The Divine Manifestation
“And the Lord said unto Moses, Hew thee two tables of stone like unto the fii’st, and I will write upon these tables the words that were in the first tables, which thou brakest.
“And be ready in the morning, and come up in the morning unto Mount Sinai, and present thyself there to me in the top of the mount.
“And no man shall come up with thee, neither let any man be seen throughout all the mount, neither let the flocks and herds feed before that mount.
“And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up into Mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone.
“And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.
“And the Lord passed by before him, and proclaimed the Lord, the Lord God, merciful and gracious, long suffering, slow to anger, and abundant in goodness and in truth,
“Keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children to the third and fourth generation.
“And Moses made haste, and bowed his head towards the earth and worshipped.
“And he said. If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us, for it is a stiff-necked people; and pardon our iniquity and our sin, and take us for thine inheritance”
The children of Israel had now sojourned about a year near Mount Sinai and in the neighbouring desert. It is time for them to remove further; but they have made themselves unworthy of being placed under the Lord’s immediate guidance. Moses, however, does not cease his intercessions, until he has procured them complete forgiveness, which bursts forth in its greatest splendour, like the morning dawn, in the verses prefixed, and is sealed by the two new tables of the law.
Moses had offered the bold request to God, to be permitted to behold his glory. This request was partially granted. “I will make,” it is said, “all my goodness pass before thee, and I will proclaim the name of the Lord before thee.” But the Lord added, “I will be gracious to whom I will be gracious; and will show mercy on whom I will show mercy.” Had the idea secretly arisen in Moses, that he had possibly acquired some just claim for a recompense, on account of his repeated tedious ascent, and perhaps more difficult descent from the mount, his zeal for God, and his faithful obedience — which, however, we cannot affirm — such a self-righteous idea would have been overthrown by the expression, “I will be gracious to whom I will be gracious, and have mercy on whom I will have mercy.” It is unmerited grace, and nothing but grace, and must be recognized as such. But there lies also in these words an emphasis, as if the Lord intended to say, where I manifest grace, it is in a no inconsiderable fulness and extent. If any one desires much, the Lord can give still more; if we ask for great things, he can give still greater. If merit is of no avail, the absence of it can be no hindrance. It is grace, the grace of God, and what cannot that effect?
The Lord adds a limitatioa. Moses vsas to see him only from behind, not his face, but, as it were, his back-parts. These words probably imply much. Certainly the ways of God must first have reached their termination, before we can fully |Derceive their wisdom and suitableness. The propriety of the sufferings and death of Jesus was evident to his disciples only after his resurrection. Before it, every thing seemed altogether the reverse. Such was the case also with the sickness and death of Lazarus, the man born blind, the woman of Cana, as well as in repeated instances, the guidance of individuals. It seems to them evident, that they ought to have been led in an entirely different manner, if any good were to be attained by it, and that the case would be very different, if God had thoughts of peace, love, and favour towards them. But afterwards they rejoice, and are perhaps the most grateful for being led by such a dark and gloomy path, and perceive that the greatest blessing had been conferred, where they had previously expected nothing of the sort, or perhaps the very opposite; for the being made sorrowful precedes the being made glad, and dying before being made alive.
God appointed the time and place where he would confer the favour which Moses had requested of him; and this was on Mount Sinai, early the next morning; and also the manner of it, “I will make all my goodness pass before thee, and will proclaim the name of the Lord before thee.” All the goodness of God is treasured up in Christ. In him was life. His riches are unsearchable, and “out of his fulness have all we received grace for grace.” All that the Father has is his. He that seeth him seeth the Father. He is the anointed head, from whom salvation extends to all his members.
This is he, who is to proclaim the name of the Lord. ‘’ I have declared unto them thy name, and will declare it, that the love wherewith thou hast loved me, may be in them, and I in them.” He has revealed him as a gracious Father, and commanded us thus to address him, regard him, believe in him, and be affected towards him, he has revealed him as being in him, reconciling the world unto himself.
A preparation on the part of Moses precedes the gracious manifestation of God. This was his providing himself with two stone tables, on which the Lord himself would write, and which were to be deposited in the ark under the propitiatory.
These tables were twofold; the first teaches, in four commandments, our duty towards God, and the other in six, what we owe to our neighbour. They comprehend the principal duties of mankind. For when a vice is prohibited, the opposite virtue is enjoined. Besides which, the law is spiritual, forbidding not only the deed, but also the thought, desire, or whatever may incite to it, and these ten commands are summed up by Christ into two — supreme love to God, and the love of our neighbours as ourselves.
The tables were of stone, a figure of the human heart in its hardness, unbending; and disobedient nature; so that this stony heart must be taken away, and a heart of flesh be given in its stead. The stone was, at the
k same time, an emblem of the old constitution of things, which could not render perfect, nor assist the sinner in any manner; but pointed to something else, although “the children of Israel could not steadfastly look to the end of that which is abolished, because Moses put a veil over his face,” (2 Cor. iii. 13,) which is done away in Christ.
The tables were new, instead of the old ones that were broken, as significant of a new and better order of things; the covenant of works was once broken and could not be cemented again. The Sinaitic law made the evil still worse, since sin became only the more powerful and extremely sinful by the commandment. Hence room was sought for a better constitution of things. God inscribed the law upon these tables; even as he afterwards promised to write his laws on their hearts, and engrave them in their inward parts.
These new tables were hewn by Moses himself; and in the new covenant, every thing is well ordered as regards the necessities of the sinner. The covenant of grace contains no threatenings, since Jesus has become a curse for all those that are parties to it, that he might redeem them from the curse, and that they might receive the adoption and the blessing.
The first covenant might, and really was broken. But the covenant of grace cannot be broken, because it rests upon grace, and because every thing in it depends upon the free and gracious good pleasure of God. It consists of the sure mercies of David. “The gifts and calling of God are without repentance.” Were this covenant to become invalid, “there would remain no more offering for sin, but a fearful looking for of judgment, which would devour the adversaries.” “But God, willing more abundantly to show unto the heirs of promise the immutabdity of his counsel, confirmed it by an oath, that we might have strong consolation, as an anchor, entering into that which is within the veil, whither Jesus is for us entered.” (Heb. vi. 17 — 20.)
After these preparations, Moses ascended the mount, early the next morning, to the place pointed out to him, and there an uncommonly gracious manifestation of the glory of God was vouchsafed to him, in which, however, he heard more than he saw, as he faithfully informs us. The revelation took place as follows. The Lord descended in a cloud, and drew near to Moses, and proclaimed, “The Lord, the Lord God, merciful and gracious, slow to anger, and abundant in goodness and in truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin. Before whom, no one is innocent, visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generation.”
The herald was a different person to the one whom he announced, although both the one and the other was the Lord. The Lord passed by and spoke to the’ Lord. We observe in these remarkable words, which Moses heard, first, the address: Jehovah, Jehovah, El. As the latter name implies his’ power, so the former indicates his eternity, unchangeableness, grace, and punctuality in the fulfilment of all that he has engaged in his promises, and which his omnipotence enables him to do. In- the twofold repetition of the supreme name, there is doubtless a peculiar emphasis.
If he were not so unchangeable and true, he might repent of his promises; but now he keeps mercy for thousands.
The contents of the proclamation of the Son of God comprehend the whole covenant of grace, in which God glorifies all his attributes in the most brilliant manner, and that too, in a way very consolatory and gratifying to the sinner. No one is innocent before him.,* it is said further; he regards lie one as such, not even Moses, although he had taken no part in the open impiety of the people. Even Moses, this servant, who was faithful in all his house, erred so far, thirty years afterwards, as to lose his entrance into Canaan, and was compelled to leave his bones with the rest of the disobedient in the desert. The more thoroughly, frankly, sincerely, and uprightly any one acknowledges and confesses himself to be not innocent but guilty — so much the easier will he make his peace with God. We must first agree to the judgment of God upon ourselves and all men, and we may then avail ourselves of his being in Christ, reconciling the world unto himself, not imputing their trespasses unto them. Fortunately, the whole covenant of grace is calculated for our sinfulness, as an hospital is for the sick. After the fall, God can only deal with men as sinners, and sinful men can make peace with him by no other means than by the way of the covenant of grace. A single condition to be performed by the sinner in his own strength, would render the whole unavailable to him, and overthrow
* This is implied also in our English version, “he will by no means clear the guilty” although the last two words are supplementary, since all the world is become guilty before God. the covenant; since the first covenant was founded upon a by no means important condition, and yet was broken.
“Before whom no one is innocent;” but this only expresses what is implied in the following words, ‘* Who visits the iniquity of the fathers upon the children, and upon the children’s children, even to the third and fourth generation.” He does not sufl’er evil to go unpunished, either in the fathers or the children, whether it be the culpable individual himself, or his representative and surety. Sin continued, according to the apostolic expression, under the divine forbearance, until God set forth his Son to be a propitiation, through faith in his blood. (Rom. iii. 25.) He laid upon him the accumulated guilt of all mankind, and when it was required of him, “he was bruised for our transgressions and wounded for our sins; the chastisement lay upon him, that we might have peace; and by his stripes we are healed.” (Isaiah liii.)
The Lord himself proclaims his covenant virtues, when he commends the Lord as merciful, gracious, long suffering, and abundant in goodness and in truth; for thus he appears in the covenant of grace. He is merciful, fervently loving; this has reference to the wretched and comfortless, over whom every wave and billow flows. His heart melts at the sighing and crying of the poor and the needy, so that he must have compassion upon them. For we have such an high priest as can be touched with the feeling of our infirmities, having been tried and tempted in all points like as we are, yet without sin, that he might be a faithful high priest, in things pertaining to God.
The Lord is not only merciful, but gracious. By k which expression he removes an important scruple from the minds of those, who, feeling their unworthiness, know not what could induce the Lord to look upon them, and have compassion upon them. What could induce him to do so? This — that he is gracious. He is incHned to do good, and does not wait for worthy objects on which to expend his beneficence.
The Lord praises, thirdly, the long suffering of the Lord. He does not suffer himself to be immediately excited to anger by faults, which do not spring from a bad intention, but exemplifies sparing patience and indulgence. If he expects that such weak creatures as we should forgive our neighbour seventy times seven times — how much more forgivingly will he act towards those who do not willingly offend, mourn, and grieve on account of their transgression, and apply afresh to his grace. He gives time and space for repentance. Let every one avail himself of it with all eagerness, lest divine patience be wearied, and his wrath awake.
“Abundant in goodness and in truth.” Thus John says, “the law came by Moses, but grace and truth by Jesus Christ.” The Lord justly commends his grace as abundant; for it is so, because it is the grace of God, which is greater and more precious than every thing, and merits our desire more than any thing else. Hence Paul wishes the churches, “the grace of our Lord Jesus Christ,” as the most excellent blessing. It is abundant, because of the astonishipg price paid to procure it, which demanded nothing less than the blood and life of the Son of God himself. It is abundant, because it extends to such an innumerable multitude, whom no man can number, out of every nation, kindred, and tongue; and because it delivers us from such a depth of misery, and translates us into such an indescribable felicity; abundant, because it alone relieves the necessities of the sinner, and does every thing for him which is requisite for his salvation.
With goodness, the Lord combines the commendations of the Lord’s faithfulness and truth. Abraham esteemed him faithful who had promised him a son, and did not speculate upon it, but believed most firmly, that what God had promised he would also perform. ‘* Faithful is he,” writes the Apostle to the Thessalonians, “who hath called you, who also will do it.” God gives indeed promises, but they are not straightway and without any obstruction accomplished and fulfilled. His ways are often directly contrary to those of reason; a long time must frequently first elapse, and many difficulties be overcome. But great is his faithfulness, and what he promises, he will certainly perform; and though he should first suffer every thing to fall to ruin, yet at length, his truth comes forth triumphantly out of it.
Mercy manifests itself especially in forgiving iniquity, transgression, and sin. A glorious expression, as placed opposite the grievous sin the people had just committed! What would become of us, were there no forgiving God? He forgives sins of every kind, and to any extent, if penitentially acknowledged, and recourse be had to the all-atoning blood of the Lamb. The Lord, who is abundant in goodness and in truth, proclaims himself, that he forgives transgressions. It is therefore certain and beyond a doubt. 0 let it be an undoubted certainty in the heart of every one, who is concerned for the salvation of his soul, and on this very account the source of a joy, which is our strength, for the purposes of a godly life I
Thus Moses ceased not, <nor departed from Mount
Sinai, until he was fully assured of complete reconciliation, forgiveness, and friendship. He had made this a condition; otherwise, said he, “carry us not up hence.” This he also obtained. And they then joyfully pursued their course.. Thus, by the great mercy of Jehovah, their wretched state became the occasion and opportunity of his manifesting himself so much the more gloriously to that imworthy race. It is true, they were compelled to reside a year in the terrific regions of Sinai, but even as there is a natural brook of excellent water, which falls down from the summit of Sinai, so a still more precious stream of grace flowed down in the revelation of the divine glory to these poor sinners. Therefore let us not faint whilst being truly humbled, that we may be exalted in due time. If the former be painful, the latter will be the more pleasing.
Moses then hastily fell upon the ground and worshipped. Unspeakable emotions pervaded his soul; he therefore said not a word, but was silent. So much the more affected was his heart, and so much the more replete with thankfulness, praise, and love; until he at length broke out into the words, “0 Lord, let my Lord, I pray thee, go among us, for it is a stiff-necked people; and pardon our iniquity and our sin, and take us for thine inheritance!”
And what is more proper for us, than thus to fall down and worship, and beseech the Lord to go with us and be merciful and gracious unto us; to pardon our iniquity and our sin, and take us for his inheritance!