And I will send an angel before you, and I will drive out the Canaanites, Amorites, Hittites, Perizzites, Hivites, and Jebusites. Sermons
On this section consider - I. THE CONDITIONED PROMISE (vers. 1-4). God has consented to spare the nation. They are to set out forthwith on the journey to Canaan. But his presence is no longer to go with them. He would send an angel. Notice - 1. Everything, in one sense, remains the same. The people are to be conducted to Canaan. They are to inherit the promises. God will drive out their enemies before them. The land will still flow with milk and honey. It will still be able to be said of them, that there is no nation on earth so favoured as they are. Yet, 2. Everything, in another sense, is different. Blessings without God in them are not the same blessings. They want that which gives them their chief value. See below, on ver. 15. II. THE SUMMONS TO REPENTANCE (vers. 4-7). A command is next given to the people to strip off their ornaments. They are to humble themselves before Jehovah that Jehovah may know what to do with them. This command they obeyed. From this time forward they ceased to wear ornaments. On this observe, 1. Repentance for sin is an indispensable condition of restoration to God's favour. It was required of Israel. It is required of us. There can be no salvation without it (Luke 17:5). "Cease to do evil; learn to do well" (Isaiah 1:16, 17). Had Israel not repented, Moses would have interceded in vain. 2. Repentance, if sincere, must approve itself by appropriate deeds. - "Bring forth therefore fruits meet for repentance" (Matthew 3:8). The people put off their ornaments. Ornaments do not become those with whom God is displeased. This act of the people was a first step in obedience. 3. A very imperfect repentance is sometimes accepted by God as a reason for forbearance with the sinner. The people mourned; but their repentance, as events showed, did not amount to a real change of heart. They mourned for "the evil tidings." It was the consequences of their sin which distressed them, more than the sin itself. Yet do them justice. The "evil tidings" was not the loss of any material blessings, hut, solely, the loss of God's presence. There is still good in a heart which feels the withdrawal of God's presence to be a loss to it. 4. It is well that the remembrance of great sins should go with us all our days. Those who have committed them should go softly ever after. III. THE WITHDRAWAL OF JEHOVAH'S PRESENCE FROM THE CAMP (vers. 7-9). Moses, we are next informed, took a tent, possibly his own, possibly one which had hitherto served as a sanctuary, pitched it "without the camp, afar off from the camp," and called it "the tent of meeting." Thither came out every one that sought the Lord. The act was, 1. A symbol of Jehovah's formal withdrawal from the midst of the people. 2. A token that a final decision had not yet been come to as to how God meant to deal with them. Communications were not wholly broken off. Space was left for repentance. God might still be entreated of them. Learn (1) iniquities separate between man and God (cf. Isaiah 59:2); (2) the withdrawal of God's presence is not necessarily the end of the day of grace. There is an "accepted time" during which, if the sinner repents, he will be forgiven, and God's presence will be restored to him (2 Corinthians 6:2). Meanwhile, even God's keeping back from him has its side of mercy. God's near presence would consume (cf. ver. 5). (3) The day of grace which sinners enjoy is won for them by the intercession of another. Israel's "accepted time" was based on the intercession of Moses. Ours, as the passage above referred to implies, rests on the intercession of Christ. "I have heard thee (Christ) in a time accepted" (cf. Isaiah 49:8) - "Behold, now is the accepted time" - for men (2 Corinthians 6:2). (4) it is our duty to seek the Lord while he may be found, and to call on him while he is near (Isaiah 55:6). IV. THE TOKEN OF FAVOUR TO MOSES (vers. 9-12). The cloudy pillar descended, and stood at the door of the tabernacle. There the Lord talked with Moses, as a man talketh with his friend. This was (1) a mark of favour to Moses himself; (2) an honour put upon him before the people; (3) an encouragement to further intercession. - J.O. I will be gracious. Because God is the Maker, and Creator, and Sustainer of all things, He has a right to do as He wills with all His works. I. Let us begin with this assertion, which we are absolutely sure is correct: THIS DOCTRINE DOES NOT OPPOSE ANY COMFORT DERIVED FROM OTHER SCRIPTURAL TRUTHS. There is not the slightest shadow of a conflict between God's sovereignty and God's goodness. He may be a sovereign, and yet it may be absolutely certain that He will always act in the way of goodness and love. It is true that He will do as He wills; and yet it is quite certain that He always wills to do that which, in the widest view of it, is good and gracious. II. That THIS DOCTRINE HAS A MOST SALUTARY EFFECT UPON SINNERS. To the awakened sinner, next to the doctrine of the Cross, the doctrine of distinguishing grace is perhaps the most fraught with blessings and comfort. 1. In the first place, the doctrine of election, applied by the Holy Ghost, strikes dead for ever all the efforts of the flesh. 2. Again, this doctrine gives the greatest hope to the really awakened sinner. 3. Moreover, do not you see how the doctrine of election comforts the sinner in the matter of power. His complaint is, "I find I have no power to believe; I have no spiritual power of any kind." Election stoops down and whispers in his ear "But if God wills to save you, He gives the power, gives the life, and gives the grace; and therefore since He has given that power and might to others as weak as you, why not to you? Have courage, look to the Cross of Christ and live." And oh! what emotions of gratitude, what throbbings of love does this doctrine cause in human hearts. I wanted to have said a word as to the effect of this gospel upon incorrigible sinners. If you are ever to be pardoned, God must do it. () How precious is the thought suggested by this — that when God is seen to be most good to His creatures, He is then seen to be most glorious in the universe; that the glory and the goodness of God are so connected together that where the one is most revealed, the other shines in its richest splendour. Not power in creating, not justice in punishing, but goodness in saving, sets forth most the glory of God. Creation is the mirror of His power; Sinai is the pedestal of His justice; but Calvary is the scene of His goodness, and therefore of His great glory. And we all know that great genius may make us wonder, great riches may make us envy, great strength may startle us; but great goodness rises upon the soul with an influence like the sun in his shining light, making us love as well as admire, and reverence, and esteem. Lost as man is, goodness is still most impressive on the heart of the very worst. Even with all our depravity, who does not admire Howard, the philanthropist, vastly more than Byron, the poet? There may have been little genius in Howard, as the world calls genius, but there was a beneficence that went into the retreats of fever, into the lairs of vice, shut its eyes to monumental remains of ancient days, and opened his heart only to the cry of them that were appointed to die. And when one hears what he did, and what he dared under the inspiration of goodness, one is not awed, but charmed and delighted, with the character of Howard. But when we see, on the other hand, great genius — and one cannot but admire such a genius as that gifted nobleman had — we wonder at the greatness and the versatility of intellect; but when that intellect was used only to scathe, and to wither, and to blast, we look upon it in the same way as upon the sirocco in the desert, we are rather terrified at it, or retreat from it, or would rather wish we should not see it at all. But how complete is the contrast between goodness in a Howard, and mere power in a Byron! And is there one in this assembly that would not infinitely rather take the example of Howard as his model, than wish the power of Byron to be his possession? But this is in the human, and I quote it in the human only to show you more clearly the truth I am trying to teach; that not the manifestation of power, not the manifestation of justice, but the manifestation of goodness, is the most impressive on the heart. () People Amorites, Canaanites, Hittites, Hivite, Hivites, Isaac, Jacob, Jebusites, Joshua, Moses, Nun, PerizzitesPlaces Mount Horeb, SinaiTopics Amorite, Amorites, Angel, Canaanite, Canaanites, Cast, Dispossess, Drive, Driving, Hittite, Hittites, Hivite, Hivites, Jebusite, Jebusites, Jeb'usites, Messenger, Perizzite, Perizzites, Per'izzitesOutline 1. The Lord refuses to go as he had promised with the people
4. The people mourn there
7. The tabernacle is removed out of the camp
9. The Lord talks familiarly with Moses
12. Moses prevails with God, and desires to see his glory
Dictionary of Bible Themes Exodus 33:2 4111 angels, servants Exodus 33:1-3 4207 land, divine gift Exodus 33:1-6 4269 Sinai, Mount Library The Mediator's Threefold Prayer
'And Moses said unto the Lord, See, Thou sayest unto me, Bring up this people: and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said, I know thee by name, and thou hast also found grace in My sight. 13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy way, that I may know Thee, that I may find grace in Thy sight: and consider that this nation is Thy people. 14. And He said, My presence shall go with thee, and I will give thee rest. 15. And he …
Alexander Maclaren—Expositions of Holy ScriptureJune the Seventeenth the Invisible Presence
"Show me Thy glory." --EXODUS xxxiii. 12-23. Moses wist not what he asked. His speech was beyond his knowledge. The answer to his request would have consumed him. He asked for the blazing noon when as yet he could only bear the quiet shining of the dawn. The good Lord lets in the light as our eyes are able to bear it. The revelation is tempered to our growth. The pilgrim could bear a brightness in Beulah land that he could not have borne at the wicket-gate; and the brilliance of the entry into …
John Henry Jowett—My Daily Meditation for the Circling Year Election no Discouragement to Seeking Souls
However, whether we all of us agree to the doctrine that God is sovereign or not, is a very little matter to him, for he is so. De jure, by right, he should be so; de facto, as matter of fact, he is so. It is a fact, concerning which you have only to open your eyes and see that God acts as a sovereign in the dispensation of his grace. Our Saviour, when he wished to quote instances of this, spake on this wise: many widows there were in Israel in the time of Elias the prophet, but unto none of these …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864 A view of God's Glory
THAT WAS A large request to make. He could not have asked for more: "I beseech thee, show me thy glory." Why, it is the greatest petition that man ever asked of God. It seems to me the greatest stretch of faith that I have either heard or read of. It was great faith which made Abraham go into the plain to offer up intercession for a guilty city like Sodom. It was vast faith which enabled Jacob to grasp the angel; it was mighty faith which enabled Elijah to rend the heavens and fetch down rain from …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 54: 1908 Of the Way to Attain Divine Union
Of the way to attain Divine Union It is impossible to attain Divine Union solely by the activity of meditation, or by the meltings of the affections, or even by the highest degree of luminous and distinctly-comprehended prayer. There are many reasons for this, the chief of which are as follow:-- First, According to Scripture "no man shall see God and live" (Exod. xxxiii. 20). Now all the exercises of discursive prayer, and even of active contemplation, while esteemed as the summit and end of the …
Madame Guyon—A Short and Easy Method of Prayer After the Preceding Ways, There Remains an after Way, Preparatory to Divine Union, in which Wisdom and Justice Make the Passive Purification of the Soul, All
It is impossible to attain divine union by the way of meditation alone, or even by the affections, or by any luminous or understood prayer. There are several reasons. These are the principal. First, according to Scripture, "No man shall see God and live" (Exod. xxxiii. 20). Now all discursive exercises of prayer, or even of active contemplation, regarded as an end, and not as a preparation for the passive, are exercises of life by which we cannot see God, that is, become united to Him. All that …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents Let us Now Examine the Conditions under which a Revelation May be Expected To...
2. Let us now examine the conditions under which a revelation may be expected to be given to the original recipients. It may be observed in the first place that a revelation must possess some distinctive character. Even, if it should turn out that there is no such thing in reality at all, at least the notion which we form in our minds must possess such points of difference as to distinguish it from all other notions. It appears needful to bear this in mind, obvious though it is, because there …
Samuel John Jerram—Thoughts on a Revelation Whence Also the Just of Old, Before the Incarnation of the Word...
18. Whence also the just of old, before the Incarnation of the Word, in this faith of Christ, and in this true righteousness, (which thing Christ is unto us,) were justified; believing this to come which we believe come: and they themselves by grace were saved through faith, not of themselves, but by the gift of God, not of works, lest haply they should be lifted up. [2679] For their good works did not come before God's mercy, but followed it. For to them was it said, and by them written, long ere …
St. Augustine—On Patience Ninteenth Lesson. I Go unto the Father!'
I go unto the Father!' Or, Power for Praying and Working. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my Name, that will I do.'--John xiv. 12, 13. AS the Saviour opened His public ministry with His disciples by the Sermon on the Mount, so He closes it by the Parting Address preserved to us by John. In both He speaks more than once of prayer. …
Andrew Murray—With Christ in the School of Prayer The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of Glory Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on …
Alfred Edersheim—The Life and Times of Jesus the Messiah Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation …
S.D. Gordon—Quiet Talks on Power An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Great Commission Given.
(Time and Place Same as Last Section.) ^A Matt. XXVIII. 18-20; ^B Mark XVI. 15-18; ^C Luke XXIV. 46, 47. ^a 18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. ^b 15 And he said unto them, Go ye ^a therefore, ^b into all the world, and preach the gospel to the whole creation. ^a and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: 20 teaching them to observe all things …
J. W. McGarvey—The Four-Fold Gospel Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting …
John Cunningham—The Ordinance of Covenanting The Winsome Jesus.
The Face of Jesus: Jesus drew crowds, men, women, children, bad people, enemies--His personality--face--impress of experiences--the glory of God in that face, 2 Corinthians 4:6. Hebrews 1:3. The Music of God in the Voice of Jesus: the eye--Jesus' eyes, Luke 4:16-30. John 8:59. 10:31. 7:32, 45, 46. 18:6. Mark 10:32. 9:36. 10:13-16. Luke 19:48.--His voice, Matthew 26:30. personal touch, Matthew 8:3, 15. 9:29. 17:7. 20:34. Mark 1:41. 7:33. Luke 5:13. 22:51. (John 14:16-20). His presence irresistible. …
S. D. Gordon—Quiet Talks about Jesus The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] …
J. W. McGarvey—The Four-Fold Gospel The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This …
Thomas Watson—A Body of Divinity Links Exodus 33:2 NIV
Exodus 33:2 NLT
Exodus 33:2 ESV
Exodus 33:2 NASB
Exodus 33:2 KJV
Exodus 33:2 Bible Apps
Exodus 33:2 Parallel
Exodus 33:2 Biblia Paralela
Exodus 33:2 Chinese Bible
Exodus 33:2 French Bible
Exodus 33:2 German Bible
Exodus 33:2 Commentaries
Bible Hub
|
