Exodus 33 - Charles Simeon's Horae Homileticae

DISCOURSE: 108
REPENTANCE OF THE ISRAELITES

Exodus 33:5-6. Therefore now put off thy ornaments from thee, that I may know what to do unto thee. And the children of Israel stripped themselves of their ornaments, by the Mount Horeb.

THAT which is principally required of Ministers, is fidelity [Note: 1 Corinthians 4:1-2.], to dispense the word of God aright, without courting the applause of men, or fearing their displeasure. Of hearers it is required, that they receive the word of God with all readiness of mind, and obey it without reserve. Where such Ministers and such people are, happy will they be 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 [Note: See the former part of.]: 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 [Note: 1 Timothy 2:4; Ezekiel 33:11.]. But impenitence presents an insurmountable obstacle in his way, so that he cannot shew mercy towards any who abide in it. He cannot,

1. 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 contemner of his authority, and the humble repenting suppliant? — — —]

2. Because it would be ineffectual for the happiness of the persons 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 though 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 [Note: 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 where-soever he goes.]

3. 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 an 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, mercy may be expected—

This appears,

1. 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: “Put off thy ornaments, that I may know what to do unto thee.” Thus in various other places he speaks as perplexed in his mind about the line of conduct he shall pursue [Note: Hosea 6:4.], and as wishing to shew mercy, but not knowing how to do it consistently with his own honour [Note: 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, whilst impenitence continues, he knows not how to exercise mercy to the sinner: but it is also intimated, that, when once persons 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 dishonour to his own name. Yes; that point attained, the law is honoured by the sinner himself; the atoning blood of Christ may be applied freely to cleanse him from his guilt; the mercy vouchsafed 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. 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 [Note: –4.]. 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 thee, and I will give thee rest [Note: 4.].”

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 [Note: 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 suffered to outweigh the tears of penitence, or to shut up the tender mercies of our God from a contrite soul [Note: 2 Kings 21:16 with 2 Chronicles 33:1-13.]. The Saviour was sent into the world for the very purpose of saving them that 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 suffer him to be so. He has been longing “to gather you, even as a hen gathereth 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 spare you, you only add sin to sin; and if he cut you off, you 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; “Go to, I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will tread down the wall thereof, and it shall be trodden down [Note: 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 fall 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 [Note: Isaiah 59:2.].”]

2. Endeavour instantly to remove them—

[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 shew itself in the whole of your conduct and conversation. You will put away those pleasures, those vanities, those companions, that have been to you an occasion of falling; and you will “walk mournfully before the Lord of Hosts” to the latest hour of your lives: “you will lothe yourselves for all your iniquities and abominations,” as well after that God is pacified towards you, as before [Note: 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, till you have attained a sweet assurance of his guidance through this wilderness, and of his blessing in Canaan at the termination of your way.]

DISCOURSE: 109
PAST MERCIES PLEADED BEFORE GOD

Exodus 33:12-13. Thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way that I may know thee, that I may find grace in thy sight.

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 intercourse 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 should lead them to the promised land. This, however, Moses could not endure: if God should not go with them, he judged it undesirable to be guided thither 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: “Thou hast said, I know thee by name, and thou hast found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way that I may know thee, that I may find grace in thy sight.”

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 intercourse, wherein, we are told, “The Lord spake unto Moses face to face, as a man speaketh unto his friend [Note: 1.].” 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 honour, 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 favour: for I can have no doubt but that God, who rewardeth 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, “Them that honour me, I will honour:” 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 recompence for his fidelity.]

And are not similar assurances vouchsafed 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 vouchsafed: “Before I formed thee in the belly, I knew thee; and before thou camest forth out of the womb, I sanctified thee, and I ordained thee a prophet unto the nation [Note: Jeremiah 1:5.].” Here the very same expression, “I knew thee,” 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 did foreknow, he also did predestinate to be conformed to the image of his Son [Note: Romans 8:29.].” Nor must we understand this foreknowledge as forming the ground of God’s future mercies to the persons 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 should be holy, but in order that we might be holy) and without blame before him in love [Note: 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 standeth sure, having this seal, The Lord knoweth them that are his [Note: 2 Timothy 2:19.].”

But does God manifest this 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 itself beareth witness with our spirit, that we are the children of God [Note: 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 labour of love, and patience of hope in the Lord Jesus Christ,” which St. Paul saw in his Thessalonian converts, that he “knew their election of God [Note: 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 vouchsafed to him, only stimulated him to a more earnest desire after further blessings. He does not say, “If I have found grace in thy sight, I am content: but, if I have found grace in thy sight, shew me thy way, that I may know thee, and that I may find further grace in thy 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 and earnests 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 shewed us all these things, nor would, as at this time, have told us such things as these [Note: Judges 13:23.].” Past mercies are rather urged by them in prayer as pleas for further blessings. It was thus that David regarded them: “Thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living [Note: Psalms 56:13.] ?” And in this way will God’s special favour operate on every ingenuous 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, till 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 honour 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 thy people;” in which words he combines a tender regard for God’s honour with an anxiety for his people’s welfare. His further pleading also deserves attention: “Wherein shall it be known here, that I and thy people have found grace in thy sight? Is it not in that thou goest with us [Note: 6 with ch. 34:9.] ?” Now this shews 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, vouchsafed to Moses an answer of peace—
[The plea peculiarly honoured God, in that, whilst it acknowledged his sovereign grace in the blessings already bestowed, it regarded him as a God of unbounded goodness, able and willing to fulfil all his petitions. And God’s answer to it shewed how greatly it was approved by him: “The Lord said unto Moses, I will do this thing also that thou hast spoken, for thou hast found grace in my sight, and I know thee by name [Note: 7.].” 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 be 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 thee go until thou bless me.” On the contrary, he commands us to wait on him with unwearied importunity, and to “continue instant in prayer,” till he bestow 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 want 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 yourselves to his service. You cannot, indeed, expect to converse with God face to face, as a man converseth 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, thou art my God,” he added, “early will I seek thee.” In truth, this is our great encouragement to seek him: for, if he “loved us with an everlasting love,” 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 will you “walk worthy of your high calling,” and “purify yourselves even as he is pure.”]

3. Improve your 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 operate 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 labour to obtain for them the mercy that has been vouchsafed to you? Will you suffer 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,” till you have obtained some evidence that you have not laboured altogether in vain.]

DISCOURSE: 110
GOD’S PRESENCE WITH HIS CHURCH

Exodus 33:14. go unrewarded in a future world. Truly “them that honour God, God willi>nour;” and every one that will serve him shall receive an abundant “recompence of reward” — — —]

2. Personal benefit—

[The official honour was conferred on the posterity of those whose conduct was approved. But do we suppose that the immediate agents were overlooked, and that no blessing was bestowed on them? We can have no doubt but that they also had a recompence in their own bosoms. The import of the words Urim and Thummim is, Illuminations and Perfections: and these are the special benefits which God will confer on all his faithful servants. There is indeed a manifest connexion between the work and the reward. The work in this present instance was a vigorous maintenance of God’s honour, with an utter disregard of every consideration in comparison of it: and where that is, there will be a clear insight into the divine will, and a growing conformity to the divine image. Where internal rectitude is wanting, the mind will be obscured, and the feet will stumble: but “where the single eye is, there will the whole body be full of light,” and the conversation be regulated agreeably to the commands of God. Light in the mind, and holiness in the life, are mutually influential on each other: each will languish or be advanced, according as the other flourishes or decays: illumination and perfection will be the portion of the decided Christian: but darkness and inconsistency will be the fruit of a temporizing and timid conduct.]

To prevent misapprehension or misconduct, we shall subjoin a word,
1.

Of caution—

[Let not any one imagine that religion countenances a fiery zeal on any occasion whatever. The conduct of the Levites has not been proposed for imitation under the gospel dispensation, any further than is necessary for the maintaining of steadfastness in our allegiance to God. We are not to wage war, except against our spiritual enemies: and even then the weapons of our warfare must not be carnal, but spiritual. In all the opposition which it may be necessary to make to our earthly friends or relatives, we must maintain a holy meekness and patience, not attempting to oppose evil by evil, but to “overcome evil with good.” The civil magistrate indeed may use the sword, and ought to be “a terror to evil-doers;” and all Christians should be ready to aid him in the suppression of iniquity: but in all private and personal concerns our only armour must be that which God himself has provided for us [Note: Ephesians 6:11-17.], and we must “overcome our enemies by the blood of the Lamb [Note: Revelation 12:11.].”]

2. Of direction—

[Let a concern for God’s honour and your own spiritual advancement be paramount to all other considerations whatever. You must “not account even life itself dear to you, so that you may but finish your course with joy.” It must never be a question with you, whether you will perform any particular duty, however difficult it may be, or whatever self-denial it may require: your mind must be made up to “follow the Lord fully,” and to observe the commandments of God “without preferring one before another, and doing nothing by partiality.” This is the way to entail the blessing of God upon your souls, and to “grow both in knowledge and in grace.” But you must not attempt these things in your own strength: in order that you may be enabled to act thus, you must pray to “the God of peace to sanctify you wholly,” and to “make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight through Jesus Christ: to whom be glory for ever and ever: Amen [Note: 1 Thessalonians 5:23; Hebrews 13:20-21.].”]