by Rev. Fraser Macdonald, M.A., Portree, Retiring Moderator
“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.” Exodus 33:16.
Fathers, and Brethren, it is twenty years since last I had the singular honour and privilege of addressing you as Moderator of Synod. During these years momentous and important events have taken place in Church and State alike. That great strides have been made in the various fields of science, technology and medicine, nobody can deny, although too often the solution of one set of problems has only given rise to new and more difficult ones. The unprecedented achievements, particularly in the realm of science have made a definite and complex impact on society, and the world at large. The ultimate value of at least some of these is still open to question. Did the cost, including at times even loss of lives justify the experiment? Could the brains — the techniques, the skills have been used for higher and nobler ends? Have the horizons and treasures of space knowledge been explored at the expense of more worthy and more needy medical research to combat deadly diseases? — That the answer to these questions poses serious moral issues can hardly be refuted. What is more evident and alarming however, is the absence of any corresponding or proportionate spiritual and moral progress. Even the most optimistic must have their misgivings as to the effects of the increase of such knowledge upon the level and quality of present day living. True godliness is at a very low ebb in our land today, and each and all of us ought to consider seriously our own personal contribution, in bringing about the current situation in Church and State. Comparisons are odious — but rather than confess to the appalling conditions of the godlessness, the materialism, the widespread error, and gross ignorance that abound, some would remind us of the greater social evils of class distinction, snobbery, and hypocrisy, so rife in the Victorian era. Even with the ushering in of the permissive society, they have the temerity to affirm that there is definite moral and spiritual as well as material progress. This kind of approach is part of a brain washing process, calculated rather to hide, or gloss over the hideous symptoms of a corrupt and sinful society, than to foster a spirit of examination in search for the cause of the chaos — and an adequate remedy.
It should be remembered that there are degrees of wickedness, and when glaring sins and crimes are not only connived at, but legalised by the State — tolerated, rather than suppressed by the church, and even glamourised by mass media and example — the times are indeed perilous. Tolerance of evil, under the guise of sympathy and understanding is, we think, largely responsible for the spread of deadly spiritual and moral decay. When men are more concerned to know if there is life on the other planets, than to understand what kind of life they ought to live here, in view of death, judgment and eternity, there is something radically wrong with their sense of values. The spread of Romanism, Humanism, Marxism, Modernism and Liberalism — together with an emasculated social, secular Gospel — is steadily but surely eroding the authority, sanctity, security and effectiveness of the pure and glorious Gospel of Christ and Him crucified. If we could but see it, there is a subtle but powerful revolution taking place before our very eyes.
Fathers, and Brethren, it is not our present purpose to elaborate on those trends, as to their origin, nature, course, and effect. We only wish to remind you of their presence, so that by the power of God, we may be roused to confession of our sins, searching of heart, and an humble, yet resolute determination to hold fast to the Word of life. If you ask how the decline began, one significant fact is, that it coincided with the emergence and acceptance of the Higher Critical approach to the Word of God. The deterioration is accelerating with the passing of every year, and if present trends continue to gather momentum, we greatly fear for the church of God, especially in this land of the Covenants. With the economic pressures, liberal theology, lack of real authority, and the presence of the Ecumenical menace and obsession, we, as a church may be so pressurised as to be in grave danger of succumbing to the temptation to resist no longer. These reflections are not the product of fancy, but sobering truths, yet, we are not without hope. Looking beyond the feeble arm of man, and the limited counsels of men and devils, to the infinite power, purpose and grace of the One who delivered dispirited oppressed Israel from the ruthless might of Egypt, we rejoice that He sits king upon the floods and ever shall. So sure are we of the survival and blessing of the true church of God, that like Jeremiah, we would buy the field in Anathoth, even although the Chaldeans are already in possession, and the predicted captivity in sight. Let the enemies vaunt themselves saying, “Aha, even the ancient places are ours in possession” (Ezekiel 36:1); let us face the fact, that the purity and spirituality of the church, once her glory and defence have been largely defaced, yet, let us be assured of better days and ultimate victory. How very dark were the times that serve as a background to our text, but the appointed hour of deliverance had arrived, when, ‘Israel found grace in the sight of the Lord’.
Let us now look more particularly at verse 16 of the chapter.
The doctrine of this text is of relevance to the church of God today. It may be stated briefly thus: That the sanctifying presence of God, in and with His people is the best proof, the most convincing evidence of their professed reception and possession of Divine grace. In more theological terminology, it is simply the affirmation of the truth, that sanctification is the surest sign of redemption or salvation. The visible outworking of grace obtained, and of the reality of the abiding Presence of the infinitely holy God among His people, is to be seen in lives of true practical piety.
Having stated the doctrine of the text, we would now invite your attention to three matters.
- 1 To view the doctrine of the text as eminently exemplified in the life and character of Moses the man of God.
- 2 To examine the confession of Moses, relative to that grace that issues in holiness of heart and life.
- 3 To remark on the nature of the separation effected by the grace of God.
To state a doctrine is one thing; to see it illustrated in the personal day to day life of the individual is quite another. That the preaching of sound doctrine is most important and essential to the life of the church, I trust we will readily concede. That such wholesome doctrine is frequently owned of God, the Holy Spirit, in the awakening and conversion of sinners, and the edification of the saints, none will deny. We rightly place great emphasis on the doctrines of the faith enshrined and systematised so clearly in our Subordinate Standards, yet, if the gracious and sanctifying influence of these doctrines is not in evidence in our lives, the Gospel loses much of its impact and power. The proverb, that ‘an ounce of example is worth a ton of precept’ is applicable here. Indeed, if our understanding and possession of sound doctrine is not transferred into Christian action, it could justly give rise to the charge of hypocrisy: even more serious, it could lead to a situation, where, according to Paul, the Word of God and His doctrine could be blasphemed. Imagine Moses then, speaking with such certainty of the power of God’s presence to sanctify, while he himself acts in such a way as to indicate indifference or hatred to the Truth and Presence of God. That is not what we find in reviewing the life of Moses, but rather the reverse. By the grace of God, he was a living example of his own conviction, that, the most proper, affecting, and God glorifying proof of grace received, was a separated life — a life of high devotion and selfless service to God and man. The propriety of this we ought to perceive, for we too are agreed that the grace of God finds its natural and visible expression in a life of separation from sin, and dedication to God. Up to a point, this has been in a greater or lesser degree our own experience. We too, saved and forgiven by the grace of God have been separated from the world, and devoted to His service, in the grateful consciousness of His protecting and sanctifying influences. So far then the comparison holds good, but if rightly exercised, a study of the life of Moses in contrast to that of our own, may well lead us to call in question the validity of our claim. In his case we are left in no doubt as to his appreciation and awareness of the Divine Presence, with its consequent sanctifying influence upon his whole character. To that fact his writings bear ample and valued testimony. Apart from the honesty of the writer evinced by recording his sin, as well as his labours and trials, we should remember that unlike human biographies, he is writing under Divine Inspiration. He is so breathed upon, so carried along by the Holy Ghost, that there is no error in these writings. Long after Moses died, and was buried by Jehovah, we find the Eternal God in our nature, setting the broad seal of heaven upon the authenticity and infallibility of what Moses had written. In the Gospel of John, chapter 5, verse 45 and 46, we read, “For had ye believed Moses, ye would have believed me for he wrote of me. But if ye believe not his writings how shall ye believe my words?” Noble testimony to the plenary inspiration of the Old Testament Scriptures, but, solemn, solemn words to all those, claiming to be Christ’s followers, while they reject the doctrine that ‘All scripture is given by inspiration of God’ (2nd Timothy 3:16).
The writings of Moses then, breathe the spirit of true devotion to God, and separation from the idolatrous, self-satisfied, self-seeking world. Though not inspired, if we have received grace, our writings too will bear the devotional stamp.
The second evidence of Moses’ conviction regarding the separating power of the grace of God, is to be seen in his readiness to renounce the world, in its most prosperous, promising, and enchanting form. In the Epistle to the Hebrews we read, “By faith Moses when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect unto the recompense of the reward” (Hebrews 11:24-26). That self-denying act was a vivid exhibition of the sanctifying effect of the grace of God. To turn his back deliberately upon such treasures, and set his face as a flint to suffer affliction with the people of God, bespeaks divine and heavenly influence. This same self-denying spirit was much in evidence during the whole span of his life on earth. At a later date in the history of this man of God, we find him confronted with another test of character. We refer to the time, when the Lord, in His holy indignation, made the following proposal to Moses on the Mount. “And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them; and that I may consume them, and I will make of thee a great nation” (Exodus 32:9-12).
What, my friends, is the answer of Moses? It is this: “And Moses besought the Lord his God and said, Lord, why doth thy wrath wax hot against thy people which thou hast brought forth out of the land of Egypt, with great power, and with a stretched out arm? Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains and consume them from the face of the earth? Turn from thy fierce wrath and repent of this evil against thy people” (Exodus 32:9-11).
What concern for the honour and glory of God; what self-less loyalty to a people so prone to idolatry. Here is true nobility of character, here is evidence of the separating, sanctifying power of grace, here is care for others at its zenith, here is true piety, radiant, and glorious. The devout and fervent intercession that follows the self abnegating refusal of the divine proposal, is a further proof of how separated and single-eyed this man of God was. Consider still further the provocation he had already meekly endured at the hands of this querulous nation, and this manifestation of devotion and self-denial becomes all the more impressive and astonishing. See then, how grace, rightly used can sanctify a man, and as you compare yourself with this spiritual giant, see to it, that you bear in mind, that Moses was a man of like passions with ourselves. Forget this, and ere you are aware of what you are doing, you will discourage yourself, and canonise this worthy servant of the Lord. Filled with admiration for this great prophet, and viewing him through the distorted medium of memory, we may fall into a subtle, but God-dishonouring form of that idolatry, that Moses himself detested so strongly, and find yourself in breach of the injunction given by the beloved Apostle to believers. “Little children, keep yourselves from idols. Amen” (1st John 5:21). Or, astonished at the depth of his piety and devotion, you may discourage yourselves and others from expecting to receive the grace that God in His boundless, free, sovereign love, bestowed upon others. Thus, we fall into the sin of limiting the Lord, and forgetting the promised glory and stature of the church, when better days dawn. By all means let us feel ashamed, abased, and grieved in presence of our poverty, lethargy, self-seeking, formality, and worldliness, yet, even if dwarfed by Moses or our fathers, let us not despise the day of small things, but bear in mind that God can give as great grace now, as ever He gave in the past.
Yet another way in which Moses exemplified the doctrine of our text, was by his fidelity to God. Separation from the world entails obedience to God: the disobedient know not the sanctifying influence of grace. Moses verily was faithful in all his house, is the divinely inspired encomium of Paul, in writing to the Hebrews concerning this man with whom the Lord spake face to face, as a man speaketh to his friend. It is required of stewards that they be found faithful, says the same Apostle in another context, and the highest commendation that any man can ever receive is that final word of praise from the judge of all the earth: “Well done, thou good and faithful servant” (Luke 19:17).
In all that he did, and more particularly in relation to the structure of the Tabernacle and the worship of God, Moses served God and the highest interests of the church with unswerving and uncompromising loyalty. All things were made according to the pattern shewed him in the Mount. There was absolutely no desire to alter anything sanctioned and commanded by God. To the minutest detail, every God-given instruction was carried out. Nor was such rigid detailed obedience mechanical; it was rather the recognition of the prerogatives of the Sovereign and Omniscient God of Israel, to dictate what should, and what should not be done or allowed. The price for true fidelity to God he was willing to pay. If it engendered a spirit of hatred and rebellion in the hearts of those who craved for change, and freedom of thought and expression; if it meant going without the camp, or even condemning his own kith and kin, he was not to be moved. He stood fast, willing to bear the reproach of Christ, the One whose coming and glory the Tabernacle depicted in no uncertain way, though by types and shadows. A similar form of fidelity the worthy Reformers of our own beloved land evinced in laying down the regulative principle for divine worship. That is — Nothing but what is commanded by God.
History has proved, and we believe shall continue to verify the wisdom of this principle, although we live in a day when it is common in many quarters to denigrate these men of God. The rise and spread of ritualism, may be traced in great measure to the renunciation of this very principle. Like Moses the Reformers’ fidelity was born of a deep and solemn conviction of the holiness and sovereignty of that God who is a Spirit, and must be worshipped in spirit and in truth; and also of the corrupt, carnal, idolatrous heart of man. What, my friend, do we know of such God centred faithfulness? Remember, fidelity may be marred by a self-seeking spirit, or a lust for power: indeed self assertiveness may be so disguised, as to be mistaken for this grace which is a far, far cry from the spirit and temper of the meekest of men. It is worthy of note, that Moses accepted and acted on the advice of his father-in-law, regarding a proper sharing and distribution of the work of the Lord. Where do we stand brethren?
Further, Moses’ firm conviction of the doctrine of our text was clearly manifested in his yearning for communion with God. Deeply impressed as he was with the importance, variety, and difficulties of his official duties, as leader and prophet, he discharged them in a truly devotional spirit. His manifold activities were not allowed to deaden his soul, and make him forgetful of his own need for personal piety. Against the presence and menace of such a disposition, godly ministers should guard most zealously. When the devotional spirit disappears and the dry professional spirit takes over, we are in real danger. When long familiarity with the preaching and studying of the Word of God tends to impress us less than it did previously, and we perform our duties, very much in a mechanical and perfunctory manner, is it any wonder that sinners are not arrested, nor saints edified? Favoured as Moses was, with ravishing experiences of the divine glory and presence, and richly blessed with spiritual and natural endowments, he did not rest in these. The more he enjoyed of fellowship with God, the more of it he desired. Hear his cry, “Lord I beseech thee, shew me thy glory” (Exodus 33:18).
The facts are clear then. Moses’ life was bound up with the cause of God. God’s honour, and the good of his fellow men by and large took precedence of all selfish interests. Dear brethren, is it truly thus with ourselves, or are we guilty of so aligning our own policies and proposals with the will of God, that all who disagree with us are sure to fall under the awful suspicion of having no regard for the glory of the Eternal? Do our families, our possessions, our comforts, or our own prestige not frequently take precedence of that which we profess to be our paramount concern? Have a care brethren, lest we, for all our vain talk, be weighed in the balances and found wanting.
In plain words then, Moses knew that the secret of spiritual power and usefulness lay in the efficacy of prayer and communion with God. He had seen the glory of God in the bush, and again on Mount Sinai, where his physical needs were so forgotten that he was forty days and forty nights on the Mount with God, and Moses did neither eat bread nor drink water, yet, he expresses the most ardent desires for further manifestations of the divine glory. In contemporary language — what, brethren, of our prayer life? Just where are the men of prayer? Our aversion to secret prayer, and the daily searching of the Word, should only serve to convince us of the efficacy of such God appointed means of grace. Many of our worthy fathers, and mothers too, whose leisure time was much more limited than ours, could truly say, “I have esteemed the words of His mouth more than my necessary food” (Job 23:12). The activity energised by the spirit of prayer and fellowship with God, will, we think, be recognised by the godly. May the Holy Ghost teach us this solemn lesson.
Let us pass onto consider the confession of Moses incorporated in the text, “I and thy people have found grace in thy sight.” The grace mentioned here, no doubt has special reference to Israel’s emancipation from the thrallism of their cruel tyrant, with the subsequent blessings they enjoyed; all of which obliged them to lives of dedication to their gracious deliverer. Now, here we may properly say, is made known the true origin of the church of God, the called out, the separated ones. All that the church of God was, is, and hopes to be hereafter, originated in the gracious, immutable purpose of God from all Eternity. That grace welled up in the Being of God, before any creature in heaven or on earth was created. It is the same power by which sinners are saved alike from the bondage of Satan, and the guilt, pollution, and power of sin. It is particularly free unmerited favour. Yes, friend, it is even more: it is favour extended, not merely to those destitute of all merit, but to such as are positively rebellious and hell-deserving, living under the power of the carnal mind, which is enmity against God, and is not subject to his law, neither indeed can be. Consequently, all boasting is totally excluded. At the same time, grace is special divine favour extended to sinners, and bestowed upon them in such a way as to demonstrate most solemnly and clearly, God’s infinite and unchanging hatred of sin. Grace for all the glorious blessings and favours it secures and lavishes upon believers, never hides the awful truth, that man is by nature under the power of him, who had the power of death, nor does it occlude in any way the terrifying, sobering fact that ‘the wages of sin is death’. God’s amazing grace to vile wretched sinners is holy; the fountain of grace is a fountain of holiness. It’s source and nature being holy, it’s course and design must be of the same character. Therefore we affirm, that the only way by which such gracious love can flow out to perishing sinners, as to its course, is by way of the vicarious atoning death of the Divine Saviour, typified by the blood of the sacrificial victim. By such a channel did it reach Israel in the bondage of Egypt, and the grace displayed in their redemption is, in its essence nature, and purpose, the same as that received by the children of God in every age and generation. When He, by whom came grace and truth, appeared in this world, the disciples could truly say, ‘Out of his fulness have all we received and grace for grace’ (John 1:16). We also read, ‘That God so loved the world that he gave his only begotten son, that whosoever believeth in him should not perish but have everlasting life’ (John 3:16). And again, it is said of the Spirit of grace ‘He shall glorify me: for he shall take of mine, and shew it unto you’ (John 16:14). God then dictated the mode of Israel’s deliverance from thrall, thus shadowing forth, not only the redemption purchased by the Blood of Christ but the great opposition of the enemy, and the obstacles involved in rescuing them from his power. Israel’s redemption was a fruit, as well as a type of the salvation of the church. The great oppressor must be defeated, the principalities and powers which hold sinners captive spiritually, must be vanquished. Satan must be overcome, as surely as Pharaoh, and to accomplish this, Jehovah Jesus our glorious Saviour enters the field of conflict. To the unbelieving and carnally minded Israelite in Egypt, the steps of divine majesty may appear to have been tardy and hardly compatible with the possession and exertion of Omnipotence; so it was, and so often is in the church of God, when place is given to unbelief. There were times too, when to feeble sense, the issue seemed to be in the balance, but it was never really in doubt, not even at the Red Sea, when it seemed as if the enemy would swallow them up. In the riches of His glorious grace, the God of Eternity entered into battle with the powers, policies and gods of Egypt. In this encounter on behalf of the enslaved, He triumphed holily and gloriously, and demonstrated beyond all doubt, the infinite superiority and righteousness of the God of Jeshurun. By a series of devastating strokes, by which the land of Egypt was impoverished, and her strength greatly diminished, the head of leviathan was broken, and given to be meat to them that dwelt in the wilderness. The relentless foe was spoiled and crushed, so that with the fatal blow of the death of the firstborn in Egypt, the hitherto defiant and reluctant foe hastened his captives forth into liberty. Here was an anticipation of that great promise, ‘I will contend with him that contendeth with thee’ (Isaiah 49:25). So it is, and so it shall be in the case of every believer individually, and the church of God collectively, for were it not that the Lion of the Tribe of Judah prevailed over the strong man armed, there would be no salvation for us. Well might we sing with Israel:
“In our low state who on us thought:
For he hath mercy ever
And from our foes our freedom wrought:
For his grace faileth never (Psalm 136:23, 24).
It was undoubtedly such an unequal combat, that we might be ready to ask in our ignorance of the fearful virulence of sin, the dread power of Satan, and other moral issues involved, why God did not crush Egypt’s power without any struggle at all. However, what the Lord did was in accordance with the first promise where a combat was clearly indicated. Further, apart from depths which we cannot penetrate, the event was typical in its nature, and shadowed forth the gracious deliverance of the church. Of one thing we are sure, that the method adopted by Jehovah, fulfilled the high and holy ends for which it was designed, impressed the true Israel with the awful power of sin, and gave them a glimpse of the cost of redemption.
In the light of the context, we must not forget that more than power to crush the enemy was required; by the blood of the slain lamb was grace manifested, and salvation and separation secured. Without going into details, it was absolutely necessary that the lamb without blemish be slain, and the blood sprinkled and applied in the proper way and places, in the obedience of faith. But why the blood of the lamb after such evidence of divine power? Ah, friends, the Israelites must learn that they too deserved to die, as surely as their oppressors. This point foreshadows the basic fact of Redemption by the Blood. There is no salvation for the Israelite, simply on the ground of external privilege or lineage, but this lesson they must learn. The chosen Lamb without spot or blemish, the Lamb of God to whom John the Baptist pointed, must die, and His most precious Blood be sprinkled and applied to our persons if we are to escape the death which we so richly deserve. By the grace of the infinitely holy God, the claims of the Divine Law were met and satisfied in the death of the Saviour. His victory over Satan in the wilderness, and His varied successful encounters with Satan and demons was not sufficient. He must die. He must by the grace of God taste death for every man; He must be led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He opened not His mouth. The incalculable merit of all that He did and suffered in the room of sinners, lay in the infinite dignity of His divine Person. Oh, the marvel of grace to the Israelites, and to the true Israel of God. Deliverance at such a price, set apart, protected, and hovered over at such a cost surely engages them to be the Lord’s. This idea of separation to God, as the fruit of deliverance, is frequently alluded to in the Old, and in the New Testament. The command had rung out & ‘Let my people go that they may serve me’ (Exodus 8:20); and again, ‘For ye are bought with a price: therefore glorify God in your body, and in Spirit, which are God’s’ (1st Cor. 6:20).
Furthermore, it was the grace of the Covenant. In Exodus 2:24 we read, “And God heard their groaning, and God remembered his covenant with Abraham with Isaac and with Jacob”. As far as man was concerned, it was revealed in the first promise, uttered by the way, to the arch-enemy of God’s glory and man’s salvation, in the audience of our first parents after they had fallen. We verily believe that it was made known to our first parents, cordially embraced by Abel and by the patriarchs, but not until the deliverance of Israel was it received on a national scale. The idea of the Covenant should help our finite minds to grasp something of the nature, the mystery, the marvel of grace. As one eminent divine puts it — “The covenant of grace for the redemption of sinners of mankind was concerted and entered into between Jehovah, the eternal Father and His co-eternal Son, as the last Adam, with the approbation of the Holy Spirit, long before it began to be published and offered to them, which directs us to two distinct views of this august contract; first as it is established between God and the Mediator; next as it is exhibited in the Gospel to sinners for their consent. In the former view it was made from Eternity: in the latter it was manifested in time: in that view it is a federal transaction, or covenant properly so called, between Jehovah the Father and His only begotten Son; in this it is a testamentary deed or disposition. That the covenant of grace ought to be taken in this two-fold view, is evident from the terms which the Holy Spirit employs to express the covenant”. This excellent author makes remarks germane to the basic theme of our text, “The spirit of Christ dwelling in his covenant people, may be known to be in them by a spirit of holiness or sanctification in general. The main design of the covenant, next to the glory of Jehovah was that sinners of mankind might be rendered holy. All the lines of the covenant meet in that as their centre. Infinite wisdom and love are gloriously displayed in the making of the covenant; infinite justice in the conditions of it; infinite mercy and grace in the promise; infinite power and faithfulness in the administration of it — but infinite holiness with the most resplendent lustre in every part of it. The Holy Spirit makes a vein of holiness to run through the whole nature and life of those in covenant with God through their thoughts, words, deeds, through their intercourse with God and dealings with men.”
(to be continued)