EGW WritingsExodus 33
Ellen G. White · Page 1 of 2
Read Exodus 33 in the BibleExodus 33:1-17
Conflict and Courage
Face to Face, April 3
CC 99.1
And the Lord spake unto Moses face to face, as a man speaketh unto his friend. Exodus 33:11.CC 99.2
After the transgression of Israel in making the golden calf, Moses again goes to plead with God in behalf of his people.... He has learned from experience that in order to have an influence with the people he must first have power with God. The Lord reads the sincerity and unselfish purpose of the heart of His servant and condescends to commune with this feeble mortal, face to face, as a man speaks with a friend. Moses casts himself and all his burdens fully upon God and freely pours out his soul before Him. The Lord does not reprove His servant, but stoops to listen to his supplications....CC 99.3
The answer comes: “My presence shall go with thee, and I will give thee rest.” But Moses does not feel that he can stop here. He has gained much, but he longs to come still nearer to God, to obtain a stronger assurance of His abiding presence. He has carried the burden of Israel; he has borne an overwhelming weight of responsibility; when the people sinned, he suffered keen remorse, as though he himself were guilty; and now there presses upon his soul a sense of the terrible results should God leave Israel to hardness and impenitence of heart.... Moses presses his petition with such earnestness and fervency that the answer comes: I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.”CC 99.4
Now, indeed, we would expect the prophet to cease pleading; but no, emboldened by his success, he ventures to come still nearer to God, with a holy familiarity which is almost beyond our comprehension. He now makes a request which no human being ever made before: “I beseech thee, show me thy glory.” What a petition to come from finite, mortal man! But is he repulsed? Does God reprove him for presumption? No; we hear the gracious words: “I will make all my goodness pass before thee.” ...CC 99.5
In the history of Moses we may see what intimate communion with God it is man’s privilege to enjoy.3Testimonies for the Church 4:531-533.Exodus 33:1-23
Patriarchs and Prophets
Chapter 28—Idolatry at Sinai
PP 315.1
While Moses was absent it was a time of waiting and suspense to Israel. The people knew that he had ascended the mount with Joshua, and had entered the cloud of thick darkness which could be seen from the plain below, resting on the mountain peak, illuminated from time to time with the lightnings of the divine Presence. They waited eagerly for his return. Accustomed as they had been in Egypt to material representations of deity, it had been hard for them to trust in an invisible being, and they had come to rely upon Moses to sustain their faith. Now he was taken from them. Day after day, week after week passed, and still he did not return. Notwithstanding the cloud was still in view, it seemed to many in the camp that their leader had deserted them, or that he had been consumed by the devouring fire.PP 315.2
During this period of waiting, there was time for them to meditate upon the law of God which they had heard, and to prepare their hearts to receive the further revelations that He might make to them. They had none too much time for this work; and had they been thus seeking a clearer understanding of God’s requirements, and humbling their hearts before Him, they would have been shielded from temptation. But they did not do this, and they soon became careless, inattentive, and lawless. Especially was this the case with the mixed multitude. They were impatient to be on their way to the Land of Promise—the land flowing with milk and honey. It was only on condition of obedience that the goodly land was promised them, but they had lost sight of this. There were some who suggested a return to Egypt, but whether forward to Canaan or backward to Egypt, the masses of the people were determined to wait no longer for Moses.PP 315.3
Feeling their helplessness in the absence of their leader, they returned to their old superstitions. The “mixed multitude” had been the first to indulge murmuring and impatience, and they were the leaders in the apostasy that followed. Among the objects regarded by the Egyptians as symbols of deity was the ox or calf; and it was at the suggestion of those who had practiced this form of idolatry in Egypt that a calf was now made and worshiped. The people desired some image to represent God, and to go before them in the place of Moses. God had given no manner of similitude of Himself, and He had prohibited any material representation for such a purpose. The mighty miracles in Egypt and at the Red Sea were designed to establish faith in Him as the invisible, all-powerful Helper of Israel, the only true God. And the desire for some visible manifestation of His presence had been granted in the pillar of cloud and of fire that guided their hosts, and in the revealing of His glory upon Mount Sinai. But with the cloud of the Presence still before them, they turned back in their hearts to the idolatry of Egypt, and represented the glory of the invisible God by the similitude of an ox!PP 316.1
In the absence of Moses, the judicial authority had been delegated to Aaron, and a vast crowd gathered about his tent, with the demand, “Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.” [See Appendix, note 4.] The cloud, they said, that had heretofore led them, now rested permanently upon the mount; it would no longer direct their travels. They must have an image in its place; and if, as had been suggested, they should decide to return to Egypt, they would find favor with the Egyptians by bearing this image before them and acknowledging it as their god.PP 316.2
Such a crisis demanded a man of firmness, decision, and unflinching courage; one who held the honor of God above popular favor, personal safety, or life itself. But the present leader of Israel was not of this character. Aaron feebly remonstrated with the people, but his wavering and timidity at the critical moment only rendered them the more determined. The tumult increased. A blind, unreasoning frenzy seemed to take possession of the multitude. There were some who remained true to their covenant with God, but the greater part of the people joined in the apostasy. A few who ventured to denounce the proposed image making as idolatry, were set upon and roughly treated, and in the confusion and excitement they finally lost their lives.PP 317.1
Aaron feared for his own safety; and instead of nobly standing up for the honor of God, he yielded to the demands of the multitude. His first act was to direct that the golden earrings be collected from all the people and brought to him, hoping that pride would lead them to refuse such a sacrifice. But they willingly yielded up their ornaments; and from these he made a molten calf, in imitation of the gods of Egypt. The people proclaimed, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And Aaron basely permitted this insult to Jehovah. He did more. Seeing with what satisfaction the golden god was received, he built an altar before it, and made proclamation, “Tomorrow is a feast to the Lord.” The announcement was heralded by trumpeters from company to company throughout the camp. “And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink and rose up to play.” Under the pretense of holding “a feast to the Lord,” they gave themselves up to gluttony and licentious reveling.PP 317.2
How often, in our own day, is the love of pleasure disguised by a “form of godliness”! A religion that permits men, while observing the rites of worship, to devote themselves to selfish or sensual gratification, is as pleasing to the multitudes now as in the days of Israel. And there are still pliant Aarons, who, while holding positions of authority in the church, will yield to the desires of the unconsecrated, and thus encourage them in sin.PP 317.3
Only a few days had passed since the Hebrews had made a solemn covenant with God to obey His voice. They had stood trembling with terror before the mount, listening to the words of the Lord, “Thou shalt have no other gods before Me.” The glory of God still hovered above Sinai in the sight of the congregation; but they turned away, and asked for other gods. “They made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox.” Psalm 106:19, 20. How could greater ingratitude have been shown, or more daring insult offered, to Him who had revealed Himself to them as a tender father and an all-powerful king!PP 317.4
Moses in the mount was warned of the apostasy in the camp and was directed to return without delay. “Go, get thee down,” were the words of God; “thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them. They have made them a molten calf, and have worshiped it.” God might have checked the movement at the outset; but He suffered it to come to this height that He might teach all a lesson in His punishment of treason and apostasy.PP 318.1
God’s covenant with His people had been disannulled, and He declared to Moses, “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.” The people of Israel, especially the mixed multitude, would be constantly disposed to rebel against God. They would also murmur against their leader, and would grieve him by their unbelief and stubbornness, and it would be a laborious and soul-trying work to lead them through to the Promised Land. Their sins had already forfeited the favor of God, and justice called for their destruction. The Lord therefore proposed to destroy them, and make of Moses a mighty nation.PP 318.2
“Let Me alone, ... that I may consume them,” were the words of God. If God had purposed to destroy Israel, who could plead for them? How few but would have left the sinners to their fate! How few but would have gladly exchanged a lot of toil and burden and sacrifice, repaid with ingratitude and murmuring, for a position of ease and honor, when it was God Himself that offered the release.PP 318.3
But Moses discerned ground for hope where there appeared only discouragement and wrath. The words of God, “Let Me alone,” he understood not to forbid but to encourage intercession, implying that nothing but the prayers of Moses could save Israel, but that if thus entreated, God would spare His people. He “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 mighty hand?”PP 318.4
God had signified that He disowned His people. He had spoken of them to Moses as “thy people, which thou broughtest out of Egypt.” But Moses humbly disclaimed the leadership of Israel. They were not his, but God’s—“Thy people, which Thou has brought forth ... with great power, and with a mighty hand. Wherefore,” he urged, “should the Egyptians speak, and say, For mischief did He bring them out, to slay them in the mountains, and to consume them from the face of the earth?”PP 319.1
During the few months since Israel left Egypt, the report of their wonderful deliverance had spread to all the surrounding nations. Fear and terrible foreboding rested upon the heathen. All were watching to see what the God of Israel would do for His people. Should they now be destroyed, their enemies would triumph, and God would be dishonored. The Egyptians would claim that their accusations were true—instead of leading His people into the wilderness to sacrifice, He had caused them to be sacrificed. They would not consider the sins of Israel; the destruction of the people whom He had so signally honored, would bring reproach upon His name. How great the responsibility resting upon those whom God has highly honored, to make His name a praise in the earth! With what care should they guard against committing sin, to call down His judgments and cause His name to be reproached by the ungodly!PP 319.2
As Moses interceded for Israel, his timidity was lost in his deep interest and love for those for whom he had, in the hands of God, been the means of doing so much. The Lord listened to his pleadings, and granted his unselfish prayer. God had proved His servant; He had tested his faithfulness and his love for that erring, ungrateful people, and nobly had Moses endured the trial. His interest in Israel sprang from no selfish motive. The prosperity of God’s chosen people was dearer to him than personal honor, dearer than the privilege of becoming the father of a mighty nation. God was pleased with his faithfulness, his simplicity of heart, and his integrity, and He committed to him, as a faithful shepherd, the great charge of leading Israel to the Promised Land.PP 319.3
As Moses and Joshua came down from the mount, the former bearing the “tables of the testimony,” they heard the shouts and outcries of the excited multitude, evidently in a state of wild uproar. To Joshua the soldier, the first thought was of an attack from their enemies. “There is a noise of war in the camp,” he said. But Moses judged more truly the nature of the commotion. The sound was not that of combat, but of revelry. “It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear.”PP 320.1
As they drew near the encampment, they beheld the people shouting and dancing around their idol. It was a scene of heathen riot, an imitation of the idolatrous feasts of Egypt; but how unlike the solemn and reverent worship of God! Moses was overwhelmed. He had just come from the presence of God’s glory, and though he had been warned of what was taking place, he was unprepared for that dreadful exhibition of the degradation of Israel. His anger was hot. To show his abhorrence of their crime, he threw down the tables of stone, and they were broken in the sight of all the people, thus signifying that as they had broken their covenant with God, so God had broken His covenant with them.PP 320.2
Entering the camp, Moses passed through the crowds of revelers, and seizing upon the idol, cast it into the fire. He afterward ground it to powder, and having strewed it upon the stream that descended from the mount, he made the people drink of it. Thus was shown the utter worthlessness of the god which they had been worshiping.PP 320.3
The great leader summoned his guilty brother and sternly demanded, “What did this people unto thee, that thou hast brought so great a sin upon them?” Aaron endeavored to shield himself by relating the clamors of the people; that if he had not complied with their wishes, he would have been put to death. “Let not the anger of my lord wax hot,” he said; “thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.” He would lead Moses to believe that a miracle had been wrought—that the gold had been cast into the fire, and by supernatural power changed to a calf. But his excuses and prevarications were of no avail. He was justly dealt with as the chief offender.PP 320.4
The fact that Aaron had been blessed and honored so far above the people was what made his sin so heinous. It was Aaron “the saint of the Lord” (Psalm 106:16), that had made the idol and announced the feast. It was he who had been appointed as spokesman for Moses, and concerning whom God Himself had testified, “I know that he can speak well” (Exodus 4:14), that had failed to check the idolaters in their heaven-daring purpose. He by whom God had wrought in bringing judgments both upon the Egyptians and upon their gods, had heard unmoved the proclamation before the molten image, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” It was he who had been with Moses on the mount, and had there beheld the glory of the Lord, who had seen that in the manifestation of that glory there was nothing of which an image could be made—it was he who had changed that glory into the similitude of an ox. He to whom God had committed the government of the people in the absence of Moses, was found sanctioning their rebellion. “The Lord was very angry with Aaron to have destroyed him.” Deuteronomy 9:20. But in answer to the earnest intercession of Moses, his life was spared; and in penitence and humiliation for his great sin, he was restored to the favor of God.PP 323.1
If Aaron had had courage to stand for the right, irrespective of consequences, he could have prevented that apostasy. If he had unswervingly maintained his own allegiance to God, if he had cited the people to the perils of Sinai, and had reminded them of their solemn covenant with God to obey His law, the evil would have been checked. But his compliance with the desires of the people and the calm assurance with which he proceeded to carry out their plans, emboldened them to go to greater lengths in sin than had before entered their minds.PP 323.2
When Moses, on returning to the camp, confronted the rebels, his severe rebukes and the indignation he displayed in breaking the sacred tables of the law were contrasted by the people with his brother’s pleasant speech and dignified demeanor, and their sympathies were with Aaron. To justify himself, Aaron endeavored to make the people responsible for his weakness in yielding to their demand; but notwithstanding this, they were filled with admiration of his gentleness and patience. But God seeth not as man sees. Aaron’s yielding spirit and his desire to please had blinded his eyes to the enormity of the crime he was sanctioning. His course in giving his influence to sin in Israel cost the life of thousands. In what contrast with this was the course of Moses, who, while faithfully executing God’s judgments, showed that the welfare of Israel was dearer to him than prosperity or honor or life.PP 323.3
Of all the sins that God will punish, none are more grievous in His sight than those that encourage others to do evil. God would have His servants prove their loyalty by faithfully rebuking transgression, however painful the act may be. Those who are honored with a divine commission are not to be weak, pliant time-servers. They are not to aim at self-exaltation, or to shun disagreeable duties, but to perform God’s work with unswerving fidelity.PP 324.1
Though God had granted the prayer of Moses in sparing Israel from destruction, their apostasy was to be signally punished. The lawlessness and insubordination into which Aaron had permitted them to fall, if not speedily crushed, would run riot in wickedness, and would involve the nation in irretrievable ruin. By terrible severity the evil must be put away. Standing in the gate of the camp, Moses called to the people, “Who is on the Lord’s side? let him come unto me.” Those who had not joined in the apostasy were to take their position at the right of Moses; those who were guilty but repentant, at the left. The command was obeyed. It was found that the tribe of Levi had taken no part in the idolatrous worship. From among other tribes there were great numbers who, although they had sinned, now signified their repentance. But a large company, mostly of the mixed multitude that instigated the making of the calf, stubbornly persisted in their rebellion. In the name of “the Lord God of Israel,” Moses now commanded those upon his right hand, who had kept themselves clear of idolatry, to gird on their swords and slay all who persisted in rebellion. “And there fell of the people that day about three thousand men.” Without regard to position, kindred, or friendship, the ringleaders in wickedness were cut off; but all who repented and humbled themselves were spared.PP 324.2
Those who performed this terrible work of judgment were acting by divine authority, executing the sentence of the King of heaven. Men are to beware how they, in their human blindness, judge and condemn their fellow men; but when God commands them to execute His sentence upon iniquity, He is to be obeyed. Those who performed this painful act, thus manifested their abhorrence of rebellion and idolatry, and consecrated themselves more fully to the service of the true God. The Lord honored their faithfulness by bestowing special distinction upon the tribe of Levi.PP 324.3
The Israelites had been guilty of treason, and that against a King who had loaded them with benefits and whose authority they had voluntarily pledged themselves to obey. That the divine government might be maintained justice must be visited upon the traitors. Yet even here God’s mercy was displayed. While He maintained His law, He granted freedom of choice and opportunity for repentance to all. Only those were cut off who persisted in rebellion.PP 325.1
It was necessary that this sin should be punished, as a testimony to surrounding nations of God’s displeasure against idolatry. By executing justice upon the guilty, Moses, as God’s instrument, must leave on record a solemn and public protest against their crime. As the Israelites should hereafter condemn the idolatry of the neighboring tribes, their enemies would throw back upon them the charge that the people who claimed Jehovah as their God had made a calf and worshiped it in Horeb. Then though compelled to acknowledge the disgraceful truth, Israel could point to the terrible fate of the transgressors, as evidence that their sin had not been sanctioned or excused.PP 325.2
Love no less than justice demanded that for this sin judgment should be inflicted. God is the guardian as well as the sovereign of His people. He cuts off those who are determined upon rebellion, that they may not lead others to ruin. In sparing the life of Cain, God had demonstrated to the universe what would be the result of permitting sin to go unpunished. The influence exerted upon his descendants by his life and teaching led to the state of corruption that demanded the destruction of the whole world by a flood. The history of the antediluvians testifies that long life is not a blessing to the sinner; God’s great forbearance did not repress their wickedness. The longer men lived, the more corrupt they became.PP 325.3
So with the apostasy at Sinai. Unless punishment had been speedily visited upon transgression, the same results would again have been seen. The earth would have become as corrupt as in the days of Noah. Had these transgressors been spared, evils would have followed, greater than resulted from sparing the life of Cain. It was the mercy of God that thousands should suffer, to prevent the necessity of visiting judgments upon millions. In order to save the many, He must punish the few. Furthermore, as the people had cast off their allegiance to God, they had forfeited the divine protection, and, deprived of their defense, the whole nation was exposed to the power of their enemies. Had not the evil been promptly put away, they would soon have fallen a prey to their numerous and powerful foes. It was necessary for the good of Israel, and also as a lesson to all succeeding generations, that crime should be promptly punished. And it was no less a mercy to the sinners themselves that they should be cut short in their evil course. Had their life been spared, the same spirit that led them to rebel against God would have been manifested in hatred and strife among themselves, and they would eventually have destroyed one another. It was in love to the world, in love to Israel, and even to the transgressors, that crime was punished with swift and terrible severity.PP 326.1
As the people were roused to see the enormity of their guilt, terror pervaded the entire encampment. It was feared that every offender was to be cut off. Pitying their distress, Moses promised to plead once more with God for them.PP 326.2
“Ye have sinned a great sin,” he said, “and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.” He went, and in his confession before God he said, “Oh, this people have sinned a great sin, and have made them gods of gold. Yet now if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.” The answer was, “Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people into the place of which I have spoken unto thee: behold, Mine Angel shall go before thee: nevertheless, in the day when I visit, I will visit their sin upon them.”PP 326.3
In the prayer of Moses our minds are directed to the heavenly records in which the names of all men are inscribed, and their deeds, whether good or evil, are faithfully registered. The book of life contains the names of all who have ever entered the service of God. If any of these depart from Him, and by stubborn persistence in sin become finally hardened against the influences of His Holy Spirit, their names will in the judgment be blotted from the book of life, and they themselves will be devoted to destruction. Moses realized how dreadful would be the fate of the sinner; yet if the people of Israel were to be rejected by the Lord, he desired his name to be blotted out with theirs; he could not endure to see the judgments of God fall upon those who had been so graciously delivered. The intercession of Moses in behalf of Israel illustrates the mediation of Christ for sinful men. But the Lord did not permit Moses to bear, as did Christ, the guilt of the transgressor. “Whosoever hath sinned against Me,” He said, “him will I blot out of My book.”PP 327.1
In deep sadness the people had buried their dead. Three thousand had fallen by the sword; a plague had soon after broken out in the encampment; and now the message came to them that the divine Presence would no longer accompany them in their journeyings. Jehovah had declared, “I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.” And the command was given, “Put off thy ornaments from thee, that I may know what to do unto thee.” Now there was mourning throughout the encampment. In penitence and humiliation “the children of Israel stripped themselves of their ornaments by the mount Horeb.”PP 327.2
By the divine direction the tent that had served as a temporary place of worship was removed “afar off from the camp.” This was still further evidence that God had withdrawn His presence from them. He would reveal Himself to Moses, but not to such a people. The rebuke was keenly felt, and to the conscience-smitten multitudes it seemed a foreboding of greater calamity. Had not the Lord separated Moses from the camp that He might utterly destroy them? But they were not left without hope. The tent was pitched without the encampment, but Moses called it “the tabernacle of the congregation.” All who were truly penitent, and desired to return to the Lord, were directed to repair thither to confess their sins and seek His mercy. When they returned to their tents Moses entered the tabernacle. With agonizing interest the people watched for some token that his intercessions in their behalf were accepted. If God should condescend to meet with him, they might hope that they were not to be utterly consumed. When the cloudy pillar descended, and stood at the entrance of the tabernacle, the people wept for joy, and they “rose up and worshiped, every man in his tent door.”PP 327.3
Moses knew well the perversity and blindness of those who were placed under his care; he knew the difficulties with which he must contend. But he had learned that in order to prevail with the people, he must have help from God. He pleaded for a clearer revelation of God’s will and for an assurance of His presence: “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. 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.”PP 328.1
The answer was, “My presence shall go with thee, and I will give thee rest.” But Moses was not yet satisfied. There pressed upon his soul a sense of the terrible results should God leave Israel to hardness and impenitence. He could not endure that his interests should be separated from those of his brethren, and he prayed that the favor of God might be restored to His people, and that the token of His presence might continue to direct their journeyings: “If Thy presence go not with me, carry us not up hence. 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.”PP 328.2
And the Lord said, “I will do this thing also that thou hast spoken: for thou hast found grace in My sight, and I know thee by name.” Still the prophet did not cease pleading. Every prayer had been answered, but he thirsted for greater tokens of God’s favor. He now made a request that no human being had ever made before: “I beseech Thee, show me Thy glory.”PP 328.3
God did not rebuke his request as presumptuous; but the gracious words were spoken, “I will make all My goodness pass before thee.” The unveiled glory of God, no man in this mortal state can look upon and live; but Moses was assured that he should behold as much of the divine glory as he could endure. Again he was summoned to the mountain summit; then the hand that made the world, that hand that “removeth the mountains, and they know not” (Job 9:5), took this creature of the dust, this mighty man of faith, and placed him in a cleft of the rock, while the glory of God and all His goodness passed before him.PP 328.4
This experience—above all else the promise that the divine Presence would attend him—was to Moses an assurance of success in the work before him; and he counted it of infinitely greater worth than all the learning of Egypt or all his attainments as a statesman or a military leader. No earthly power or skill or learning can supply the place of God’s abiding presence.PP 329.1
To the transgressor it is a fearful thing to fall into the hands of the living God; but Moses stood alone in the presence of the Eternal One, and he was not afraid; for his soul was in harmony with the will of his Maker. Says the psalmist, “If I regard iniquity in my heart, the Lord will not hear me.” Psalm 66:18. But “the secret of the Lord is with them that fear Him; and He will show them His covenant.” Psalm 25:14.PP 329.2
The Deity proclaimed Himself, “The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.”PP 329.3
“Moses made haste, and bowed his head toward the earth, and worshiped.” Again he entreated that God would pardon the iniquity of His people, and take them for His inheritance. His prayer was granted. The Lord graciously promised to renew His favor to Israel, and in their behalf to do marvels such as had not been done “in all the earth, nor in any nation.”PP 329.4
Forty days and nights Moses remained in the mount; and during all this time, as at the first, he was miraculously sustained. No man had been permitted to go up with him, nor during the time of his absence were any to approach the mount. At God’s command he had prepared two tables of stone, and had taken them with him to the summit; and again the Lord “wrote upon the tables the words of the covenant, the Ten Commandments.” [See Appendix, note 5.]PP 329.5
During that long time spent in communion with God, the face of Moses had reflected the glory of the divine Presence; unknown to himself his face shone with a dazzling light when he descended from the mountain. Such a light illumined the countenance of Stephen when brought before his judges; “and all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.” Acts 6:15. Aaron as well as the people shrank away from Moses, and “they were afraid to come nigh him.” Seeing their confusion and terror, but ignorant of the cause, he urged them to come near. He held out to them the pledge of God’s reconciliation, and assured them of His restored favor. They perceived in his voice nothing but love and entreaty, and at last one ventured to approach him. Too awed to speak, he silently pointed to the countenance of Moses, and then toward heaven. The great leader understood his meaning. In their conscious guilt, feeling themselves still under the divine displeasure, they could not endure the heavenly light, which, had they been obedient to God, would have filled them with joy. There is fear in guilt. The soul that is free from sin will not wish to hide from the light of heaven.PP 330.1
Moses had much to communicate to them; and compassionating their fear, he put a veil upon his face, and continued to do so thereafter whenever he returned to the camp from communion with God.PP 330.2
By this brightness God designed to impress upon Israel the sacred, exalted character of His law, and the glory of the gospel revealed through Christ. While Moses was in the mount, God presented to him, not only the tables of the law, but also the plan of salvation. He saw that the sacrifice of Christ was prefigured by all the types and symbols of the Jewish age; and it was the heavenly light streaming from Calvary, no less than the glory of the law of God, that shed such a radiance upon the face of Moses. That divine illumination symbolized the glory of the dispensation of which Moses was the visible mediator, a representative of the one true Intercessor.PP 330.3
The glory reflected in the countenance of Moses illustrates the blessings to be received by God’s commandment-keeping people through the mediation of Christ. It testifies that the closer our communion with God, and the clearer our knowledge of His requirements, the more fully shall we be conformed to the divine image, and the more readily do we become partakers of the divine nature.PP 330.4
Moses was a type of Christ. As Israel’s intercessor veiled his countenance, because the people could not endure to look upon its glory, so Christ, the divine Mediator, veiled His divinity with humanity when He came to earth. Had He come clothed with the brightness of heaven, He could not have found access to men in their sinful state. They could not have endured the glory of His presence. Therefore He humbled Himself, and was made “in the likeness of sinful flesh” (Romans 8:3), that He might reach the fallen race, and lift them up.From Eternity Past
Chapter 28—Israel Worships a Golden Calf
EP 219.1
While Moses was absent, it was a time of waiting and suspense to Israel. The people waited eagerly for his return. Accustomed in Egypt to material representations of deity, it had been hard for them to trust in an invisible being. They had come to rely upon Moses to sustain their faith. Now he was taken from them. Week after week passed, and still he did not return. It seemed to many in the camp that their leader had deserted them or that he had been consumed by the devouring fire.EP 219.2
During this period of waiting, there was time to meditate upon the law of God which they had heard, and to prepare their hearts to receive further revelations that He might make to them. Had they been seeking a clearer understanding of God’s requirements and humbling their hearts before Him, they would have been shielded from temptation. But they soon became careless, inattentive, and lawless, especially the “mixed multitude.” They were impatient to be on their way to the land flowing with milk and honey. It was only on condition of obedience that the goodly land was promised them; but they had lost sight of this. Some suggested a return to Egypt; but whether forward to Canaan or backward to Egypt, the masses were determined to wait no longer for Moses.EP 219.3
The “mixed multitude” had been the first to indulge murmuring and impatience and were the leaders in apostasy. Among the objects regarded by the Egyptians as symbols of deity was the ox or calf. At the suggestion of those who had practiced idolatry in Egypt, a calf was now made and worshiped. The people desired some image to represent God and to go before them in the place of Moses. The mighty miracles in Egypt and at the Red Sea were designed to establish faith in God as the invisible, all-powerful Helper of Israel. The desire for some visible manifestation of His presence had been granted in the pillar of cloud and of fire, and in the revealing of His glory upon Mount Sinai. But with the cloud of the Presence still before them, they turned back in their hearts to the idolatry of Egypt.EP 220.1
The judicial authority had been delegated to Aaron, and a vast crowd gathered about his tent. The cloud, they said, now rested permanently upon the mount; it would no longer direct their travels. They must have an image in its place; and if, as had been suggested, they should return to Egypt, they would find favor with the Egyptians by bearing this image before them as their god. (See Appendix, Note 3.)EP 220.2
Aaron feebly remonstrated with the people, but his wavering and timidity at the critical moment rendered them the more determined. A blind, unreasoning frenzy seemed to possess the multitude. Some remained true to their covenant with God; but the greater part joined in the apostasy. A few who ventured to denounce the proposed image making as idolatry were set upon and finally lost their lives.EP 220.3
Aaron feared for his own safety, and instead of nobly standing up for the honor of God, he yielded to the demands of the multitude. They willingly yielded up their ornaments, and from these he made a molten calf in imitation of the gods of Egypt.EP 220.4
The people proclaimed, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And Aaron basely permitted this insult to Jehovah. He did more. Seeing with what satisfaction the golden god was received, he built an altar before it and made proclamation, “Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat ... and rose up to play.” They gave themselves up to gluttony and licentious reveling.EP 221.1
A religion that permits men to devote themselves to selfish or sensual gratification is as pleasing to the multitudes now as in the days of Israel. There are still pliant Aarons in the church who will yield to the desires of the unconsecrated, and thus encourage them in sin.EP 221.3
Moses in the mount was warned of the apostasy in the camp. “Go, get thee down,” were the words of God; “thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them.”EP 221.4
God’s covenant with His people had been disannulled, and He declared to Moses, “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.” The people of Israel, especially the “mixed multitude,” would be constantly disposed to rebel against God, murmur against their leader, and grieve him by their unbelief and stubbornness. Their sins had already forfeited the favor of God.EP 221.5
If God had purposed to destroy Israel, who could plead for them? But Moses discerned ground for hope where there appeared only discouragement and wrath. The words of God, “Let Me alone,” he understood not to forbid but to encourage intercession; if entreated, God would spare His people.EP 222.1
God had signified that He disowned His people. He had spoken of them to Moses as “thy people, which thou broughtest out of Egypt.” But Moses disclaimed the leadership of Israel. They were not his, but God’s—“Thy people, which Thou hast brought forth ... with great power, and with a mighty hand. Wherefore,” Moses urged, “should the Egyptians speak, and say, For mischief did He bring them out, to slay them in the mountains?”EP 222.2
During the few months since Israel left Egypt, the report of their wonderful deliverance had spread to all surrounding nations. Terrible foreboding rested upon the heathen. All were watching to see what the God of Israel would do for His people. Should they now be destroyed, their enemies would triumph. The Egyptians would claim that their accusations were true—instead of leading His people into the wilderness to sacrifice, He had caused them to be sacrificed. The destruction of the people whom He had honored would bring reproach upon His name. How great the responsibility resting upon those whom God has highly honored, to make His name a praise in the earth!EP 222.3
As Moses interceded for Israel, the Lord listened to his pleadings and granted his unselfish prayer. God had proved his love for that ungrateful people, and nobly had Moses endured the trial. The prosperity of God’s people was dearer to him than becoming the father of a mighty nation. God was pleased with his faithfulness and integrity, and committed to him the great charge of leading Israel to the Promised Land.EP 222.4
As Moses and Joshua came down from the mount and drew near the encampment, they beheld the people shouting and dancing around their idol—a scene of heathen riot, an imitation of the idolatrous feasts of Egypt. How unlike the solemn and reverent worship of God! Moses was overwhelmed. He had just come from the presence of God’s glory, and he was unprepared for that dreadful exhibition of the degradation of Israel. To show his abhorrence of their crime, he threw down the tables of stone, and they were broken in the sight of all the people, signifying that as they had broken their covenant with God, so God had broken His covenant with them.EP 223.1
Seizing the idol, Moses cast it into the fire. He afterward ground it to powder and strewed it upon the stream that descended from the mount. Thus was shown the utter worthlessness of the god which they had been worshiping.EP 223.2
The great leader summoned his guilty brother. Aaron endeavored to shield himself by relating the clamors of the people, that if he had not complied with their wishes he would have been put to death. “They said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.” He would lead Moses to believe that a miracle had been wrought, that the gold by supernatural power changed to a calf. But his excuses were of no avail. He was justly dealt with as the chief offender.EP 224.1
If Aaron had had courage to stand for the right, he could have prevented that apostasy. If he had unswervingly maintained his own allegiance to God and had reminded the people of their solemn covenant with God, the evil would have been checked. But his compliance emboldened them to go to greater lengths in sin than had before entered their minds.EP 224.2
To justify himself, Aaron endeavored to make the people responsible for his weakness in yielding to their demand; but notwithstanding this, they were filled with admiration of his gentleness and patience. But Aaron’s yielding spirit and desire to please had blinded his eyes to the enormity of the crime he was sanctioning. His course cost the life of thousands. In contrast was the course of Moses. While faithfully executing God’s judgments, he showed that the welfare of Israel was dearer to him than prosperity, honor, or life.EP 224.3
God would have His servants prove their loyalty by faithfully rebuking transgression, however painful that act may be. Those who are honored with a divine commission are not to aim at self-exaltation or shun disagreeable duties, but to perform God’s work with unswerving fidelity.EP 224.4
The insubordination which Aaron had permitted, if not speedily crushed, would run riot in wickedness and involve the nation in ruin. By terrible severity the evil must be put away. Moses called to the people, “Who is on the Lord’s side? let him come unto me.” Those who had not joined the apostasy were to take their position at the right; those who were guilty but repentant, at the left. It was found that the tribe of Levi had taken no part in the idolatrous worship. From among other tribes there were great numbers who now signified their repentance. But a large company, mostly the “mixed multitude,” persisted in their rebellion. In the name of “the Lord God of Israel,” Moses now commanded those who had kept themselves clear of idolatry to gird on their swords and slay all who persisted in rebellion. “And there fell of the people that day about three thousand men.” The ringleaders in wickedness were cut off, but all who repented were spared.EP 225.1
Men are to beware how they judge and condemn their fellowmen; but when God commands them to execute His sentence upon iniquity, He is to be obeyed. Those who performed this painful act thus manifested their abhorrence of rebellion and idolatry. The Lord honored their faithfulness by bestowing special distinction upon the tribe of Levi.EP 225.2
That the divine government might be maintained, justice must be visited upon the traitors. Yet even here God’s mercy was displayed: He granted freedom of choice and opportunity for repentance to all. Only those were cut off who persisted in rebellion.EP 225.3
It was necessary that this sin should be punished as a testimony to surrounding nations of God’s displeasure against idolatry. As the Israelites would hereafter condemn idolatry, their enemies would throw back the charge that the people who claimed Jehovah as their God had made a calf and worshiped it in Horeb. Though compelled to acknowledge the disgraceful truth, Israel could point to the terrible fate of the transgressors as evidence that their sin had not been excused.EP 225.4
Love no less than justice demanded that judgment be inflicted. God cuts off those who are determined upon rebellion, that they may not lead others to ruin. In sparing the life of Cain, God had demonstrated the result of permitting sin to go unpunished. His life and teaching led to the state of corruption that demanded the destruction of the whole world by a flood. The history of the antediluvians testifies that God’s great forbearance did not repress their wickedness.EP 226.1
So at Sinai. Unless punishment had been speedily visited upon transgression, the same results would again have been seen. The earth would have become as corrupt as in the days of Noah. Evils would have followed, greater than resulted from sparing the life of Cain. It was the mercy of God that thousands should suffer, to prevent the necessity of visiting judgments upon millions. To save the many He must punish the few.EP 226.2
Furthermore, as the people had forfeited divine protection, the whole nation was exposed to the power of their enemies. They would soon have fallen prey to their numerous and powerful foes. It was necessary for the good of Israel that crime should be promptly punished.EP 226.3
And it was no less a mercy to the sinners themselves that they should be cut short in their evil course. Had their lives been spared, the same spirit that led them to rebel against God would have been manifested in hatred and strife among themselves. They would eventually have destroyed one another.EP 226.4
As the people were roused to see the enormity of their guilt, it was feared that every offender was to be cut off. Moses promised to plead once more with God for them.EP 226.5
“Ye have sinned a great sin,” he said, “and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.” In his confession before God he said, “Oh, this people have sinned a great sin, and have made them gods of gold. Yet now if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.”EP 226.6
In the prayer of Moses, our minds are directed to the heavenly records in which the names of all men are inscribed, and their deeds, good or evil, are registered. The book of life contains the names of all who have entered the service of God. If any of these by stubborn persistence in sin become finally hardened against His Holy Spirit, their names will in the judgment be blotted from the book of life.EP 227.1
If the people of Israel were to be rejected by the Lord, Moses desired his name to be blotted out with theirs; he could not endure to see the judgments of God fall upon those who had been graciously delivered. The intercession of Moses in behalf of Israel illustrates the mediation of Christ for sinful men. But the Lord did not permit Moses to bear, as did Christ, the guilt of the transgressor. “Whosoever hath sinned against Me,” He said, “him will I blot out of My book.”EP 227.2
In deep sadness the people buried their dead. Three thousand had fallen by the sword; a plague had soon after broken out in the encampment; and now the message came to them that the divine Presence would no longer accompany them in their journeyings: “I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.” And the command was given, “put off thy ornaments from thee, that I may know what to do unto thee.” In penitence and humiliation, “the children of Israel stripped themselves of their ornaments by the mount Horeb.”EP 227.3
By divine direction, the tent that had served as a temporary place of worship was removed “afar off from the camp.” This was further evidence that God had withdrawn His presence from them. The rebuke was keenly felt, and to the conscience-smitten multitudes it seemed a foreboding of greater calamity.EP 227.4
But they were not left without hope. The tent was pitched without the encampment, but Moses called it “the tabernacle of the congregation.” All who were truly penitent and desired to return to the Lord were directed to repair thither to confess their sins and seek His mercy. When they returned to their tents, Moses entered the tabernacle. The people watched for some token that his intercessions in their behalf were accepted. When the cloudy pillar descended and stood at the entrance of the tabernacle, the people wept for joy, and they “rose up and worshiped, every man in his tent door.”EP 228.1
Moses had learned that in order to prevail with the people, he must have help from God. He pleaded for an assurance of God’s presence: “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.”EP 228.2
The answer was, “My presence shall go with thee, and I will give thee rest.” But Moses was not yet satisfied. He prayed that the favor of God might be restored to His people and that the token of His presence might continue to direct their journeyings: “If Thy presence go not with me, carry us not up hence. 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?”EP 228.3
And the Lord said, “I will do this thing also that thou hast spoken: for thou hast found grace in My sight, and I know thee.” Still the prophet did not cease pleading. He now made a request that no human being had ever made before: “I beseech Thee, show me Thy glory.”EP 228.5
This experience was to Moses an assurance which he counted of infinitely greater worth than all the learning of Egypt or all his attainments as a statesman or military leader. No earthly power or skill of learning can supply the place of God’s abiding presence.EP 229.2
The Deity proclaimed Himself, “The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.”EP 229.3
“Moses made haste, and bowed his head toward the earth, and worshiped.” The Lord graciously promised to renew His favor to Israel and to do marvels such as had not been done “in all the earth, nor in any nation.” During all this time, as at the first, Moses was miraculously sustained. At God’s command he had prepared two tables of stone and had taken them with him to the summit; and again the Lord “wrote upon the tables the words of the covenant, the Ten Commandments.” (See Appendix, Note 4.)EP 229.4
Moses’ face shone with a dazzling light when he descended from the mountain. Aaron as well as the people “were afraid to come nigh him.” Seeing their terror, he held out to them the pledge of God’s reconciliation. They perceived in his voice nothing but love and entreaty, and at last one ventured to approach him. Too awed to speak, he silently pointed to the countenance of Moses and then toward heaven. The great leader understood his meaning. In their conscious guilt, they could not endure the heavenly light which, had they been obedient to God, would have filled them with joy.EP 229.5
Moses put a veil upon his face and continued to do so thereafter whenever he returned to the camp from communion with God.EP 230.1
By this brightness, God designed to impress upon Israel the exalted character of His law and the glory of the gospel revealed through Christ. While Moses was in the mount, God presented to him not only the tables of the law, but also the plan of salvation. He saw the sacrifice of Christ prefigured by all the types and symbols of the Jewish age; and it was the heavenly light streaming from Calvary, no less than the glory of the law of God, that shed such radiance upon the face of Moses.EP 230.2
The glory reflected in the countenance of Moses testifies that the closer our communion with God and the clearer our knowledge of His requirements, the more fully shall we be conformed to the divine image.From Eternity Past
Israel Broke Their Solemn Promise
EP 221.2
Only a few days had passed since the Hebrews had stood trembling before the mount, listening to the words of the Lord, “Thou shalt have no other gods before Me.” The glory of God still hovered above Sinai in the sight of the congregation; but “they made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox.” Psalm 106:19, 20.From Eternity Past
Moses Punishes the Wrongdoers
EP 223.3
It was Aaron, “the saint of the Lord” (Psalm 106:16), that had made the idol and announced the feast. He had failed to check the idolaters in their heaven-daring purpose. He heard unmoved the proclamation before the molten image, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” He had been with Moses on the mount and there beheld the glory of the Lord. It was he who had changed that glory into the similitude of an ox. He to whom God had committed the government of the people in the absence of Moses was found sanctioning rebellion. “The Lord was very angry with Aaron to have destroyed him.” Deuteronomy 9:20. But in answer to the intercession of Moses, his life was spared; and in penitence for his great sin, he was restored to the favor of God.From Eternity Past
Moses Sees God’s Glory
EP 228.4
The gracious words were spoken, “I will make all My goodness pass before thee.” Moses was summoned to the mountain summit; then the hand that made the world, that hand that “removeth the mountains, and they know not” (Job 9:5), took this creature of the dust and placed him in a cleft of the rock, while the glory of God and all His goodness passed before him.EP 229.1
Moses stood alone in the presence of the Eternal One, and he was not afraid, for his soul was in harmony with his Maker. “If I regard iniquity in my heart, the Lord will not hear me.” Psalm 66:18. But “the secret of the Lord is with them that fear Him; and He will show them His covenant.” Psalm 25:14.EP 230.3
As Israel’s intercessor veiled his countenance, so Christ, the divine Mediator, veiled His divinity with humanity when He came to earth. Had He come clothed with the brightness of heaven, men in their sinful state could not have endured the glory of His presence. Therefore He humbled Himself, and was made “in the likeness of sinful flesh” (Romans 8:3), that He might reach the fallen race and lift them up.From Eternity Past
Chapter 30—The Sanctuary: God’s Dwelling Place in Israel
EP 239.1
The command was communicated to Moses while in the mount with God, “Let them make Me a sanctuary, that I may dwell among them.” Exodus 25:8. Full directions were given for the construction of the tabernacle. By their apostasy, the Israelites forfeited the divine Presence, but after they were again taken into favor with Heaven, the great leader proceeded to execute the divine command.EP 239.2
God Himself gave Moses the plan of that structure, its size and form, the materials to be employed, and every article of furniture it was to contain. The holy places made with hands were “figures of the true,” “patterns of things in the heavens” (Hebrews 9:24, 23), a miniature representation of the heavenly temple where Christ, our great High Priest, was to minister in the sinner’s behalf. God presented before Moses a view of the heavenly sanctuary and commanded him to make all things according to the pattern shown him.EP 239.3
For building the sanctuary, a large amount of the most costly material was required, yet the Lord accepted only freewill offerings.EP 239.4
All the people responded, “every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation... . And they came, both men and women, as many as were willinghearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold.”EP 239.5
While the building of the sanctuary was in progress, men, women, and children continued to bring their offerings, until those in charge of the work found that they had more than could be used. And Moses caused to be proclaimed throughout the camp, “Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.” The Israelites’ devotion, zeal, and liberality are an example worthy of imitation. All who love the worship of God will manifest the same spirit of sacrifice in preparing a house where He may meet with them. An amount sufficient to accomplish the work should be freely given, that the workmen may be able to say, as did the builders of the tabernacle, “Bring no more offerings.”EP 240.1
The tabernacle was small, not more than fifty-five feet in length, and eighteen in breadth and height. Yet it was magnificent. The wood was that of the acacia tree, less subject to decay than any other at Sinai. The walls consisted of upright boards, set in silver sockets, and held firm by pillars and connection bars, all overlaid with gold, giving the appearance of solid gold.EP 240.2
The building was divided into two apartments by a beautiful veil, and a similar veil closed the entrance of the first apartment. These were of gorgeous colors—blue, purple, and scarlet—while inwrought with threads of gold and silver were cherubim to represent the angelic host.EP 240.3
The sacred tent was enclosed in an open space called the court. The entrance was at the eastern end, closed by curtains of beautiful workmanship, though inferior to those of the sanctuary. The building could be plainly seen by the people without. In the court stood the brazen altar of burnt offering. On this altar were consumed all the sacrifices made by fire unto the Lord, and its horns were sprinkled with the atoning blood. Between the altar and the door of the tabernacle was the brass laver made from the mirrors that had been the freewill offering of the women of Israel. At the laver the priests were to wash their hands and feet whenever they went into the sacred apartments or approached the altar to offer a burnt offering unto the Lord.EP 241.1
In the first apartment, or holy place, were the table of showbread, the candlestick, and the altar of incense. The table of showbread stood on the north; it was overlaid with pure gold. On this table the priests were each Sabbath to place twelve cakes, arranged in two piles. On the south was the seven-branched candlestick, its branches ornamented with exquisitely wrought flowers, the whole made from one solid piece of gold. The lamps were never all extinguished at one time, but shed their light by day and night.EP 241.2
Just before the veil separating the holy place from the most holy and the immediate presence of God stood the golden altar of incense. Upon this altar the priest was to burn incense every morning and evening; its horns were touched with the blood of the sin offering and sprinkled with blood upon the great Day of Atonement. The fire on this altar was kindled by God Himself. Day and night the holy incense diffused its fragrance throughout the sacred apartments and far around the tabernacle.EP 241.3
Beyond the inner veil was the holy of holies, where centered the symbolic service of atonement and intercession, the connecting link between heaven and earth. In this apartment was the ark, overlaid within and without with gold, a depository for the tables of stone, the Ten Commandments. It was called the ark of God’s testament, the ark of the covenant, since the Ten Commandments were the basis of the covenant made between God and Israel.EP 241.4
The cover of the chest was called the mercy seat. This was wrought of one solid piece of gold, surmounted by golden cherubim on each end. The position of the cherubim, with their faces turned toward each other and looking reverently downward toward the ark, represented the reverence with which the heavenly host regard the law of God and their interest in the plan of redemption.EP 242.1
Above the mercy seat was the Shekinah, the manifestation of the divine Presence. Divine messages were sometimes communicated to the high priest by a voice from the cloud.EP 242.3
No language can describe the glory within the sanctuary. The gold-plated walls reflecting light from the golden candlestick; the table, and altar of incense, glittering with gold; beyond the second veil the sacred ark, and above it the holy Shekinah, the manifestation of Jehovah’s presence—all were but a dim reflection of the glories of the temple of God in heaven, the great center of the work for man’s redemption.EP 242.4
About half a year was occupied in building the tabernacle. When it was completed, Moses examined all the work of the builders. “As the Lord had commanded, even so had they done it: and Moses blessed them.” The multitude of Israel crowded around to look upon the sacred structure. The pillar of cloud floated over the sanctuary, and “the glory of the Lord filled the tabernacle.” There was a revealing of the divine majesty, and for a time even Moses could not enter. With deep emotion the people beheld the token that the work of their hands was accepted. A solemn awe rested upon all. The gladness of their hearts welled up in tears of joy. God had condescended to abide with them.EP 242.5
In the days of Abraham, the priesthood was the birthright of the eldest son. Now, instead of the first-born, the Lord accepted the tribe of Levi for the work of the sanctuary. However, Aaron and his sons alone were permitted to minister before the Lord; the rest of the tribe were entrusted with the charge of the tabernacle and its furniture.EP 243.1
A special dress was appointed for the priests. The robe of the common priest was of white linen, woven in one piece, confined about the waist by a white linen girdle embroidered in blue, purple, and red. A linen turban or miter completed his outer costume. The priests were to leave their shoes in the court before entering the sanctuary, and also to wash both their hands and feet before ministering in the tabernacle. Thus was taught the lesson that all defilement must be put away from those who would approach the presence of God.EP 243.2
The garments of the high priest were of costly material and beautiful workmanship. In addition to the linen dress of the common priest, he wore a robe of blue, also woven in one piece. Around the skirt it was ornamented with golden bells, and pomegranates of blue, purple, and scarlet. The ephod, a shorter garment, was confined by a girdle of the same colors. The ephod was sleeveless, and on its shoulder pieces were set two onyx stones bearing the names of the twelve tribes of Israel.EP 243.4
At the right and left of the breastplate were two large stones known as the Urim and Thummim. When questions were brought before the Lord, a halo of light encircling the stone at the right was a token of divine approval, while a cloud shadowing the stone at the left was evidence of denial.EP 244.1
Everything connected with the apparel and deportment of the priests was to impress the beholder with the holiness of God and the purity required of those who came into His presence.EP 244.3
No mortal eye but that of the high priest was to look upon the inner apartment of the sanctuary. Only once a year could he enter there. The people in reverent silence awaited his return, their hearts uplifted in prayer for the divine blessing. Before the mercy seat the high priest made the atonement for Israel, and in the cloud of glory, God met with him. His stay beyond the accustomed time filled them with fear, lest because of their sins or his own he had been slain by the glory of the Lord.EP 244.4
Every morning and evening a lamb of a year old was burned upon the altar, symbolizing the daily consecration of the nation and their constant dependence upon the atoning blood of Christ. Only an offering “without blemish” could be a symbol of His perfect purity who was to offer Himself as “a lamb without blemish and without spot.” 1 Peter 1:19. The apostle Paul says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Romans 12:1. Those who love Him with all the heart will desire to give Him the best service of the life, constantly seeking to bring every power of their being into harmony with His will.EP 245.1
In the offering of incense the priest was brought more directly into the presence of God than any other act of the daily ministration. The glory of God manifested above the mercy seat was partially visible from the first apartment. When the priest offered incense before the Lord, he looked toward the ark; and as the divine glory descended upon the mercy seat and filled the most holy place, often the priest was obliged to retire to the door of the tabernacle. As the priest looked by faith to the mercy seat which he could not see, so the people of God are now to direct their prayers to Christ, their great High Priest, who is pleading in their behalf in the sanctuary above.EP 245.2
The incense represents the merits and intercession of Christ, His perfect righteousness, which through faith is imputed to His people and which can alone make the worship of sinful beings acceptable to God. By blood and by incense God was to be approached—symbols pointing to the great Mediator through whom alone mercy and salvation can be granted to the repentant soul.EP 245.3
As the priests morning and evening entered the holy place, the daily sacrifice was ready to be offered upon the altar in the court. This was a time of intense interest; the worshipers at the tabernacle were to engage in searching of the heart and confession of sin. Their petitions ascended with the cloud of incense, while faith laid hold upon the merits of the promised Saviour prefigured by the atoning sacrifice. In later times the Jews, scattered as captives in distant lands, still at the appointed hour turned their faces toward Jerusalem and offered their petitions to the God of Israel. In this custom Christians have an example for morning and evening prayer. God looks with great pleasure upon those who bow morning and evening to seek pardon and present their requests for blessings.EP 246.1
The showbread was a perpetual offering, part of the daily sacrifice. It was ever before the face of the Lord (Exodus 25:30), an acknowledgment of man’s dependence upon God for both temporal and spiritual food, received only through the mediation of Christ. God had fed Israel with bread from heaven, and they were still dependent upon His bounty, both for temporal food and spiritual blessings. Both the manna and the showbread pointed to Christ, the living Bread. He Himself said, “I am the living Bread which came down from heaven.” John 6:48-51. The bread was removed every Sabbath, to be replaced by fresh loaves.EP 246.2
The most important part of the daily ministration was the service in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place. (See Appendix, Note 5.) But the flesh was eaten by the priest, as Moses directed, saying, “God hath given it you to bear the iniquity of the congregation.” Leviticus 10:17. Both ceremonies symbolized the transfer of sin from the penitent to the sanctuary.EP 246.3
Such was the work that went on day by day throughout the year. The sins of Israel being thus transferred to the sanctuary, the holy places were defiled, and a special work became necessary for the removal of the sins. God commanded that an atonement be made for each of the sacred apartments, as for the altar, to “cleanse it, and hallow it from the uncleanness of the children of Israel.” Leviticus 16:19.EP 246.4
Once a year, on the great Day of Atonement, the high priest entered the most holy place for the cleansing of the sanctuary. Two kids of the goats were brought to the door of the tabernacle and lots were cast upon them, “one lot for the Lord, and the other lot for the scapegoat.” The goat upon which the first lot fell was slain as a sin offering for the people. The priest was to bring his blood within the veil and sprinkle it upon the mercy seat. “And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation.”EP 247.1
“And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited.” Not until the goat had thus been led away did the people regard themselves as freed from the burden of their sins. Every man was to afflict his soul while the work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart.EP 247.2
Important truths concerning the atonement were taught by this yearly service. In the sin offerings presented during the year, a substitute had been accepted in the sinner’s stead, but the blood of the victim had not made full atonement for the sin. It had only provided a means by which the sin was transferred to the sanctuary. By the offering of blood, the sinner confessed the guilt of his transgression and expressed faith in Him who was to take away the sin of the world. But he was not entirely released from the condemnation of the law. On the Day of Atonement the high priest, having taken an offering for the congregation, went into the most holy place with the blood and sprinkled it upon the mercy seat, above the tables of the law.EP 249.1
Important truths concerning the heavenly sanctuary and the work there carried forward for man’s redemption were to be taught by the earthly sanctuary and its services.EP 249.3
Christ at His ascension appeared in the presence of God to plead His blood in behalf of penitent believers. So the priest in the daily ministration sprinkled the blood of the sacrifice in the holy place in the sinner’s behalf.EP 249.4
The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to conceal the sin; it would stand on record in the sanctuary until the final atonement. So in the type the blood of the sin offering removed the sin from the penitent, but it rested in the sanctuary until the Day of Atonement.EP 249.6
In the final atonement the sins of the truly penitent are to be blotted from the records of heaven, no more to be remembered or come into mind. So in the type they were borne away into the wilderness, forever separated from the congregation.EP 250.1
Since Satan is the direct instigator of all the sins that caused the death of the Son of God, justice demands that Satan suffer the final punishment. Christ’s work for the redemption of men and the purification of the universe from sin will be closed by placing these sins upon Satan, who will bear the final penalty. So in the typical service, the yearly round of ministration closed with the purification of the sanctuary and the confessing of the sins on the head of the scapegoat.EP 250.2
Thus in the ministration of the tabernacle the people were taught each day the great truths relative to Christ’s death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners.From Eternity Past
Two Apartments Symbolize Two Phases of Ministry
EP 242.2
The law of God within the ark was the great rule of righteousness and judgment. That law pronounced death upon the transgressor; but above the law was the mercy seat. By virtue of the atonement, pardon was granted to the repentant sinner. “Mercy and truth are met together; righteousness and peace have kissed each other.” Psalm 85:10.From Eternity Past
A Dim Reflection of Heavenly Glory
EP 243.3
Over the ephod was the breastplate in the form of a square, suspended from the shoulders by a cord of blue. The border was formed of a variety of precious stones, the same that form the twelve foundations of the City of God. The Lord’s direction was, “Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.” Exodus 28:29. So Christ, the great High Priest, pleading His blood in the sinner’s behalf, bears upon His heart the name of every repentant, believing soul.From Eternity Past
The Sanctuary Ministry a Foreshadow of Heavenly Things
EP 244.2
Not only the sanctuary but the ministry of the priests was to “serve unto the example and shadow of heavenly things.” Hebrews 8:5. The ministration consisted of two divisions, a daily and a yearly service. The daily service was performed at the altar of burnt offering in the court of the tabernacle and in the holy place, while the yearly service was in the most holy.From Eternity Past
Truths Taught by Day of Atonement
EP 248.1
Thus the claims of the law, which demanded the life of the sinner, were satisfied. Then in his character of mediator the priest took the sins upon himself, and, leaving the sanctuary, bore with him the burden of Israel’s guilt. He laid his hands upon the head of the scapegoat and confessed over him “all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.” As the goat bearing these sins was sent away, they were regarded as forever separated from the people. Such was the service performed “unto the example and shadow of heavenly things.” Hebrews 8:5.From Eternity Past
The True Heavenly Sanctuary
EP 248.2
The earthly sanctuary was “a figure for the time then present, in which were offered both gifts and sacrifices”; its two holy places were “patterns of things in the heavens.” Christ, our great High Priest, is “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man.” Hebrews 9:9, 23; 8:2.EP 248.3
The apostle John was granted a view of the temple of God in heaven. He beheld there “seven lamps of fire burning before the throne.” He saw an angel “having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.” Revelation 4:5; 8:3. Here the prophet was permitted to behold the first apartment of the sanctuary in heaven. Again, “the temple of God was opened,” and he looked within the inner veil upon the holy of holies. Here he beheld “the ark of his testament” (Revelation 11:19), represented by the sacred chest constructed by Moses to contain the law of God.EP 248.4
Paul declares that “the tabernacle and all the vessels of the ministry,” when completed, were “the patterns of things in the heavens.” Hebrews 9:21, 23. And John says that he saw the sanctuary in heaven. That sanctuary, in which Jesus ministers in our behalf, is the great original. The sanctuary built by Moses was a copy.EP 249.2
After His ascension, our Saviour was to begin His work as our High Priest. “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Hebrews 9:24. Christ’s ministration was to consist of two great divisions, each occupying a period of time and having a distinctive place in the heavenly sanctuary. So the typical ministration consisted of two divisions, the daily and the yearly service, and to each a department of the tabernacle was devoted.EP 249.5
In the great day of final award, the dead are to be “judged out of those things which were written in the books, according to their works.” Revelation 20:12. Then the sins of all the truly penitent will be blotted from the books of heaven. Thus the sanctuary will be freed, or cleansed, from the record of sin. In the type this great work of blotting out of sins was represented by the services of the Day of Atonement, the cleansing of the earthly sanctuary accomplished by the removal of the sins by which it had been polluted.Letters and Manuscripts — Volume 13 (1898)
Ms 132, 1898
13LtMs, Ms 132, 1898, par. 1
The Bible lies at the foundation of all true education. The faithful student finds that Scripture can only be tested by Scripture. There is no contradiction in the Word of God. The entire revelation which Jesus Christ gave to John is rehearsed by Moses in the Exodus, and in the plagues which the Lord brought upon Egypt.Letters and Manuscripts — Volume 18 (1903)
Ms 11, 1903
18LtMs, Ms 11, 1903, par. 6
We do not make enough of Deuteronomy and Exodus. These books record the dealings of God with Israel. God took the Israelites from slavery and led them through the wilderness to the promised land. They had almost reached the end of their journey. Spies were sent over the Jordan to view the land and bring back a report.Letters and Manuscripts — Volume 20 (1905)
Ms 151, 1905
20LtMs, Ms 151, 1905, par. 10
Suppose that for a time the students cannot be sent out as fully accredited physicians. They can work in connection with other physicians; and if they follow the Lord’s guiding, such valuable opportunities will present themselves that they will gain a better experience perhaps than if they had gone out with a diploma. It is the man’s real value that will give him standing room and influence. The nurse or physician who works with the Lord Jesus will gain success. Read the history of the children of Israel as given in the book of Exodus, and let each soul place himself fully on the Lord’s side. The experience of the Israelites is to be considered by the people of God living in these last days.Letters and Manuscripts — Volume 21 (1906)
Ms 13, 1906
21LtMs, Ms 13, 1906, par. 41
“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. And He said, Thou canst not see My face; for there shall no man see Me and live. And the Lord said, Behold, there is a place by Me, and thou shalt stand upon a rock; and it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand while I pass by. And I will take away Mine hand, and thou shalt see My back parts; but My face shall not be seen.” [Exodus 33:1-23.]Letters and Manuscripts — Volume 21 (1906)
Ms 17, 1906
21LtMs, Ms 17, 1906, par. 3
If men had studied the Bible, if they had read the book of Exodus, they would have seen that in the proclamation of God’s law, the seventh day was specified as the day that is to be observed as the memorial of creation. In the fourth commandment, the true and living God is shown to be the one who created the world in six days; and the seventh day is pointed out as the day on which God rested, blessing and hallowing it.Letters and Manuscripts — Volume 22 (1907)
Ms 185, 1907
22LtMs, Ms 185, 1907, par. 5
And there will be many discouraging things. The helpers may sometimes feel a spirit to rise against this or that or the other. I have found whole institutions nearly ruined by one talking with another, and another talking with another, and stirring up the jealousy and evil surmisings. Now, do not let this come in, because if you do, you are not learning of Christ. What we want is to be preparing for that city—that is out of sight now, but by faith we can view it—that hath foundations, whose builder and maker is God. Now, if we expect a place in that city, we can have it if we will be obedient to the requirements of God. He has given us the special direction to denominate us as His people. In Exodus we read the conditions.Letters and Manuscripts — Volume 25 (1910 - 1915)
Lt 80, 1910
25LtMs, Lt 80, 1910, par. 4
Read also the thirty-first and thirty-second chapters of Exodus. After Moses, coming down from the mount, found the children of Israel engaged in idolatrous worship, he “stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me.” [Exodus 32:26.] In this call all were offered an opportunity to repent and take their stand on the Lord’s side, and receive forgiveness. But those who refused to stand by Moses on this occasion met with a fearful end. Read the painful history, and the instruction given afterward by the Lord to Moses, as recorded in the thirty-third and thirty-fourth chapters of Exodus.Patriarchs and Prophets
Chapter 30—The Tabernacle and Its Services
PP 343.1
The command was communicated to Moses while in the mount with God, “Let them make Me a sanctuary; that I may dwell among them;” and full directions were given for the construction of the tabernacle. By their apostasy the Israelites forfeited the blessing of the divine Presence, and for the time rendered impossible the erection of a sanctuary for God among them. But after they were again taken into favor with Heaven, the great leader proceeded to execute the divine command.PP 343.2
Chosen men were especially endowed by God with skill and wisdom for the construction of the sacred building. God Himself gave to Moses the plan of that structure, with particular directions as to its size and form, the materials to be employed, and every article of furniture which it was to contain. The holy places made with hands were to be “figures of the true,” “patterns of things in the heavens” (Hebrews 9:24, 23)—a miniature representation of the heavenly temple where Christ, our great High Priest, after offering His life as a sacrifice, was to minister in the sinner’s behalf. God presented before Moses in the mount a view of the heavenly sanctuary, and commanded him to make all things according to the pattern shown him. All these directions were carefully recorded by Moses, who communicated them to the leaders of the people.PP 343.3
For the building of the sanctuary great and expensive preparations were necessary; a large amount of the most precious and costly material was required; yet the Lord accepted only freewill offerings. “Of every man that giveth it willingly with his heart ye shall take My offering” was the divine command repeated by Moses to the congregation. Devotion to God and a spirit of sacrifice were the first requisites in preparing a dwelling place for the Most High.PP 344.1
All the people responded with one accord. “They came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all His service, and for the holy garments. And they came, both men and women, as many as were willinghearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered, offered an offering of gold unto the Lord.”PP 344.2
“And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and rams’ skins dyed red, and sealskins, brought them. Everyone that did offer an offering of silver and brass brought the Lord’s offering: and every man, with whom was found acacia wood for any work of the service, brought it.PP 344.3
“And all the women that were wisehearted did spin with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen. And all the women whose heart stirred them up in wisdom spun the goats’ hair.PP 344.4
“And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate; and the spice, and the oil; for the light, and for the anointing oil, and for the sweet incense.” Exodus 35:23-28, R.V.PP 344.5
While the building of the sanctuary was in progress the people, old and young—men, women, and children—continued to bring their offerings, until those in charge of the work found that they had enough, and even more than could be used. And Moses caused to be proclaimed throughout the camp, “Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.” The murmurings of the Israelites and the visitations of God’s judgments because of their sins are recorded as a warning to after-generations. And their devotion, their zeal and liberality, are an example worthy of imitation. All who love the worship of God and prize the blessing of His sacred presence will manifest the same spirit of sacrifice in preparing a house where He may meet with them. They will desire to bring to the Lord an offering of the very best that they possess. A house built for God should not be left in debt, for He is thereby dishonored. An amount sufficient to accomplish the work should be freely given, that the workmen may be able to say, as did the builders of the tabernacle, “Bring no more offerings.”PP 347.1
The tabernacle was so constructed that it could be taken apart and borne with the Israelites in all their journeyings. It was therefore small, being not more than fifty-five feet in length, and eighteen in breadth and height. Yet it was a magnificent structure. The wood employed for the building and its furniture was that of the acacia tree, which was less subject to decay than any other to be obtained at Sinai. The walls consisted of upright boards, set in silver sockets, and held firm by pillars and connecting bars; and all were overlaid with gold, giving to the building the appearance of solid gold. The roof was formed of four sets of curtains, the innermost of “fine twined linen, and blue, and purple, and scarlet: with cherubim of cunning work;” the other three respectively were of goats’ hair, rams’ skins dyed red, and sealskins, so arranged as to afford complete protection.PP 347.2
The building was divided into two apartments by a rich and beautiful curtain, or veil, suspended from gold-plated pillars; and a similar veil closed the entrance of the first apartment. These, like the inner covering, which formed the ceiling, were of the most gorgeous colors, blue, purple, and scarlet, beautifully arranged, while inwrought with threads of gold and silver were cherubim to represent the angelic host who are connected with the work of the heavenly sanctuary and who are ministering spirits to the people of God on earth.PP 347.3
The sacred tent was enclosed in an open space called the court, which was surrounded by hangings, or screens, of fine linen, suspended from pillars of brass. The entrance to this enclosure was at the eastern end. It was closed by curtains of costly material and beautiful workmanship, though inferior to those of the sanctuary. The hangings of the court being only about half as high as the walls of the tabernacle, the building could be plainly seen by the people without. In the court, and nearest the entrance, stood the brazen altar of burnt offering. Upon this altar were consumed all the sacrifices made by fire unto the Lord, and its horns were sprinkled with the atoning blood. Between the altar and the door of the tabernacle was the laver, which was also of brass, made from the mirrors that had been the freewill offering of the women of Israel. At the laver the priests were to wash their hands and their feet whenever they went into the sacred apartments, or approached the altar to offer a burnt offering unto the Lord.PP 348.1
In the first apartment, or holy place, were the table of showbread, the candlestick, or lampstand, and the altar of incense. The table of showbread stood on the north. With its ornamental crown, it was overlaid with pure gold. On this table the priests were each Sabbath to place twelve cakes, arranged in two piles, and sprinkled with frankincense. The loaves that were removed, being accounted holy, were to be eaten by the priests. On the south was the seven-branched candlestick, with its seven lamps. Its branches were ornamented with exquisitely wrought flowers, resembling lilies, and the whole was made from one solid piece of gold. There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and by night. Just before the veil separating the holy place from the most holy and the immediate presence of God, stood the golden altar of incense. Upon this altar the priest was to burn incense every morning and evening; its horns were touched with the blood of the sin offering, and it was sprinkled with blood upon the great Day of Atonement. The fire upon this altar was kindled by God Himself and was sacredly cherished. Day and night the holy incense diffused its fragrance throughout the sacred apartments, and without, far around the tabernacle.PP 348.2
Beyond the inner veil was the holy of holies, where centered the symbolic service of atonement and intercession, and which formed the connecting link between heaven and earth. In this apartment was the ark, a chest of acacia wood, overlaid within and without with gold, and having a crown of gold about the top. It was made as a depository for the tables of stone, upon which God Himself had inscribed the Ten Commandments. Hence it was called the ark of God’s testament, or the ark of the covenant, since the Ten Commandments were the basis of the covenant made between God and Israel.PP 348.3
The cover of the sacred chest was called the mercy seat. This was wrought of one solid piece of gold, and was surmounted by golden cherubim, one standing on each end. One wing of each angel was stretched forth on high, while the other was folded over the body (see Ezekiel 1:11) in token of reverence and humility. The position of the cherubim, with their faces turned toward each other, and looking reverently downward toward the ark, represented the reverence with which the heavenly host regard the law of God and their interest in the plan of redemption.PP 349.1
Above the mercy seat was the Shekinah, the manifestation of the divine Presence; and from between the cherubim, God made known His will. Divine messages were sometimes communicated to the high priest by a voice from the cloud. Sometimes a light fell upon the angel at the right, to signify approval or acceptance, or a shadow or cloud rested upon the one at the left to reveal disapproval or rejection.PP 349.2
The law of God, enshrined within the ark, was the great rule of righteousness and judgment. That law pronounced death upon the transgressor; but above the law was the mercy seat, upon which the presence of God was revealed, and from which, by virtue of the atonement, pardon was granted to the repentant sinner. Thus in the work of Christ for our redemption, symbolized by the sanctuary service, “mercy and truth are met together; righteousness and peace have kissed each other.” Psalm 85:10.PP 349.3
No language can describe the glory of the scene presented within the sanctuary—the gold-plated walls reflecting the light from the golden candlestick, the brilliant hues of the richly embroidered curtains with their shining angels, the table, and the altar of incense, glittering with gold; beyond the second veil the sacred ark, with its mystic cherubim, and above it the holy Shekinah, the visible manifestation of Jehovah’s presence; all but a dim reflection of the glories of the temple of God in heaven, the great center of the work for man’s redemption.PP 349.4
A period of about half a year was occupied in the building of the tabernacle. When it was completed, Moses examined all the work of the builders, comparing it with the pattern shown him in the mount and the directions he had received from God. “As the Lord had commanded, even so had they done it: and Moses blessed them.” With eager interest the multitudes of Israel crowded around to look upon the sacred structure. While they were contemplating the scene with reverent satisfaction, the pillar of cloud floated over the sanctuary and, descending, enveloped it. “And the glory of the Lord filled the tabernacle.” There was a revealing of the divine majesty, and for a time even Moses could not enter. With deep emotion the people beheld the token that the work of their hands was accepted. There were no loud demonstrations of rejoicing. A solemn awe rested upon all. But the gladness of their hearts welled up in tears of joy, and they murmured low, earnest words of gratitude that God had condescended to abide with them.PP 350.1
By divine direction the tribe of Levi was set apart for the service of the sanctuary. In the earliest times every man was the priest of his own household. In the days of Abraham the priesthood was regarded as the birthright of the eldest son. Now, instead of the first-born of all Israel, the Lord accepted the tribe of Levi for the work of the sanctuary. By this signal honor He manifested His approval of their fidelity, both in adhering to His service and in executing His judgments when Israel apostatized in the worship of the golden calf. The priesthood, however, was restricted to the family of Aaron. Aaron and his sons alone were permitted to minister before the Lord; the rest of the tribe were entrusted with the charge of the tabernacle and its furniture, and they were to attend upon the priests in their ministration, but they were not to sacrifice, to burn incense, or to see the holy things till they were covered.PP 350.2
In accordance with their office, a special dress was appointed for the priests. “Thou shalt make holy garments for Aaron thy brother, for glory and for beauty,” was the divine direction to Moses. The robe of the common priest was of white linen, and woven in one piece. It extended nearly to the feet and was confined about the waist by a white linen girdle embroidered in blue, purple, and red. A linen turban, or miter, completed his outer costume. Moses at the burning bush was directed to put off his sandals, for the ground whereon he stood was holy. So the priests were not to enter the sanctuary with shoes upon their feet. Particles of dust cleaving to them would desecrate the holy place. They were to leave their shoes in the court before entering the sanctuary, and also to wash both their hands and their feet before ministering in the tabernacle or at the altar of burnt offering. Thus was constantly taught the lesson that all defilement must be put away from those who would approach into the presence of God.PP 350.3
The garments of the high priest were of costly material and beautiful workmanship, befitting his exalted station. In addition to the linen dress of the common priest, he wore a robe of blue, also woven in one piece. Around the skirt it was ornamented with golden bells, and pomegranates of blue, purple, and scarlet. Outside of this was the ephod, a shorter garment of gold, blue, purple, scarlet, and white. It was confined by a girdle of the same colors, beautifully wrought. The ephod was sleeveless, and on its gold-embroidered shoulder pieces were set two onyx stones, bearing the names of the twelve tribes of Israel.PP 351.1
Over the ephod was the breastplate, the most sacred of the priestly vestments. This was of the same material as the ephod. It was in the form of a square, measuring a span, and was suspended from the shoulders by a cord of blue from golden rings. The border was formed of a variety of precious stones, the same that form the twelve foundations of the City of God. Within the border were twelve stones set in gold, arranged in rows of four, and, like those in the shoulder pieces, engraved with the names of the tribes. The Lord’s direction was, “Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.” Exodus 28:29. So Christ, the great High Priest, pleading His blood before the Father in the sinner’s behalf, bears upon His heart the name of every repentant, believing soul. Says the psalmist, “I am poor and needy; yet the Lord thinketh upon me.” Psalm 40:17.PP 351.2
At the right and left of the breastplate were two large stones of great brilliancy. These were known as the Urim and Thummim. By them the will of God was made known through the high priest. When questions were brought for decision before the Lord, a halo of light encircling the precious stone at the right was a token of the divine consent or approval, while a cloud shadowing the stone at the left was an evidence of denial or disapprobation.PP 351.3
The miter of the high priest consisted of the white linen turban, having attached to it by a lace of blue, a gold plate bearing the inscription, “Holiness to Jehovah.” Everything connected with the apparel and deportment of the priests was to be such as to impress the beholder with a sense of the holiness of God, the sacredness of His worship, and the purity required of those who came into His presence.PP 351.4
Not only the sanctuary itself, but the ministration of the priests, was to “serve unto the example and shadow of heavenly things.” Hebrews 8:5. Thus it was of great importance; and the Lord, through Moses, gave the most definite and explicit instruction concerning every point of this typical service. The ministration of the sanctuary consisted of two divisions, a daily and a yearly service. The daily service was performed at the altar of burnt offering in the court of the tabernacle and in the holy place; while the yearly service was in the most holy.PP 352.1
No mortal eye but that of the high priest was to look upon the inner apartment of the sanctuary. Only once a year could the priest enter there, and that after the most careful and solemn preparation. With trembling he went in before God, and the people in reverent silence awaited his return, their hearts uplifted in earnest prayer for the divine blessing. Before the mercy seat the high priest made the atonement for Israel; and in the cloud of glory, God met with him. His stay here beyond the accustomed time filled them with fear, lest because of their sins or his own he had been slain by the glory of the Lord.PP 352.2
The daily service consisted of the morning and evening burnt offering, the offering of sweet incense on the golden altar, and the special offerings for individual sins. And there were also offerings for Sabbaths, new moons, and special feasts.PP 352.3
Every morning and evening a lamb of a year old was burned upon the altar, with its appropriate meat offering, thus symbolizing the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ. God expressly directed that every offering presented for the service of the sanctuary should be “without blemish.” Exodus 12:5. The priests were to examine all animals brought as a sacrifice, and were to reject every one in which a defect was discovered. Only an offering “without blemish” could be a symbol of His perfect purity who was to offer Himself as “a lamb without blemish and without spot.” 1 Peter 1:19. The apostle Paul points to these sacrifices as an illustration of what the followers of Christ are to become. He says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Romans 12:1. We are to give ourselves to the service of God, and we should seek to make the offering as nearly perfect as possible. God will not be pleased with anything less than the best we can offer. Those who love Him with all the heart, will desire to give Him the best service of the life, and they will be constantly seeking to bring every power of their being into harmony with the laws that will promote their ability to do His will.PP 353.1
In the offering of incense the priest was brought more directly into the presence of God than in any other act of the daily ministration. As the inner veil of the sanctuary did not extend to the top of the building, the glory of God, which was manifested above the mercy seat, was partially visible from the first apartment. When the priest offered incense before the Lord, he looked toward the ark; and as the cloud of incense arose, the divine glory descended upon the mercy seat and filled the most holy place, and often so filled both apartments that the priest was obliged to retire to the door of the tabernacle. As in that typical service the priest looked by faith to the mercy seat which he could not see, so the people of God are now to direct their prayers to Christ, their great High Priest, who, unseen by human vision, is pleading in their behalf in the sanctuary above.PP 353.2
The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness, which through faith is imputed to His people, and which can alone make the worship of sinful beings acceptable to God. Before the veil of the most holy place was an altar of perpetual intercession, before the holy, an altar of continual atonement. By blood and by incense God was to be approached—symbols pointing to the great Mediator, through whom sinners may approach Jehovah, and through whom alone mercy and salvation can be granted to the repentant, believing soul.PP 353.3
As the priests morning and evening entered the holy place at the time of incense, the daily sacrifice was ready to be offered upon the altar in the court without. This was a time of intense interest to the worshipers who assembled at the tabernacle. Before entering into the presence of God through the ministration of the priest, they were to engage in earnest searching of heart and confession of sin. They united in silent prayer, with their faces toward the holy place. Thus their petitions ascended with the cloud of incense, while faith laid hold upon the merits of the promised Saviour prefigured by the atoning sacrifice. The hours appointed for the morning and the evening sacrifice were regarded as sacred, and they came to be observed as the set time for worship throughout the Jewish nation. And when in later times the Jews were scattered as captives in distant lands, they still at the appointed hour turned their faces toward Jerusalem and offered up their petitions to the God of Israel. In this custom Christians have an example for morning and evening prayer. While God condemns a mere round of ceremonies, without the spirit of worship, He looks with great pleasure upon those who love Him, bowing morning and evening to seek pardon for sins committed and to present their requests for needed blessings.PP 354.1
The showbread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice. It was called showbread, or “bread of the presence,” because it was ever before the face of the Lord. It was an acknowledgment of man’s dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ. God had fed Israel in the wilderness with bread from heaven, and they were still dependent upon His bounty, both for temporal food and spiritual blessings. Both the manna and the showbread pointed to Christ, the living Bread, who is ever in the presence of God for us. He Himself said, “I am the living Bread which came down from heaven.” John 6:48-51. Frankincense was placed upon the loaves. When the bread was removed every Sabbath, to be replaced by fresh loaves, the frankincense was burned upon the altar as a memorial before God.PP 354.2
The most important part of the daily ministration was the service performed in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; [See Appendix, note 6.] but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “God hath given it you to bear the iniquity of the congregation.” Leviticus 10:17. Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.PP 355.1
Such was the work that went on day by day throughout the year. The sins of Israel being thus transferred to the sanctuary, the holy places were defiled, and a special work became necessary for the removal of the sins. God commanded that an atonement be made for each of the sacred apartments, as for the altar, to “cleanse it, and hallow it from the uncleanness of the children of Israel.” Leviticus 16:19.PP 355.2
Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed completed the yearly round of ministration.PP 355.3
On the Day of Atonement two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, “one lot for the Lord, and the other lot for the scapegoat.” The goat upon which the first lot fell was to be slain as a sin offering for the people. And the priest was to bring his blood within the veil, and sprinkle it upon the mercy seat. “And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.”PP 355.4
“And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities into a land not inhabited.” Not until the goat had been thus sent away did the people regard themselves as freed from the burden of their sins. Every man was to afflict his soul while the work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart.PP 355.5
Important truths concerning the atonement were taught the people by this yearly service. In the sin offerings presented during the year, a substitute had been accepted in the sinner’s stead; but the blood of the victim had not made full atonement for the sin. It had only provided a means by which the sin was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed the guilt of his transgression, and expressed his faith in Him who was to take away the sin of the world; but he was not entirely released from the condemnation of the law. On the Day of Atonement the high priest, having taken an offering for the congregation, went into the most holy place with the blood and sprinkled it upon the mercy seat, above the tables of the law. Thus the claims of the law, which demanded the life of the sinner, were satisfied. Then in his character of mediator the priest took the sins upon himself, and, leaving the sanctuary, he bore with him the burden of Israel’s guilt. At the door of the tabernacle he laid his hands upon the head of the scapegoat and confessed over him “all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.” And as the goat bearing these sins was sent away, they were, with him, regarded as forever separated from the people. Such was the service performed “unto the example and shadow of heavenly things.” Hebrews 8:5.PP 356.1
As has been stated, the earthly sanctuary was built by Moses according to the pattern shown him in the mount. It was “a figure for the time then present, in which were offered both gifts and sacrifices;” its two holy places were “patterns of things in the heavens;” Christ, our great High Priest, is “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Hebrews 9:9, 23; 8:2. As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there “seven lamps of fire burning before the throne.” He saw an angel “having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.” Revelation 4:5; 8:3. Here the prophet was permitted to behold the first apartment of the sanctuary in heaven; and he saw there the “seven lamps of fire” and the “golden altar” represented by the golden candlestick and the altar of incense in the sanctuary on earth. Again, “the temple of God was opened” (Revelation 11:19), and he looked within the inner veil, upon the holy of holies. Here he beheld “the ark of His testament” (Revelation 11:19), represented by the sacred chest constructed by Moses to contain the law of God.PP 357.1
Moses made the earthly sanctuary, “according to the fashion that he had seen.” Paul declares that “the tabernacle, and all the vessels of the ministry,” when completed, were “the patterns of things in the heavens.” Acts 7:44; Hebrews 9:21, 23. And John says that he saw the sanctuary in heaven. That sanctuary, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy.PP 357.2
The heavenly temple, the abiding place of the King of kings, where “thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him” (Daniel 7:10), that temple filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration—no earthly structure could represent its vastness and its glory. Yet important truths concerning the heavenly sanctuary and the great work there carried forward for man’s redemption were to be taught by the earthly sanctuary and its services.PP 357.3
After His ascension, our Saviour was to begin His work as our High Priest. Says Paul, “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Hebrews 9:24. As Christ’s ministration was to consist of two great divisions, each occupying a period of time and having a distinctive place in the heavenly sanctuary, so the typical ministration consisted of two divisions, the daily and the yearly service, and to each a department of the tabernacle was devoted.PP 357.4
As Christ at His ascension appeared in the presence of God to plead His blood in behalf of penitent believers, so the priest in the daily ministration sprinkled the blood of the sacrifice in the holy place in the sinner’s behalf.PP 357.5
The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to cancel the sin; it would stand on record in the sanctuary until the final atonement; so in the type the blood of the sin offering removed the sin from the penitent, but it rested in the sanctuary until the Day of Atonement.PP 357.6
In the great day of final award, the dead are to be “judged out of those things which were written in the books, according to their works.” Revelation 20:12. Then by virtue of the atoning blood of Christ, the sins of all the truly penitent will be blotted from the books of heaven. Thus the sanctuary will be freed, or cleansed, from the record of sin. In the type, this great work of atonement, or blotting out of sins, was represented by the services of the Day of Atonement—the cleansing of the earthly sanctuary, which was accomplished by the removal, by virtue of the blood of the sin offering, of the sins by which it had been polluted.PP 358.1
As in the final atonement the sins of the truly penitent are to be blotted from the records of heaven, no more to be remembered or come into mind, so in the type they were borne away into the wilderness, forever separated from the congregation.PP 358.2
Since Satan is the originator of sin, the direct instigator of all the sins that caused the death of the Son of God, justice demands that Satan shall suffer the final punishment. Christ’s work for the redemption of men and the purification of the universe from sin will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty. So in the typical service, the yearly round of ministration closed with the purification of the sanctuary, and the confessing of the sins on the head of the scapegoat.PP 358.3
Thus in the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day the great truths relative to Christ’s death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners.The Story of Redemption
Chapter 19—The Sanctuary
SR 151.1
The tabernacle was made according to the commandment of God. The Lord raised up men and qualified them with more than natural abilities to perform the most ingenious work. Neither Moses nor those workmen were left to plan the form and workmanship of the building. God Himself devised the plan and gave it to Moses, with particular directions as to its size and form and the materials to be used, and specified every article of furniture which was to be in it. He presented before Moses a miniature model of the heavenly sanctuary and commanded him to make all things according to the pattern shown him in the mount. Moses wrote all the directions in a book and read them to the most influential people.SR 151.2
Then the Lord required the people to bring a free-will offering, to make Him a sanctuary, that He might dwell among them. “And all the congregation of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all His service, and for the holy garments. And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the Lord.”SR 152.1
Great and expensive preparations were necessary. Precious and costly materials must be collected. But the Lord accepted only the free-will offerings. Devotion to the work of God and sacrifice from the heart were first required in preparing a place for God. And while the building of the sanctuary was going on, and the people were bringing their offerings unto Moses, and he was presenting them to the workmen, all the wise men who wrought in the work examined the gifts and decided that the people had brought enough, and even more than they could use. And Moses proclaimed throughout the camp, saying, “Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.”SR 152.2
The repeated murmurings of the Israelites, and the visitations of God’s wrath because of their transgressions, are recorded in sacred history for the benefit of God’s people who should afterward live upon the earth, but more especially to prove a warning to those who should live near the close of time. Also their acts of devotion, their energy and liberality in bringing their free-will offerings to Moses are recorded for the benefit of the people of God. Their example in preparing material for the tabernacle so cheerfully is an example for all who truly love the worship of God. Those who prize the blessing of God’s sacred presence, when preparing a building that He may meet with them, should manifest greater interest and zeal in the sacred work in proportion as they value their heavenly blessings higher than their earthly comforts. They should realize that they are preparing a house for God.SR 153.1
It is of some consequence that a building prepared expressly for God to meet with His people, should be arranged with care—made comfortable, neat, and convenient, for it is to be dedicated to God and presented to Him, and He is to be entreated to abide in that house and make it sacred by His holy presence. Enough should be willingly given to the Lord to liberally accomplish the work, and then the workmen be able to say, Bring no more offerings.SR 153.2
After the building of the tabernacle was completed, Moses examined all the work, and compared it with the pattern, and directions he had received of God, and he saw that every part of it agreed with the pattern; and he blessed the people.SR 153.3
God gave a pattern of the ark to Moses, with special directions how to make it. The ark was made to contain the tables of stone, on which God engraved, with His own finger, the Ten Commandments. It was in form like a chest, and was overlaid and inlaid with pure gold. It was ornamented with crowns of gold round about the top. The cover of this sacred chest was the mercy seat, made of solid gold. On each end of the mercy seat was fixed a cherub of pure, solid gold. Their faces were turned toward each other and were looking reverentially downward toward the mercy seat, which represented all the heavenly angels looking with interest and reverence upon the law of God deposited in the ark in the heavenly sanctuary. These cherubs had wings. One wing of each angel was stretched forth on high, while the other wing of each angel covered his form. The ark of the earthly sanctuary was the pattern of the true ark in heaven. There, beside the heavenly ark, stand living angels, at either end of the ark, each with one wing overshadowing the mercy seat, and stretching forth on high, while the other wings are folded over their forms in token of reverence and humility.SR 154.1
In the earthly ark Moses was required to place the tables of stone. These were called the tables of the testimony; and the ark was called the ark of the testimony, because they contained God’s testimony in the Ten Commandments.SR 154.2
The tabernacle was composed of two apartments, separated by a curtain, or vail. All the furniture of the tabernacle was made of solid gold, or plated with gold. The curtains of the tabernacle were of a variety of colors, most beautifully arranged, and in these curtains were wrought, with threads of gold and silver, cherubim, which were to represent the angelic host, who are connected with the work of the heavenly sanctuary and who are ministering angels to the saints upon the earth.SR 154.3
Within the second vail was placed the ark of the testimony, and the beautiful and rich curtain was drawn before the sacred ark. This curtain did not reach to the top of the building. The glory of God, which was above the mercy seat, could be seen from both apartments, but in a much less degree from the first apartment.SR 154.4
Directly before the ark, but separated by the curtain, was the golden altar of incense. The fire upon this altar was kindled by the Lord Himself, and was sacredly cherished by feeding it with holy incense, which filled the sanctuary with its fragrant cloud day and night. Its fragrance extended for miles around the tabernacle. When the priest offered the incense before the Lord he looked to the mercy seat. Although he could not see it he knew it was there, and as the incense arose like a cloud, the glory of the Lord descended upon the mercy seat and filled the most holy place and was visible in the holy place, and the glory often so filled both apartments that the priest was unable to officiate and was obliged to stand at the door of the tabernacle.SR 155.1
The priest in the holy place, directing his prayer by faith to the mercy seat, which he could not see, represents the people of God directing their prayers to Christ before the mercy seat in the heavenly sanctuary. They cannot behold their Mediator with the natural eye, but with the eye of faith they see Christ before the mercy seat and direct their prayers to Him, and with assurance claim the benefits of His mediation.SR 155.2
These sacred apartments had no windows to admit light. The candlestick was made of purest gold and was kept burning night and day, and gave light to both apartments. The light of the lamps upon the candlestick reflected upon the boards plated with gold, at the sides of the building, and upon the sacred furniture and upon the curtains of beautiful colors with cherubim wrought with threads of gold and silver, which appearance was glorious beyond description. No language can describe the beauty and loveliness and sacred glory which these apartments presented. The gold in the sanctuary reflected the colors of the curtains, which appeared like the different colors of the rainbow.SR 155.3
Only once a year could the high priest enter into the most holy place, after the most careful and solemn preparation. No mortal eye but that of the high priest could look upon the sacred grandeur of that apartment, because it was the especial dwelling place of God’s visible glory. The high priest always entered it with trembling, while the people waited his return with solemn silence. Their earnest desires were to God for His blessing. Before the mercy seat God conversed with the high priest. If he remained an unusual time in the most holy, the people were often terrified, fearing that because of their sins or some sin of the priest, the glory of the Lord had slain him. But when the sound of the tinkling of the bells upon his garments was heard, they were greatly relieved. He then came forth and blessed the people.SR 156.1
After the work of the tabernacle was finished, “a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.” For “the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.”SR 156.2
The tabernacle was constructed so as to be taken to pieces and borne with them in all their journeyings.SR 156.3
The Lord directed the Israelites in all their travels through the wilderness. When it was for the good of the people and the glory of God that they should pitch their tents in a certain place and there abide, God signified His will to them by the pillar of cloud resting low directly over the tabernacle. And there it remained until God would have them journey again. Then the cloud of glory was lifted up high above the tabernacle, and then they journeyed again.SR 157.1
In all their journeyings they observed perfect order. Every tribe bore a standard, with the sign of their father’s house on it, and every tribe was commanded to pitch by their own standard. And when they traveled the different tribes marched in order, every tribe under their own standard. When they rested from their journeyings, the tabernacle was erected, and then the different tribes pitched their tents in order, in just such a position as God commanded, around the tabernacle, at a distance from it.SR 157.2
When the people journeyed, the ark of the covenant was borne before them. “And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel.”Letters and Manuscripts — Volume 24 (1909)
Ms 117, 1909
24LtMs, Ms 117, 1909, par. 23
Verses 30-35; 33:1. Now you see the promise, notwithstanding their perversity. Verses 2-5-9. There are crises that come with God’s people, many times, and every one of us want to be in a position that we shall acknowledge that the Lord God of hosts, and that we shall not harden our hearts against the Lord, but that we shall humble them.24LtMs, Ms 117, 1909, par. 24
Verses 10-13. “this nation.” You see He will not leave that nation out of the question. He holds fast on to them. “Consider that this nation is thy people.” You just think how He holds on and holds on.24LtMs, Ms 117, 1909, par. 25
Verses 14, 15. He had no faith that if they should separate themselves from God they would have any victories.24LtMs, Ms 117, 1909, par. 26
Verse 16. Unless the Lord went with them. He must have that assurance.24LtMs, Ms 117, 1909, par. 28
Verse 17. Now He tells him if he will only let them go, He will make of him a great nation. But he would not do it. Verses 18-23.Exodus 33:2-23
Letters and Manuscripts — Volume 13 (1898)
Ms 52, 1898
13LtMs, Ms 52, 1898, par. 48
“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. 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. ... 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.” [Exodus 33:2-13, 17.]13LtMs, Ms 52, 1898, par. 49
The mighty man of faith does not stop here. He must be raised to a higher, holier relation to God. “And he said, I beseech thee, show me thy glory. 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. And he said, Thou canst not see my face: for there shall no man see me and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock; and it shall come to pass while my glory passeth by, that I will put thee in a cleft of the rock, and I will cover thee with my hand while I pass by. And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.” [Verses 18-23.]Exodus 33:6-19
Letters and Manuscripts — Volume 16 (1901)
Ms 125, 1901
16LtMs, Ms 125, 1901, par. 47
The people were required by the Lord to put off their ornaments. The course that He would pursue toward them was to be determined by their attitude toward Him. “And the children of Israel stripped themselves of their ornaments by the mount Horeb. 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. 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. 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. And all the people saw the cloudy pillar stand at the tabernacle door; and all the people rose up and worshiped, every man in his tent door. 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.” [Exodus 33:6-11.]16LtMs, Ms 125, 1901, par. 48
Moses, feeling the weight of his responsibility, continued to plead with God. He 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.” This assurance was not all that Moses desired. This man of God, a representative of the nation and of the time in which he lived, sought God for more than even this promise included; and he pressed his petition: “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.” [Verses 12, 13.]16LtMs, Ms 125, 1901, par. 49
Again the Lord declared: “My presence shall go with thee, and I will give thee rest.” [Verse 14.]16LtMs, Ms 125, 1901, par. 50
Who was conversing with Moses? The only begotten Son of God, enshrouded in the pillar of cloud. Moses said, “If thy presence go not with me, carry us not up hence. 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. 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.” [Verses 15-17.]16LtMs, Ms 125, 1901, par. 51
Was Moses now satisfied? Did he cease his intercession? No. He pressed his request still further: “I beseech thee,” he said, “show me thy glory. 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.” [Verses 18, 19.]Exodus 33:7-22
Letters and Manuscripts — Volume 23 (1908)
Lt 72, 1908
23LtMs, Lt 72, 1908, par. 5
It was the unbelief of Israel, revealed in their repeated murmurings, that led Moses to plead with God, “Show me Thy glory.” [Exodus 33:18.] And in response the Lord set His servant in the cleft of a rock and caused all His glory to pass before him.23LtMs, Lt 72, 1908, par. 8
“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. And he said, I beseech Thee, shew me Thy glory. 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 to whom I will show mercy. And He said, Thou canst not see My face: for there shall no man see My face and live. And the Lord said, Behold, there is a place by Me, and thou shalt stand upon a rock; and it shall come to pass while My glory passeth by, that I will put thee in a cleft of a rock, and will cover thee with My hand while I pass by.” [Verses 7-22.]Exodus 33:11
Counsels to Parents, Teachers, and Students
The Education of Moses
CT 407.3
Moses had been taught to expect flattery and praise because of his superior abilities; now he was to learn a different lesson. As a shepherd of sheep, Moses learned to care for the afflicted, to nurse the sick, to seek patiently after the straying, to bear long with the unruly, to supply with loving solicitude the wants of the young lambs and the necessities of the old and feeble. In this experience he was drawn nearer to the Chief Shepherd. He became united to, submerged in, the Holy One of Israel. He believed in the great God. He held communion with the Father through humble prayer. He looked to the Highest for an education in spiritual things and for a knowledge of his duty as a faithful shepherd. His life became so closely linked with heaven that God talked with him face to face, “as a man speaketh unto his friend.” Exodus 33:11.From the Heart
The Prophetic Messenger Prays, January 31
FH 43.1
So the Lord spoke to Moses face to face, as a man speaks to his friend. Exodus 33:11.Letters and Manuscripts — Volume 1 (1844 - 1868)
Lt 12, 1865
1LtMs, Lt 12, 1865, par. 2
I answer, I have been shown definitely upon the point of vocal, public prayer. It was shown me that as Moses entered the Tabernacle he prayed vocally to God, and the people heard him in the door of their tents. God answered Moses in an audible voice. Exodus 33:11.Letters and Manuscripts — Volume 12 (1897)
Ms 92, 1897
12LtMs, Ms 92, 1897, par. 3
God has never left His church without a witness. In all the scenes of trial and proving, of opposition and persecution amid moral darkness, through which the church has passed, God has had men of opportunity who have been prepared to take up His work at different stages, and carry it forward and upward. Through patriarchs and prophets He revealed His truth to His people. Christ was the teacher of His ancient people as verily as He was when He came to our world clothed in the garments of humanity. Hiding His glory in human form, He often appeared to His people, and talked with them “face to face, as a man speaketh with his friend.” [Exodus 33:11.]Letters and Manuscripts — Volume 15 (1900)
Ms 41, 1900
15LtMs, Ms 41, 1900, par. 19
I answer, I have been shown definitely upon the point of vocal, public prayer. It was shown me that as Moses entered the tabernacle he prayed vocally to God, and the people heard him in the door of their tents. God answered Moses in an audible voice. [See] Exodus 33:11.Exodus 33:11-19
Letters and Manuscripts — Volume 11 (1896)
Ms 52, 1896
11LtMs, Ms 52, 1896, par. 63
The man Moses was not yet satisfied. “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.” We read that “The Lord spake unto Moses face to face, as a man speaketh unto his friend.” But though so manifestly favored of God, Moses still pleads for a further revelation of His divine favor. He says, “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: (He will not separate himself from the people) and consider that this nation is thy people.” [Exodus 33:11-13.]11LtMs, Ms 52, 1896, par. 64
Did the Lord’s rebuke rest upon Moses as upon one that had been presumptuous in pressing his case before the Lord? To Moses the situation was one that demanded urgency. He realized that his only help was in God, and he would not allow the transgression of Israel to cut them off from God. The Lord continues to test and prove the quality of Moses’ love and faith. The Lord shows no displeasure because Moses holds firmly and steadily to the point, but He answers his appeal, and says, “My presence shall go with thee, and I will give thee rest.” [Verse 14.]11LtMs, Ms 52, 1896, par. 65
Those who commit their burdens to the Lord, as did Moses, will find that God will give them rest. But though Moses was assured of the presence of God, he is not ready to cease his petitions. He desires to become more thoroughly acquainted with Him who shall be the invisible Leader of Israel, and he still holds his own and Israel’s case before the Lord. “And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here (at this present time) 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. 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.” [Verses 15-17.]11LtMs, Ms 52, 1896, par. 66
In (Deuteronomy 7:6) it is recorded that the Lord did hear and did fulfill His covenant with Moses in regard to Israel. And yet when the Lord had made such abundant promises to him, he still desired larger things, and ventures to make a marvelous request. “And he said, I beseech thee, show me thy glory.” [Exodus 33:18.] Was this presumption? Was he asking too large things of God? He held the Lord with a firm hand of faith, and would not cease his importunings. The Lord does not turn from him or rebuke him, but still favors his request. “And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee ..., for it is a terrible thing which I will do with thee.” [Exodus 33:19; 34:10.]Exodus 33:11-23
Letters and Manuscripts — Volume 9 (1894)
Lt 85, 1894
9LtMs, Lt 85, 1894, par. 12
The man Moses was not yet satisfied. “And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou has 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.” [Exodus 33:12.] We read that “The Lord spake unto Moses face to face, as a man speaketh unto his friend.” [Verse 11.] But though so manifestly favored of God, Moses still pleads for further revelation of His divine favor. He says, “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: (he will not separate himself from the people) and consider that this nation is thy people.” [Verse 13.]9LtMs, Lt 85, 1894, par. 13
Did the Lord’s rebuke rest upon Moses as upon one that had been presumptuous in pressing his case before the Lord? To Moses the situation was one that demanded urgency. He realized that his only help was in God, and he will not allow the transgression of Israel to cut them off from God. The Lord continues to test and prove the quality of Moses’ love and faith. The Lord shows no displeasure because Moses holds firmly and steadily to the point but He answers his appeal and says, “My presence shall go with thee, and I will give thee rest.” [Verse 14.]9LtMs, Lt 85, 1894, par. 14
Those who commit their burdens to the Lord, as did Moses, will find that God will give them rest. But though Moses is assured of the presence of God, he is not ready to cease his petitions. He desires to become more thoroughly acquainted with him who shall be the invisible Leader to Israel, and he still holds his own and Israel’s case before the Lord. “And he said unto him, if thy presence go not with me, carry us not up hence. For wherein shall it be known here (at this present time) 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. 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.” [Verses 15-17.]9LtMs, Lt 85, 1894, par. 15
In (Deuteronomy 7:6), it is recorded that the Lord did hear and did fulfil His covenant with Moses in regard to Israel. And yet when the Lord had made such abundant promises to him, he still desired larger things, and ventures to make a marvelous request. And he said, “I beseech thee, show me thy glory.” [Exodus 33:18.] Was this presumption? Was he asking too large things of God? He held the Lord with a firm hand of faith, and would not cease his importunings. The Lord does not turn from him, or rebuke him; but still favors his request. “And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and I will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy.” [Verse 19.]9LtMs, Lt 85, 1894, par. 17
“And Moses made haste, and bowed his head toward the earth, and worshipped, and said, if now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiff necked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, behold I make a covenant: before all thy people will I do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing which I will do with thee.” [Exodus 33:20-23; 34:6-10.]Letters and Manuscripts — Volume 11 (1896)
Lt 87, 1896
11LtMs, Lt 87, 1896, par. 20
“Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. 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.” “And the Lord spake with Moses, face to face, as a man speaketh unto his friend.” “And he said, My presence shall go with thee, and I will give thee rest.” [Exodus 33:12, 13, 11, 14.]11LtMs, Lt 87, 1896, par. 22
Encouraged by the assurance of God’s presence, Moses draws still nearer to him, and saith unto the Lord, “If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goeth with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also thou hast spoken; for thou hast found grace in my sight, and I know thee by name.” [Verses 15-17.]11LtMs, Lt 87, 1896, par. 23
Moses asked for an assurance that the Lord would go with him, saying, “So shall we be separated, I and thy people, (in practice) from all the people that are upon the face of the earth.” [Verse 16.] Today this earth is as corrupt as it was in the days of Noah, and those who are faithful sentinels, will guard their charge as a shepherd guards his flock. As they earnestly seek the Lord with all their heart, they will find Him, and instead of leading those with whom they are connected into close connection with the world, encouraging them to seek selfish gratification by practicing the customs of the world, they will educate them to render undivided service to God. No sacred trusts will be betrayed by them. The greatest care to practice right principles will be observed. No effort will be made to bring earthly and selfish principles into the work of God.11LtMs, Lt 87, 1896, par. 24
Encouraged by God’s willingness to take him into favor, and to grant the requests he urges upon His notice, Moses draws still nearer to God, and ventures to ask for further blessings. “He said, I beseech thee, show me thy glory.” [Verse 18.] Think you that God reproved His servant for his presumption? If so, you are mistaken. Moses did not make this request from idle curiosity. He had an object in view. His whole soul was drawn out after God; he longed to know more of Him, that he might commune with Him, and feel His presence near in every emergency.11LtMs, Lt 87, 1896, par. 26
God answered Moses, saying, “I will make all my glory 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 to whom I will show mercy.” “And he said, Thou canst not see my face; for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock; and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by; and I will take away my hand, and thou shalt see my back parts; but my face shall not be seen.” [Verses 19-23.] “And the Lord passed by before him, and proclaimed, The Lord, The Lord, merciful and gracious, long-suffering, and abundant in goodness and truth.” [Exodus 34:6.]11LtMs, Lt 87, 1896, par. 28
“And the Lord spake unto Moses face to face, as a man speaketh unto his friend.” [Exodus 33:11.] What a lesson is given us in this experience! Is it not one of the most valuable and important lessons that we can study? It reveals a treasure of light and knowledge to every soul who values the favor of God. Let those who desire an education of the highest kind learn from this experience that God is nigh unto all who seek Him with the whole heart.Exodus 33:12-18
Letters and Manuscripts — Volume 4 (1883 - 1886)
Ms 6, 1886
4LtMs, Ms 6, 1886, par. 10
Will our brethren go to God as did Moses? His petition was, “Show me Thy glory.” He said, Why, I cannot go before the people unless the Lord goes with me. And the Lord said, “I will go with thee.” [Exodus 33:12-17.] And yet he was not satisfied. He said, “Show me Thy glory.” [Verse 18.] And the Lord hid him in a cleft of the rock and put His hand over the rock, then revealed to him His glory. Well, now, we must have just such a faith. We must feel that we stand right upon the borders of the eternal world, and we must gather rays of light from divine glory and press back the darkness that is enshrouding souls. Let us seek God, my brethren and sisters, here. Be determined that you will know more of God when you go away than when you came here. He will walk through your midst with power if you will only have faith. Then let us wake up to our responsibilities and holy privileges.Exodus 33:12-22
Letters and Manuscripts — Volume 13 (1898)
Ms 119, 1898
13LtMs, Ms 119, 1898, par. 9
“And he said, I will make all 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. And he said, Thou canst not see my face: for there shall no man see me and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of a rock, and I will cover thee with my hand while I pass by.” [Exodus 33:12, 13, 18-22.] “And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.Exodus 33:12-23
Gospel Workers (1892/1893 ed.)
Consecration to the Work
GW92 33.2
Moses has a deep sense of his unworthiness, and his unfitness for the great work to which God has called him. He pleads with intense earnestness that the Lord will go with him. The answer comes, “My presence shall go with thee, and I will give thee rest.” [See Exodus 33:12-23.] But Moses does not feel that he can stop here. He has gained much, but he longs to come still nearer to God, to obtain a stronger assurance of his abiding presence. He has carried the burden of Israel; he has borne an overwhelming weight of responsibility; when the people sinned, he suffered keen remorse, as though he himself were guilty; and now there presses upon his soul a sense of the terrible results, should God leave Israel to hardness and impenitence of heart. They would not hesitate to kill Moses, and through their own rashness and perversity they would soon fall a prey to their enemies, and thus dishonor the name of God before the heathen. Moses presses his petition with such earnestness and fervency that the answer comes, “I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.”Letters and Manuscripts — Volume 5 (1887-1888)
Ms 13, 1888
5LtMs, Ms 13, 1888, par. 74
If you will only become acquainted with Jesus Christ, you will know His matchless love and the power of His grace. If you will only take hold of Him by faith! If you will [only] believe that God does not want you to meet the opposition Satan devises in this world unless He shall give you His presence! Moses pleaded, “Send me not to this people without thou shalt give me thy presence to go with me,” and the Lord told him that He would go with him. [Exodus 33:12-17.] But there he waits. He is not satisfied. He knows that he has not the presence of God and [he] desires it. He says, “Show me thy glory.” [Verse 18.] So God takes this atom of humanity and puts him in the cleft of a rock, puts His hand over him, and then tells him that He will make His goodness to pass before him. [Verses 19-23.] And He did make His goodness to pass before him, and it was what Moses wanted. It was what he needed. So when God lets His goodness pass before us, we can carry that goodness to the world.Letters and Manuscripts — Volume 7 (1891-1892)
Ms 92, 1891
7LtMs, Ms 92, 1891, par. 8
When Moses, heartsick and burdened because of the repeated murmurings of the children of Israel, became afraid of that vast multitude, afraid of himself, lest he should be left to his own human wisdom, he does that which every soul must do in like circumstances for his family and property. He does not go to any man in that vast multitude, but he tells it all to God, just as we should do. Exodus 33:12-23. The fainting heart of Moses was strengthened. Thus has it been and always will be.Letters and Manuscripts — Volume 13 (1898)
Ms 166, 1898
13LtMs, Ms 166, 1898, par. 15
“And the Lord said unto Moses, whosoever hath sinned against me, him will I blot out of my book. Therefore go now, lead the people unto the place which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit, I will visit their sin upon them.” [Verses 33, 34.] Please read and study verses twelve to twenty-three of the thirty-third chapter of Exodus.Exodus 33:13
From Heaven With Love
Chapter 34—His Yoke Is Easy and His Burden Light
HLv 221.4
The yoke is placed on the oxen to aid in drawing the load, to lighten the burden. So with the yoke of Christ. When our will is swallowed up in the will of God, we shall find life’s burden light. He who walks in the way of God’s commandments walks with Christ, and in His love the heart is at rest. When Moses prayed, “Show me now Thy ways, that I may know Thee,” the Lord answered, “My presence will go with thee, and I will give thee rest.” Exodus 33:13.Exodus 33:13-14
Lift Him Up
In the School of Christ, May 28
LHU 162.5
The yoke is placed upon the oxen to aid them in drawing the load, to lighten the burden. So with the yoke of Christ. When our will is swallowed up in the will of God, and we use His gifts to bless others, we shall find life’s burden light. He who walks in the way of God’s commandments is walking in company with Christ, and in His love the heart is at rest. When Moses prayed, “Shew me now thy way, that I may know thee,” the Lord answered him, “My presence shall go with thee, and I will give thee rest.” And through the prophets the message was given, “Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest to your souls” (Exodus 33:13, 14; Jeremiah 6:16). And He says, “O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea” (Isaiah 48:18) (The Desire of Ages, 330, 331).The Desire of Ages
Chapter 34—The Invitation
DA 331.1
The yoke is placed upon the oxen to aid them in drawing the load, to lighten the burden. So with the yoke of Christ. When our will is swallowed up in the will of God, and we use His gifts to bless others, we shall find life’s burden light. He who walks in the way of God’s commandments is walking in company with Christ, and in His love the heart is at rest. When Moses prayed, “Show me now Thy way, that I may know Thee,” the Lord answered him, “My presence shall go with thee, and I will give thee rest.” And through the prophets the message was given, “Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.” Exodus 33:13, 14; Jeremiah 6:16. And He says, “O that thou hadst hearkened to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea.” Isaiah 48:18.Exodus 33:14
Letters and Manuscripts — Volume 14 (1899)
Ms 91, 1899
14LtMs, Ms 91, 1899, par. 24
One equal with God, His only-begotten Son, Christ carried out His Father’s mind in the deliverance of the Israelites. God had promised Moses, “My presence shall go with thee” [Exodus 33:14], and He fulfilled this promise by giving Christ to be the invisible Leader of His people, while Moses was chosen to be their visible general. Christ guided them in their travels through the wilderness, indicating where they should encamp. Through Moses He communicated His will and purpose to more than a million people. Through forty years of wilderness-wandering He was their Instructor.Letters and Manuscripts — Volume 21 (1906)
Lt 164, 1906
21LtMs, Lt 164, 1906, par. 5
I see that the success and prosperity of our work in this time is dependent wholly on the Lord. Yet we must all stand in our lot and place as the Lord’s servants, depending on His counsel. “My presence shall go with thee” [Exodus 33:14], has been repeated so many times, and I have had the assurance that He will never fail me. We must, as children of God, press onward in the way of obedience. God is our front guard and our rereward. Great is the Lord, and greatly to be praised.Letters and Manuscripts — Volume 22 (1907)
Ms 27, 1907
22LtMs, Ms 27, 1907, par. 53
I see that the prosperity and success of our work in this time is dependent wholly on the Lord. Yet we must all stand in our lot and place as the Lord’s servants, depending on His counsel. “My presence shall go with thee” [Exodus 33:14], has been repeated so many times, and I have had the assurance that He will never fail me. We must, as children of God, press onward in the way of obedience. God is our frontguard and our rereward. Great is the Lord, and greatly to be praised. ...My Life Today
He Is a Living God, October 11
ML 288.2
“My presence shall go with thee” (Exodus 33:14), was the promise given during the journey through the wilderness. This assurance was accompanied by a marvelous revelation of Jehovah’s character, which enabled Moses to proclaim to all Israel the goodness of God and to instruct them fully concerning the attributes of their invisible King....Prophets and Kings
Chapter 26—“Behold Your God!”
PK 312.2
“My presence shall go with thee,” was the promise given during the journey through the wilderness. Exodus 33:14. This assurance was accompanied by a marvelous revelation of Jehovah’s character, which enabled Moses to proclaim to all Israel the goodness of God, and to instruct them fully concerning the attributes of their invisible King. “The Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.” Exodus 34:6, 7.Testimonies for the Church, vol. 7
Chapter 44—Needs of the Southern Field
7T 221.1
When the Lord laid upon Moses the work of leading the children of Israel from Egypt, He gave him the assurance: “Certainly I will be with thee.” “My presence shall go with thee, and I will give thee rest.” Exodus 3:12; 33:14. The same assurance is given to those who go forth to work for the Lord in the Southern field.The Desire of Ages
Chapter 70—“The Least of These My Brethren”
DA 641.2
When we realize that we are workers together with God, His promises will not be spoken with indifference. They will burn in our hearts, and kindle upon our lips. To Moses, when called to minister to an ignorant, undisciplined, and rebellious people, God gave the promise, “My presence shall go with thee, and I will give thee rest.” And He said, “Certainly I will be with thee.” Exodus 33:14; 3:12. This promise is to all who labor in Christ’s stead for His afflicted and suffering ones.The Review and Herald
March 18, 1915
RH March 18, 1915, par. 4
“My presence shall go with thee” (Exodus 33:14), was the promise given during the journey through the wilderness. This assurance was accompanied by a marvelous revelation of Jehovah’s character, which enabled Moses to proclaim to all Israel the goodness of God, and to instruct them fully concerning the attributes of their invisible King. “The Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.” Exodus 34:6, 7.Letters and Manuscripts — Volume 11 (1896)
Ms 58, 1896
11LtMs, Ms 58, 1896, par. 33
When we realize that we are workers together with God, His promises will not be spoken with indifference, but will burn in our hearts, and kindle upon our lips. To Moses, who through the long years of wilderness wandering was called to minister to an ignorant, undisciplined, and rebellious people, God gave the promise, “My presence shall go with thee, and I will give thee rest.” And he said, “Certainly I will be with thee.” Exodus 33:14; 3:12. The same assurance is given to all who labor in Christ’s stead for His afflicted and suffering ones.Exodus 33:14-18
In Heavenly Places
God Honors the Humble, August 22
HP 241.2
God honors those who humble themselves before Him. Moses, disheartened by the discontent and murmuring of the people he was leading into the land of promise, pleaded with God for the assurance of His presence.... And the Lord said, “My presence shall go with thee, and I will give thee rest” (Exodus 33:14).HP 241.3
Encouraged by the assurance of God’s presence, Moses drew still nearer, and ventured to ask for still further blessings. “I beseech thee,” he said, “shew me thy glory” (verse 18). Think you that God reproved Moses for his presumption? No, indeed. Moses did not make this request from idle curiosity. He had an object in view. He saw that in his own strength he could not do the work of God acceptably. He knew that if he could obtain a clear view of the glory of God, he would be enabled to go forward in his important mission, not in his own strength, but in the strength of the Lord God Almighty. His whole soul was drawn out after God; he longed to know more of Him, that he might feel the divine presence near in every emergency or perplexity. It was not selfishness that led Moses to ask for a sight of the glory of God. His only object was a desire better to honor his Maker.Letters and Manuscripts — Volume 4 (1883 - 1886)
Ms 36, 1885
4LtMs, Ms 36, 1885, par. 18
Moses declared, “If Thy presence go not with me, carry us not up hence.” [Exodus 33:15.] He no longer had any confidence in himself. His watchword was, The God of Israel is my Strength and my Leader. He received no adoration as did the kings of other nations. Repeatedly he told the children of Israel that he was only what the God of Israel had made him. In all the battles in which they obtained the victory, he told them that they were not to claim the honor, for it was the God of Israel who gained the victory in their behalf.4LtMs, Ms 36, 1885, par. 19
When the Lord told Moses, “My presence shall go with thee” [Verse 14], we might think that this mighty man of God would have been satisfied. But he was not. He still urged his petition. “He said, I beseech Thee, show me Thy glory.” [Verse 18.] Was Moses rebuked for his presumption? The Lord told him that no man could see Him face to face and live; but He took that mighty man of faith, and put him into a cleft in the rock, and there revealed to him His glory. God passed by him, and Moses looked upon his Lord.4LtMs, Ms 36, 1885, par. 29
When we are receiving a training, as did Moses in the school of Christ, what shall we learn?—to become puffed up?—to have an exalted opinion of ourselves?—No, indeed. The more we learn in this school, the more we shall advance in meekness and lowliness of mind. We are not to feel that we have learned everything worth knowing. We should put to the best use the talents God has given us, that when we are changed from mortality to immortality, we shall not leave behind that which we have attained, but may take it with us to the other side. Throughout the ceaseless ages of eternity, Christ and His work of redemption will be the theme of our study. Let none of us think that we are ready to graduate. There are new lessons for us to learn every day. As did Moses, we may say, “Show us Thy glory” [Exodus 33:18], and by living faith grasp the arm of power.Letters and Manuscripts — Volume 5 (1887-1888)
Ms 7, 1888
5LtMs, Ms 7, 1888, par. 43
You know how it was with Moses. He felt that he must have an answer to his prayer. He realized the responsibility of leading the people out of Egypt, but he did not go and pick up everything objectionable and dwell on it. He knew they were a stiff-necked people, and he said, “Lord, I must have Thy presence,” and the Lord said, “My presence shall go with thee.” [Exodus 33:14-17.] You remember Moses went into the wilderness and stayed forty years, during which time he put away self, and that made room so that he could have the presence of God with him.5LtMs, Ms 7, 1888, par. 44
He thought if he could have the presence of God’s glory, it would help him to carry on this great work. He said, “Shew me thy glory.” [Verse 18.] Now that was a man of faith, and God did not rebuke him. God did not call it presumption, but He took that man of faith and put him into the cleft of the rock and put His hand over the rock and showed him all the glory that he could endure. He made His goodness to pass before him and showed him His goodness, His mercy, and His love. If we want God’s glory to pass before us, if we want to have memory’s halls hung with the promises of love and mercy, we want to talk of His glory and tell of His power. And if we have dark and miserable days, we can commit these promises to memory and take our minds off discouragement. It would please the devil to think he had bothered us, but we want to talk of Jesus and His love and His power, because we have nothing better to talk of.Exodus 33:15
Letters and Manuscripts — Volume 5 (1887-1888)
Lt 24, 1888
5LtMs, Lt 24, 1888, par. 10
When I am weak, then am I strong. In self-distrust we cry to God for help and work out our salvation with fear and trembling. Casting away all confidence in the arm of flesh, we cling with firm grasp to Jesus. The soul cry will harmonize with that of Moses, “Unless Thou go with us, let us not go up,” and with [that of] Jacob, whose sole urgency was demonstrated in his words, “I will not let thee go unless Thou bless me.” [Exodus 33:15; Genesis 32:26.]EGW Writings — Ellen G. White. Ellen G. White Estate · all rights reserved
Exodus 33:1
The Review and Herald
October 3, 1893
RH October 3, 1893, par. 2
Moses said to Israel, “Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. And Moses returned unto the Lord, and said, O, this people have sinned a great sin, and have made them gods of gold. Yet now if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. And the Lord saith unto Moses, Whosoever hath sinned against me, him will I blot out of my book.” It will be well to read this history carefully, and take heed to the lessons taught on this particular occasion. (Read the Exodus 32:1, Exodus 33:1, and Exodus 34:1) The Lord did not destroy his people, but those who had sinned were punished. But he revealed himself to Moses, declaring his character.