Expositions of Holy Scripture: Genesis, Exodus, Leviticus and Numbers

by Alexander Maclaren

The plea based upon the relation of the people to God is subordinate in this first prayer. It is thrown in at the end almost as an afterthought; it boldly casts responsibility off Moses on to God, and does so to enforce the prayer that he should be equipped with all requisites for his work, as if he had said, 'It is more Thy concern than mine, that I should be able to lead them.' The divine answer is a promise to go not with the people, but with Moses. It is therefore not yet a full resolving of the doubtful matter, nor directly a reply to Moses' prayer. In one aspect it is less, and in another more, than had been asked. It seals to the man and to the leader the assurance that for himself he shall have the continual presence of God, in his soul and in his work, and that, in all the weary march, he will have rest, and will come to a fuller rest at its end. Thus God ever answers the true hearts that seek to know Him, and to be fitted for their tasks. Whether the precise form of desire be fulfilled or no, the issue of such bold and trustful pleading is always the inward certainty of God's face shining on us, and the experience of repose, deep and untroubled in the midst of toil, so that we may be at once pilgrims towards, and dwellers in, 'the house of the Lord,'

II. We have the intercessor's prayer for the people, with the answer (vs. 15-17). If the promise of verse 14 is taken as referring to the people, there is nothing additional asked in this second stage, and the words of verse l7, 'this thing also,' are inexplicable. Observe that 'with me' in verse 15 is a supplement, and that the 'us' of the next clause, as well as the whole cast of verse 16, suggests that we should rather supply 'with us,' The substance, then, of the second petition, is the extension of the promise, already given to Moses for himself, to the entire nation. Observe how he identifies himself with them, making them 'partakers' in his grace, and reiterating 'I and Thy people,' as if he would have no blessing which was not shared by them. He seeks that the withdrawal of God's presence, which had been the consequence of Israel's withdrawal from God, should be reversed, and that not he alone, but all the rebels, might still possess His presence.

The plea for this prayer is God's honour, which was concerned in making it plain even in the remote wilderness, to the wandering tribes there, that His hand was upon Israel. Moses expands the argument which he had just touched before. The thought of His own glory as the motive of God's acts, may easily be so put at to be repulsive; but at bottom it is the same as to say that His motive is love—for the glory which He seeks is the communication of true thoughts concerning His character, that men may be made glad and like Himself thereby. Moses has learned that God's heart must long to reveal its depth of mercy, and therefore he pleads that even sinful Israel should not be left by God, in order that some light from His face may strike into a dark world. There is wide benevolence, as well as deep insight into the desires of God, in the plea.

The divine answer yields unconditionally to the request, and rests the reason for so doing wholly on the relation between God and Moses. The plea which he had urged in lowly boldness as the foundation of both his prayers is endorsed, and, for his sake, the divine presence is again granted to the people.

Can we look at this scene without seeing in it the operation on a lower field of the same great principle of intercession, which reaches its unique example in Jesus Christ? It is not arbitrary forcing of the gospel into the history, but simply the recognition of the essence of the history, when we see in it a foreshadowing of our great High-priest. He, too, knits Himself so closely with us, both by the assumption of our manhood and by the identity of loving sympathy, that He accepts nothing from the Father's hand for Himself alone. He, too, presents Himself before God, and says 'I and Thy people.' The great seal of proof for the world that He is the beloved of God, lies in the divine guardianship and guidance of His servants. His prayer for them prevails, and the reason for its prevalence is God's delight in Him. The very sublime of self-sacrificing love was in the lawgiver, but the height of his love, measured against the immeasurable altitude of Christ's, is as a mole-hill to the Andes.

III. We have the last soaring desire which rises above the limits of the present. These three petitions teach the insatiableness, if we may use the word, of devout desires. Each request granted brings on a greater. 'The gift doth stretch itself as 'tis received.' Enjoyment increases capacity, and increase of capacity is increase of desire. God being infinite, and man capable of indefinite growth, neither the widening capacity nor the infinite supply can have limits. This is not the least of the blessings of a devout life, that the appetite grows with what it feeds on, and that, while there is always satisfaction, there is never satiety.

Moses' prayer sounds presumptuous, but it was heard unblamed, and granted in so far as possible. It was a venial error—if error it may be called—that a soul, touched with the flame of divine love, should aspire beyond the possibilities of mortality. At all events, it was a fault in which he has had few imitators. Our desires keep but too well within the limits of the possible. The precise meaning of the petition must be left undetermined. Only this is clear, that it was something far beyond even that face-to-face intercourse which he had had, as well as beyond that vision granted to the elders. If we are to take 'glory' in its usual sense, it would mean the material symbol of God's presence, which shone at the heart of the pillar, and dwelt afterwards between the cherubim, but probably we must attach a loftier meaning to it here, and rather think of what we should call the uncreated and infinite divine essence. Only do not let us make Moses talk like a metaphysician or a theological professor. Rather we should hear in his cry the voice of a soul thrilled through and through with the astounding consciousness of God's favour, blessed with love-gifts in answered prayers, and yearning for more of that light which it feels to be life.

And if the petition be dark, the answer is yet more obscure 'with excess of light.' Mark how it begins with granting, not with refusing. It tells how much the loving desire has power to bring, before it speaks of what in it must be denied. There is infinite tenderness in that order of response. It speaks of a heart that does not love to say 'no,' and grants our wishes up to the very edge of the possible, and wraps the bitterness of any refusal in the sweet envelope of granted requests. A broad distinction is drawn between that in God which can be revealed, and that which cannot. The one is 'glory,' the other 'goodness,' corresponding, we might almost say, to the distinction between the 'moral' and the 'natural' attributes of God. But, whatever mysterious revelation under the guise of vision may be concealed in these words, and in the fulfilment of them in the next chapter, they belong to the 'things which it is impossible for a man to utter,' even if he has received them. We are on more intelligible ground in the next clause of the promise, the proclamation of 'the Name.' That expression is, in Scripture, always used as meaning the manifested character of God. It is a revelation addressed to the spirit, not to the sense. It is the translation, so far as it is capable of translation, of the vision which it accompanied; it is the treasure which Moses bore away from Sinai, and has shared among us all. The reason for his prayer was probably his desire to have his mediatorial office confirmed and perfected; and it was so, by that proclamation of the Name. The reason for this marvellous gift is next set forth as being God's own unconditional grace and mercy. He is His own motive, His own reason. Just as the independent and absolute fullness of His being is expressed by the name 'I am that I am,' so the independent and absolute freeness of His mercy, whether in granting Moses' prayer or in pardoning the people, is expressed by 'I will shew mercy on whom I will shew mercy.' Not till all this exuberance of gracious answer has smoothed the way does the denial of the impossible request come; and even then it is so worded as to lay all the emphasis on what is granted, and to show that the refusal is but another phase of love. The impossibility of beholding the Face is reiterated, and then the careful provisions which God will make for the fulfilment of the possible part of the bold wish are minutely detailed. The distinction between the revealable and unrevealable, which has been already expressed by the contrast of 'glory' and 'grace,' now appears in the distinction between the 'face' which cannot be looked on, and the 'back' which may be.

Human language and thought are out of their depth here. We must be content to see a dim splendour shining through the cloudy words, to know that there was granted to one man a realisation of God's presence, and a revelation of His character, so far transcending ordinary experiences as that it was fitly called sight, but yet as far beneath the glory of His being as the comparatively imperfect knowledge of a man's form, when seen only from behind, is beneath that derived from looking him in the face.

But whatever was the singular prerogative of the lawgiver, as he gazed from the cleft of the rock at the receding glory, we see more than he ever did; and the Christian child, who looks upon the 'glory of God in the face of Jesus Christ,' has a vision which outshines the flashing radiance that shone round Moses. It deepened his convictions, confirmed his faith, added to his assurance of his divine commission, but only added to his knowledge of God by the proclamation of the Name, and that Name is more fully proclaimed in our ears. Sinai, with all its thunders, is silent before Calvary. And he who has Jesus Christ to declare God's Name to him need not envy the lawgiver on the mountain, nor even the saints in heaven.