The Influence on the Human Mind of the Manifestation of God's Glory
Exodus 33:18
And he said, I beseech you, show me your glory.


Correct views of the Divine character lie at the foundation of true religion. The attributes with which the Divine character is invested have also a powerful influence on the mind. Carrying forward the same train of thought, we shall find that even under the full light of the system of Christianity, the peculiar aspect in which the Divine character is viewed will greatly modify Christian conduct and enjoyment. Thus, upon one may rest a sense of the terrible majesty of God. On another may rest a sense of awe and veneration, and the still small voice seem ever to sound in his ears, "Be still, and know that I am God." To a third is presented most vividly the idea of holiness; and to a fourth, the idea, the triumphant thought, is, "God is love." These various views must greatly modify our mode of approach before God.

I. First, then, LET US CONSIDER THE DESIRE OF MOSES.

1. Did he desire to behold some grand and glorious manifestation of the Deity; some outward form or shape to represent the great Jehovah? Why should such be his desire? In the first place, he must have had correct views of the Deity — he must have known that "God is a Spirit." Our tendency to attach form to the Deity arises from the limited nature of our faculties. We are principally influenced by external qualities; we judge by them; and though we know a spirit has not the ordinary qualities of matter, yet we can form no distinct conception without associating some of them. But, in the second place, why should he desire to behold such external displays of glory and power? He had worshipped at the burning bush. The sea had divided at his approach; the Divine presence, as a pillar of cloud by day and of fire by night, had been his guide and protection; and, lastly, he had stood amidst the terrific scenes of Sinai until he exclaimed, "I do exceedingly fear and quake."

2. May he have used the expression in the sense of the Psalmist where he says, "The heavens declare the glory of God"; desiring to understand more of creative power and skill? There can be doubt that he earnestly desired to know all that could be known in reference to the great work of creation.

3. Is it probable that he desired to behold the glory of God as manifested in his past government of the world? In this he had already been instructed.

4. Since, then, his prayer could not refer to external exhibitions of the glory of the Deity, or to His creative power, or past government of the world, it only remains for us to turn toward the future. And if we view the circumstances surrounding him, we shall see that by his prayer, "I beseech Thee, show me Thy glory," he desired to understand the merciful purposes of God toward the Israelites, and through them to the world. That the Almighty had great designs in view in reference to the Israelites,he had a right to infer, from what had already been done for them. As when an architect collects in one place a vast quantity of materials, we have a right to expect the erection of some magnificent edifice; so, from previous and vast preparation on the part of the Deity, some event of momentous importance might be inferred. Abraham had been called from his native land and from among his kindred; his sons had been trained under peculiar circumstances. What connection this had with the hope of a Messiah! Again, the circumstance through which he had just passed were of a most singular character. He had been upon the sacred mount. Israel had said, "Let not God speak with us"; and Moses had stood as their representative for forty days. But this very people who had heard the voice of God had turned to idolatry at the foot of the mount. What can be the measure of that mercy which is preceded by the preparatory act of the pardon of two millions and a half of people? His longing soul desires to know all the purposes of God. The act of mercy, just witnessed, kindled within him a greater love for God, a more earnest wish to fathom the depths of His goodness; and, with the vehemence of intense desire, he cries out, "I beseech Thee, show me Thy glory " — grant me a full exhibition of Thy mercy and Thy love.

II. Let us next consider HOW FAR THIS DESIRE WAS SATISFIED. In answer to this earnest prayer, the Deity replies, "I will make all My goodness pass before thee," etc. (Exodus 5:19). Again in verses 21-23," Behold there is a place by Me, and thou shalt stand upon a rock," etc. And again it is said in Exodus 34:5-7, "And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord." In this manifestation of the Divine character to Moses, a few particulars may be noticed.

1. He proclaimed the name of the Lord before him. This probably refers to such a general view of the Divine administration as exhibits the benevolence, holiness, and justice of God, intimately blended in the government of man.

2. He made all His goodness pass before him. This was probably a prophetic view of His mercy to the Israelites as a nation.

3. He showed him His administration as a sovereign: "I will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy." Here was explained the difference of the treatment of Israel and Canaan.

4. He gave him a prophetic view of the mission of Christ. This is indicated in the expression, "Thou shalt see My back parts." The Hebrew word in this place translated "back parts," refers to time as as well as to position. And many able commentators and critics have referred this passage to the incarnation of Christ. The revelation appears to have been given to Moses to strengthen his own faith, and to fit him for those arduous duties required of the leader of such a people. He is placed in the "cleft of the rock," and before him passes, as though spread out on an immense canvass, the representations of the future.

III. We can now inquire WHY HIS PETITION WAS NOT FULLY GRANTED.

1. From what has been already expressed, we are prepared to assume that it was not because in any manifestation there would be such terrific grandeur as should destroy human existence. For, first, Moses, we think, did not pray for external manifestations. These could be but symbols; and, however vast and magnificent the symbols might be, they never could adequately represent the Divine character. But, secondly, there is no intimation made, as we think, that if an exhibition were given, it would be one of terrific majesty.

2. The language employed in the text, "Thou canst not see My face; for there shall no man see Me and live," does not express any reason why man is unable to bear a view of the Deity. It simply declares the fact that man cannot see the face of God.

3. The reason why man could not behold this and live, would not be because of its terror or majesty; but because the view of the riches of His grace, His compassion and benevolence would excite emotions of reverence, of admiration, of love, and of joy, too overwhelming for humanity to bear. Each manifestation of the benevolence of God called forth songs of joy and ascriptions of praise from those who beheld them in ancient times. "Lord, now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation." Now if, in these cases, a single view had such an effect, what would be the result if all the mercy and compassion of God, in its unbounded immensity and inexhaustible fulness, could, at one moment, be revealed to the human mind? Humanity could not bear the vision. To support this view we may reflect, that things exciting emotions, even of a pleasurable character, may extend so far as to become destructive, and that emotions of joy may in themselves destroy life. Light is pleasant, it spreads a halo of beauty and glory around the face of nature. The eye is never satisfied with the revelations which are made through its medium. Yet let that light, which thus spreads beauty around, fall upon the eye in the concentrated form of a ray from the meridian sun, and the power of vision is impaired, if not totally destroyed. The same is true of mental emotion. How the mind operates upon the body we cannot tell. But that the emotions of the mind do affect the body is universally admitted. Death from surprise, from fright, from terror, from all the depressing passions, has been by no means uncommon. In the every-day walks of life, who has not known of a case like this? A beloved son has left the home of fond parents to engage in commercial pursuits, or visit some distant place. By various causes his stay is prolonged, until at last the tidings reach his parents that he was wrecked off some rocky coast; or, that he perished in a fatal epidemic. They mourn for him as one that is lost; and they think of him only as in the spirit world. Years pass away, and though strangely preserved, his parents are not aware of his existence. He starts for home. Already he stands upon the hill that overlooks the scenes of his boyhood; the house, and trees, and shrubs, all stand as when he left; his heart exults at the thought of embracing his parents, and, thoughtless as to consequences, he hastily approaches. He opens the door. His mother gazes at him but a moment, cries, "My son, my son," throws her arms fondly around his neck, and swoons away in his arms. And instances have occurred, in which, from that swoon, there has been no recovery. History informs us that, in the time of the great South Sea speculation in England, many, overjoyed by their success, became insane. At the restoration of Charles II., a number of the nobility were so affected by the recovery of their titles and estates, that they became diseased, and in a short time died. Leo X., one of the most renowned occupants of the Papal chair, was so rejoiced by a victory somewhat unexpectedly gained over his enemies, that he sunk beneath the excitement. The heir of Leibnitz, the celebrated mathematician, on finding that a chest, filled as he supposed with paper, contained a large quantity of gold, became so excited by the discovery, that he was seized with a fatal disease of the heart. If such, then, be the influence of joyful emotions, when arising from temporal subjects, will the effect be diminished by adding the revelation of the unseen and eternal? Can emotions excited by the view of the majesty, holiness, wisdom, and compassion of the eternal Jehovah be less strong than those excited by considering a small portion of the work of His hands?As a general inference from this subject, we may notice what a sublime view is thus presented of the revelation contained in the Word of God.

1. It is a system of truth, in which, directly or indirectly, each separate truth leads to the great commanding truth of the being and attributes of God. This is the substance of revelation; God displayed in creation, in government, and in mercy to man. All other statements are but as secondaries revolving around their primary. The greatest minds may here be for ever engaged; but, like the parallel lines of the mathematician, there may be eternal approximation without perfect attainment.

2. But revelation is not merely a system of sublime truth. It is truth so presented as to affect our sensitive nature. It is not abstract speculation alone that is employed; our affections, our sympathies, are all enlisted. It is a system intended to operate upon man.

(1) It operates by presenting the grand, the lofty, the majestic attributes of the Divine character.

(2) It operates by inspiring man with what is termed, technically, the sympathic emotion of virtue. The performance of a brave, a noble, a patriotic, or a virtuous act, makes us desire to do the same. And when God reveals Himself as a God of mercy, employing His omnipotence in acts of compassion, there is a voice that whispers to the heart through every such manifestation, "Be ye merciful, even as I am merciful."(3) It operates by exciting gratitude and joy for personal salvation — for pardon, for regeneration, and for adoption into the family of the Most High. The grateful soul is ready to exclaim, "What shall I render unto the Lord for all His benefits toward me! .... What am I, and what is my Father's house," that I should thus be the subject of Divine love!

(4) A fourth effect of such revelation is, that the soul desires to dwell constantly as in the presence of God. In Him is all fulness — the treasures of wisdom and knowledge for the intellect, of grace and mercy for the soul. The world diminishes in value; eternity, with all its spiritual blessedness, gradually unfolds before the moral vision.

3. That such are the effects of the manifestation of God's mercy, we are further warranted in believing from the history of distinguished individuals. Moses, when the name of the Lord was proclaimed before him, and His goodness passed before him, "made haste and bowed his head toward the earth and worshipped." He adored and reverenced. And such was the influence of the manifestations he received, that his face shone with such glory that the people could not look upon him unveiled; or, in other words, the manifestations of goodness and of glory were carried to the utmost possible point at which his usefulness to the people of Israel could remain. When Daniel was showed in prophetic vision the return of the captive Jews, and when the succession of empire was revealed, and things that should happen in the latter days, he says, "There remained no strength in me"; and before he was able to hear the whole prediction the angel touched him to strengthen him. On the mount of transfiguration the disciples were so overwhelmed that "they knew not what they said," or did not fully see the impropriety of their request, and yet were so enchanted that they said, "Master, it is good for us to be here."

4. What an unfailing source of comfort and joy is opened for the Christian in the revelation which God hath given! His joy is not of this world, it is in God. The world may change, but God changeth not. God's glory never faileth — the Christian's spring of happiness never runs dry. It is a river of mercy, a river of grace, and he that drinketh of its water needs never thirst again for the turbid streams of earthly joy.

5. If then the effect of the manifestation of God's mercy and love be to elevate, to ennoble, and to rejoice the heart of man, why should not our minds dwell upon the Divine character? Christianity alone offers man knowledge and joy which can perfectly fill his expansive capacity, and for that knowledge and that grace unceasing effort should be made, and ceaseless prayer offered to the Most High. For this we may come boldly to the throne of grace.

6. And if the limit of manifestation of mercy is found in the circumstances of the creature and not in God, who shall attempt to say what glorious enjoyment awaits the celestial citizen?

7. Does it seem unreasonable that when life is about to be over, the Deity should withdraw His hand, and let such a view of His glory upon the mind, that the physical frame shall fall, and the unfettered spirit rise to the full enjoyment of beatific love?

(M. Simpson, D. D.)



Parallel Verses
KJV: And he said, I beseech thee, shew me thy glory.

WEB: He said, "Please show me your glory."




The Glory of God Illustrated
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