014. Third Prayer Of Moses.

Third Prayer Of Moses.

Exodus 33:12-15.
See also, Exodus 13:18-22.

Moses for the third time, is prostrate before God; and the prayer which he now offers, seems to be a continuation, or rather renewal of that which he offered when he returned unto the Lord, Exodus 32:31. In that interview with God, he obtained a promise that an “angel” should accompany him in conducting the children of Israel to Canaan, Exodus 32:34. But here the subject is renewed, evidently with a desire on his part to secure the same guiding hand which Israel had enjoyed. Thus far, the “cloudy pillar” had conducted their march. Was this symbol of the divine presence still to go before them? or, were they henceforth to trust to the more ordinary providence of God? Moses wished his doubts resolved; he wished his heart to be set at rest on a point of so much importance.

Mark the manner of his plea: “See, thou sayest unto me, Bring up this people: and thou hast not let me know,” i.e. not specifically, “whom thou will send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.” Moses had satisfactory evidence that God regarded him as his friend, as he had had before assurances of the divine favor; inasmuch as God had offered to destroy the whole nation of Israel, and bestow upon him the blessings designed for them. Might he not, then, venture to ask that God would manifest his “way,” his mind to him, in reference to the course he should pursue in conducting the children of Israel to their destined inheritance; and especially that he would favor him and them with the guardianship and guidance of the “angel of his presence.” And to these personal considerations, he now adds others, growing out of their relationship to God: “Consider that this nation is thy people.” God had long before adopted their fathers; he had made them “exceedingly great and precious promises he had watched over the nation in Egypt with a divine and parental care; he had effected their deliverance by means of, and amidst the sublime manifestations of his power; for them he had poured out water from the rock, and rained bread from heaven. Moses bethought himself of all these tokens of God’s interest in this people, and now he asks, “wilt thou now forsake them? If thy presence, thy special presence, go not with us, carry us not up hence. Better that we should fail and fall in the wilderness. And unless the “pillar of cloud” guide us, as it has done, how shall we know that we have found favor in thy sight? Go with us, as thou hast done, and we shall know that we are the ‘peculiar people’ of God, separated by him from the heathen nations of the world, to maintain his holy worship, to observe his ordinances and statutes, and to convey to future generations the inestimable blessings promised in the covenant.”

Such is an outline of the fervent supplication of Moses. And how is it received? An immediate and definite assurance is given him that it shall be as he has asked. The same gracious symbol of the divine presence enjoyed by them since their departure from Egypt should accompany them, till they reached the land of their inheritance, and he “would give them rest.” They should subdue their enemies; which, having accomplished, they should sit “each one under his vine and fig-tree, having none to molest them, or make them afraid.”

Let us pause, and consider the efficacy of prayer. Before us is a nation, a whole nation, guilty of ingratitude the most offensive, and of idolatry the most senseless and provoking. And before that nation, as they are encamped round about Sinai, are the most magnificent displays of Jehovah’s power. His voice, with terror in the sound, Through clouds and darkness breaks;

All heaven in lightning shines around, And earth with thunder shakes.

Yet, behold them prostrate by thousands, paying homage to a calf! Was there, in all time, a more humiliating spectacle? Was it strange that the indignation of Jehovah was like devouring fire? Was it not yet more strange that he should have restrained himself, and suffered Moses to intercede in their behalf? A few, may be, would not join in with the unhallowed worship, but we read of none—no, not one—ready to unite with Moses in deprecating the wrath of Jehovah. He stands forth alone. He prays; prays for a nation—a nation ——more obnoxious at that hour, Than Sodom in her day had pow’r to be; And wonderful, most wonderful, he is heard; he secures their pardon; he procures a blessing for all.

Hence, learn what an individual may accomplish! God has set bounds to the billows of the ocean; the earth itself must revolve in her prescribed orbit; the eccentric comet must return from her “voyage of awful length;” but where is the limit to the efficacy of “the fervent, effectual prayer of a righteous man?” On which page of the sacred oracles is it inscribed, in respect to the humble supplicant, “thus far thou mayest prevail, but no farther?” Blessed truth! God can hear one for thousands; one for millions; a president for a state; a monarch for a kingdom. And if one may, and, in times of emergency, should thus plead, how will men in office and authority excuse themselves in the neglect of a duty, which, if faithfully performed, may be of more avail than the most numerous armies, and the most firmly constructed fortifications?

How many of the presidents of this republic have been praying men? How many of our governors feel it incumbent on them to pray specifically, ardently, for the people over whom they preside? Who of our generals retire to their tents to hold converse with God, and ask for blessings on the armies which they lead? Emperors, kings, queens, princes—how many of them, in times of national sins, imitate the example of Moses? Yet we learn what such might do, and what blessings they might prove to the nations among whom they dwell, and over whose destinies they preside.

We return again to Moses. He had obtained one important blessing, which conveyed joy and assurance to his heart, But, now, there was another blessing—one of a more personal nature, and which, doubtless, was suggested by those divine manifestations, the “Shekinah,” the “pillar of cloud by day, and pillar of fire by night;” the “sapphire throne,” seen by Moses and the elders of Israel, Exodus 24:10, those different forms in which God had revealed himself. What did these wondrous symbols involve? What lay behind? And were there not brighter glories which mortal eyes might behold? Might he not wish—not to gratify a vain curiosity, but as a means of a more perfect assimilation to God, as such holy communion would contribute to effect—might he not venture to ask, “making one concession an argument for seeking another,” a sight of the more unclouded glory of his Maker? But what was it Moses desired; a sensible manifestation? some bright and corporeal vision? or, was it a mental apprehension of the divine perfections, as they exist in, and are connected with the spiritual essence of Jehovah? We should speak with caution on a subject so solemn and recondite. We may not be positive, but it would seem that he had in view some visible glory; something which he desired to behold, and which, if his request was granted, he expected to behold with his mortal eye. Who can say that it was not “the brightness of the Father’s glory” which he desired to see; “the express image of his person;” some corporeal or visible manifestation of the Messiah—that Mediator, through whom he might have understood the Infinite Father designed to exhibit himself to his saints to all eternity, and Shed sweet glories on them all?

But, whatever it was that Moses asked, God was pleased to grant, so far as “he had ability to receive it.” As to a full, unclouded view of the divine glory, that he could not enjoy, and live. It was a splendor which would overpower; an effulgence which would extinguish life.

But, with inexpressible kindness and condescension, God assures him that he shall be favored with a softened view of his glory; not the full view of his face, that no man could see and live, but with a vision of him after he had passed, and which might be denominated his “hinder,” or “retiring” glory. That he might see; that he could see; but, even for such a view, he must enter a cleft in the rock, and be shielded by the divine hand. That hand would be removed, when Moses might gaze with safety upon the softened glory of his Maker. The day following, the prayer of Moses is answered. He ascends the mountain alone. He repairs to the rock, and retires to the cleft. Not an Israelite may be seen, even on the skirt of the mountain; not a beast may touch it, during the solemn and mysterious interview between God and his servant Moses.

Let us not hope to reach the feelings of the favored leader of Israel. A holy awe pervades his soul. A deep, and, perhaps, oppressive sense of the approaching scene settles on his heart. At length, the hand of Jehovah, probably some cloudy medium, covers the cleft. The insufferable brightness passes. The cloud is withdrawn, and——

* * * * *

Let us attempt no further description of the scene. Rather let us join this favored man of God, in the homage he pays, as he bows and worships. Let us unite in the devout and lofty gratitude, which, we may well suppose, bursts from his lips, as he hears—hears for himself; hears for sinning Israel; hears for us, and all mankind—the proclamation so full of goodness and salvation: “The Lord, the Lord God, merciful and gracious,” &c. “I will make my goodness to pass before thee,” said God. That goodness was love embodied; and, as it passed, it shone in all its native glory, too effulgent for the eye of Moses, except that he saw it retiring.

Thus was Moses preeminently favored. Thus he beheld a “similitude of the Lord,” Numbers 12:6-8; some such view as Elijah had, in after times, near that very spot; some such view as the disciples also enjoyed, in still later days, when Jesus was transfigured before them, and in the presence of Moses and Elijah. But few of the children of God have been so honored and blessed as was Moses and these other servants of Jesus. The same necessity, perhaps, does not exist for such manifestations in their case, nor are they prepared for them. But there have been many who have enjoyed seasons of delightful, and even rapturous communion with Christ; whose visions of his glory have been ravishing and absorbing; and which, if they have not caused their face to shine, as did that of Moses, have spread moral beauty and loveliness through the soul. Such manifestations some children of God enjoy, while on their journey; and even brighter manifestations, as they draw towards its close. Why should they not? Why should not Jesus reveal himself to them? They love him purely and ardently. Why should he not bring them into his banqueting-house, and open to them his heart of love? Why, when just entering the Celestial City, should he not come to them? Why not part the vail, and let them look in upon that glorious city, where God shines in one unclouded day, and which is so soon to bo their eternal residence? I have seen some such death-beds, where the soul was filled with “joy unspeakable, and full of glory,” when it exultingly exclaimed:

Jesus! The vision of thy face Hath overpowering charms;

Scarce shall I feel death’s cold embrace, With Christ within my arms.

Then, while ye hear my heartstrings break.

How sweet my minutes roll! A mortal paleness on my cheek, But glory in my soul!

Oh, how little do men of the world know of the glory of Jesus, or of the joy of communion with him! I wish they could see him as he is sometimes seen by his children; I wish they could realize the bliss which his love imparts. The brightest objects of earth would then fade, and the most intoxicating cup of pleasure would then be easily relinquished. They would not wonder at the holy ecstasy of a dying Payson, nor at the “wonderful glory” seen by a departing Evarts.