of them to an angel, Exodus 32:34. But Moses, having thus far obtained a favorable audience, requested and urged that God himself should still go with them, as he had hitherto done. Nothing would satisfy him but this, Exodus 33:15. When he had succeeded in this, he grew bolder still; and asked, what no living creature had ever dared to ask, “O God, I beseech you. show me your glory!” God approved of his boldness, and granted him this also.

Just so, what would he not grant to us, if we would ask in humility and faith? He says himself, “Open your mouth wide, and I will fill it! Psalm 81:10.”

O brethren! see in this instance the efficacy of prayer; and know, that if you asked forgiveness for the vilest of all sins, and prayed to have the presence of God with you all through this wilderness, and even begged to have the glory of God himself pass before your eyes, it would be given to you; your iniquities would be forgiven; you would have God for your constant protector and guide; and he would “shine into your hearts, to give you the light of the knowledge of the glory of God in the face of Jesus! Christ 2 Corinthians 4:6.” O pray without ceasing, and without doubting!

2. Of what importance is it to obtain a saving interest in Christ.

All, except the true Christian, have erroneous views of God; some are led by his majesty or justice to give way to desponding fears; others from a sight of his grace and mercy are induced to cherish presumptuous hopes. It is the Christian alone who sees his majesty tempered with mercy, and his mercy harmonizing with the demands of justice. No man can have this sight of God, until he is put into the cleft of the rock. What we said at the beginning, we now repeat, that to all who are not in Christ, God will be a consuming fire! Seek then, my brethren, to be “found in Christ.” Then “you shall see the King in his beauty! Isaiah 33:16-17.” Then you shall behold him transfigured, as it were, before your eyes Matthew 17:1-2; and have a foretaste of that blessedness which you shall enjoy, when “you shall see him as you are seen, and know him even as you are known! 1 John 3:2 with, 1 Corinthians 13:12.”

Charles Simeon (1759-1836)

Exodus 33:18-19

Then Moses said, “I beseech you, show me your glory.” And the LORD said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the LORD, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.”

No man can have ever contemplated the intercession of Abraham in behalf of Sodom and Gomorrah, without being astonished at the condescension of God, who would permit a worm of the earth so to encroach upon his goodness, and so to make every fresh concession a foundation for yet further petitions.

Somewhat of the same kind we behold in Moses when interceding for Israel, when God had threatened to destroy them for worshiping the golden calf. He had, by his importunity, prevailed on God to promise that he would suspend the execution of his judgments on them; and that, though he could no longer promise to conduct them himself, he would send an angel, who should lead them in safety to the promised land. Having succeeded so far, he prosecuted his work of intercession, until he had prevailed on God yet further to bear with them, and to continue to them his presence and guidance as he had hitherto done. And now, having found Jehovah so infinitely condescending to him when importuned for others, he determined to urge a petition for himself; a petition, which, under any other circumstances, he could never have dared to ask; and it was no less than this, “I beseech you, show me your glory.”

His success in this petition will form the first part of our present subject; and some reflections arising out of that success will close it. Let us notice,

I. His success in this petition.

The petition itself must be first explained.

Respecting its import, commentators have differed; some having imagined that it proceeded from weakness and infirmity, as if he had needed further evidence of God’s presence and favor. But a due attention to God’s reply will remove all doubt respecting the precise meaning of his servant’s request. Moses had enjoyed many visible tokens of God’s presence; in the burning bush; in the bright cloud which conducted Israel out of Egypt; on the burning mount, where he had been admitted into the immediate presence of the Deity; and at the door of the tabernacle of the congregation, where God had descended on purpose to honor him in the sight of all Israel, and “spoken with him face to face, as a man speaks to his friend;” Jehovah had appeared to him.

How then, after so many manifestations of the divine presence, could he say, “Show me your glory?” I answer, In all those manifestations he had seen only a symbol of the Deity; now therefore he desired a sight of the Deity himself. He knew that the Deity was visibly seen in Heaven; and he did not know but that he might also be visibly seen on earth; and therefore he made this the subject of his request.

God’s gracious reply to him shows clearly that this was the thing desired; for he said to Moses, “You cannot see my face; for no man shall see me, and live.” Human nature, in its present shape, is incapable of sustaining so bright a vision; as the unprotected eye is of gazing upon the meridian sun. And therefore, while God approved of the petition as proceeding from an ardent desire after a more perfect knowledge of him, he told him that in its full extent it could not be granted; not because of any lack of condescension in the Deity to grant it, but for lack of a capacity in Moses himself to sustain it.

The answer of God to Moses’ petition will be now clear.

“I will make all my goodness pass before you;” so that, though the full effulgence of my glory will be veiled, all that can be endured by you, and that will profitably correspond with your petition, shall be granted. In respect of the effulgence of my glory, I will favor you with such a view of my back parts (for my face you can not see) as shall give you as full a conception of my glory as you are capable of in your present state; and, by an audible voice, will make known to you my perfections, which you are more concerned to know, and by an acquaintance with which your soul will be far more enriched, than it could be by any manifestation of my Godhead, however clear or bright!

Accordingly, God put him into a cleft of a rock, and covered him there with his hand while he was passing by; and then withdrew his hand, that he might have such a distant and mitigated view of his back parts, as might be seen without the utter destruction of the beholder.

This vision God accompanied with a distinct and audible annunciation of his own attributes, as a God of infinite majesty, of almighty power, of unbounded mercy, and of immaculate and inexorable justice—all of which perfections were illustrative of his goodness, Exodus 34:5-7. Here it is of importance to observe, that God’s justice, no less than his mercy, is an essential part of his goodness. As in human governments the exercise of justice, however painful to those who by their violations of the law have incurred a sentence of condemnation, is beneficial to the whole community; so is it in the divine government, which, if it allowed impunity to transgressors, would be disparaged and dishonored.

The particular perfection of God’s sovereignty is supposed by many to be in direct opposition to the attribute of goodness; and is therefore denied by them as having any existence, or at least any exercise, in the divine government. But, the very moment that God says to Moses, “I will make all my goodness pass before you,” he adds, “and I will proclaim the name of the Lord before you, and I will be gracious to whom I will be gracious, and will show mercy to whom I will show mercy.” This perfection, therefore, in conjunction with all the rest, must be considered as constituting an essential part of the divine character, and as properly illustrating his “goodness.”

And here let me remark, that it is not in any single perfection that God’s glory consists, but in the united and harmonious exercise of all. “God is light,” we are told in 1 John 1:5. Now light consists of many different rays, some of a more brilliant, and others of a more somber aspect; and we can no more detach from it those which are of a darker hue, than those which are more bright and vivid. It is in the union and just admixture of all, that light consists.

And so it is with respect to the divine glory; to which all of God’s perfections—the more austere attributes of sovereignty and justice, no less than the more endearing perfections of love and mercy, are necessary. And this view of the divine glory fully answered the wishes of Moses, which a more literal compliance with his petition, even if it could have been endured, would not so well have satisfied.

A more distinct explanation of the particulars contained in this answer to Moses will more properly arise, while we make,

II. Some reflections arising out of his success.

Behold here,

1. The excellence of the Gospel.

In the Gospel, all that was given to Moses is imparted to us with tenfold advantage; because, while a fuller insight into the revelation itself is granted to us than was ever given to him, we can contemplate it at our leisure, and without any such emotions as would tend to confuse our minds. Behold then, I say, that Almighty God, “who dwells in the light which no man can approach unto, whom no man has seen or can see, 1 Timothy 6:16,” has become visible to us in the person of his Son; as it is said, “No man has seen God at any time; the only-begotten Son, who is in the bosom of the Father, he has revealed him, John 1:18.”

The Lord Jesus Christ, “having in himself all the fullness of the Godhead, Colossians 2:9,” is, on this very account, called “the image of the invisible God, Colossians 1:15;” because Jehovah, who in his own essence is invisible to mortal eyes, has become visible to us in the person of his Son, who is “the brightness of his Father’s glory, and the express image of his person! Hebrews 1:3;” insomuch, that “whoever has seen him, has seen the Father, John 14:9.”

In truth, this was the mystery, which Moses probably did not understand at the time; the mystery, I mean, of his being put into the cleft of the rock. For, “that rock was Christ! 1 Corinthians 10:4;” and it is in Christ alone that God’s perfections can find scope for exercise towards sinful man, and be all displayed in united splendor. But in Christ, “mercy and truth meet together, and righteousness and peace kiss each other! Psalm 85:10.”

Come then, Beloved, come to the Gospel, even to “the glorious Gospel of the blessed God!” come there, and “behold in it, as in a looking-glass, the glory of the Lord, that you may be changed by it, even as Moses was, into the same image, from glory to glory, even as by the Spirit of the Lord! 2 Corinthians 3:18.” You are privileged beyond all the prophets, not excepting even the Baptist himself; for Paul says, that “what no eye had seen, nor ear heard, neither had it entered into the heart of man to conceive, (no, not even the eye, or ear, or heart of Moses himself,) God had revealed unto the Christian by his Spirit! 1 Corinthians 2:9-10.” And by that same Spirit, working in and by the word, will God reveal it unto you also, even all “the glory of God in the face of Jesus Christ, 2 Corinthians 4:6.”

2. The power of faith.

Faith is justly called “the substance of things hoped for, and the evidence of things not seen, Hebrews 11:1.” Faith penetrates into the highest heavens, and “beholds Him who is invisible! Hebrews 11:27.” It “sees God, and Jesus standing at the right hand of God, Acts 7:55,” able to support, and ready to reward, his faithful people. Yes, “though now we see not our adorable Savior with our bodily eyes—yet, believing in him, we rejoice with joy unspeakable, and full of glory, 1 Peter 1:8.”

We need not envy Moses; for as great as his privilege was, it was not to be compared with ours. His eyes were gratified with a glorious sight, no doubt; and his mind was instructed with audible sounds; but he saw not the truths realized; nor did he fully comprehend the things revealed to him, 1 Peter 1:10-12. But we have seen our God incarnate; and have “beheld his glory, the glory as of the Only-begotten of the Father, John 1:14.” We have seen in his atonement, all the perfections of God harmonizing and glorified; and we understand clearly, how God can be “just, and yet the justifier of sinful men! Romans 3:26.” We know him to be “a just God, and yet a Savior, Isaiah 45:21;” and live in the sweet assurance, that he is not only merciful, but “faithful also, and just to forgive us our sins, and to cleanse us from all unrighteousness! 1 John 1:9.”

The world at large, indeed, and multitudes even of the professing Christian world, have no experimental sense of these things; and the reason of their blindness is, they have not saving faith; but to genuine believers, “Christ manifests himself as he does not unto the world, John 14:22;” and so enables them to “behold his glory, that they are changed by it into the same image, from glory to glory, even as by the Spirit of the Lord, 2 Corinthians 3:18.”

Blush, then, you who “see in Christ no beauty nor loveliness for which he is to be desired, Isaiah 53:2;” know that this is the result of “unbelief, by which the devil has blinded you, 2 Corinthians 4:4;” and that, “if you will believe, you shall see the glory of God! John 11:40;” you shall see it, not only in the exercise of his power, but also in the display of “all his goodness.”

3. The efficacy of prayer.

Wonderfully is this illustrated in the passage before us. But shall we suppose that God is less condescending now than in the days of Moses, or that he will not answer prayer at this time as well as then? Know that God is the same gracious God as ever, “with him is no variableness, neither shadow of turning, James 1:17;” “The prayer of the upright is still his delight, Proverbs 15:8,” as much as at any period of the world; and that “those who come to him in his Son’s name, he will never cast out.” On the contrary, he tells us, that “we may ask what we will; and it shall be done unto us, John 15:7.” There is no limit to his answers to believing prayer, except such as his own glory, or our capacity, have imposed. “It is not in him that we are straitened, but in our own affections, 2 Corinthians 6:12.”

How, then, should we urge the petition of Moses, and say, “O Lord, I beseech you, show me your glory!” Let us have but “one thing to desire of the Lord;” and let that be, that we may behold his glory! Psalm 27:4. Let us go into his presence; and say, with David, “O God, you are my God; early will I seek you; my soul thirsts for you; my flesh longs for you in a dry and thirsty land, where there is no water; to see your power and your glory, Psalm 63:1-2;” and God will draw aside the veil that intercepts our views of him. Yes, “he will come down from the habitation of his holiness and his glory, Isaiah 63:15,” and present himself before us, saying, “Here I am! Isaiah 58:9.” He would even fulfill to us his promise, “hearing us before we ask, and answering while yet we are speaking to him, Isaiah 65:24.”

O that we would plead with him as he has commanded us to do, Luke 18:1; Luke 18:7, and “give him no rest, Isaiah 62:7,” until he answers us in the desire of our hearts! Let us not imagine, that he will be offended at the largeness of our petitions; for he is as willing, as he is “able, to do exceeding abundantly for us above all that we can ask or think! Ephesians 3:20.” Let us “open our mouths ever so wide, he will most surely fill them! Psalm 81:10.”

4. The blessedness of Heaven.

When Peter beheld his Lord transfigured upon Mount Tabor, he said, “It is good to be here.” And if such a view of Christ’s glory, with his bodily eyes, was so delightful—then what must it be for our disembodied spirits to be introduced into his immediate presence, and to “see him as he is! 1 John 3:2.” What views shall we then have of the perfections of the Godhead all uniting and glorified in the work which he accomplished on the cross! Truly that heavenly city, where he abides, “has no need of the sun or moon to lighten it; for he will be the light thereof, Revelation 21:23,” and with his glory shall every soul be filled. If we account Moses happy when favored with his transient visions of God, then what shall we be, when around his throne we behold him in all his glory, and look forward to a never-ending duration of our bliss! O that we could contemplate more the blessedness of that state; and live more in a habitual preparation for it! Lift up your hearts, brethren; for the blessed period is near at hand. Be “looking for it, and hastening to it, 2 Peter 3:12;” and let “nothing short of that have any glory in your eyes, by reason of the glory that excels.”

Take now already the golden harps into your hands; and begin “the blissful song.” Emulate to the utmost of your power, those who are gone before you; and soon you shall join the countless choir in singing “the song of Moses and the Lamb!”

Charles Simeon (1759-1836)

Exodus 33:14

The LORD replied, “My Presence will go with you, and I will give you rest.”

It is not in the power of words to express, or of any finite imagination to conceive—the extent and riches of divine grace! The instances in which God manifested his grace to the Israelites of old, inasmuch as they were obvious to the eye of sense, are more calculated to excite our admiration. But the church at this time, and every believer in it, experiences equal tokens of God’s kindness, if we can but view them with the eye of faith.

It was under circumstances, wherein the Israelites had justly incurred God’s heavy displeasure, that the promise in the text was made to them; and to us, if we do but use the proper means of attaining a saving interest in it, is the same promise given, notwithstanding our heinous backslidings, and innumerable provocations.

That we may be stirred up to improve it, we shall point out,

I. The blessings here promised.

Though the promise was given immediately to Moses—yet it was not literally fulfilled either to him or to the people of that generation; since both he, and they, died in the wilderness. This circumstance alone would lead us to look for some mystical accomplishment, which it would receive; and while the Scripture warrants, it will also fully satisfy, our inquiries on this head. The promise has relation to us, as well as to the Israelites.

1. God’s promise teaches us to expect His presence along our way.

God had refused to proceed any further with the Israelites, on account of their worshiping the golden calf. In answer however to the supplications of Moses, he had condescended to say that he would “send an angel” in his stead. But when Moses would not be satisfied with that, and continued to plead for a complete restoration of his favor to Israel, with God, overcome, as it were, by his importunity, promised to go before them still in the pillar and the cloud, Exodus 32:34, with the text. More than this they did not need; and less than this could never satisfy one who had ever experienced the divine guidance and protection.

And has not our blessed Lord made the same promise to us? Has he not said, “Lo, I am with you always, even to the end of the world! Matthew 28:20.” Has not his prophet assigned this as a reason why we should dissipate our fears, and look forward to the eternal world with confidence and joy, Isaiah 41:10. On this promise then let us rely; and let us know, that if we have God for our guide, our protector, and provider—then we have all that can be necessary for us in this dreary wilderness world.

2. God’s promise teaches us to expect His glory as our end.

Canaan was a place of rest to the Israelites after the many difficulties that they sustained in their way to it. Just so, Heaven will be indeed a glorious rest to us after our weary pilgrimage in this poor world. Now as the prospect of the land flowing with milk and honey, sweetened all the fatigues and dangers of their journey in the wilderness, so the hope of “that rest which remains for God’s children,” encourages us to persevere in our labors to attain it; and this rest is promised us, in spite of all the exertions of men or devils to deprive us of it. Our conflicts may be many, and our trials great; but our rest is sure; for God has said, “I will never leave you, nor will I ever forsake you! Compare Joshua 1:5, with Hebrews 13:5-6.”

These blessings being so necessary, we should anxiously inquire into,

II. The means of attaining these blessings.

Moses is here to be considered in a double view, as a type of Christ, and as an example to us.

1. We are to attain these blessings through the intercession of Christ. Christ, like Moses, has immediate access to that Divine Being who is wholly inaccessible to us, 1 Timothy 6:16; and it is owing to his entrance within the tabernacle to “appear in the presence of God for us,” that the wrath of the Almighty has not burst forth upon us on numberless occasions, and consumed us utterly! Hebrews 9:24. It is not only at our first return to God that we must seek the mediation of Jesus Christ; we must apply to him continually as our advocate with the Father, expecting nothing but through his prevailing intercession. This is the way pointed out for us by the beloved disciple, especially in seasons when fresh-contracted guilt has excited just apprehensions of the divine displeasure, “If any man sins, we have an advocate with the Father, Jesus Christ the righteous, 1 John 2:1.” Whether therefore we desire grace or glory—let us seek it through Christ, as the purchase of his blood, and the consequence of his intercession.

2. We are to attain these blessings through our own importunate supplications.

While the Israelites took off their ornaments in token of their sincere humiliation, Moses, as their representative, importuned God for mercy, and urged his requests with the most forcible and appropriate pleas. In this manner should we also cry unto our God for pardon and acceptance, not enduring the thought of being left by him, lest we come short of that rest to which he has undertaken to lead us, Hebrews 4:1. Nor should we cease to plead, until we have an assured hope that he is reconciled towards us, and a renewed prospect of his continued presence with us to the end of life.

It is in this way that his people have prevailed with him in every age, Daniel 4:7-8; Daniel 4:17-19; and he has pledged himself to us, that, when our uncircumcised hearts are humbled, he will remember his holy covenant, and return in mercy to us, Leviticus 26:40-42.

Inferences:

1. How greatly are we indebted to Jesus Christ!

Where shall we find one who has not made to himself some idol, and “provoked the Lord to jealousy?” And how justly might God have sworn in his wrath that we should not enter into his rest! But our adorable Savior has sprinkled the mercy-seat with his precious blood, and offered up the incense of his own prevailing intercession on our behalf. Surely he is well called “Our peace, Ephesians 2:14,” since he alone procures it, maintains it, perfects it. Let us bear in mind then our obligations to him, and ascribe to him the glory due unto his name.

2. How earnest ought we to be in intercession for each other!

In the history before us we behold one man interceding for a whole nation, and that too under circumstances where there could be scarcely any hope to prevail; yet he not only obtains a revocation of the sentence which God had passed, but a renewal and continuance of his usual favors towards them. Shall we then neglect the duty of intercession, or intercede for each other merely in a formal way, as though we expected no answer to our petitions? Let us not so greatly dishonor God, and so wickedly slight our own privileges, 1 Samuel 12:23. We are expressly commanded to pray one for another, yes, and to make intercessions for all men, James 5:16; let us not doubt therefore but that, by pleading earnestly with God, we may obtain blessings for our friends, for our country, and for all whose cause we plead. “The effectual fervent prayer of a righteous man avails much!”

3. How happy are those who are enabled to live upon the promises!

Were we to consider:

the length and difficulty of our way,

the enemies we have to encounter, and

our utter insufficiency for anything that is good

—we would utterly despair of ever reaching the heavenly Canaan.

But God promises to us his presence along the way, and his rest at the end of our journey; and “he who has promised is able also to perform.” Let our trust then be in him, “with whom is no variableness, neither shadow of turning.” Let us “cast our cares on him who cares for us.” Let our discouragements, yes, our very iniquities, bring us nearer to him, and cause us to rely more simply on his word. Thus shall we experience his faithfulness and truth, and be monuments of his unbounded mercy to all eternity!

Charles Simeon (1759-1836)

Exodus 33:12-13

“Moses said to the LORD, “You have been telling me, ‘Lead these people,’ but you have not let me know whom you will send with me. You have said, ‘I know you by name and you have found favor with me.’ If you are pleased with me, teach me your ways so I may know you and continue to find grace in your sight. Remember that this nation is your people.”

Nothing is more profitable than to be brought, as it were, into the secret chamber of the saint, and to be a witness of his fellowship with God.

His humble confidence,

his holy boldness,

his fervent supplications,

his almost irresistible pleadings

—give us a juster view of man’s present salvation, than any declarations, however strong, could convey. The blessedness of true religion is there embodied, and is therefore seen in all its fair proportions and magnificent dimensions.

The prayer which we have just heard, was uttered on occasion of the transgression of Israel in the matter of the golden calf. God had threatened to destroy the whole nation; but, at the intercession of Moses, he so far forgave them, as to suspend his judgments, and to promise, that though he would conduct them no longer by his immediate presence, he would send an angel with them, who would lead them to the promised land. This, however, Moses could not endure; if God would not go with them, he judged it undesirable to be guided there at all; and therefore he renewed his pleadings with God in their behalf, hoping to prevail to the full extent of his wishes.

God had offered to destroy that whole nation, and to raise up another from the loins of Moses; and this token of God’s good-will towards him he laid hold of as a ground of hope, and urged it as a plea with God to grant him his full desire, “You have been telling me, ‘Lead these people,’ but you have not let me know whom you will send with me. You have said, ‘I know you by name and you have found favor with me.’ If you are pleased with me, teach me your ways so I may know you and grace in your sight.”

Let us notice here,

I. The fact pleaded.

God had given him the assurances here spoken of.

We are not told exactly either when, or how, God had declared to him these glad tidings. It is probable, however, that it was by an audible voice during their late extraordinary fellowship, wherein, we are told, “The Lord spoke unto Moses face to face, as a man speaks unto his friend.” The import of the declaration, however, is clear. It could not mean that God merely knew the name of Moses; for he knew the name of every human being as well as his; it means, that from all eternity he had ordained Moses to his high station, and had appointed him to be a vessel of honor, in whom he would be glorified.

I say not, but that the conduct of Moses, as contrasted with that of Aaron and the people of Israel, might bring down upon him more special tokens of God’s favor; for I can have no doubt but that God, who rewards every man according to his works, did confer upon him many blessings as the reward of his piety, according to that established rule of his, “those who honor me, I will honor.” But the primary source of all his blessedness was God’s electing love and sovereign grace; though the manifestations of that love, by an immediate assurance from Heaven, might be given him as a recompense for his fidelity.

And are not similar assurances given to God’s faithful people at this day?

If we examine the Holy Scriptures, we shall find that neither electing love, nor the manifestation of it to the soul, are confined to Moses. To Jeremiah this declaration was given, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations, Jeremiah 1:5.” Here the very same expression, “I knew you,” is explained as equivalent to a fore-ordination of him to the prophetic office. And the same sovereign grace is exercised towards men in reference also to their everlasting concerns; as it is said, “Whom God foreknew, he also predestined to be conformed to the image of his Son, Romans 8:29.” Nor must we understand this foreknowledge as forming the ground of God’s future mercies to the people foreknown, but rather as constituting the source from whence those blessings flow; as the Apostle says, “God has chosen us in Christ before the foundation of the world, that we should be holy (not because he foresaw that we would be holy, but in order that we might be holy) and without blame before him in love Ephesians 1:4.” And it is on this electing love of his, and not on any merits or strength of ours, that our security, in reality, depends; for it is said, “The foundation of God stands sure, having this seal: The Lord knows those who are his, 2 Timothy 2:19.”

But does God manifest his electing love to any now, as he did to Moses? Yes; not indeed by an audible voice, but by other means sufficiently intelligible both to themselves and others. What else is meant by the Witness of the Spirit? for, now, as well as in former days, “The Spirit himself bears witness with our spirit, that we are the children of God, Romans 8:16.” Nor is it in that way only that he makes known our relation to him, but by a work of grace upon our souls; for it was from the “work of faith, and labor of love, and patience of hope in the Lord Jesus Christ,” which Paul saw in his Thessalonian converts, that he “knew their election by God, 1 Thessalonians 1:3-4.”

The fact, then, which Moses pleaded with God is no other than what all his saints are at liberty to plead; for as it is true, that “he knows them by name, and that they have found grace in his sight,” so is it true, also, that he has, more or less evidently, declared it to them all; not indeed to any by an audible voice; but to some by the secret influences of his Spirit, and to all by the visible operations of his grace.

The next point for our consideration is,

II. The petition urged.

It is thought by many, that an assurance of our acceptance with God would render us careless and supine; but,

The very reverse was its effect on Moses.

The mercies given to him, only stimulated him to a more earnest desire after further blessings. He does not say, “If I have found grace in your sight, I am content; but, if I have found grace in your sight, then show me your way, that I may know you, and that I may find further grace in your sight.”

And such will be its effect on all God’s chosen people.

Blessings will be regarded by them, not as gifts wherein to rest, but as pledges of future blessings. It was a wise and truly spiritual argument which was offered by Manoah’s wife for the pacifying of her husband’s mind, “If the Lord were pleased to kill us, he would not have received a burnt-offering or a meat-offering at our hands, neither would he have showed us all these things, nor would he, as at this time, have told us such things as these Judges 13:23.” Past mercies are rather urged by them in prayer as pleas for further blessings.

It was thus that David regarded them, “You have delivered my soul from death; will not you deliver my feet from falling, that I may walk before God in the light of the living Psalm 56:13.” And in this way will God’s special favor operate on every sincere mind. Instead of being satisfied with a taste of his love—we shall hunger and thirst after the full banquet; and never cease from aspiring after a further growth in grace, until we have attained the full measure of the stature of Christ, and our graces are perfected in glory.

Nor shall we be anxious about our own advancement only; we shall feel for God’s honor also; and for the welfare of those around us. This appears, in a striking point of view, in the conduct of Moses on this occasion; for, not content with finding grace himself, he adds, “And consider that this nation is your people;” in which words he combines a tender regard for God’s honor with a concern for his people’s welfare.

His further pleading also deserves attention, “Wherein shall it be known here, that I and your people have found grace in your sight? Is it not in that you go with us, Exodus 34:9.” Now this shows us the true effect which a sense of God’s love will produce; it will make us not only anxious to obtain richer communications of grace and peace to our own souls, but more earnest also to promote to the utmost of our power, the good of all around us.

The answer given to this petition leads us to notice,

III. The plea admitted.

God, in his mercy, gave to Moses an answer of peace.

The plea peculiarly honored God, in that, while it acknowledged his sovereign grace in the blessings already bestowed, it regarded him as a God of unbounded goodness, able and willing to fulfill all his petitions. And God’s answer to it showed how greatly it was approved by him, “The Lord said unto Moses, I will do this thing also that you have spoken, for you have found grace in my sight, and I know you by name!” Here, I say, God not only grants the petition, but specifically founds the grant upon the very plea that had been urged.

And when did he ever refuse to hear a petition so enforced?

God loves to be addressed with confidence, provided the confidence is grounded on his power and grace. He bids us to come to him “with a full assurance of faith;” to “ask what we will;” and he gives us reason to hope, that, if we come in faith, he will “do for us not only what we ask, but exceeding abundantly above all that we can ask or think.” It might be feared, that the importunity of Moses would offend him. But it did not; nor was he angry with Jacob, who “wrestled with him in prayer all night,” and boldly said, “I will not let you go until you bless me.” On the contrary, he commands us to wait on him with unwearied importunity, and to “continue instant in prayer,” until he bestows upon us all that our hearts can wish. “The wider we open our mouths in prayer, the more he will fill them!”

To improve this subject, I would say,

1. Bear in mind the tokens of God’s love.

Look at what he “has said to you” in his word; take his “exceeding great and precious promises,” and tell me whether you can ever lack a plea to urge at the throne of grace. You admire his condescension and grace to Moses; but it is no other than what he will manifest to you—if, like Moses, you consecrate yourself to his service. You cannot, indeed, expect to converse with God face to face, as a man converses with his friend; but by faith you may approach him no less certainly, and no less nearly; and may be sure of obtaining from him an answer of peace. Only take with you his words of promise, and spread them before him; and every jot and tittle of them shall be fulfilled to your souls!

2. Let the effect of his distinguishing grace, be to make you more earnest in your desires after him.

When David said, “O God, you are my God,” he added, “early will I seek you.” In truth, this is our great encouragement to seek him; for, if he “loved us with an everlasting love,” then what may we not expect his loving-kindness to do for us? If once you could bring yourselves to say, ‘I am one of God’s elect, and therefore am at liberty to relax my efforts in his service;’ you would need no further evidence, that you are “yet in the gall of bitterness,” and have no part or lot in his salvation. If you have a good hope that you are his children indeed, then you will”walk worthy of your high calling,” and “purify yourselves even as he is pure.”

3. Improve your saving interest in God for the good of others.

In this Moses greatly excelled; he was willing and desirous even to “be blotted out of God’s book” himself, if that, by means of it, he might obtain mercy for his offending nation. See to it, brethren, that your religion operates thus on you. Behold the state of those around you; how many thousands there are dying in their sins! And will you not interest yourselves in their behalf, and labor to obtain for them the mercy that has been given to you? Will you allow your very friends and relatives to perish, without any serious effort in their behalf? Oh! pity them, and pray for them; and “give unto God no rest,” until you have obtained some evidence that you have not labored altogether in vain!

Charles Simeon (1759-1836)

Exodus 33:5-6

“For the LORD had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I were to go with you even for a moment, I might destroy you! Now take off your ornaments and I will decide what to do with you.'” So the Israelites stripped off their ornaments at Mount Horeb.”

That which is principally required of ministers is fidelity, 1 Corinthians 4:1-2, to dispense the Word of God aright, without courting the applause of men, or fearing their displeasure.

That which is principally required of hearers is that they receive the Word of God with all readiness of mind, and obey it without reserve.

Where such ministers and such people are, will they be happy in each other, and happy also in their God.

Of the description we have mentioned was Moses; but not so the people of Israel; they were stiff-necked and rebellious throughout the whole course of his ministry among them. On some few occasions, however, they seemed to be of a better mind; particularly on the occasion now before us.

Moses had declared to them a message from God; in which their true character was drawn, and his judgments against them were awfully denounced; and the effect, for the present at least, was such as was reasonably to be expected: they trembled at the divine judgments, and humbled themselves instantly in the mode prescribed. This is declared in the text; for the elucidating of which we observe,

I. God is not able to exercise mercy towards an impenitent transgressor.

God certainly is “rich in mercy,” and delights in the exercise of it; and would gladly manifest it towards all the human race, 1 Timothy 2:4; Ezekiel 33:11. But impenitence presents an insurmountable obstacle in his way, so that he cannot show mercy towards any who abide in it.

1. God cannot exercise mercy to the impenitent, because it would be inconsistent with his own perfections.

He is a God of inflexible justice, unspotted holiness, and inviolable truth. But what evidence would there be that anyone of these perfections belonged to him, if he, in direct opposition to his own most positive declarations, put no difference between the proud despiser of his authority, and the humble repenting suppliant?

2. God cannot exercise mercy to the impenitent, because it would be ineffectual for the happiness of the people themselves.

Annihilation indeed would be a benefit, if that were granted to them; because they would then be rescued from the sufferings that await them; but to raise them to Heaven would be no source of happiness to them. Having still a carnal mind which is enmity against God, they must hate him even in Heaven; either God, or they, must change, before they can have fellowship with each other. As little comfort could they find in the society or employment of the heavenly hosts. The glorified saints and angels could not unite with those who had no one sentiment or feeling in unison with their own. They would be ready to “thrust him out” of their society, Luke 13:28; nor would they who hate the exercises of prayer and praise in this world, find any satisfaction in such exercises in the world above. I say therefore again, that to an impenitent sinner, Heaven would be no Heaven; for while sin reigns within him, he has a Hell in his own bosom, and carries it with him wherever he goes.

3. God cannot show mercy to the impenitent, because it would introduce disorder into the whole universe.

What sensations must it occasion in Heaven! for if God can so change his very nature as to love an unholy creature, who can tell but that he may go one step further, and hate a holy one? As for the effect of it on earth, no one from that moment would either hate or fear sin; not hate it, because they would see that God does not hate it; and not fear it, because they would see that he will not punish it. Even in Hell the effect of it would be felt; for, if God takes an impenitent man to his bosom, why may he not an impenitent spirit also; and what hinders but that the fallen angels may yet become as happy as those who never fell? Could such a thought as this be cherished in that place of torment, Hell would from that moment cease to be the place it is!

Here then is ample reason why God, notwithstanding his delight in mercy, cannot find how to exercise it towards impenitent sinners. But,

II. Where humiliation is manifested, there mercy may be expected.

1. This appears from the very mode in which repentance is here enjoined.

When we speak of God as embarrassed in his mind, or perplexed in his counsels, we must not be understood to intimate that such things actually exist; for “known unto God are all his works from the beginning of the world;” nor can any occasion possibly arise, wherein he can be at a loss how to act. But he is pleased to speak in this kind of language respecting himself, in order to accommodate himself to our feeble apprehensions, “Now take off your ornaments and I will decide what to do with you.” Thus in various other places he speaks as perplexed in his mind about the line of conduct he shall pursue, Hosea 6:4, and as wishing to show mercy, but not knowing how to do it consistently with his own honor, Jeremiah 3:19. Let us not then be misunderstood, as though, in accommodating ourselves to the language of our text, we deviated at all from that reverence which is due to the Supreme Being.

It is here intimated then, that, while impenitence continues, he knows not how to exercise mercy to the sinner; but it is also intimated, that, when once people are humbled for their wickedness, he is at no loss at all how to act towards them; he can then give full scope to the merciful disposition of his own heart, and can pour out all his benefits upon them without any dishonor to his own name. Yes; that point attained, the law is honored by the sinner himself; the sin-atoning blood of Christ may be applied freely to cleanse him from his guilt; the mercy given to him will not be abused; the heavenly hosts will be made to shout for joy; and God himself will be glorified to all eternity. There is no obstacle whatever to the freest and fullest exercise of love towards such a Being; and therefore God knows both what to do, and how to do it to the best effect.

2. This appears from the experience of penitents in all ages.

Look at those in our text; God had threatened that he would go with them no more, but commit them to the guidance of a created angel. This had produced upon them a very deep impression; the fear of being deserted by him had wrought more powerfully upon them than the slaughter of three thousand of their number on the day before. They humbled themselves in the way that God had commanded; and, behold! the mercy, so ardently desired by them, and by Moses, was granted, “My presence shall go with you, and I will give you rest!”

Look at all other penitents from the foundation of the world; was ever so much as one spurned from the footstool of divine grace? Was ever one sent empty away? Even where the repentance was far from genuine, considerable respect was paid to it, and the blessing sought for was bestowed, 1 Kings 21:27-29. How much more where the repentance itself has been deep, and the contrition manifest! Not even the greatest accumulation of guilt that ever was known, was allowed to outweigh the tears of penitence, or to shut up the tender mercies of our God from a contrite soul 2 Kings 21:16 with 2 Chronicles 33:1-13. The Savior was sent into the world for the very purpose of saving those who are lost; and he assures “all who are weary and heavy laden with a sense of their sins, that, on coming to him, they shall find rest unto their souls.”

APPLICATION.

1. Consider what obstructions you have laid in the way of your own happiness!

Had you not sinned, or, after your sins, continued impenitent, you would have been happy long since in the enjoyment of your God. He has been long “waiting to be gracious” unto you, but you would not allow him to be so. He has been longing “to gather you, even as a hen gathers her chickens under her wings, but you would not.” Say then, what alternative is left to God? He has called, but you have refused; he still calls, and you still continue to reject his counsels.

Truly, “he knows not what to do;” if he spares you—then you only add sin to sin; and if he cuts you off—then you will perish without the smallest hope of mercy. Who can tell but that he is deliberating at this moment, and just about to form his ultimate decision? Who can tell but that this very night he may determine, as he did respecting his people of old, “Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled, Isaiah 5:5.” Or, as he elsewhere says, “I swear in my wrath that they shall never enter into my rest?” Know, beloved, that if this calamity falls upon you, the fault is utterly your own; nothing but “iniquity can separate between you and your God; nothing but sin unrepented of, can hide his face from you, Isaiah 59:2.”

2. Endeavor instantly to remove these obstructions.

Methinks I see your impenitence, like a dam, barring out from you those streams of mercy, which would refresh and fertilize your souls. O remove it without delay! But take care that your repentance is genuine and unreserved.

External and temporary repentance will avail only for the removal of temporal judgments. That which is required in order to the final remission of your sins, must be deep, spiritual, and abiding; it must show itself in the whole of your conduct and conversation. You will put away those sinful pleasures, those sinful vanities, those sinful companions, that have been to you an occasion of falling; and you will “walk mournfully before the Lord Almighty” to the last hour of your lives, “you will loath yourselves for all your iniquities and abominations,” as well after God is pacified towards you, as before, Ezekiel 36:31 with 16:63. Let this then be begun immediately, even as “the Israelites put off their ornaments on the very mount of Horeb.”

Let there be no delays; no waiting for a more convenient season.

And let not the loss of Heaven be the only object of your fear; fear also the loss of the divine presence. This, as you have seen, was peculiarly dreaded by the Israelites; let it also be peculiarly dreaded by you; and never cease to humble yourselves before God, until you have attained a sweet assurance of his guidance through this wilderness, and of his blessing in Canaan at the termination of your way!

Charles Simeon (1759-1836)