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Matthew Henry’s Complete Commentary
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Matthew Henry |
E X O D U S
CHAP. XXXIII.
In this chapter we have a further account of the mediation of Moses
between God and Israel, for the making up of the breach that sin had
made between them.
I. He brings a very humbling message from God to them
(ver. 1-3, 5),
which has a good effect upon them, and helps to prepare them for mercy,
II. He settles a correspondence between God and them, and both God and
the people signify their approbation of that correspondence, God by
descending in a cloudy pillar, and the people by worshipping at the
tent doors,
III. He is earnest with God in prayer, and prevails,
1. For a promise of his presence with the people,
2. For a sight of his glory for himself,
&c.
| The Israelites Reproved. | B. C. 1491. |
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1 And the LORD said unto Moses, Depart, and go up hence, thou
and the people which thou hast brought up out of the land of
Egypt, unto the land which I sware unto Abraham, to Isaac, and to
Jacob, saying, Unto thy seed will I give it:
2 And I will send an angel before thee; and I will drive out
the Canaanite, the Amorite, and the Hittite, and the Perizzite,
the Hivite, and the Jebusite:
3 Unto a land flowing with milk and honey: for I will not go up
in the midst of thee; for thou art a stiffnecked people: lest I
consume thee in the way.
4 And when the people heard these evil tidings, they mourned:
and no man did put on him his ornaments.
5 For the LORD had said unto Moses, Say unto the children of
Israel, Ye are a stiffnecked people: I will come up into the
midst of thee in a moment, and consume thee: therefore now put
off thy ornaments from thee, that I may know what to do unto
thee.
6 And the children of Israel stripped themselves of their
ornaments by the mount Horeb.
Here is,
I. The message which God sent by Moses to the children of Israel,
signifying the continuance of the displeasure against them, and the bad
terms they yet stood upon with God. This he must let them know for
their further mortification.
1. He applies to them a mortifying name, by giving them their just
character–a stiff-necked people,
v. 3, 5.
“Go,” says God to Moses, “go and tell them that they are so.” He that
knows them better than they know themselves says so of them. God would
have brought them under the yoke of his law, and into the bond of his
covenant, but their necks were too stiff to bow to them. God would have
cured them of their corrupt and crooked dispositions, and have set them
straight; but they were wilful and obstinate, and hated to be reformed,
and would not have God to reign over them. Note, God judges of men by
the temper of their minds. We know what man does; God knows what he is:
we know what proceeds from man; God knows what is in man, and nothing
is more displeasing to him than stiff-neckedness, as nothing in
children is more offensive to their parents and teachers than
stubbornness.
2. He tells them what they deserved, that he should come into the
midst of them in a moment, and consume them,
v. 5.
Had he dealt with them according to their sins, he had taken them away
with a swift destruction. Note, Those whom God pardons must be made to
know what their sin deserved, and how miserable they would have been if
they had been unpardoned, that God’s mercy may be the more magnified.
3. He bids them depart and go up hence to the land of Canaan,
v. 1.
This mount Sinai, where they now were, was the place appointed for the
setting up of God’s tabernacle and solemn worship among them; this was
not yet done, so that in bidding them depart hence God intimates that
it should not be done–“Let them go forward as they are;” and so it was
very expressive of God’s displeasure.
4. He turns them over to Moses, as the people whom he had brought up
out of the land of Egypt, and leaves it to him to lead them to Canaan.
5. Though he promises to make good his covenant with Abraham, in giving
them Canaan, yet he denies them the extraordinary tokens of his
presence, such as they had hitherto been blessed with, and leaves them
under the common conduct of Moses their prince, and the common convoy
of a guardian angel: “I will send an angel before thee, for thy
protector, otherwise the evil angels would soon destroy thee; but I
will not go up in the midst of thee, lest I consume thee”
(v. 2, 3);
not as if an angel would be more patient and compassionate than God,
but their affronts given to an angel would not be so provoking as those
given to the shechinah, or divine Majesty itself. Note, The
greater the privileges we enjoy the greater is our danger if we do not
improve them and live up to them.
6. He speaks as one that was at a loss what course to take with them.
Justice said, “Cut them off, and consume them.” Mercy said, “How
shall I give thee up, Ephraim?”
Well, says God, put off thy ornaments, that I may know what to do
with thee; that is, “Put thyself into the posture of a penitent,
that the dispute may be determined in thy favour, and mercy may rejoice
against judgment,”
v. 5.
Note, Calls to repentance are plain indications of mercy designed. If
the Lord were pleased to kill us, justice knows what to do with a
stiff-necked people: but God has no pleasure in the death of those that
die; let them return and repent, and then mercy, which otherwise is at
a loss, knows what to do.
II. The people’s melancholy reception of this message; it was evil
tidings to them to hear that they should not have God’s special
presence with them, and therefore,
1. They mourned
(v. 4),
mourned for their sin which had provoked God to withdraw from them, and
mourned for this as the sorest punishment of their sin. When 3000 of
them were at one time laid dead upon the spot by the Levites’ sword, we
do not find that they mourned for this (hoping that it would help to
expiate the guilt); but when God denied them his favourable presence
then they mourned and were in bitterness. Note, Of all the bitter
fruits and consequences of sin, that which true penitents most lament,
and dread most, is God’s departure from them. God had promised that,
notwithstanding their sin, he would give them the land flowing with
milk and honey. but they could have small joy of that if they had
not God’s presence with them. Canaan itself would be no pleasant land
without that; therefore, if they want that, they mourn.
2. In token of great shame and humiliation, those that were undressed
did not put on their ornaments
(v. 4),
and those that were dressed stripped themselves of their ornaments,
by the mount; or, as some read it, at a distance from the
mount
(v. 6),
standing afar off like the publican,
God bade them lay aside their ornaments
(v. 5),
and they did so, both to show, in general, their deep mourning, and, in
particular, to take a holy revenge upon themselves for giving their
ear-rings to make the golden calf of. Those that would part with their
ornaments for the maintenance of their sin could do no less than lay
aside their ornaments in token of their sorrow and shame for it. When
the Lord God calls to weeping and mourning we must comply with
the call, and not only fast from pleasant bread
(Dan. x. 3),
but lay aside our ornaments; even those that are decent enough at other
times are unseasonably worn on days of humiliation or in times of
public calamity,
| The Tabernacle of the Congregation. | B. C. 1491. |
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7 And Moses took the tabernacle, and pitched it without the
camp, afar off from the camp, and called it the Tabernacle of the
congregation. And it came to pass, that every one which sought
the LORD went out unto the tabernacle of the congregation, which
was without the camp.
8 And it came to pass, when Moses went out unto the tabernacle,
that all the people rose up, and stood every man at his tent
door, and looked after Moses, until he was gone into the
tabernacle.
9 And it came to pass, as Moses entered into the tabernacle,
the cloudy pillar descended, and stood at the door of the
tabernacle, and the LORD talked with Moses.
10 And all the people saw the cloudy pillar stand at the
tabernacle door: and all the people rose up and worshipped, every
man in his tent door.
11 And the LORD spake unto Moses face to face, as a man
speaketh unto his friend. And he turned again into the camp: but
his servant Joshua, the son of Nun, a young man, departed not out
of the tabernacle.
Here is,
I. One mark of displeasure put upon them for their further humiliation:
Moses took the tabernacle, not his own tent for his family, but
the tent wherein he gave audience, heard causes, and enquired of God,
the guild-hall (as it were) of their camp, and pitched it
without, afar off from the camp
(v. 7),
to signify to them that they had rendered themselves unworthy of it,
and that, unless peace was made, it would return to them no more. God
would thus let them know that he was at variance with them: The Lord
is far from the wicked. Thus the glory of the Lord departed from
the temple when it was polluted with sin,
Note, It is a sign that God is angry when he removes his tabernacle,
for his ordinances are fruits of his favour and tokens of his presence;
while we have them with us we have him with us. Perhaps this tabernacle
was a plan, or model rather, of the tabernacle that was afterwards to
be erected, a hasty draught from the pattern shown him in the mount,
designed for direction to the workmen, and used, in the mean time, as a
tabernacle of meeting between God and Moses about public affairs. This
was set up at a distance, to affect the people with the loss of that
glorious structure which, if they had not forsaken their own mercies
for lying vanities, was to have been set up in the midst of them. Let
them see what they had forfeited.
II. Many encouragements give them, notwithstanding, to hope that God
would yet be reconciled to them.
1. Though the tabernacle was removed, yet every one that was disposed
to seek the Lord was welcome to follow it,
v. 7.
Private persons, as well as Moses, were invited and encouraged to apply
to God, as intercessors upon this occasion. A place was appointed for
them to go to without the camp, to solicit God’s return to them.
Thus when Ezra (a second Moses) interceded for Israel there were
assembled to him many that trembled at God’s word,
Ezra ix. 4.
When God designs mercy, he stirs up prayer. He will be sought
unto
and, thanks be to his name, he may be sought unto, and will not reject
the intercession of the poorest. Every Israelite that sought the Lord
was welcome to this tabernacle, as well as Moses the man of
God.
2. Moses undertook to mediate between God and Israel. He went out to
the tabernacle, the place of treaty, probably pitched between them
and the mount
(v. 8),
and he entered into the tabernacle,
v. 9.
That cause could not but speed well which had so good a manager; when
their judge (under God) becomes their advocate, and he who was
appointed to be their law-giver is an intercessor for them, there is
hope in Israel concerning this thing.
3. The people seemed to be in a very good mind and well disposed
towards a reconciliation.
(1.) When Moses went out to go to the tabernacle, the people looked
after him
(v. 8),
in token of their respect to him whom before they had slighted, and
their entire dependence upon his mediation. By this it appeared that
they were very solicitous about this matter, desirous to be at peace
with God and concerned to know what would be the issue. Thus the
disciples looked after our Lord Jesus, when he ascended on high to
enter into the holy place not made with hands, till a cloud received
him out of their sight, as Moses here. And we must with an eye of
faith follow him likewise thither, where he is appearing in the
presence of God for us; then shall we have the benefit of his
mediation.
(2.) When they saw the cloudy pillar, that symbol of God’s presence,
give Moses the meeting, they all worshipped, every man at his tent
door,
v. 10.
Thereby they signified,
[1.] Their humble adoration of the divine Majesty, which they will ever
worship, and not gods of gold any more.
[2.] Their joyful thankfulness to God that he was pleased to show them
this token for good, and give them hopes of a reconciliation; for, if
he had been pleased to kill them, he would not have shown them such
things as these, would not have raised them up such a mediator, nor
given him such countenance.
[3.] Their hearty concurrence with Moses as their advocate in every
thing he should promise for them, and their expectation of a
comfortable and happy issue of this treaty. Thus must we worship God in
our tents with an eye to Christ as the Mediator. Their worshipping in
their tent doors declared plainly that they were not ashamed publicly
to own their respect to God and Moses, as they had publicly worshipped
the calf.
4. God was, in Moses, reconciling Israel to himself, and manifested
himself very willing to be at peace.
(1.) God met Moses at the place of treaty,
v. 9.
The cloudy pillar, which had withdrawn itself from the camp when it was
polluted with idolatry, now returned to this tabernacle at some
distance, coming back gradually. If our hearts go forth towards God to
meet him he will graciously come down to meet us.
(2.) God talked with Moses
(v. 9),
spoke to him face to face, as a man speaks to his friend
(v. 11),
which intimates that God revealed himself to Moses, not only with
greater clearness and evidence of divine light than to any other of the
prophets, but also with greater expressions of particular kindness and
grace. He spoke, not as a prince to a subject, but as a man to his
friend, whom he loves, and with whom he takes sweet counsel. This
was great encouragement to Israel, to see their advocate so great a
favourite; and, that they might be encouraged by it, Moses turned
again into the camp, to tell the people what hopes he had of
bringing this business to a good issue, and that they might not despair
if he should be long absent. But, because he intended speedily to
return to the tabernacle of the congregation, he left Joshua there, for
it was not fit that the place should be empty, so long as the cloud of
glory stood at the door
(v. 9);
but, if God had any thing to say out of that cloud while Moses was
absent, Joshua was there, ready to hear it.
| Moses Petitions to See God’s Glory. | B. C. 1491. |
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12 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 said unto him, If thy presence go not with me,
carry us not up hence.
16 For 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? so shall we be separated, I and thy people, from all the
people that are upon the face of the earth.
17 And 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.
18 And he said, I beseech thee, show me thy glory.
19 And he said, I will make all my goodness pass before thee,
and I will proclaim the name of the LORD before thee; and will be
gracious to whom I will be gracious, and will show mercy on whom
I will show mercy.
20 And he said, Thou canst not see my face: for there shall no
man see me, and live.
21 And the LORD said, Behold, there is a place by me, and
thou shalt stand upon a rock:
22 And it shall come to pass, while my glory passeth by, that I
will put thee in a clift of the rock, and will cover thee with my
hand while I pass by:
23 And I will take away mine hand, and thou shalt see my back
parts: but my face shall not be seen.
Moses, having returned to the door of the tabernacle, becomes a humble
and importunate supplicant there for two very great favours, and as a
prince he has power with God, and prevails for both: herein he was a
type of Christ the great intercessor, whom the Father heareth
always.
I. He is very earnest with God for a grant of his presence with Israel
in the rest of their march to Canaan, notwithstanding their
provocations. The people had by their sin deserved the wrath of God,
and for the turning away of that Moses had already prevailed,
But they had likewise forfeited God’s favourable presence, and all the
benefit and comfort of that, and this Moses is here begging for the
return of. Thus, by the intercession of Christ, we obtain not only the
removal of the curse, but an assurance of the blessing; we are not only
saved from ruin, but become entitled to everlasting happiness. Observe
how admirably Moses orders this cause before God, and fills his
mouth with arguments. What a value he expresses for God’s favour,
what a concern for God’s glory and the welfare of Israel. How he
pleads, and how he speeds.
1. How he pleads.
(1.) He insists upon the commission God had given him to bring up
this people,
v. 12.
This he begins with: “Lord, it is thou thyself that employest me; and
wilt thou not own me? I am in the way of my duty; and shall I not have
thy presence with me in that way?” Whom God calls out to any service he
will be sure to furnish with necessary assistances. “Now, Lord, thou
hast ordered me a great work, and yet left me at a loss how to go about
it, and to through with it.” Note, Those that sincerely design and
endeavour to do their duty may in faith beg of God direction and
strength for the doing of it.
(2.) He improves the interest he himself had with God, and pleads God’s
gracious expressions of kindness to him: Thou hast said, I know thee
by name, as a particular friend and confidant, and thou hast
also found grace in my sight, above any other. Now,
therefore, says Moses, if it be indeed so, that I have found
grace in thy sight, show me the way,
v. 13.
What favour God had expressed to the people they had forfeited the
benefit of, there was no insisting upon that; and therefore Moses lays
the stress of his plea upon what God had said to him, which, though he
owns himself unworthy of, yet he hopes he has not thrown himself out of
the benefit of. By this therefore he takes hold on God: “Lord, if ever
thou wilt do any thing for me, do this for the people.” Thus our Lord
Jesus, in his intercession, presents himself to the Father, as one in
whom he is always well pleased, and so obtains mercy for us with whom
he is justly displeased; and we are accepted in the beloved.
Thus also men of public spirit love to improve their interest both with
God and man for the public good. Observe what it is he is thus earnest
for: Show me thy way, that I may know that I find grace in
thy sight. Note, Divine direction is one of the best evidences of
divine favour. By this we may know that we find grace in God’s
sight, if we find grace in our hearts to guide and quicken us in
the way of our duty. God’s good work in us is the surest discovery of
his good-will towards us.
(3.) He insinuates that the people also, though most unworthy, yet were
in some relation to God: “Consider that this nation is thy
people, a people that thou hast done great things for, redeemed to
thyself, and taken into covenant with thyself; Lord, they are thy own,
do not leave them.” The offended father considers this, “My child is
foolish and froward, but he is my child, and I cannot abandon him.”
(4.) He expresses the great value he had for the presence of God. When
God said, My presence shall go with thee, he caught at that
word, as that which he could not live and move without: “If thy
presence go not with me, carry us not up hence,”
He speaks as one that dreaded the thought of going forward without
God’s presence, knowing that their marches could not be safe, nor their
encampments easy, if they had not God with them. “Better lie down and
die here in the wilderness than go forward to Canaan without God’s
presence.” Note, Those who know how to value God’s favours are best
prepared to receive them. Observe how earnest Moses is in this matter;
he begs as one that would take no denial. “Here we will stay till we
obtain thy favour; like Jacob, I will not let thee go except thou
bless me.” And observe how he advances upon God’s concessions; the
kind intimations given him make him yet more importunate. Thus God’s
gracious promises, and the advances of mercy towards us, should not
only encourage our faith, but excite our fervency in prayer.
(5.) He concludes with an argument taken from God’s glory
(v. 16):
“Wherein shall it be known to the nations that have their eyes
upon us that I and thy people (with whom my interests are all
blended) have found grace in thy sight, distinguishing favour,
so as to be separated from all people on earth? How will it
appear that we are indeed thus honoured? Is it not in that thou
goest with us? Nothing short of this can answer these characters.
Let it never be said that we are a peculiar people, and highly
favoured, for we stand but upon a level with the rest of our neighbours
unless thou go with us; sending an angel with us will not serve.” He
lays a stress upon the place–“here in this wilderness, whither
thou hast led us, and where we shall be certainly lost if thou leave
us.” Note, God’s special presence with us in this wilderness, by his
Spirit and grace, to direct, defend, and comfort us, is the surest
pledge of his special love to us and will redound to his glory as well
as our benefit.
2. Observe how he speeds. He obtained an assurance of God’s favour,
(1.) To himself
(v. 14):
“I will give thee rest, I will take care to make thee easy in
this matter; however it be, thou shalt have satisfaction.” Moses never
entered Canaan, and yet God made good his word that he would give him
rest,
(2.) To the people for his sake. Moses was not content with that answer
which bespoke favour to himself only, he must gain a promise, an
express promise, for the people too, or he is not at rest; gracious
generous souls think it not enough to get to heaven themselves, but
would have all their friends go thither too. And in this also Moses
prevailed: I will do this thing also that thou hast spoken,
v. 17.
Moses is not checked as an unreasonable beggar, whom no saying would
serve, but he is encouraged. God grants as long as he asks, gives
liberally, and does not upbraid him. See the power of
prayer, and be quickened hereby to ask, and seek, and knock, and to
continue instant in prayer, to pray always and not to faint. See
the riches of God’s goodness. When he has done much, yet he is willing
to do more: I will do this also–above what we are able to
ask or think. See, in type, the prevalency of Christ’s
intercession, which he ever lives to make for all those that come to
God by him, and the ground of that prevalency. It is purely his own
merit, not any thing in those for whom he intercedes; it is because
thou hast found grace in my sight. And now the matter is
settled, God is perfectly reconciled to them, his presence in the
pillar of cloud returns to them and shall continue with them; all is
well again, and henceforth we hear no more of the golden calf. Lord,
who is a God like unto thee, pardoning iniquity?
II. Having gained this point, he next begs a sight of God’s
glory, and is heard in this matter also. Observe,
1. The humble request Moses makes: I beseech thee, show me thy
glory,
v. 18.
Moses had lately been in the mount with God, had continued there a
great while, and had enjoyed as intimate a communion with God as ever
any man had on this side heaven; and yet he is still desiring a further
acquaintance. All that are effectually called to the knowledge of God
and fellowship with him, though they desire nothing more than God, are
nevertheless still coveting more and more of him, till they come to see
as they are seen. Moses had wonderfully prevailed with God for one
favour after another, and the success of his prayers emboldened him to
go on still to seek God; the more he had the more he asked: when we are
in a good frame at the throne of grace, we should endeavour to preserve
and improve it, and strike while the iron is hot: “Show me thy
glory; make me to see it” (so the word is); “make it some way or
other visible, and enable me to bear the sight of it.” Not that he was
so ignorant as to think God’s essence could be seen with bodily eyes;
but, having hitherto only heard a voice out of a pillar of cloud or
fire, he desired to see some representation of the divine glory, such
as God saw fit to gratify him with. It was not fit that the people
should see any similitude when the Lord spoke unto them, lest they
should corrupt themselves; but he hoped that there was not that
danger in his seeing some similitude. Something it was more than he had
yet seen that Moses desired. If it was purely for the assisting of his
faith and devotion, the desire was commendable; but perhaps there was
in it a mixture of human infirmity. God will have us walk by faith, not
by sight, in this world; and faith comes by hearing. Some think
that Moses desired a sight of God’s glory as a token of his
reconciliation, and an earnest of that presence which he had promised
them; but he knew not what he asked.
2. The gracious reply God made to this request.
(1.) He denied that which was not fit to be granted, and which Moses
could not bear: Thou canst not see my face,
v. 20.
A full discovery of the glory of God would quite overpower the
faculties of any mortal man in this present state, and overwhelm him,
even Moses himself. Man is mean and unworthy of it, weak and could not
bear it, guilty and could not but dread it. It is in compassion to our
infirmity that God holdeth back the face of his throne, and
spreadeth a cloud upon it,
Job xxvi. 9.
God has said that here (that is, in this world) his face
shall not be seen
(v. 23);
that is an honour reserved for the future state, to be the eternal
bliss of holy souls: should men in this state know what it is, they
would not be content to live short of it. There is a knowledge and
enjoyment of God which must be waited for in another world, when we
shall see him as he is,
1 John iii. 2.
In the mean time let us adore the height of what we do know of God, and
the depth of what we do not. Long before this, Jacob had spoken of it
with wonder that he had seen God face to face, and yet his
life was preserved,
Gen. xxxii. 30.
Sinful man dreads the sight of God his Judge; but holy souls, being
by the Spirit of the Lord changed into the same image, behold with
open face the glory of the Lord.
2 Cor. iii. 18.
(2.) He granted that which would be abundantly satisfying.
[1.] He should hear what would please him
(v. 19):
I will make all my goodness pass before thee. He had given him
wonderful instances of his goodness in being reconciled to Israel: but
that was only goodness in the stream; he would show him goodness in the
spring–all his goodness. This was a sufficient answer to his
request. “Show me thy glory,” says Moses. “I will show thee my
goodness,” says God. Note, God’s goodness is his glory; and he will
have us to know him by the glory of his mercy more than by the glory of
his majesty; for we must fear even the Lord and his goodness,
Hos. iii. 5.
That especially which is the glory of God’s goodness is the sovereignty
of it, that he will be gracious to whom he will be gracious,
that, as an absolute proprietor, he makes what difference he pleases in
bestowing his gifts, and is not debtor to any, nor accountable to any
(may he not do what he will with his own?); also that all his
reasons of mercy are fetched from within himself, not from any merit in
his creatures: as he has mercy on whom he will, so, because he will.
Even so, Father, because it seemed good in thy sight. It is
never said, “I will be angry at whom I will be angry,” for his wrath is
always just and holy; but I will show mercy on whom I will show
mercy, for his grace is always free. He never damns by prerogative,
but by prerogative he saves. The apostle quotes this
in answer to those who charged God with unrighteousness in giving
that grace freely to some which he withholds justly from others.
[2.] He should see what he could bear, and what would suffice him. The
matter is concerted so as that Moses might be safe and yet satisfied.
First, Save in a cleft of the rock,
v. 21, 22.
In this he was to be sheltered from the dazzling light and devouring
fire of God’s glory. This was the rock in Horeb out of which water was
brought, of which it is said, That rock was Christ,
1 Cor. x. 4.
It is in the clefts of this rock that we are secured from the wrath of
God, which otherwise would consume us; God himself will protect those
that are thus hid. And it is only through Christ that we have the
knowledge of the glory of God. None can see his glory to their
comfort but those who stand upon this rock, and take shelter in it.
Secondly, He was satisfied with a sight of his back-parts,
He should see more of God than any ever saw on earth, but not so much
as those see who are in heaven. The face, in man, is the seat of
majesty, and men are known by their faces; in them we take a full view
of men. That sight of God Moses might not have, but such a sight as we
have of a man who has gone past us, so that we only see his back, and
have (as we say) a blush of him. We cannot be said to look at God, but
rather to look after him
(Gen. xvi. 13);
for we see through a glass darkly. When we see what God has done
in his works, observe the goings of our God, our King, we see (as it
were) his back-parts. The best thus know but in part, and we
cannot order our speech concerning God, by reason of darkness, any more
than we can describe a man whose face we never saw. Now Moses was
allowed to see only the back-parts; but long afterwards, when he was a
witness to Christ’s transfiguration, he saw his face shine as the
sun. If we faithfully improve the discoveries God gives us of
himself while we are here, a brighter and more glorious scene will
shortly be opened to us; for to him that hath shall be
given.
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