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)

Exodus 32:31-33

“So Moses went back to the LORD and said, “Oh, what a great sin these people have committed! They have made themselves gods of gold. But now, please forgive their sin–but if not, then blot me out of the book you have written.” The LORD replied to Moses, “Whoever has sinned against me I will blot out of my book!”

Well may it be said, “Lord, what is man?” Truly “his goodness is as a morning cloud, and as the early dew that passes away.” If we did not see it verified in fact, one would scarcely conceive it possible that man should be so frail and mutable as both history and experience attest him to be. The Israelites were now at the very mount where they had beheld Jehovah shining forth in all his terrific majesty, and had heard him proclaiming in most tremendous sounds his holy law. They beheld also upon the mount that very same cloud, the symbol of the divine presence, which had led them in their way from the land of Egypt to that place; yet, because Moses, when summoned by God to come up to the mount, abode there longer than they expected—they cast off him, and God also; and desired visible gods to be made for them, that they might in future commit themselves to their guidance and protection. It is this, which Moses so pathetically laments in the words before us.

The whole history is very instructive. That we may have a concise, but comprehensive, view of it, let us notice,

I. The sin of Israel.

This was a dreadful compound of ingratitude, folly, and impiety!

The people had already forgotten the numberless mercies which they had received from God, through the ministration of his servant Moses; they thought that they themselves could form an image which should supply the place of all other benefactors, human and divine; and in direct opposition to the most express commands, Exodus 20:4; Exodus 20:23, to which they had so recently promised the most faithful adherence, they made a golden calf, and appointed it as the representative of the Deity, and offered sacrifices to it as their deliverer and their guide. Yes, so bent were they upon having a visible God to go before them, that they at the very first proposal gave up their jewelry, in order that from them an image might be formed, which they might worship after the manner of Egypt. But most of all are we surprised that Aaron, the divinely appointed colleague of Moses, should, at the first mention of such a wicked device, assent to it, and be the very person to form the image, and to proclaim a feast unto Jehovah in honor of it; and that, when reproved for his wickedness, he should attempt to justify it by such frivolous and even false excuses, verse 4. Well might Moses lament before God, “Oh! this people have sinned a great sin!”

But the greatness of the sin will be more easily imagined from the indignation which both God and Moses expressed against it.

The wrath of God, we are told, was “fierce, and waxed hot” against the offending people; and he threatened instantly to destroy them. The anger of Moses also “waxed hot” as soon as ever he beheld their impiety; and the indignation he manifested clearly showed his opinion of their wicked conduct.

First, having in his hands the tables of stone, whereon God had with his own finger written the precepts of his law, he dashed them in pieces before their eyes. This was no rash expression of intemperate wrath, but a holy and significant emblem, representing to them the crime they had committed. God had condescended to enter into covenant with them to be their God; and they had covenanted to be his people; and these tables of stone contained, as it were, the terms of the agreement; and were a pledge that God would fulfill to them all that he had spoken. But this covenant they had entirely annulled; and all their expectations from God were utterly destroyed.

Next, he reduced the idol to dust, and cast it on the water, that all the people might be compelled to drink of it. This was well calculated to show them how much they had debased themselves, in submitting to worship that as a God, which they must swallow with their food, and cast off together with it.

But lastly, he made them feel, as well as see, the marks of his displeasure. He called the Levites, who notwithstanding the defection of Aaron had remained faithful to their God, and commanded them to go through the camp, and without favor or pity to slay all the ringleaders with the sword. Thus were three thousand of them punished on the spot; there needed no formality of trial; they were caught in the fact; and the judgment with zeal was deservedly executed upon them.

That no part of Moses’ anger was of a sinful kind, or expressed with undue severity, is evident from his tender compassion for the offenders, while he hated and abhorred their offence. To elucidate this, we notice,

II. The intercession of Moses.

No sooner did he see how God was displeased with them, than, notwithstanding the prohibition given him, Moses began to intercede for them.

The prohibition, “Let me alone,” operated on his mind rather as an encouragement to intercede; because it seemed to say, If you intercede for them, my hands are tied; and I cannot execute upon them my threatened vengeance. He fell down instantly before God, and urged in their behalf every plea which was suited to the occasion.

He reminded God of His relation to them. Though God had appeared to disclaim them in that he had called them Moses’ people, Moses pleaded, that God himself had brought them out of Egypt, and had signally marked them as his peculiar people. He reminded God also of his promise to their fathers, which, if they were utterly destroyed, would be violated. As for having another nation raised up from his loins, he did not desire that honor; all he wanted was, to avert from this offending people the judgments they had merited. He further expressed his concern to God respecting his honor among the heathen. Lord, what will the Egyptians say? What opinion will they form of you? Will they not represent you either as weak, and incapable of carrying this people to the promised land; or as cruel, and bringing them out here on purpose to slay them? Lord, if you regard not them, have regard for your own honor, and spare the people for your great name’s sake.

After reproving their iniquity, he returned again unto the Lord, to renew, more fervently than ever, his intercession for them.

He confesses humbly the greatness of their sin; well knowing, that for the obtaining of mercy, nothing is so efficacious as humiliation before God.

He then implores pardon for them, if pardon can be extended to so rebellious a people.

But, if some atonement must be made, and if some signal mark of his displeasure must be given, then he entreats that the judgment may fall on him, and not on them. He desires to be excluded from Canaan, and, as far as relates to this life, to be blotted out of the list of God’s peculiar people, in their stead; so that the enormity of their sin, and God’s abhorrence of it, might be made manifest, and yet the transgressors themselves be living monuments of God’s mercy. It were absurd to think that he proposed to subject himself to eternal misery for them; for this would be more than even Christ himself has done for us.

What a bright pattern is here of zeal for God, and compassion for men! And how desirable is such a union of them, as will keep us from palliating sin on the one hand, or hating and despising the sinner on the other.

How far this intercession prevailed will be found in,

III. The reply of God.

God condescended to remit the punishment of their iniquity.

At the very first intercession of Moses, God repented of the evil which he had thought to do unto his people; and, in answer to the last, he renewed his commission to Moses to lead them to the promised land; and, though he withdrew himself from them in a measure, he commanded a created angel to guide them in the way. He declared indeed, that, if by a continuance of their rebellions they compelled him to punish them, he would then visit for this sin together with the rest; but, if they were truly penitent, and observant of his will in the future, he would remember it against them no more.

What an amazing view does this give us of the condescension of God, and the efficacy of fervent prayer! The prayer of one single person availed for the procuring of pardon for two million people, and for Aaron at their head, notwithstanding the peculiar enormity of his sin! Deuteronomy 9:20. Read that whole chapter; yes, it prevailed at a time when God was so incensed against them as to forbid any intercession in their behalf, and to declare that he would “blot out their name from under Heaven.” Surely the remembrance of this single instance is sufficient to encourage all the world to implore mercy for themselves, and to make continual intercession also for others.

He declared, however, that at his future tribunal justice should be strictly administered to all.

Rewards and punishments are often national in this world, and consequently partial; sometimes the innocent are involved in the punishment of the guilty; and sometimes the guilty escape without any punishment at all. But at God’s tribunal in the last day, no such inequalities will be found; there every one will answer for his own personal transgressions, and stand or fall according to his own personal conduct, “The wicked will go into everlasting punishment; but the righteous into life eternal.” Multitudes in that day will be found, who, in name and profession, were the Lord’s people; but, inasmuch as they “had only a name to live, and were really spiritually dead,” God will blot them out of his book, and disclaim all relation to them or regard for them. Solemn indeed, and most worthy to be impressed upon our minds, is this declaration of God; it relates, not to that people only, but to all that dwell upon the face of the whole earth. Intercession may prevail in this world for the averting of temporal judgments even from the impenitent; but, in reference to the eternal world, nothing will prevail but personal repentance, and humble affiance in the Lord Jesus Christ.

From this subject we may learn,

1. What an evil and bitter thing sin is!

The Israelites might have excused themselves by saying, as the Papists do respecting their images, that they did not intend to make a God of the golden calf, but only to use it as the means of bringing the true God more forcibly to their minds. But what would such sophistry have availed them? Would either God or Moses have altered their estimate of the crime, because they chose to veil it under specious names? It is expressly called idolatry! 1 Corinthians 10:7. And to what purpose is it for us to extenuate our crimes? We have soft imposing names whereby to conceal the evil of covetousness and sensuality; but does not God declare both the one and the other to be idolatry? Ephesians 5:5; Philippians 3:19. Does he not speak of men having “idols in their heart! Ezekiel 14:3-4; Ezekiel 14:7.” and is not this the essence of all idolatry, to “love and serve the creature more than the Creator, who is blessed for evermore?”

We may attempt also to extenuate our guilt, as Aaron did, from our acting under the influence of others, and not designing to do exactly all that we did; but this could not deceive Moses; much less can it deceive God.

Moreover, both the people and Aaron might even think that they were honoring Jehovah; for they kept the feast professedly unto him; and when they had eaten and drunk of their sacrifices, they might think it well befit them to indulge in mirth. We too may keep our feasts, and fasts, and Sabbaths, professedly to the Lord; and may conclude we have ground for cheerful security; but God may, all the while, be as angry with us, as he was with them, and may have determined to blot out our unworthy names from the book of life! O that we would duly reflect on these things! O that we would consider that sin, however extenuated by us, is hateful to God; that he sees it wherever it is transacted, and under whatever veil it may be concealed; and that, finally, the time is quickly coming, when he will execute judgment upon all according to their works! Then will sin appear in its real colors; not in the temporal destruction of a single nation, but in the everlasting destruction of all who have died in impenitence and unbelief.

2. How much we are indebted to the Lord Jesus Christ.

The intercession of Moses for the Jewish nation was typical of the yet more effectual intercession of our great Advocate, the Lord Jesus Christ. We may in a measure picture to ourselves the benevolent exercise of Moses, while the thoughtless Israelites were reveling in security. In that then let us view what has been taking place in Heaven on our behalf. We have been sinning against God, a stiff-necked and rebellious generation; and many times has the decree gone forth, “Cut them down! Why do they cumber the ground?” But the Lord Jesus, presenting that most efficacious of all pleas, his own atoning blood—has said, “Spare them, O my Father! spare them yet another year.” Yes; had it not been for his intercession, we would not have been now in this place, but in that place of torment from whence there is no return. O that we might learn to estimate our obligations to him! O that we might go to him ourselves, and entreat him to obtain for us converting grace, and everlasting glory! Were but our eyes duly turned to him, our expectations could not be too large, or our confidence too strong.

But we must remember that nothing can supersede our own repentance; not even the blood and intercession of Christ will avail for those who die impenitent. The declaration of God shall never be reversed, “Whoever has sinned against me, him will I (if he dies impenitent) blot out of my book.”

There are two fatal errors which pervade the great mass of nominal Christians:

the one is, that they shall be saved by their repentance, though they trust not in Christ.

The other is, that they shall be saved by Christ, though they do not personally repent.

But neither of these things can ever take place.

The impenitent may be spared for a time; but they shall perish forever!

But the penitent who believe in Christ, “shall never come into condemnation, but shall have everlasting life!”

Charles Simeon (1759-1836)

Exodus 32:26

“Who is on the Lord’s side? Let him come unto me.”

These are the words of Moses; and they were spoken on a very particular occasion. While he had tarried on the top of Mount Sinai for the space of forty days, Aaron and the people of Israel, despairing of his return, had made a golden calf to represent Jehovah, and had worshiped that as their God. Moses, on his return, found them in the very act of performing their idolatrous rites; and, filled with indignation against them, he broke the two tables of the Law which he had received from Jehovah, in token that the covenant which God had made with them was altogether dissolved; and he reduced the golden calf to powder, and strewed it upon the water, and made the people to drink of it; so that they might have within themselves a testimony of their folly, and be assured that a cup of merited affliction should one day be put into their hands. And it is remarkable, that the Jews in general conceive that, in all their afflictions, there are, as it were, some grains of this golden calf even to this very day. For Aaron, Moses interceded, and obtained forgiveness, Deuteronomy 9:20. And on behalf of the people, too, he so far prevailed, that only the ringleaders in this rebellion should be punished in the first instance; though, at a future period, this sin should surely be visited upon them all. To punish those who were most bold and daring in this impiety, and were walking abroad as not ashamed of it, Moses called to him those who were zealous for God’s honor, and ordered them to go through the camp and indiscriminately slay all they met with, without regarding even their nearest and dearest relatives. This was doubtless a most painful service to all who were engaged in it; but they executed it with fidelity, and brought thereby a blessing on their own souls.

Now, let it not for a moment be imagined that God’s faithful servants are called to any such office now. Christianity provides no such bloody employment for its votaries; it consigns the sword altogether to the civil magistrate, who alone is empowered to use it for the punishment of evil-doers. Still, however, there will arise many profitable lessons from this passage; to elicit which, I shall make some observations upon,

I. The inquiry instituted.

Among the people of Israel there were, especially of the tribe of Levi, some who had not joined in the idolatrous rites, but had remained faithful to their God; and Moses, standing in the gate of the camp, called them to his assistance, saying, “Who is on the Lord’s side?” Now from hence we observe,

1. That there are two classes, and two classes only, into which the whole world must be divided.

There are some who are “on the Lord’s side.” And there are others who are on the side of sin, and the world, and Satan. That in these two great parties there may be many subdivisions, I grant; but there is no third party. Among the godly there may be people of different opinions and different habits; and among the ungodly there may also be many different degrees of impiety, and different states of mind; but, still, the great leading features of both parties sufficiently and infallibly attest to which they belong. The distinguishing marks of each I shall trace presently; at present I have only to show, that two parties do actually exist, and must of necessity exist, as long as there continues an ungodly man on earth. They may be very unequal in their numbers, as was the case in the history before us; an immense multitude, with Aaron at their head, were on the side of idolatry; and a little remnant, with Moses at their head, were “on the Lord’s side.” It is probable, that, at that time, the friends of idolatry poured contempt on the godly as a party, just as the ungodly world do at this day on the advocates of true religion; forgetting that they themselves also are a party, no less than their opponents. But whose fault is it if the godly are a party? Are they to blame for adhering to their duty, and siding with their Lord? No, surely; the blame must attach altogether to those who turn from their God, and are disobedient to his will. And if the godly are but “a little flock” in comparison with their opponents, it may be their misfortune, but it is not their fault, any more than it was the fault of Noah, or of Lot, or of Elijah, that they were so circumstanced in the ages and places wherein they lived.

Let it not be thought that I am justifying what is usually called a party spirit; for I cannot but reprobate that as a very great evil; but I do, and must maintain, that to serve our God with fidelity is our bounden duty, even though the whole world, with Aaron at their head, should depart from him; and, if they choose to designate us as a party, I would have no man ashamed of belonging to a party of which our Lord and Savior is himself the Head.

2. That it is of great importance to ascertain to which class we belong.

Both are alike in this respect, that they are rational and mortal beings; but in many respects they differ widely from each other.

The one are “partakers of a divine nature” through the influence of the Spirit of God upon their souls; the others are altogether carnal, possessing nothing but what they brought into the world with them.

The one live altogether for God; the others, for themselves.

The one are in favor with God; the others are under his just and heavy displeasure.

The one will, before long, stand at the right hand of their Judge; the others will be turned to his left hand, differing as widely from the former as goats from the sheep.

The one will be exalted to Heaven, and be seated forever on the throne of God; the others will be cast down to Hell, and take their portion in the lake of fire and brimstone forever and ever.

Can these differences be contemplated for a moment, and any doubt remain whether we ought to examine to which class we belong? Methinks the matter should not be left in suspense one single moment; more especially since the means of ascertaining the point are close at hand, and easy to be used. The blessed Word of God, if studied with prayer, will enable us to form a very correct judgment. True it is, that we cannot determine the question in relation to others, because we know not what passes in the hearts of men, and can therefore judge of each other by the outward conduct alone; but we have an internal monitor, that will faithfully discharge its office, if we will listen to it, and will declare to us all that it has seen in the inmost recesses of our hearts; and, if we will but lay, to our own souls, “judgment for a line, and righteousness for a plummet,” we shall soon discover “whose we are,” and with whom we must expect our everlasting abode.

To this I will add some observations on,

II. The direction given.

Moses, in calling to him the faithful servants of the Lord, showed, that the Lord’s people should on all occasions manifest,

1. A readiness to confess him.

Neither the authority of Aaron, nor the rage of all Israel, was to deter any one from showing himself on the Lord’s side. So neither should any of us be afraid to confess Christ openly in the face of an ungodly world. We err exceedingly if we imagine that there is any third party to which we may adhere with safety to our souls. There are but two governors, to one or other of which we must adhere, “the god of this world,” and the God of Heaven. The servants of Satan are bold in serving Satan; and the servants of the Lord Jesus must be bold in confessing him; and if, from any motive whatever, we deny him, he will be ashamed of us, and deny us, in the presence of his Father and of the holy angels. I mean not to say, that Christians are to distinguish themselves by foolish singularity in matters of indifference; but in matters of plain duty they are to differ from the ungodly as widely as light from darkness, “they are to come out from among them, and be separate, and not to touch the unclean thing,” if they would have “God for their Father,” and approve themselves to him as “his sons and daughters”

2. A determination of mind to sacrifice everything for him.

Moses, in his farewell discourse, at the distance of forty years, particularly commends this conduct of Levi, in that “he said unto his father and his mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children; but he had observed God’s Word, and kept his covenant, Deuteronomy 33:9.” And this shows, that, though we are not called to follow his act, we are to imbibe and manifest his spirit, so far at least as to sacrifice everything to, and for, our God. Our blessed Lord distinctly and frequently inculcates this important lesson, “We are to forsake all for him; father, mother, brother, sister, houses, lands, yes, our very life also, if we would be his disciples;” yes, we are to “hate them all for him,” that is, in comparison with him, Luke 14:26. Doubtless, in the execution of this duty, we may appear unkind, undutiful, and cruel; but we must be firm, and Allow nothing to divert us from the path of duty; however painful it may be to discharge it, we must proceed, and, in dependence on divine strength, endure firmly unto the end. No doubt, if we are called to advance in opposition to the will of those who have the rule over us, we should be much on our guard, that we give them no unnecessary offence. We are to take great care that we contend for nothing but what is of vital importance, and that in our necessary conflicts we manifest nothing of an unhallowed spirit. But we must proceed in obedience to our God; and if called to an account for it by any human authority whatever, our answer must be, “Whether it be right to hearken unto you more than unto God, you judge; for we cannot but do what is commanded us by our God.”

As a further improvement of this subject, we will proceed:

1. To pursue the inquiry.

“Who among you is on the Lord’s side?” I have before said, that this is easy to be ascertained; and now let us address ourselves to the inquiry. By nature, we are all “enemies to God,” and “children of wrath.” It is by grace alone that our state can be changed, so that we can with justice be numbered as the servants of the Lord.

Who then, among you, has been made sensible of his guilty and undone state?

Who, among you, has fled to the Lord Jesus Christ for refuge from the wrath of God?

Who is yet daily imploring mercy at the hands of God in his name?

Who has given up himself unreservedly to God, as his reconciled God in Christ Jesus?

Who is living to the glory of his holy name?

These are questions to be asked, and answered, in order to ascertain the point in hand. You must remember, that your having been baptized into the name of Christ will by no means determine the point; for all the Israelites had been circumcised, and had been “baptized also unto Moses in the cloud and in the sea;” and as their profession was insufficient to prove them the Lord’s, so also is ours. Nor will any transient impressions of joy and gratitude prove the point; for such emotions had been lately experienced by all Israel at the Red Sea, though now, alas! they were altogether forgotten. It is the daily life and conduct that alone can determine this all-important point. “Examine yourselves then, my brethren, and prove your own selves.”

Try whether you are ready to obey the call of God, and to abandon all for Christ.

See whether you resemble your Lord and Savior in the whole of his spirit and deportment.

See whether, while you profess to be on the Lord’s side, you are really “walking as he walked,” and giving up yourselves entirely to him.

Do not decide the question on any doubtful or insufficient grounds, lest you deceive your own souls, and perish amidst the enemies of God!

One thought only I will leave upon your minds; and it is this: ‘If you be not on the Lord’s side, can you reasonably hope that ever he should be on yours? And if you have not him for your friend and portion in the day of judgment, how awful will be your condition!’ But an hour before, the whole camp of Israel was filled with the noise of joy and shouting; and in another hour, thousands were smitten down by the swords of their own brethren.

Just so, in a few more hours may the most thoughtless among you be consigned over to the jaws of death, by the hands of an angry and avenging God. Oh! may God awaken you to your condition before it is too late! and may you be found of that party, of which God himself is the acknowledged and eternal Head!

2. To enforce the direction.

“Come unto me,” says Moses; and I also would say, “Go unto him.” If you belong truly to the Lord, you must go and learn from Moses what the will of the Lord is. The tables of the Law must be to you a rule of life and duty. “The whole Law is comprehended in these two commandments, To love God with all your heart, and mind, and soul, and strength, and To love your neighbor as yourselves.” This is “the law of love, which if you fulfill, you will do well.” This is the law of Christ, which every follower of Christ is bound to obey. Go then, daily, and sit at the feet of Moses. For your principles and motives you must go to Christ alone; but for your directory in the path of duty, you must go to the law of Moses, which is a perfect transcript of God’s mind and will. Never can I enforce this too strongly, and especially after what I have said of sacrificing all for Christ. The command to honor your father and your mother is “the first commandment with promise;” and this shows how high it stands in the estimation of your God. Let it not be less high in your estimation also; and remember that, except in those things which are directly contrary to God’s revealed will, the commands of earthly superiors should be regarded by you as the commands of God. A sword is indeed put into your hands; but it is for the purpose of slaying, not men—but sin and Satan, with whom you are to contend, until they are “bruised under your feet.” Gird yourselves, therefore, for the occasion; and go through the whole camp of your spiritual enemies, and spare neither small nor great. So shall the blessing of God come upon you, both in time and in eternity!

Charles Simeon (1759-1836)

Exodus 32:19-20

“When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain. And he took the calf they had made and burned it in the fire; then he ground it to powder, scattered it on the water and made the Israelites drink it.”

It is painful to reflect how transient is the effect of the most laborious ministry, and in how many instances hopeful appearances of piety come to nothing. If ever any man was faithful, it was Moses; of whom God himself says, “He was faithful in all his house.” And if ever there was reason to expect that the work of conversion had taken place upon many hundreds of thousands of people, it was when Israel were singing praises to their God on occasion of their deliverance at the Red Sea. It might well be supposed, that their gratitude to God on that occasion, deepened by the awe impressed upon their minds at the thunders of Mount Sinai, would never be forgotten. But, behold! Moses, summoned as he was by God into the holy mount, in order that he might receive from Jehovah a written copy of that Law which had been just proclaimed, had not been absent from the people forty days, before they all concurred in asking Aaron to make for them a God whom they might worship, and who should go before them in their way to the promised land; and even Aaron himself became an active confederate in this horrible apostasy. As for Moses, they seem to have lost all respect for him, as well as all befitting reverence for Jehovah, whose minister he was.

Of this, God apprised Moses; and at last sent him down in haste to the people, that he might see with his own eyes what impiety they were committing. Moses, therefore, hastened down from the mount; and, filled with indignation against them for their wickedness, he testified his displeasure in the way recorded in our text.

Let us consider,

I. The grounds of Moses’ indignation.

The worshiping of the golden calf was a sin of most extraordinary enormity.

Such interpositions in their behalf had that people seen, as never had been witnessed by any other people under Heaven. And they were still within sight of that burning mount where Jehovah himself, their great Deliverer—had given to them his visible presence. They had but just before, too, received an express command to make no symbol of the Deity, Exodus 20:4, nor to keep in existence any of the gods of the heathen, but to “destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire;” and not so much as to “desire the silver or gold that was on them, or to take it unto them, lest they should be snared therein; but they were utterly to detest and abhor it, as an accursed thing! Deuteronomy 7:5; Deuteronomy 7:25-26.”

Yet, behold! within less than forty days, they desire Aaron to make them a golden image, similar, probably, to what they had seen in Egypt, Ezekiel 20:8; and they take the ear-rings from their sons and from their daughters for the purpose of forming it; and, having formed it, they offer sacrifices to it, and ascribe to it the honor of all their past deliverances, saying, “These are your gods, O Israel, which have brought you up out of the land of Egypt, verses 1–8.”

This was plain and unequivocal idolatry. Perhaps they might be ready to deny this charge, just as the Papists have since done; and to say, that they only looked to the calf as a symbol, to remind them of the Deity, to whom alone they had respect in all the worship that they paid. They might say, that they could not be supposed to ascribe their deliverance to that which but a few days before was in their own ears, and had no collective existence until it was cast into a mold and made a calf.

But God declares it to have been idolatry, as all the worship paid to images and crucifixes by the Church of Rome also is; as the Apostle, in reference to this very transaction, says, “Neither be idolaters, as were some of them; as it is written, The people sat down to eat and to drink, and rose up to play. Compare with 1 Corinthians 10:7.” Here, then, was ample occasion for the hot displeasure of Moses.

And is there no similar evil prevalent among us?

As Protestants, we have discarded the idolatrous practices of the Church of Rome. But we may “set up idols in our hearts! Ezekiel 14:3,” as well as in our houses; we may have the love of money there; and that is expressly designated by the opprobrious name of idolatry, “Covetousness,” says the Apostle, “is idolatry Colossians 3:5.” We may be addicted to sensual appetites; and then we make, as we are told, “a God of our belly, Philippians 3:19.” “The loving and serving of the creature more than the Creator, Romans 1:23,” in whatever way we do it, is the very essence of idolatry; and “provokes the Lord to jealousy, 1 Corinthians 10:22,” as much without an external symbol, as with one. God says, “My son, give me your heart;” and if that is withheld from him, he is justly filled with indignation against us!

Let me, then, bring home this matter more closely to your hearts and consciences.

The Israelites professed to celebrate their redemption from Egypt; and having presented their sacrifices of burnt-offerings and peace-offerings, “they sat down to eat and to drink (of the portion of the peace-offerings which was allowed to them, and rose up to play.” And, when Moses came down from the mount, he heard, while yet at some distance, their carnal revelry; which they judged a befitting mode of honoring their great Deliverer.

Now at this Christmas season, we profess to commemorate the Redemption, not of a single nation, but of the whole world; and not by power only, but by price—even the precious blood of God’s only dear Son. We commemorate, I say, the Incarnation of the Son of God, for the deliverance of our souls from sin and Satan, death and Hell. And in what way do we commemorate it? Is not this season proverbially devoted to carnal mirth? We present our offerings, if I may so say, on the day appointed; and throughout the whole season, with the exception of two or three hours, “we sit down to eat and to drink, and rise up to play!” Such is our religion, precisely like that of those impious idolaters!

To the honor of the Levites, it must be acknowledged that they did form an exception to this national transgression. Would to God the like could be said of our Levites! or even of our Aarons! But, with us, Levites and Aarons too are found, for the most part, sanctioning, by their presence and example, these sad enormities; as if Christ had come for no better purpose than to give us a more ample occasion for carnal indulgence!

Judge, then, whether God may not well be filled with indignation against us, as he was against his less enlightened and less indebted people of that day?

Having seen the grounds of Moses’ indignation, let us proceed to mark,

II. Moses’ expressions of it.

1. He broke before their eyes the tables of the Law, which God had committed to him.

Was this done in a fit of rage? No! The manner in which Moses, forty years afterwards, relates it, sufficiently proves this. See Deuteronomy 9:16-17. It was a significant action, declaring, in effect, to the whole people, that they had made void all their solemn engagements with God, Deuteronomy 5:27; and that therefore the covenant he had made with them, of which “these tables were a testimony, verse 5,” was utterly annulled.

And are not all the provisions of the Gospel, too, made void by willful and deliberate sin? They are; and all hope in the Gospel, while our hearts are alienated from God, and fixed on earthly vanities, is nothing but delusion. Our Lord has faithfully warned us, that it is in vain for us to “cry, Lord! Lord! if we do not practice the things which he says;” and that however we may debate the matter with him in the last day, saying, “Lord, have we not prophesied in your name, and in your name cast out devils, and in your name done many wonderful works? He will reply, I never knew you; depart from me, you who work iniquity! Matthew 7:21-23.”

Whoever then you are, who, instead of delighting yourselves in God, are addicted to carnal mirth, I break the tables of the covenant before your faces this day; and declare, that “whoever does not practice righteousness, is not of God;” but that, on the contrary, “whoever commits sin, is of the devil, 1 John 3:6; John 3:8-9.”

It is needful that we declare this faithfully; for, while dancing about your golden calf, you conclude that all is well, and little think in what light your conduct is viewed by a holy and jealous God. And to learn it, first, when your Lord shall descend from Heaven to judge the world, will be too late; for, as the Levites passed through the camp, and avenged the cause of God on the offenders without favoring even their nearest relatives, so will the angels at that day inexorably and irresistibly execute on all the violators of God’s covenant the judgments denounced against them! Compare Isaiah 37:36 with Matthew 13:41-42. Let all, then, bear in mind, that “God is a jealous God;” and that “he will neither give, nor allow us to give, his glory to another.”

2. He ground the calf to powder, and constrained the people to swallow it with their drink.

We need not look for any recondite mystery in this, because the obvious effect of the act itself was sufficiently instructive. No greater indignity could be offered to this worthless idol, than that which he devised; nor any more humiliating punishment be inflicted upon the people, than to compel them to swallow their God, and to “cast him out into the draught” with their common food.

And shall not we, also, be made ashamed of the gods that we have chosen? Yes! if we will choose “vanity, we must have vanity for our recompense.” Do I say, We must? Let me rather change the word, and say, “We have; for I may ask of all the votaries of earthly gain or pleasure, “What fruit have you ever had of those things whereof you are now ashamed? What have you done, but “filled your belly with the east wind?” I must warn you, then, that you shall all “eat of the fruit of your own ways,” and “be filled with your own devices.” The day is quickly coming, when you shall be as much ashamed of those things which you now regard with idolatrous affection, as ever the Israelites were of their golden calf; yes, and when you yourselves also “shall wake to shame and everlasting contempt! Daniel 12:2.”

From this subject we may fitly learn,

1. The danger of sanctioning the evils around us.

Aaron should have rejected with abhorrence the measure proposed to him; but he acquiesced, and even made himself a ringleader in this vile apostasy. With such a sanction as his, it is not to be wondered at if the people went forward with unsuspecting alacrity, and sacrificed with readiness their most valuable ornaments for the furtherance of their plans.

But who does not see how aggravated his guilt was, in comparison with theirs? He, from his nearer fellowship with God, had far greater information than they; and, from the high office which he sustained, he was bound to use his influence for the suppression of evil, and the enforcing of God’s commands.

The same I must say of all who are possessed of influence among ourselves. Whether it be magisterial or ministerial influence that we possess, or only that which is connected with our respective situations in life, we are bound to exert it for God; and, if we neglect to do so, the blood of those who perish through our neglect may well be required at our hands.

I know that we have excuses without number to offer in our behalf; just as Aaron had when reproved for his conduct on this occasion. But, behold, what a pitiful figure he made, when attempting to justify himself before his reprover! “Let not the anger of my Lord wax hot; you know the people, that they are set on mischief.” (This was a reason why he should have withstood them, and not a reason for concurring with them.)

Again, “The people said to me, Make us gods who shall go before us. Then I said to them, Whoever has any gold, let him break it off. So they gave it me; and I cast it into the fire; and this calf came out! Verses 1–24”. It came out accidentally, I suppose, and without any mold prepared for the formation of it! What a web of folly and of falsehood! See to what a state this man was reduced, even he who was so eloquent, that he was appointed to “be a mouth to Moses.”

But thus it will be with sinners in the last day, with Aarons as well as others; (for official dignity is of no account in the sight of God;) or rather, their mouths will be shut through their utter incapacity to offer the smallest vindication of their folly! Matthew 22:12. Remember this, brethren; and “have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephesians 5:11.”

2. In what way we should be affected with the evils around us.

See what a contrast there was between the conduct of Moses and of Aaron on this occasion! While Aaron was uniting with the people in their transgression, Moses was filled with indignation against the sin, and with pity for the sinners. His indignation we have seen; and no sooner had he expressed it in the way that befit him, than he returned to God, to implore mercy in their behalf. Forty days and forty nights had he already fasted; and he went up to the mount and fasted forty more days and forty nights, wrestling with God in fervent intercession, if that by any means he might prevail to obtain pardon for their sin, Deuteronomy 9:18-19. Here was a man of God indeed!

This, then, is the way in which we should act in reference to the sins around us. We should weep over them before God; yes, “rivers of tears should run down our eyes, because men keep not God’s law.” Such men as he are blessings to the world; for, as “God hearkened unto him at that time also, Deuteronomy 9:18-19,” so will he do to us, if we “stand in the gap before him, to avert his wrath” from an ungodly world! Psalm 106:23. Little did that people think to whom the preservation of their lives was owing; and little do an ungrateful world know to whom they are indebted for the forbearance that is yet daily exercised towards them, Matthew 24:22.

Let it be sufficient for us, that God knows and approves our labors of love; and that, whether we prevail for others or not, our prayers shall surely return into our own bosom, to the everlasting benefit of our own souls! Ezekiel 22:30.

Charles Simeon (1759-1836)

Exodus 31:6

“I have given special skill to all the gifted craftsmen so they can make all the things I have commanded you to make.”

When the time is come for carrying into effect the purposes of God, difficulties, which appeared insurmountable, vanish, and “mountains become a plain.” The obstacles which opposed the deliverance of Israel from Egypt, were only augmented until the precise hour for its accomplishment arrived; but at the appointed hour, even “the self-same night,” they not only went out unmolested, but were actually thrust out by their oppressors. At the Red Sea, an interposition equally seasonable was given to them; as was also a supply both of bread and water in the wilderness, in the hour of need. Those who looked only to second causes judged the various blessings as unattainable; but, on all the occasions, God showed that there was nothing impossible to him; and that whatever he had ordained, should not fail for lack of means and instruments whereby to effect it. Having brought his people into the wilderness, he commanded a tabernacle to be reared, and to be furnished with a great diversity of vessels proper for his service. The most costly materials were to be used, and the most exquisite workmanship employed, in the structure of the whole. But where should all the materials be found? Behold! the Egyptians themselves had loaded the Israelites with them to an immense amount, no one throughout the whole land of Egypt refusing to an Israelite anything that he required.

Still, though gold and silver and precious stones and other things were found among them, and were granted by them with a liberal hand, who was there among the whole nation that could fashion them according to the model shown to Moses in the mount? They had been so oppressed, that it would be in vain to look for people sufficiently skilled in works of gold and jewelry and embroidery, to execute all that was required for the occasion. But was the work therefore delayed? No; God, by his Spirit, instructed two people, Bezalel and Aholiab, with a perfect knowledge of the whole work; and, under their superintendence, others were speedily qualified for executing the office assigned to him; so that the whole was finished within the short space of nine months. Every one performed his part aright, because “in the heart of all that were wise-hearted God had put wisdom.”

From this remarkable expression I shall take occasion to point out, in reference to “wisdom,”

I. Its only source.

The wisdom here spoken of, proceeds from God.

Whatever difference may be occasioned in men by education, the original faculty of understanding is our Creator’s gift. Some, indeed, are born into the world destitute of any rational powers; if, therefore, we have been favored with them, we are the more indebted to the goodness of our heavenly Father. It is probable that among the poor, or even among the uncivilized part of mankind, many possess by nature as much strength of intellect as the most learned philosopher; while, for lack of the advantages of education, they have never been able to turn it to any good account. If, therefore, we have enjoyed the means and opportunities of cultivation which have been withheld from others, we must ascribe that also to God, who in this respect, also, has made us to differ.

The Scriptures trace to this same source the wisdom manifested by the gardener in ploughing his ground and threshing out the corn, “Does the plowman plow all day to sow? Does he open the clods of his ground? His God instructs him to discretion, and does teach him. This also comes forth from the Lord of Hosts, who is wonderful in counsel, and excellent in working Isaiah 28:24-29.”

We wonder not, therefore, that the skill so suddenly given to Bezalel, and to all who worked under him, is ascribed to God; for that was indeed truly miraculous.

But the declaration which traces it to God, extends to every kind and every measure of wisdom; and consequently constrains us to give God the glory of every faculty we possess, and of all the improvement that we have made of it. We are not left in any respect to boast in our abilities; the whole honor must be given to God, and to God alone.

But to the same source must we yet more eminently trace the attainment of spiritual wisdom.

Of this, no measure whatever is born with man, or is natural to man. “He is born like a wild donkey’s colt.” As for “the things of the Spirit of God, they are foolishness unto him; neither can he know them, because they are spiritually discerned.”

Nor is wisdom the product of mere human instruction; for “the world by wisdom knew not God.” The Apostles, when instructed in divine knowledge, traced the acquisition to the only true source, “We have received, not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God.”

Even the Messiah himself was instructed for the discharge of his office by the very same Spirit who wrought in Bezalel for the forming of the tabernacle. Of Bezalel it is said, “I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship;” and of Jesus it is said, “The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord, Isaiah 11:2-3.”

The same Spirit will be given to us also, to enlighten our minds with saving knowledge; for Paul says, “I pray always for you, that God may give unto you the spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened, that you may know what is the hope of his calling, Ephesians 1:17-18.” To him, then, must every man look for wisdom; and from him shall every man receive it, who seeks it in a befitting way, Proverbs 2:1-6. As Bezalel and Aholiab were instructed at once how to perform all manner of work; and as the disciples of Christ, poor uneducated fishermen, were enabled at once to speak different kinds of tongues; so shall the Spirit impart to us also, according to our respective necessities, that we may both know and do all that God has required of us.

In the works to which this consummate wisdom was to be applied, we may see,

II. Its most appropriate use.

This wisdom given for the formation of the tabernacle.

For that work it was indispensably necessary; for the things which were to be formed had never been seen before; no, nor anything like them; and for such sacred vessels the most exquisite skill was required. Had even angels been employed in the formation of this structure, their utmost abilities would have been well employed.

And have not we a similar use for the wisdom bestowed on us?

Behold “the tabernacle of David which is broken down!” does not that need to be reared again? Amos 9:11-12 with Acts 15:16-17. Are not the whole race of mankind to be formed as “vessels of honor fit for their Master’s use?” But who can discharge this office? If Paul, with all his endowments, was constrained to ask, “Who is sufficient for these things, 2 Corinthians 2:16.” how much more must we? For, who among us has such an insight into the deep mysteries of the Gospel, as to be fully assured that he shall in no respect deviate from “the pattern shown” to Prophets and Apostles “in the mount?” Or who shall undertake to fashion the crude materials of the human heart after the perfect image of our God? Who that knows anything of Jewish prejudice or Gentile superstition, shall attempt to cope with them in his own strength, or hope to reduce them to the obedience of faith? Truly the Preacher of the Gospel needs to be endued with wisdom from above, with wisdom too of no ordinary measure, for the work to which he is called; and all the talents that the most distinguished philosopher can possess, will find ample scope for exercise in this great work.

In comparison with rearing a tabernacle for the Lord, what is there under Heaven that deserves a thought? If the forming of the shadows of divine truth was a just employment of supernatural skill, doubtless an exhibition of the substance may profitably engage all the talents that were ever confided to mortal man.

To all, then, I would say,

1. Acknowledge God in all the talents you possess!

Not only Bezalel and Aholiab, but all who were employed in the different departments of the work, were taught of God. So, whatever ability we have for the constructing of God’s spiritual tabernacle, we have received it from the same heavenly source, and must ascribe the glory of it altogether to our God. Let this be borne in mind, and none will envy those who are endowed with greater talents than themselves, or despise those who are called to occupy a humbler post. The eye in the natural body vaunts not itself above the hand, nor the hand above the foot; but each is satisfied with executing the work for which it is fitted and ordained; so let it be with us; every one doing what God has called him to, and every one seeking the glory of God in all that lie performs.

2. Improve your talents for the end for which they have been committed to you.

At the formation of the tabernacle, everyone engaged, according to his ability, to expedite the work. Men, women, rulers, all accounted it their honor to be employed for God, Exodus 35:21; Exodus 35:24-27; and “so,” we are told, “it became one tabernacle, Exodus 36:13.” And who can say what the effect would be, if all men, women, and rulers, engaged heartily in the work of God, and labored to advance his glory in the world?

Beloved brethren, let us not sit down in despair, because the work is too great and arduous. God can fit us for it, however ignorant we are; and can bless us in it, however unequal we may be for the task assigned us. Only let it be said of every one among us, “He has done what he could,” and we shall yet see glorious days among us; and God will rear his tabernacle, and glorify himself, as in the days of old.

But, for this end, it is necessary that you “stir up your hearts;” for, by nature, they are sadly averse to it. Nor need we fear that any exertions of ours will exceed the demand for them. The materials for the tabernacle, and the work, were soon supplied, when a whole nation were willing and active in the cause; but there is no fear that we shall have to bid you to cease either from your offerings or your labors, Exodus 36:5-7. The whole world is the tabernacle which you are to rear; and every soul within it is a vessel you are to form for God’s honor. Go on then, all of you, both in your individual and collective capacity, without intermission and without weariness; so shall the work proceed to the honor of our God, and a rich recompense be treasured up for your own souls.

Charles Simeon (1759-1836)

Exodus 30:25-31

“Make these into a sacred anointing oil, a fragrant blend, the work of a perfumer. It will be the sacred anointing oil. Then use it to anoint the Tent of Meeting, the ark of the Testimony, the table and all its articles, the lampstand and its accessories, the altar of incense, the altar of burnt offering and all its utensils, and the basin with its stand. You shall consecrate them so they will be most holy, and whatever touches them will be holy. “Anoint Aaron and his sons and consecrate them so they may serve me as priests. Say to the Israelites, ‘This is to be my sacred anointing oil for the generations to come.’ “

Of the Ceremonial Law in general we may say, it was intended to shadow forth the Lord Jesus Christ in the whole of his work and offices. The Epistle to the Hebrews admirably illustrates it in this peculiar view, showing with minuteness and precision the scope and object of it as relating to him, and as fulfilled in him.

To his priesthood, in particular, the ordinance which we here read of more especially referred; for in the fortieth chapter, where the words of my text are, again almost literally repeated, it is said, “Their anointing shall surely be an everlasting priesthood throughout their generations, Exodus 40:10-15.”

But it is remarkable, that after the Babylonish captivity, this ointment, so far as we are informed, was never made. And this seems to have been permitted by God, in order to direct their minds to that richer unction, which they were to receive from their Messiah.

Previous to the time of Christ, the Holy Spirit was very sparingly and partially bestowed; as it is said, “The Holy Spirit was not yet given, because Jesus was not yet glorified, John 7:39;” but after the ascension of our Lord and Savior to Heaven, “the Spirit was shed forth abundantly” upon God’s people, Titus 3:6; and from that time, multitudes, both of priests and people, have been wholly sanctified unto the Lord. Under this dispensation it is our happiness to live; so that, with a special reference to ourselves, I may well proceed to show,

I. The universal need there is of the Holy Spirit’s influence.

There was nothing under the Law so holy, that it needed this divine unction.

“The tabernacle” itself, the immediate residence of the Deity; and “the ark,” wherein the tables of the Law were placed, and which was a preeminent type of the Lord Jesus Christ, who fulfilled the Law for us; these, I say, were anointed; as were also “the table” of showbread, and the candlestick, the one representing Christ as the bread of life, and the other “as the light which enlightens every man that comes into the world.”

Now, whence was it that these needed such purification? They were used in the service of sinful man, and therefore were polluted, and needed to be so purified; as Heaven itself, the abode of all the glorified hosts, is said to be; for “the patterns of things in the heavens were purified with these earthly sacrifices, while the heavenly places themselves were purified with better sacrifices than these, Hebrews 9:23.”

That “Aaron and his sons” needed this holy ointment, we do not wonder, since they were sinners like unto us. But taking the whole together as used for sinful man, they serve to show us, that there is not a thing or person in the universe that must not be so sanctified, before God can find pleasure in any services presented to him.

Nor is there anything under the Gospel which does not need this divine unction.

What are the ordinances of religion, or what the souls of men, without the Holy Spirit? The ordinances are an empty form; and the hearts of men, “a cage of every unclean bird.” Regard us as men, and everything we do is defiled before God. But consider us as priests, for into that office every true Christian in the universe is brought, 1 Peter 2:9; Revelation 1:6, and how can we approach the Most High God, and offer any acceptable sacrifice unto him, unless we are first consecrated with that divine unction, which God has promised to all who seek him in spirit and in truth, Luke 11:13. It is the duty of the greatest of men, and the privilege of the lowest, to get himself anointed with this holy oil. Even our Lord Jesus Christ himself, as man and as Mediator, needed it. We are informed, that “God anointed him with the Holy Spirit and with power, Acts 4:27; Acts 10:38,” Much more, therefore, must we, corrupt and sinful creatures, need, under all circumstances, his gracious communications; indeed we are expressly told, that, “if any man have not the Spirit of Christ, he is none of his Romans 8:9.”

II. Holy Spirit’s sufficiency for all to whom that influence is applied.

This appears,

1. From the preciousness of the ointment which was used.

The spices were peculiarly rare and fragrant; and the oil with which they were blended was most pure. And was this appointed for nothing? Doubtless this was intended to shadow forth the excellency of the Spirit’s gifts; for on whoever he was poured, whether on the Savior himself or on any men—he was “a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and he made the person of quick understanding in the fear of the Lord, Isaiah 11:2-3.”

There is not a faculty in man to which the Spirit’s influence does not extend, or which it will not sanctify. The Spirit imparts:

light to the understanding,

subservience to the will,

purity to the affections,

tenderness to the conscience,

and holiness to the entire man.

The Spirit makes us altogether “a new creation,” and sanctifies every offering which we present to God; so that “God smells a sweet savor from it, Philippians 4:18,” and is well pleased with services which could not otherwise be accepted by him.

2. From the virtue infused into everything anointed with it.

Every vessel that was anointed with that ointment, imparted a sanctity to everything with which it came in contact. And thus, in like manner, every true Christian communicates to others, so far as his influence extends, the same divine principles which he himself has imbibed. As it was said of the Savior, so may it be said of all the Lord’s anointed, “Their garments smell of myrrh, aloes, and cassia, Psalm 45:8;” and wherever they come, they diffuse around them “the savor of the knowledge of Christ.”

We cannot have a more complete idea of its efficacy, than the Corinthian Church, through the instrumentality of Paul, exhibited. In their unconverted state, many of them had been of a most abandoned character; yet, having drawn that character in all its most degraded forms, he says of them, “Such were some of you; but you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, 1 Corinthians 6:9-11.” Only let the Spirit of God accompany the word to the hearts of men, and the day of Pentecost fully shows us what effects it will produce.

I entreat you then, my brethren:

1. Seek the Holy Spirit for your own souls.

There is “an anointing of the Holy One,” which every one of you may obtain, and which will operate upon you to your complete salvation, 1 John 2:20; 1 John 2:27.

But I must guard you against every counterfeit that may be mistaken for it. There is such a thing as mere enthusiasm; and it is by no means uncommon for people to mistake some feelings or conceits of their own for the sanctifying influences of the Spirit of God. And I must warn you, that, as any person compounding for himself an ointment similar to that which was made for God was to be cut off from his people, verse 33, so a substitution of anything in the place of God’s Holy Spirit will infallibly outcome in your destruction. You shall not however err, if you go to your great High-Priest, and ask for the Holy Spirit at his hands; for he has been anointed with “the Spirit without measure, John 3:34;” and the Spirit who has been poured so largely upon him shall “descend to the skirts of his garments, Psalm 133:2,” and to the very lowest of all his members.

2. Guard against everything that may reflect dishonor upon him.

The high-priest under the Law was forbidden to display those feelings which were incident to common men, because “the crown of the anointing oil was upon him, Leviticus 21:10-12.” And you likewise, my brethren, if you have been indeed anointed with the Spirit of God, must show that superiority to earthly things, which would be in vain looked for from the natural and unconverted man. Very striking is that expression of Solomon, “As dead flies give perfume a bad smell, so a little folly outweighs wisdom and honor, Ecclesiastes 10:1.” There is a sanctity about the Christian character which should be kept inviolate. If you are “sons of God, you should be blameless and harmless in the midst of a crooked and perverse nation, shining among them as lights in the world, Philippians 2:15.”

The Spirit of God may be soon “grieved;” yes, he may be even “vexed,” and “quenched” by any deliberate sin; for sin in you will “cause the very name of God himself to be blasphemed.” I beg you, then, walk wisely, and in a way “worthy of your high calling.” Yes, “worthy also of Him who has called you unto his kingdom and glory.” O “may the Spirit of God sanctify you wholly! and I pray God that your whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ.”

Charles Simeon (1759-1836)

Exodus 30:14-16

“All who cross over, those twenty years old or more, are to give an offering to the LORD. The rich are not to give more than a half shekel and the poor are not to give less when you make the offering to the LORD to atone for your lives. Receive the atonement money from the Israelites and use it for the service of the Tent of Meeting. It will be a memorial for the Israelites before the LORD, making atonement for your lives.”

It is always profitable to mark the accomplishment of the divine promises, that, from discovering the faithfulness of God, we may learn to acknowledge his providence, and depend upon his care. He had promised to Abraham, that “his seed should be as the stars of Heaven for multitude;” and, though their increase for about three hundred years was but small—yet, previous to their departure from Egypt, they had become exceeding numerous; and God appointed that they should be occasionally numbered, and a stated tax be levied on every individual, so that the fulfillment of his word might be made manifest.

In this appointment there were some circumstances peculiarly instructive, especially the equality of the tax, and the application of it to the service of the sanctuary.

Let us notice,

I. The tax levied.

The tax being “a ransom, and an atonement for their souls,” had evidently a spiritual import; and from the same being leveled upon all, we observe,

1. That the souls of men are of equal value in the sight of God.

The half-shekel was equal to about fifteen-pence of our money; and this was to be paid by every one that was numbered, without any regard to his station or ability, “The rich were not to pay more, nor the poor less.” Now as this was “a ransom and atonement for their souls,” it is manifest, that all their souls were of equal value in the sight of God. And who is there that does not feel this?

There are many things in this world the value of which is purely imaginary, and depends upon the taste of the possessor; but the worth of the soul is real; the poorest of men has as deep an interest in the welfare of his own soul as the richest; Heaven is as desirable, and Hell as terrible—to the one as to the other; and God has an equal respect for both Job 34:19. Let not anyone despise others, as though their eternal interests were not to be consulted; or imagine that they themselves are overlooked by God, as though he did not will their salvation as much as that of any other person in the universe, 1 Timothy 2:4.

2. That all equally need reconciliation with God.

A ransom and an atonement were required for all; and as all of them needed mercy at God’s hands, so do all of us. We are far from saying that all are equally sinful; for there doubtless are different degrees of guilt, and will be corresponding degrees of punishment; but this we say: that all have sinned and come short of the glory of God; and consequently all are liable to “that wrath of God, which is revealed against all ungodliness and unrighteousness of men.”

We know that many conceive so highly of themselves, as to imagine that God would be unjust if he should consign them over to destruction. But such people have never considered what the law of God requires, or what it denounces against those who have violated its commands, Galatians 3:10. We willingly concede, that, in the eyes of men, some may be comparatively innocent; but, “before God, every mouth must be stopped, and all the world become guilty.”

3. That all must seek reconciliation with God on the same terms.

Here again we remark, that no difference was put between one and another; all were to offer the half-shekel as an atonement for their souls. It is by an atonement too, that we also must seek acceptance with God. None can merit forgiveness at his hands; none can do anything towards meriting it; the sin-atoning blood of Christ is that which alone can satisfy divine justice; and it is his obedience unto death which must constitute the justifying righteousness of all mankind, Isaiah 45:24-25; Jeremiah 23:6. Anything of our own, blended with that, or added to it, will invalidate it altogether. Salvation must be wholly of works, or of grace Romans 11:6; and if we cannot earn it by our works, (which no created being can,) then must we accept it altogether as “the gift of God through Jesus Christ our Lord, Romans 6:23.”

It is evident that so small a sum as half a shekel could not purchase the divine favor; it was a mere acknowledgment that they needed an atonement, and were willing to accept the favor of God on any terms that he should propose. Just so, our humiliation and faith can purchase nothing; but only manifest our cordial acquiescence in the way of salvation provided for us.

It will be yet further instructive to consider,

II. The use and application of the tax.

The tax was intended,

1. To obtain acceptance for the offerers.

The very terms “ransom,” and “atonement,” clearly show, that the offerers were considered as in a state of guilt and bondage; and they were warned, that, if they refused to pay “the atonement-money,” they would bring upon themselves the divine displeasure. It was certainly an aggravation of David’s sin in numbering the people, that, while he gratified his own pride and creature-confidence, he neglected to honor God by levying for him the appointed offering; and no less than seventy thousand of his subjects were destroyed in three days by a pestilence sent from God. This may give us some little idea of the vengeance that will overtake those who despise the atonement of Christ; and of the glorious deliverance which they shall obtain, who believe in him. The protection, the peace, the plenty, which his obedient people enjoyed in the wilderness, and their final possession of the promised land, represented the spiritual blessings which all “the ransomed of the Lord” shall eternally inherit.

2. To convey instruction to the rising generation.

The money, we are told, was to be “a memorial unto the children of Israel before the Lord.” We read of different memorials in the Scriptures. The censers in which Korah and his company offered incense were taken out of the fire with which the offerers were consumed, and were made into plates for the covering of the altar, “to be a memorial, that none but the seed of Aaron come near to offer incense before the Lord, Numbers 16:36-40.”

The jewels and bracelets of which the Israelites took from the slaughtered Midianites were presented to the Lord, “as a memorial unto the children of Israel,” that not one of their own army fell, though the whole Midianite kingdom was utterly destroyed, Numbers 31:48-54.

Now such memorials were the half-shekels at the numbering of the people; they served to remind the whole nation of Israel, that, as sinners, they stood in need of an atonement, and that none who consecrated themselves to the service of their God would ever perish.

Such memorials too are all who now seek for mercy through the sin-atoning blood of Christ. They are as lights in a dark world; they unwittingly instruct all around them; as Noah by building the ark “condemned the world,” and tacitly admonished them of the impending judgments, so do those who flee to Christ for refuge, testify to all around them, that there is salvation in Him, and in him alone.

3. To give honor unto God.

It was by these offerings, that the various services of the tabernacle (by which above all things God was honored) were maintained.

And who are they that now honor God in the world? Who are they that truly and spiritually maintain his worship? We fear not to say, that God is more acceptably served by his penitent and believing people, than by all the world besides. The gift of his only-begotten Son to die for us is that which he himself most commends to our attention; nor can he be more glorified on earth, or even in Heaven itself, than in acknowledgments of our obligations to him for this stupendous effort of his love.

APPLICATION.

Among the Israelites there were several classes exempt from the payment of this tax; but none among us can plead any exemption from that which is required of us, the tribute of a broken and contrite spirit.

1. Not the Levites.

These were not numbered for war, and therefore were not included in the tax, Numbers 1:47. But the Levites among us should be the very first to devote themselves to God, and to render to him that tribute, which they demand from others.

2. Not old people.

These for the same reason were omitted both in the numbering and the taxation. But who have so much cause to bear in mind the atonement of Christ, as they who are on the borders of eternity, and are so soon to stand at his judgment-seat? It is to be lamented, that people advanced in years too generally take for granted that all is well with them, though they have never sought “a ransom, or an atonement, for their souls.” But let the aged among us be diligent in working out their salvation, and “so much the more as they see the day approaching.”

3. Not women.

These were considered as included in the men; and therefore were not personally either taxed or numbered.

But our offerings must be personal; nothing can be done by proxy; as there is “neither Jew nor Greek among us, so is there neither male nor female;” all must be judged by their own works, and all must be accepted through their own faith.

4. Not children.

Persons under twenty years of age were not deemed strong enough for war, and therefore were passed over, Numbers 1:3. But who shall say at what age our responsibility to God begins? Who shall assign the limit at which God will “wink at,” or condemn, the transgressions of his law? Surely this were presumptuous and dangerous ground; let not any of you dare to stand upon it.

If the services of a Samuel or a Timothy can be acceptable to God, the iniquities of childhood are provoking to him.

The tax required from you is not burdensome to any; seek not therefore, nor desire, an exemption from it. It is your heart, and not your property, that God requires. Present it to him as purchased by the blood of his dear Son, and you shall be numbered among his people to all eternity.

Charles Simeon (1759-1836)