Let us turn once more to God's
word in the portion we were considering this morning, Exodus chapter
34. And I'll read the first seven
verses. Exodus chapter 34, the first
seven verses. And the Lord said unto Moses,
Hew the two tables of stone like unto the first, and I will write
upon these tables the words that were in the first tables which
they break us and be ready in the morning and come up in the
morning onto Mount Sinai and present myself there to me in
the top of the mount. No man shall come up with me,
neither let any man be seen throughout all the mount, neither let the
flocks nor heard speed before that mount and he hewed two tables
of stone like unto the first and Moses rose up early in the
morning and went up unto Mount Sinai as the Lord had commanded
him and took in his hand the two tables of stone and the Lord
descended in the clouds and stood with him there and proclaimed
the name of the Lord. And 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, visiting the iniquity
of the fathers upon the children and upon the children's children
unto the third and to the fourth generation. This morning then
we were considering more especially the theme of the covenant being
renewed, the covenants being renewed. And now it involves
a return to the first works. It involves a true repentance
we said. The words of Christ to the church
of Ephesus in Revelation chapter 2, repent and do the first works. And we see here how there had
to be this retracing as God is pleased in answer to the prayers,
the pleadings of Moses, who was a mediator for the children of
Israel. God, remember, would have cast
them off, put them away, disinherited them. And it's Moses who pleads
with God on their accounts. And therefore there is this renewing
of the covenant that they had broken. But as we say, there
has to be this retracing. The tables of the law had been
broken. There was that judicial breaking
of the tables by Moses when he came down from the mount. Remember in chapter 32 at verse
19 he came to pass as soon as he came nigh unto the camp that
he saw the calf and the dancing and Moses anger waxed hot and
he cast the tables out of his hands and break them beneath
the mount, the very mount where God had brought them to himself
and given them his covenant and become as it were their husband
the very place where they had been guilty of idolatry and spiritual
adultery. The tables of the Lord then had
been broken by Moses, indicative of their breaking of the covenant. And now we have the remaking.
Moses is commanded, You, the two tables of stone, lie unto
the first, says God. And I will write upon these tables
the words that were in the first tables which now breaketh and
is obedient to what God commands. Verse 4. You two tables of stone,
like unto the first. And Moses rose up early in the
morning and went up unto Mount Sinai as the Lord had commanded. As the Lord had commanded. There is in the remaking of the
tables. God has promised that he will
write upon these with his finger. During the retracing of these
things we also observe that Moses again is the one who is called
up into the mount. In the second verse God says
to his servant, be ready in the morning and come up in the morning
onto Mount Sinai and present myself there to me in the top
of the mount. It was Moses of course who had
first been called into God's presence when he brought them
in chapter 19 into the wilderness of Sinai when he brought them
to the mountains of Horeb. It was Moses whom God called
up to him in the mount. chapter 19 verse 20 the Lord
came down upon Mount Sinai on the top of the mount and the
Lord called Moses up to the top of the mount and Moses went up
and he is to do exactly the same as he had done previously and
also as previously no one else is to be pitted no one else is
to touch the mount verse 3 here in chapter 34 no man shall come
up with the neither let any man be seen throughout all the mount,
neither let the flocks nor herds feed before that mount, just
the same as God had previously commanded back in that 19th chapter. Verse 12, God says take heed
to yourselves that you go not up into the mount or touch the
board robbing. Whosoever toucheth the mount shall be surely put
to death, there shall not an hand touch it, but he shall surely
be stoned or shot through. Whether it be beast or man, it
shall not live." How specific then God is. No one but Moses
is to venture into the mount where God is. All this going
back as it were, these retraces, And then again Moses is going
to be in the mount some 40 days and 40 nights as we see later
in this 34th chapter. God gives him various directions
and so forth. Write thou these words for after
the tenor of these words I have made a covenant with thee and
with Israel and he was there with the Lord 40 days and 40
nights. He did neither eat bread nor
drink water, and he wrote upon the tables the words of the Covenant,
the Ten Commandments, what God does. He writes upon those tables,
whilst Moses is there with him. Now, previously, back in chapter
24, in verse 18, we are told that Moses was in the mount 40
days and 40 nights, because after God had come at the beginning
of chapter 20, descended upon the mount and spoke of the Ten
Commandments and the people were filled with dread and they wanted
that Moses should come between them and God and be their mediator
and so it's Moses who goes into the mount and he's there those
40 days and nights and it was of course at the end of that
period when they grew weary waiting for him that they requested Aaron
make the golden calf And so, as God is pleased now not to
disinherit them, not to put them away, but pleased to forgive
them, so there is this renewing. And there are these retracings,
there is this repetition. Repents and do the first works. These are fruits, meats, for
repentance of anything that we see John the Baptist, the great
preacher of repentance, requiring of those scribes and those Pharisees
who came to his preaching, who came to his baptisings. He says
that they are to bring forth work for repentance, appropriate
to repentance. Well, these are some of those
things that we were considering this morning though we observed
here the renewing of the covenant that God had made at Mount Sinai,
we did go on to speak also of that new covenant, that better
covenant, that covenant of grace, that covenant in which God promises
in Jeremiah 31 that he will write his law upon the tables of men's
heart, fleshy tables, not upon tables of stone or the superiority
you see. of Christ. The law was given
by Moses. Grace and truth came by Jesus
Christ. And we see it of course so strikingly
in that chapter that we read in 2 Corinthians, in that third
chapter. God is pleased to write now upon
men's hearts the great work of the Spirit of God. The Lord Jesus
Christ is that one who gives faith and true repentance. We are to look to Him, the author
and finisher of faith. We are to look to Him whom God
has exalted with His right hand to give repentance and forgiveness
of sin, the Lord Jesus Christ. And so tonight I want us to consider
something more here in this 34th chapter. I want us to consider
something of that revelation of God that we have here in verse
5 in particular. Here is the text then, Exodus
34 verse 5, we read these words, and the Lord descended in the
clouds and stood with him there and proclaimed the name of the
Lord. The Lord descended in the clouds
and stood with him, that is with Moses there, and proclaimed the
name of the Lord. How God is seen here to be so
true to the word that he has spoken. Back in chapter 33, there at verse 18,
Moses had said, I beseech thee, show me thy glory. That was Moses'
request. And he said, I will make all
my goodness pass before And I will proclaim the name of the Lord
before them, and will be gracious to whom I will be gracious, and
will show mercy on whom I will show mercy." And what God said,
God did. The Lord descended in the clouds
and stood there with him and proclaimed the name of the Lord. First of all, then, this proclamation,
God, as it were, declaring Himself. And this is what struck me, reading
this chapter at home earlier in the week, that in the Law,
in the Law, what we really have is the revelation of God. It's not just a set of commandments,
it is that, of course, It's not just the covenant, it's that
also. It's the covenant that God made
with the children of Israel. As we said this morning, these
tables are referred to in Deuteronomy 9 as the tables of the covenant. The covenant that God made with
Israel is a covenant. These are commandments. But over and above that, what
we see in the law is the revealing of God. Look at the connection
here between verse 4 and verse 5. We have Moses doing the two
tables of stone like unto the first. Moses rose up early in
the morning and went up into the Mount Sinai as the Lord had
commanded him and took in his hand the two tables of stone
and the Lord descended in the cloud and stood within there
and proclaimed the name of the Lord. As God had said, you see,
he would write upon these tables the word. or in the first tables. And how does God do that? He
proclaims his name. His law is really a revelation
of himself. In his law God is declaring himself,
God is showing himself. We see something of his character.
We see his attributes, the holy one, the righteous one, the just
one. The law is holy, the commandment
is holy and just and good, says God. it is all a revelation of
God and the children of Israel certainly understood that when
Moses is recounting these things in Deuteronomy where they are
on the verge now of the promised land after the 40 years wanderings
in the wilderness see how he recounts the commandments in
chapter 5 of Deuteronomy He reminds the children of Israel
what they said when God gave those commandments. He said,
Behold, the Lord our God hath showed us his glory and his greatness,
and we have heard his voice out of the midst of the fire. We
have seen this day that God doth talk with man and he liveth. This is what they say with regards
to the giving of the commandments. The Lord our God showed us his
glory. or the revelation there is then
in that Lord of God. It is God disclosing Himself,
God making Himself known, God revealing Himself in His Holy
Lord. But the Gospel is far greater. The Gospel is that form and that
final revelation of God. There is to be no other revelation
there. has spoken in these last days, and how has God spoken?
He has spoken, He has revealed Himself in the person and in
the work of His only begotten Son. The opening words of Paul's
epistle to the Hebrews, God who at sundry times and in diverse
manners, has making time passed unto the fathers by the prophets.
How God spoke in different ways there in the Old Testament. He
spoke sometimes by visions, by dreams, different ways, the ministry
of Moses, the ministry of the Prophets. God who at sundry times,
and in diverse, different manners, spake in time past unto the fathers
by the Prophets, hath in these last days spoken unto us by his
Son, whom he hath appointed heir of all things, by whom also he
made the worlds, who being the brightness of his glory and the
express image of his person there can be no other revelation here
is that one who is the brightness of the glory of God the express
image of God the image of the invisible God how God has now
revealed himself no man has seen God at any time the only begotten
Son which is in the bosom of the Father he has declared him. And this is what we have of course
in that portion that we read in the New Testament. That great
third chapter of the second epistle that Paul writes to the Corinthian
church. And we contrast these two, the
law and the gospel, the ministration of death, the ministration of
condemnation. That's the law, and then he contrasts
that with the ministration of righteousness, the ministration
of the Spirit. There is a glory in the law, as Paul says, if
the ministration of death, written and engraved in stones, was glorious,
so that the children of Israel could not steadfastly behold
the face of Moses for the glory of his countenance, which glory
was to be done away And shall not the ministration
of the Spirit be rather glorious? For if the ministration of condemnation
be glory, much more doth the ministration of righteousness
exceed in glory." Now what is the ministration of righteousness? It is the gospel. It is the gospel. As Paul says to the Romans, he's
not ashamed of the gospel. It's the power of God unto salvation,
he says, therein is the righteousness of God revealed. From faith to
faith that it is written that God shall live by faith. All
the gospel then is that full revelation of God that we witness
in the face of the Lord Jesus Christ. Here is God then revealing himself and of course
there is There's grace even here in the law. Moses is a saved
man, not saved because of his obedience to the Lord of God.
He could not keep that law. He is saved in Christ. He is
one who received the grace of God. when Moses asked God show
me thy glory God 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 Moses found grace in the
sight of the Lord when the Lord was pleased to come and to reveal
himself to this man God reveals himself, God declares
himself, and God here descended, we are told. It's an amazing
statement, is it not? The Lord descended in the clouds. How God humbles himself to come
to this earth, to make himself known, to the sinful sons of
men. He is the High God. He is the
Holy God. And yet He has dealings with
sinful creatures in this world. The Psalm is Psalm 113. The Lord
is high above all nations. His glory above the heavens. Who is like unto the Lord our
God, who dwelleth on high, who humbles himself? To behold the
things that are in heaven and in the earth. He raiseth up the
poor out of the dust, and lifteth the needy out of the dunghill,
that he may set him with princes, even with the princes of his
people. He maketh a barren woman to keep
house and to be a joyful mother of children. Praise ye the Lord,
says the psalmist. How God humbles himself, you
see, to come and do his own good and gracious works here upon
the earth. Now he humbles himself in the
context here, like in Exodus. He humbles himself to behold
the provocations of the children of Israel in the making of the
golden car. He is aware of these things,
he takes account of their sin And does Moses know what's going
on in the camp only because God tells him? Verse 7 of the 32nd
chapter, Moses says God. The Lord said unto Moses, Go,
get thee down, for 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 worshipped it, and have
sacrificed thereunto, and said, These be thy gods, O Israel,
which have brought thee out of the land of Egypt. And the Lord
said unto Moses, I have seen this thing. And behold, it is
a stiff-necked people, God saw them. I have seen these people,
He saw their sins. Oh, He humbles Himself, friends,
to see our sins, to behold us, and all the folly of our disobedience,
all the folly of our wanderings, our backslidings, all our thoughts,
everything about us is no-nonsense. Nothing that we do can be concealed
from how God humbles himself to behold the things that are
done here upon the earth. No wonder God would have disinherited
these people. But it was Moses, of course,
who pleaded so fervently on their behalf, who cried to God there
at the end of that 32nd chapter Moses returned unto the Lord
and said all these people have sinned a great sin and have made
them gods of gold yet now if thou wilt forgive their sin and
if not almost as if he breaks down and he is praying there
in verse 32 of that 32nd chapter and now he says if thou wilt
forgive their sin and if not Lord, may I pray thee out of
thy book which thou hast written. And God was pleased to hear that
prayer. And so what does God do here in the chapter 34? He comes to renew the covenant. He humbles himself. The Lord
descended in the clouds and stood with him there and proclaimed
the name of the Lord. In verse 10 he said, Behold,
I make a covenant before all my people, I will do marvels
such as have not been done in all the earth, nor in any nation,
and all the people among whom, among which thou art, shall see
the work of the Lord, for it is a terrible thing that I will
do. So God humbled himself, you see,
to come to the earth, to visit the sinful sons of men, to do
terrible things in righteousness, to earth's salvation in the hearts
of sinners, all the Lord's descendants. And doesn't the Lord descend
yet? He descends to us, He comes to us. He comes just where we
are. We see it of course so clearly
in the coming of the Lord Jesus Christ. And that great mystery
of Godliness, that great mystery of the Incarnation, God manifest
in the flesh, Emmanuel, God with us. And yet how strange are God's
feelings. God humbles himself as he comes
and yet in a sense do we not see God also hiding himself? How strange this is. The Lord
descended, it says, in the cloud. Of course the fiery cloudy pillar
is associated with God's presence. But as God descends he comes He reveals himself and yet at
the same time we might say he is also concealing himself, hiding
himself. Look at the words of the psalmist
in Psalm 18. Verse 11. He made darkness his
secret place. His pavilion round about him
were dark waters and thick clouds of the skies, or how God himself is hiding himself. Here is Moses
who is the mediator, not only on behalf of the people before
God, but the mediator from God to the people. But what does
Moses do? When he comes, Moses has to veil his face. At the
end of the chapter we see that his face is Verse 29, Moses wished not that
the skin of his face shone while he talked with him. And when
Aaron and all the children of Israel saw Moses, behold, the
skin of his face shone, and they were afraid to come nigh. So
what does Moses do? The end of the chapter. Moses put the veil upon his face Moses covers his face when he's
with the people. Though God has revealed himself
yet, through the mediator Moses, he's pleased to come to the people,
there's also that strange concealing. But of course we're told in that
chapter that we read in the New Testament, that that veil is
done away in Christ. All the veil is done away in
Christ. the fullness of that revelation that we have in the
New Testament Scriptures. That God who commanded the light
to shine out of darkness has shined in our hearts to give
the light of the knowledge of the glory of God in the face
of Jesus Christ. So much more glorious in the
face of Moses. There was a veil upon his face,
there was a hiding. But even, you know, when we come
to the New Testament, We must not be over-familiar with God.
What do we see in the Mount of Transfiguration? Where those favoured disciples
are granted that privilege to see something of the glories
that belong unto the Lord Jesus Christ. Peter and James and John
are there in the Mount. As the Lord had said, there were
those who would not see death until they saw his glory, and
it was those three that saw it. But what does Peter say? He speaks
foolish words. He wants to make three tabernacles.
One for Christ, one for Moses, one for Elias, not knowing what
he said. While he does speak, that all
there came a cloud and overshadowed them and they feared as they
entered into the clouds and there came a voice out of the clouds
saying this is my beloved son here he is now that God even
in the New Testament you see appears in the clouds the voice
comes out of the clouds yes God reveals himself but we must ever
guard against any over familiarity with God Even in the New Testament,
there are those who are so familiar with God today, charming in the
way they speak to Him. Irreverently, we might say, in
the way they speak of Him. All God's name is holy. Are we
not to recognize that even as we come to address God in our
prayers, the pattern prayer? What does Christ say with regard
to the manner of our address to God? We are to say, Our Father,
which art in heaven, hallowed be thy name." This is a name
that is proclaimed, you see, to Moses. God proclaimed the
name, the holy name. Yes, God reveals himself, and
yet God, we might say also, hides himself. He humbles himself.
And yet God's humbling himself is not to be taken for granted
by any man. Oh, we must reverence the name
of God and certainly we must reverence that fullness of the
revelation. Read Hebrews chapter 12 at verse 18 following where
again we see Paul contrasting the two covenants. That's at
Mount Zion. And that's at Mount Zion. The
law of the gospel and it is much more solemn, we discover in that
portion in Hebrews 12, much more solemn to deal with God as he
has revealed himself, the fullness of his revelation. that we have
here in the Gospel of our Lord Jesus Christ. He proclaims himself,
he has a declaration of his character, a revelation of God. He is pleased
to humble himself as he descends upon the mount and then thirdly
we read here that God passed by. The Lord descended in the
clouds and stood with him there and proclaimed the name of the
Lord. And 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 guilt of visiting the iniquity of the fathers upon
the children and upon the children's children unto the third and to
the fourth generation. You see what God does. He is
proclaiming His name. This is the emphasis here. In
verse 5, the end of verse 5, we are told He proclaimed the
name of the Lord and so He does. Verse 6. proclaimed the Lord,
the Lord God. There is an emphasis on the proclamation. It's mentioned in verse 5, it's
mentioned again in verse 6. Then what is that name that is
proclaimed? It is the name of the Lord. It is that great Jehovah, the
great I AM. the one who had revealed himself
to Moses at the burning bush. Remember back in the third chapter
when we see Moses keeping the sheep of his father-in-law Jethro
in the back side of the desert and God comes to him, reveals
himself and calls him and commissions him And Moses there asks after God's
name. Verse 13, Moses said unto God,
Behold, when I come unto the children of Israel, and shall
say unto them, The God of your fathers hath sent me unto you,
and they shall say to me, What is his name? What shall I say
unto them? And God said unto Moses, I am
that I am. And he said, This shalt thou
say unto the children of Israel, I am, ascends me unto you. God says of himself, I am. We say of God he is, we speak
in the third person. And that of course is the basic
meaning of the name, Lord or Jehovah. And we're told here
in chapter 6 of Exodus, God speaking to his servant Moses, I appeared
unto Abraham, unto Isaac and unto Jacob by the name of God
Almighty, but by my name Jehovah, the I Am, was I not known to
them. That's an interesting verse because
it would seem that God never revealed himself as Jehovah,
as the I Am, to Abraham, to Isaac and to Jacob, but he did. He
certainly did. When we go back to Genesis, we
see that that was the case with all of them. It was the case
with Abraham. In Genesis chapter 15 and verses
6 and 7, Clearly we see the name Jehovah,
or Lord, as we have it in our authorised version. That's the
usual way in which that name is rendered in the authorised
version. Verses 6 and 7 in Chapter 15
of Genesis, we're told, Abraham believed in the LORD, capital
letter and he counted it to him for righteousness. And he said
unto him, I am the Lord that brought thee out of Ur of the
Chaldees to give thee this land to inherit it. And that it was
with Abraham, so it was with Isaac, and so it was with Jacob
also. God did reveal himself by that
name what we are to make then of those words in Exodus 6 verse
3 is simply this that they did not have that fullness of the
revelation that was granted to Moses there was a fuller revelation
of the divine name to Moses and we see it here so clearly in
what God says to him as he proclaims his name. Three things are revealed
to Moses as God passes by. First of all, he sees something
of the greatness of God. The very name that God proclaims
in verse 6. The Lord. The Lord God. Jehovah. Jehovah. Elohim. What is he saying? This is a self-existent God. This is a self-sufficient God.
That's what I AM means, does it not? He is the unchanging
One. This is the God who is the almighty and the all-powerful
God. And he proclaims then something
of his greatness to his servant. But not only that, he also reveals
to Moses his goodness. His goodness is proclaimed. He
is the Lord, the Lord God, merciful and gracious, long-suffering
and abundant in goodness and truth, keeping mercy for thousands,
forgiving iniquity and transgressions and sin. Oh is that God you see
who is good? The Psalmist in the 119th Psalm
verse 68 declares thou art good and thou doest good. Oh the God
who is good can only do what is good. He is a good God. He is a gracious God. He is a
merciful God. Those remarkable words of the
Prophet Michael Remember what he says there at the end of his
book. Who is a god like unto you, that
pardoneth iniquity? and passeth by the transgression
of the remnant of his heritage, he retaineth not his anger for
ever, because he delighteth in mercy. He will turn again, he
will have compassion upon us, he will subdue our iniquities,
and thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth to
Jacob, and the mercy to Abraham. which thou hast sworn unto our
fathers from the days of old. Oh, this is that God, you see,
who is so good, merciful, gracious, long-suffering, abundant in goodness
and truth, keeping mercy, forgiving iniquity. This is what God does
as He passes by. He proclaims He makes known to
Moses something of his brightness, something of his glory, but also
this, something of his justice. Always a just God. He doesn't
wink at sin. He doesn't connive at sins. That will by no means clear the
guilty. visiting the iniquities of the
fathers upon the children and upon the children's children
unto the third and to the fourth generation. How God deals with
sin. He must deal with sin. And He does deal with sin. And
of course the wonder is He has dealt with it in the person of
His Only Begotten Son. or the great purpose that was
accomplished when Christ came into the world. He was obedient
to that covenant that he had entered into, all those engagements
he would fulfill, he was obedient unto death. Even the death of
the cross, the accursed death. He is the one who is under that
law, made under the law. to deliver them that were under
the law, this holy law of Moses that condemns the sin. All Christ
has stored in the place of his people, stood as their shorty,
died as their substitute. And so God deals with sins, has
dealt with sin, in the person of his only begotten son. The
psalmist says, if thou, Lord, shouldest mark iniquity, O Lord,
you should But there is forgiveness with us. That thou mayest be
free of sin. He does forgive. He doesn't deal
with his people in any judicial way with regard to their sins.
But he does deal with his people in the way of chastisement and
correction. We know that. Thou wast a God
that forgave us Though thou tookest vengeance upon their inventions,
says the Son. Behold, I make a covenant, before
all my people I will 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
sin. that I will deal with them. He
deals with them. He deals with them in the way
of chasing what will come. In due course there will be those
experiences in the wilderness, the wandering. A strange way that God led them,
40 years in the wilderness. All God, you see, deals with
sin because He's a just God and yet how we see in that Full revelation
that we have in the Lord Jesus Christ. We see that God's justice
is on the side now of the sinner. Or the psalmist says it, mercy
and truth are met together, righteousness and peace have kissed each other.
We're in the cross of the Lord Jesus Christ. So God is just. But he's the justifier of him
that believeth in Jesus. He is faithful and just to forgive
us our sins, says John, and to cleanse us from all unrighteousness. Here then we see how God passes
by. It's interesting. The Lord passed
by before him. Now isn't there not a lesson
in this? Does he not remind us of a very basic truth? In this present world there is
no fixed, no permanent view. That's what awaits us in heaven.
The beatific vision that we are favoured with there, when he
shall appear, we shall be like him, we shall see him as he is. And then we see through the glass,
darkly, then we see face to face. Nothing fixed, nothing permanent
in this life. The Lord's passed by. He was
there. He's gone. And is it not strangely
often like that with God's people? It was so with Abraham, when
the Lord came to him, those strangers, those three strangers that he
entertains in Genesis 18, and we know two were angels that
eventually go on to to light there at Sodom, but he served
as the angel of the Lord and he abides still with Abraham. But then at the end of that 18th
chapter in Genesis we are told the Lord went his way as soon
as he had finished communing with Abraham and Abraham returned
to his place. or we sang it just now, more
frequent, let thy visits be, or let them longer last. We want
the Lord to come to us and to reveal himself to us, to make
himself known to us time and time again. We need to make Moses'
prayer our prayer. Here in chapter 3 and verse 18,
what is the request of Moses? He says to God, I beseech thee,
show Show me thy glory. Now the verb
that he uses, the verb to show, it's a strong verb, literally,
cause me to serve. All we need God to cause us to
see, to open our eyes. The Lord has to open our eyes,
we can see nothing until the Lord opens our eyes. And he shows
himself to us, reveals himself to us. And this is what we see
here, surely. The Lord descended in the clouds
and stood with him there and proclaimed the name of the Lord. Oh, that he might be pleased
to come and to proclaim that blessed name to us. Oh, that
name which is above every name, that only name unto heaven given
amongst men, whereby we must be saved. Thou shalt call his
name, Jesus. for he shall save his people
from their sins. May the Lord bless the name to
us for his name's sake. Let's see, M556 and the tune is tune 76 the Lord
proclaims his name and sinners hear his voice his mercy ever
stands the same and well in him rejoice 556 you. And sinners hear His voice, His
mercy ever stands the same, The bounty of His sovereign will
On all who fail their will Patience long endures, and savèd
sinners know. A God-long suffering still restores
their joy and peace below. Whom He loves He pardons and
forgives Their person He in Christ approves And will while Jesus
lives us to believe, and make Thy Name
a choice. Thy mercy freely to us give,
and will in Thee rejoice. the grace of the Lord Jesus Christ
and the love of God and the communion of the Holy Ghost be with you
all. Amen.