August 25th, 2014. LET HIM PASS BEFORE YOUR EYES And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy [Exodus 33:18-19]. When Moses said to the Lord, Show me Your glory, the Lords reply was simply, I will make all My goodness pass before you, and I will proclaim the name of the Lord before you. The Lord further responded to Moses by saying, So it shall be, while My glory passes by, that I will put you in the cleft of the rock, and will cover you with My hand while I pass by (v. 22). Following this speaking, Moses presented himself to the Lord to see His glory:5 Then the Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord. 6 And the Lord passed before him and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, 7 keeping mercy for thousands, forgiving iniquity and transgression and sin (Exo. 34:5- 7). The Lords answer to Moses request, Show me Your glory, consisted of a wonderful heavenly scenery passing before him. Four times in these verses the Lord emphasized the matter of Moses seeing something pass before him:I will make all My goodness pass before you, My glory passes by, I pass by, and the Lord passed before him and proclaimed. From this we can see that to behold the Lords glory means to see the scenery of His Person and His work pass before us. It was beholding this scenery that transformed Moses so that the skin of his face shone (Exo. 34:30). For Moses to behold the scenery of Gods glory passing by, the Lord told him that He would put him in the cleft of the rock and cover him with His hand (Exo. 33:22). In typology this signifies being hidden in the crucified Christ, who died for us on the cross and shed His precious blood so that we can approach God directly and behold His glory. Thus, because of the blood, because of Christs finished work, because of that once- and- for- all sacrifice, because He entered into the Holiest of All and made a way for us to be there and live there, now we can fully enjoy the glory of the Lord by letting this redemptive scenery pass before our spiritual eyes. Only the blood of Jesus ushers us into the glory. Growth does not get us into the glory. Being a believer for twenty- five or fifty years does not merit our getting into the glory. Only one thing qualifies us to enjoy the glory of the Lord-- the precious blood of the Lamb. That is all. Just the blood. We can declare, I am forgiven, I am washed, I am cleansed, and now I am qualified to behold the Lord face- to- face. Paul describes this privilege as our having the knowledge of the glory of God in the face of Christ (2 Cor. 4:6). And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy [Exodus 33:18-19]. AND HE SAID, I BESEECH THEE, SHEW ME THY GLORY. Thus far the desires of Moses had been confined within the limits of moderation and sobriety, but now he is carried beyond due bounds, and longs for more than is lawful or expedient; for it is plain from his repulse that he had inconsiderately proceeded further than He should. He desires that God should be revealed to him more closely, and in a more manifest form than before. Still it is not foolish curiosity that impels him to this, which so often tickles mens minds, so that they daringly attempt to penetrate into the deepest secrets of heaven; for he had no other design than to be animated to confidence, whereby he might more cheerfully go on with his charge. But that the desire itself was improper though its object was correct, we learn from the reply of God, wherein He shows that it would be injurious and fatal to Moses, if he should obtain that which he seeks as great privilege. How, then, will it be with us, if the vanity of our nature tempts us to investigate Gods glory more deeply than is right? Wherefore let this passage act as restraint upon us, to repress the speculations which are too wild and wanton in us, when we desire to know what God would have concealed from us. This is the rule of sound and legitimate and profitable knowledge, to be content with the measure of revelation, and willingly to be ignorant of what is deeper than this. We must indeed advance in the acquisition of divine instruction, but we must so keep in the way as to follow the guidance of God. AND HE SAID, I WILL MAKE ALL MY GOODNESS PASS. At the outset He declares how far He has listened to Moses; but a limitation is presently added to prevent excess. Thus his prayer is not altogether rejected, but only so far as he was too eagerly set on beholding the perfection of Gods glory. The passing by signifies a vision of brief duration; as if He had said, Let it suffice thee to have seen once, as for a moment, my glory, when it shall pass before thine eyes. The word טוב, tub, which I have rendered beauty, (decorem,) others translate good, (benum;) and hence, some take it to mean goodness; but the expression beauty (pulchritudinis, vel decoris) is more suitable, in which sense we find it used more than once. Hence that which is pleasing and delectable is said to be good to be looked upon. TO CALL IN THE NAME OF THE LORD, I understand thus, to declare in a clear and loud voice what it is useful for us to know respecting God Himself. It had been said before to Moses, I am the God of Abraham, of Isaac, and of Jacob, — but by my name, — was I not known to them. (Exodus 6:3.) Whereas, then, Moses was already superior to the patriarchs, he is now still more highly exalted, inasmuch as God makes Himself more fully known to him, and carries His manifestation of Himself to its very utmost. First, therefore, it must be borne in mind that God was now known to Moses more familiarly than heretofore; still, at the same time, let it be observed, that although a vision was exhibited to his eyes, the main point was in the voice; because true acquaintance with God is made more by the ears than by the eyes. A promise indeed is given that he shall behold God; but the latter blessing is more excellent, that God will proclaim this name, so that Moses may know Him more by His voice than by His face; for speechless visions would be cold and altogether evanescent, did they not borrow efficacy from words. Thus, therefore, just as logicians compare a syllogism to the body, and the reasoning, which it includes, to the soul; so, properly speaking, the soul of a vision is the doctrine itself, from whence faith takes its rise. ... and will be gracious to whom I will be gracious. It will be well to consider how this sentence is connected with the foregoing, which has been either altogether neglected, or not sufficiently attended to. As to me, although I think that Gods mercy is magnified by the fact, that He deals so indulgently to this guilty people, still I have no doubt but that He desired purposely to cut off occasion from the audacity of men, lest they should exclaim against his unwonted and as yet unheard of liberality; for, whether God executes His judgments, or mercifully pardons sins, profane men never cease to quarrel with Him; thus, out of mere disputatiousness, they ask why He delayed the advent of His Son for so many ages; why He has deigned to bring forth the light of the Gospel out of darkness in our own days; nay, they take flight even to the creation of the world, inasmuch as it seems absurd to them that God should have been idle for so many ages, and therefore they inquire, in ridicule, why it at length entered His mind to make the world, which has not yet reached its sixth millennium? Especially, however, does the frowardness of many advance beyond all due bounds on this point, viz., because the reason does not appear, why God should be merciful to one nation or one age, and severe both to other ages and other nations. Hence the admirable counsel of God, whereby He has chosen some, and reprobated others, has always been exposed to the calumnies of ungodly men; for unless they see the cause of the diversity, they do not hesitate to condemn the injustice of God in making this distinction between the two. God here checks this insanity, and asserts His power, which men, or rather worms of the earth, would gladly deprive Him of, viz., that according to His own will He exercises peculiar mercy towards whomsoever He pleases. When the Prophet relates how the fathers obtained possession of the land of Canaan, he assigns no other reason except that God had a favor unto them. (Psalm 44:3.) And this doctrine, which filthy dogs endlessly assail with their barking, everywhere occurs in the Scriptures. Especially, however, do they rail when God shews Himself to be propitious, and beneficent towards the unworthy. For this reason Paul reminds believers of the incomprehensible counsel of God, because, by the preaching of the Gospel, He revealed the mystery, which was kept secret from all eternity. (Romans 16:25.) Again, because by ingrafting the Gentiles into the body of the Church, from which they had so long been aliens, He commends the depths of that mystery, which, though hidden even from angels, He made known to all men in the fullness of time. (Ephesians 3:9.) With the same intent, He here expressly declares that the cause why He manifests Himself to Moses more fully than of old to the patriarchs, is only to be sought in His own counsel or good- pleasure. Now, although this in the first place relates to Moses, still, inasmuch as he beheld the glory of God for the common good of the people, this mercy, which is referred to, extends to them all. And assuredly it was an inestimable proof of Gods grace that, after this most disgraceful fall and wicked apostasy of the people, He nevertheless revealed Himself more clearly than before to Moses for their spiritual good. This, indeed, is certain, that by this reply a restraint is put upon whatever carnal feelings might allege in consideration of the novelty of the act; as if God had declared in one word that the dispensation of His grace is in His own sole power; and that men not only do amiss: but are carried away by impious and blasphemous madness when they endeavour to interfere with Him; as if it were their business to arraign that supreme Judge whose subjects they are. The mode of expression simply tends to this, that Gods will is superior to all causes, so as to be the reason of all reasons, the law of laws, and the rule of rules. And surely, as long as men permit themselves to inquire into the secret counsels of God, there will be no bounds to their seditiousness. God, therefore, does not correct this insanity by disputing with it, but by the assertion of His right to be free in the dispensation of His grace; for in His sovereignty He says that He will be merciful to whomsoever He will. Let us beware, then, lest, when He is kind, our eyes should be evil. Further, the better to convince dissatisfied men of their pride and temerity, He sets forth His mercy and compassion; as much as to say, that He is under obligation to none; and hence that it is an unworthy thing in them to murmur, because He does not indiscriminately do good to them to whom He owes nothing. Hence it is clear how appropriately Paul, when treating of gratuitous election, accommodates this passage to the matter in hand, (Romans 9:15,) viz., that God must be by no means accounted unjust, because He passes by some and elects others; for the words loudly proclaim that Gods grace is destined to a certain number of men, so as not to appear equally in all. The phrase itself needs no exposition, for it is common in all languages when we wish to prevent our reasons from being investigated, to repeat the point in question; thus, a person, wishing to rid himself of the censures of others, would say, I will go whither I will go, or I will do what I will do. August 25 MORNING LOOK UNTO THE ROCK [WHENCE] YE ARE HEWN, AND TO THE HOLE OF THE PIT [WHENCE] YE ARE DIGGED. Behold, I was shapen in iniquity.-- None eye pitied thee,... but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee,... Live. He brought me up... out of an horrible pit, out of the miry clay, and set my feet upon a rock, [and] established my goings. And he hath put a new song in my mouth, [even] praise unto our God. When we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.-- God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ. Isa 51:1. Ps 51:5.-- Eze 16:5, 6. Ps 40:2, 3. Ro 5:6- 8.-- Ep 2:4, 5. August 25 EVENING I WILL GREATLY REJOICE IN THE LORD, MY SOUL SHALL BE JOYFUL IN MY GOD. I will bless the LORD at all times: his praise [shall] continually [be] in my mouth. My soul shall make her boast in the LORD: the humble shall hear [thereof], and be glad. O magnify the LORD with me, and let us exalt his name together-- The LORD will give grace and glory: no good [thing] will he withhold from them that walk uprightly. O LORD of hosts, blessed [is] the man that trusteth in thee.-- Bless the LORD, O my soul: and all that is within me, [bless] his holy name. Is any merry? let him sing psalms.-- Be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things.-- Singing with grace in your hearts to the Lord. At midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.-- Rejoice in the Lord alway: [and] again I say, Rejoice. Isa 61:10. Ps 34:1- 3.-- Ps 84:11, 12.-- Ps 103:1. Jas 5:13.-- Ep 5:18- 20.-- Col 3:16. Ac 16:25.-- Phil 4:4.
Posted on: Mon, 25 Aug 2014 12:16:56 +0000
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