Exodus · Chapter 33

Verse 1. Unto the land] That is, towards it, or to the borders of it. See Exodus 32:34. See Clarke’s note on “Exodus 32:34”.

Verse 1. Go up hence, thou and the people — God here seems to disown them, and calls them no more his people, because of their perfidiousness and idolatry.

MEDIATION AND INTERCESSION, 1-23.

1. Depart, and go up hence — This is in substance a repetition of Exodus 32:34. The people have broken the covenant which they promised to keep, (Exodus 24:3-7;) why linger longer at this mountain? Let them now proceed to the land which was promised unto Abraham, to Isaac, and to Jacob, and do the best they can under the curse of violated vows.

Verse 2. I will send an angel] In Exodus 23:20, God promises to send an angel to conduct them into the good land, in whom the name of God should be; that is, in whom God should dwell. See Clarke’s note there “Exodus 23:20”. Here he promises that an angel shall be their conductor; but as there is nothing particularly specified of him, it has been thought that an ordinary angel is intended, and not that Angel of the Covenant promised before. And this sentiment seems to be confirmed by the following verse.

Verse 2. I will send an angel: a created angel. Proof demonstrative that the christian fathers are all correct in declaring that the Angel of the covenant, in Exodus 3:2, 6; Genesis 48:16; and other places, was the Messiah, JEHOVAH, the Lord God of the fathers.

2. I will send… drive — Repeated in substance from Exodus 23:23, 28.

Verse 3. I will not go up in the midst of thee] Consequently, the angel here promised to be their guide was not that angel in whom Jehovah’s name was: and so the people understood it; hence the mourning which is afterwards mentioned.

Verse 3. I will not go up in the midst of thee — By my own special and gracious presence, as hitherto I have done, but I will depart from thee. In pursuance hereof, God removes his tabernacle without the camp. I will only make good my promise to thy fathers, and send an angel to accomplish it, but I will show no particular and further kindness to thee. Lest I consume thee in the way — Lest thy sins should be aggravated by my presence and favour, and thereby I should be provoked utterly to destroy thee. So God shows that their perverseness makes this severity necessary for them, and that he, even in his judgment, remembers mercy to them.

3. I will not go up in the midst of thee — This distinction between Jehovah and his Angel is not inconsistent with our doctrine of the Angel of Jehovah, as set forth in note on Genesis 16:7. But Jehovah’s Angel might not at all times so bear his name (Exodus 23:21) or exhibit his power as to be a consuming fire in the midst of Israel. He was rather of the nature of a mediator between Moses and Jehovah, and the statement of this verse is designed to enhance the infinite holiness of God. The hardness of the people’s heart is such that some consideration may be shown, (comp. Matthew 19:8,) but the demands of infinite holiness are such that Jehovah here represents himself as withdrawing from the stiffnecked people, lest the immediate gaze of his holy eye consume them in the way. The whole manner of thought is anthropomorphic, for how else could such conceptions be then conveyed to such a sinful people? The mediating Angel may show mercy when holy wrath would destroy; and Israel may have an angel like other nations, (comp. Daniel 10:13,) but lose the special presence of Jehovah himself.

Verse 4. No man did put on his ornaments — This was a visible sign and profession of their inward humiliation and repentance for their sin, and of their deep sense of God’s displeasure.

Ver. 4. No man did put on his ornaments. When the body is decorated with gems and costly apparel, it is far from being a sign of humiliation and repentance in the sight of God. But the Syriac reads, “and no one assumed his arms,” which implies that the Israelites submitted themselves to the divine disposal. The people came armed to Samuel at Mizpeh, a general custom among ancient nations, which still subsists, as Mr. Campbell states, among the Caffres.

4. The people heard… mourned — The withdrawal of the divine presence seemed to them to be ominous of evil. Though God’s voice out of Sinai filled them with terror, (see Exodus 20:19,) and they could not endure the nearness of such excessive majesty, the thought that the Holy One is about to forsake them in wrath excites even deeper fear. Ornaments — See also in verses 5 and 6. The putting off of these was a sign of humiliation and penitence. In a time of sorrow and guilt the adornments of the person were strikingly out of place.

V. 5. I will come up-As if he had said, ye deserve that I should do so. Put off thine ornaments, that I may know what to do with thee-That is, put thyself into the posture of a penitent, that the dispute may be determined in thy favour, and mercy may rejoice against judgment.

Verse 5. Now put off thy ornaments from thee] “The Septuagint, in their translation, suppose that the children of Israel not only laid aside their ear-rings, and such like ornaments, in a time of professed deep humiliation before God, but their upper or more beautiful garments too. Moses says nothing of this last circumstance; but as it is a modern practice, so it appears by their version to have been as ancient as their time, and probably took place long before that. The Septuagint gives us this as the translation of the passage: ‘The people, having heard this sad declaration, mourned with lamentations. And the Lord said unto the children of Israel, Now, therefore, put off your robes of glory, and your ornaments, and I will show you the things I will do unto you. And the children of Israel put off their ornaments and robes by the mount, by Horeb.’

“If it had not been the custom to put off their upper garments in times of deep mourning, in the days that the Septuagint translation was made, they would not have inserted this circumstance in the account Moses gives of their mourning, and concerning which he was silent. They must have supposed too that this practice might be in use in those elder times. “That it is now practised in the east, appears from the account Pitts gives of the ceremonies of the Mohammedan pilgrimage to Mecca. ‘A few days after this we came to a place called Rabbock, about four days’ sail on this side of Mecca, where all the hagges or pilgrims, (excepting those of the female sex) do enter into hirrawem or ihram, i.e., they take off all their clothes, covering themselves with two hirrawems, or large white cotton wrappers; one they put about their middle, which reaches down to their ancles; with the other they cover the upper part of their body, except the head; and they wear no other thing on their bodies but these wrappers, only a pair of grimgameca, that is thin-soled shoes like sandals, the over-leather of which covers only the toes, the insteps being all naked. In this manner, like humble penitents, they go from Rabbock until they come to Mecca, to approach the temple, many times enduring the scorching heat of the sun until the very skin is burnt off their backs and arms, and their heads swollen to a very great degree.’-pp. 115, 116. Presently after he informs us ‘that the time of their wearing this mortifying habit is about the space of seven days.’ Again, (p. 138:) ‘It was a sight, indeed, able to pierce one’s heart, to behold so many thousands in their garments of humility and mortification, with their naked heads, and cheeks watered with tears; and to hear their grievous sighs and sobs, begging earnestly for the remission of their sins, promising newness of life, using a form of penitential expressions, and thus continuing for the space of four or five hours.’

“The Septuagint suppose the Israelites made much the same appearance as these Mohammedan pilgrims, when Israel stood in anguish of soul at the foot of Mount Horeb, though Moses says nothing of putting off any of their vestments.

“Some passages of the Jewish prophets seem to confirm the notion of their stripping themselves of some of their clothes in times of deep humiliation, particularly Micah 1:8: Therefore I will wail and howl; I will go stripped and naked; I will make a wailing like the dragons, and mourning as the owls.

“Saul’s stripping himself, mentioned 1 Samuel 19:24, is perhaps to be understood of his assuming the appearance of those that were deeply engaged in devotional exercises, into which he was unintentionally brought by the prophetic influences that came upon him, and in which he saw others engaged.”-Harmer’s Observat., vol. iv., p. 172.

The ancient Jewish commentators were of opinion that the Israelites had the name hwhy Jehovah inscribed on them in such a way as to ensure them the Divine protection; and that this, inscribed probably on a plate of gold, was considered their choicest ornament; and that when they gave their ornaments to make the golden calf, this was given by many, in consequence of which they were considered as naked and defenceless. All the remaining parts of their ornaments, which it is likely were all emblematical of spiritual things, God commands them here to lay off; for they could not with propriety bear the symbols of the Divine protection, who had forfeited that protection for their transgression. That I may know what to do unto thee.] For it seems that while they had these emblematic ornaments on them, they were still considered as under the Divine protection. These were a shield to them, which God commands them to throw aside. Though many had parted with their choicest ornaments, yet not all, only a few comparatively, of the wives, daughters, and sons of 600,000 men, could have been thus stripped to make one golden calf. The major part still had these ornaments, and they are now commanded to lay them aside.

Verse 5. I will come up in the midst of thee — In anger, not in favour. This threatening hath a condition implied, except thou repent, as the next words plainly show. That I may know what to do unto thee — That I may either inflict my judgments or suspend them, as thou art penitent or impenitent.

Ver. 5. Put off thy ornaments. It was a custom to lay aside their best raiment in times of affliction, and to wail and lament like the dragons and the owls. Micah 1:8.

5. I will come up — This passage is better translated conditionally: One moment let me come in thy midst, and I would consume thee. So terrible is the power of the presence of the Holy One. Hence the reason of what is said in verse 3 above, where see note. Put off thy ornaments — As a proof of true penitence.

V. 6. And Israel stript themselves of their ornaments, by the mount; or, as some read it, at a distance from the mount-Stand afar off, like the publican, Luke 18:13. God bid them lay aside their ornaments, and they did so; both to shew in general their deep mourning, and in particular to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of.

MEDIATION AND INTERCESSION, 1-23.

1. Depart, and go up hence — This is in substance a repetition of Exodus 32:34. The people have broken the covenant which they promised to keep, (Exodus 24:3-7;) why linger longer at this mountain? Let them now proceed to the land which was promised unto Abraham, to Isaac, and to Jacob, and do the best they can under the curse of violated vows.

V. 7. And Moses took the tabernacle-The tent wherein he gave audience, heard causes, and inquired of God, and pitched it without, afar off from the camp-To signify to them that they were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shewed him in the mount, designed for direction to the workman, and used in the mean time as a tabernacle of meeting between God and Moses about public affairs.

Verse 7. Moses took the tabernacle] lhah ha eth haohel, the TENT; not המשכנ ta eth hammishcan, the tabernacle, the dwelling-place of Jehovah, see Exodus 35:11, for this was not as yet erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the congregation came for judgment, and where, no doubt, God frequently met with his servant. This is now removed to a considerable distance from the camp, (two thousand cubits, according to the Talmudists,) as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.

Verse 7. And Moses took the tabernacle — The tent wherein he gave audience, heard causes, and inquired of God; and pitched it without, afar off from the camp — To signify to them that they were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that was afterward to be erected, a hasty draft from the pattern showed him in the mount, designed for direction to the workmen, and used in the mean time as a tabernacle of meeting between God and Moses about public affairs. And called it the tabernacle of the congregation — Implying, that whosoever would seek the Lord, that is, would seek either for his favour, or for counsel and direction, must come thither.

Ver. 7. Took the tabernacle, and pitched it without the camp. If God would not go with the people, his tent, used in a devotional way till the Mystical Tabernacle was built, must not remain among them. By this act Moses regarded the people as almost excommunicated.

7. Moses took the tabernacle — What tabernacle? Surely not the tabernacle the pattern of which had been given him in the mount, (chap. 26,) for this had not yet been constructed. Nor is it satisfactory to assume, as some expositors have done, that this was an old tabernacle or tent, previously employed for purposes of worship, but not before mentioned. More reasonable than either of these suppositions is it to believe that the tent of Moses had hitherto been the central point of the Israelitish camp, and so, par excellence, the tent of Israel. In order now to institute a new and peculiar form of service and of approach unto God, and to carry on his intercession for Israel more conspicuously in the sight of the people, he removes this tent and places it without the camp, afar off from the camp, and because of its changed purpose calls it the Tabernacle (rather, the Tent) of the congregation. Thus would Moses make more conspicuous the lesson that the sin of the people had alienated them from Jehovah, and his presence must be sought unto as something afar off. This tent, furthermore, was now to serve as the place where the symbol of Jehovah’s presence might be seen until the proper tabernacle should be erected.

V. 8. And when Moses went out to the tabernacle, the people looked after him-In token of their respect to him whom before they had slighted, and their dependence upon his mediation. By this it appeared, that they were full of concern what would be the issue.

Verse 8. When Moses went out unto the tabernacle — Namely, to intercede with God for the people, all the people stood every man at his tent door — Acknowledging themselves unworthy to approach nearer; and looked after Moses — To observe what signs of favour he should receive from God in answer to his prayers. Hereby, also, they showed their grief for God’s departure, their respect to Moses, whom they had lately slighted, their dependance on his mediation, and concern about the issue of it.

8-11. These verses show that this tent served a special purpose in the Sinaitic revelation of Jehovah. Into it Moses entered to plead and to receive divine communications, and there Jehovah spake unto Moses face to face, as a man speaketh unto his friend. The cloudy pillar was a medium of communication, for according to the most correct translation of verse 9 it was the pillar that descended and stood at the door of the tabernacle, and… talked with Moses. Jehovah spoke through, or out of, the cloud. The speaking with Moses face to face did not involve a sight of God’s face, for he explains in verse 20 that no man could see his face and live. So he communed with him from the cloud which veiled his glory. All the people were permitted to behold the cloudy pillar in the distance, but only Moses and Joshua entered the tent, and it is said that when Moses returned to camp Joshua tarried behind and departed not out of the tabernacle. The tent was not to be left altogether alone, and so it would seem that Moses’s servant stayed as on guard.

Verse 9. The cloudy pillar descended] This very circumstance precluded the possibility of deception. The cloud descending at these times, and at none others, was a full proof that it was miraculous, and a pledge of the Divine presence. It was beyond the power of human art to counterfeit such an appearance; and let it be observed that all the people saw this, Exodus 33:10. How many indubitable and irrefragable proofs of its own authenticity and Divine origin does the Pentateuch contain!

Verses 9, 10. As Moses entered the tabernacle, the cloudy pillar descended — This symbol of the divine presence having before gone up, and stood aloof from the camp, which was become unclean through their idolatry, now came down again, upon the removal of the tabernacle. And stood at the door of the tabernacle — Openly to assert the authority of Moses, with whom God showed himself present, though he had withdrawn himself from them; and to signify his approbation of what he had done, however severe and cruel it might appear to some of them. All the people rose up and worshipped — As soon as they saw the cloudy pillar, that sign of God’s presence, gave Moses the meeting; every man at his tent door — Hereby they signified their humble adoration of the Divine Majesty; their thankfulness to God, that he was pleased to show them this token for good, for if he had been pleased to kill them, he would not have showed them such things as these; and their hearty concurrence with Moses, as their advocate, in every thing he should promise for them.

8-11. These verses show that this tent served a special purpose in the Sinaitic revelation of Jehovah. Into it Moses entered to plead and to receive divine communications, and there Jehovah spake unto Moses face to face, as a man speaketh unto his friend. The cloudy pillar was a medium of communication, for according to the most correct translation of verse 9 it was the pillar that descended and stood at the door of the tabernacle, and… talked with Moses. Jehovah spoke through, or out of, the cloud. The speaking with Moses face to face did not involve a sight of God’s face, for he explains in verse 20 that no man could see his face and live. So he communed with him from the cloud which veiled his glory. All the people were permitted to behold the cloudy pillar in the distance, but only Moses and Joshua entered the tent, and it is said that when Moses returned to camp Joshua tarried behind and departed not out of the tabernacle. The tent was not to be left altogether alone, and so it would seem that Moses’s servant stayed as on guard.

V. 10. And when they saw the cloudy pillar, that symbol of God’s presence, give Moses the meeting, they all worshipped every man at his tent door-Thereby they signified, Their humble adoration of the divine majesty. Their thankfulness to God, that he was pleased to shew them this token for good, for if he had been pleased to kill them he would not have shewed them such things as these. And their hearty concurrence with Moses as their advocate, in every thing he should promise for them.

Verses 9, 10. As Moses entered the tabernacle, the cloudy pillar descended — This symbol of the divine presence having before gone up, and stood aloof from the camp, which was become unclean through their idolatry, now came down again, upon the removal of the tabernacle. And stood at the door of the tabernacle — Openly to assert the authority of Moses, with whom God showed himself present, though he had withdrawn himself from them; and to signify his approbation of what he had done, however severe and cruel it might appear to some of them. All the people rose up and worshipped — As soon as they saw the cloudy pillar, that sign of God’s presence, gave Moses the meeting; every man at his tent door — Hereby they signified their humble adoration of the Divine Majesty; their thankfulness to God, that he was pleased to show them this token for good, for if he had been pleased to kill them, he would not have showed them such things as these; and their hearty concurrence with Moses, as their advocate, in every thing he should promise for them.

8-11. These verses show that this tent served a special purpose in the Sinaitic revelation of Jehovah. Into it Moses entered to plead and to receive divine communications, and there Jehovah spake unto Moses face to face, as a man speaketh unto his friend. The cloudy pillar was a medium of communication, for according to the most correct translation of verse 9 it was the pillar that descended and stood at the door of the tabernacle, and… talked with Moses. Jehovah spoke through, or out of, the cloud. The speaking with Moses face to face did not involve a sight of God’s face, for he explains in verse 20 that no man could see his face and live. So he communed with him from the cloud which veiled his glory. All the people were permitted to behold the cloudy pillar in the distance, but only Moses and Joshua entered the tent, and it is said that when Moses returned to camp Joshua tarried behind and departed not out of the tabernacle. The tent was not to be left altogether alone, and so it would seem that Moses’s servant stayed as on guard.

V. 11. And the Lord spake to Moses face to face as a man speaketh to his friend-Which intimates not only that God revealed himself to Moses with greater clearness than to any other of the prophets, but also with greater expressions of particular kindness than to any other. He spake not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. And he turned again into the camp-To tell the people what hopes he had of bringing this business to a good issue. But because he intended speedily to return to the tabernacle, he left Joshua there.

Verse 11. The Lord spake unto Moses face to face] That there was no personal appearance here we may readily conceive; and that the communications made by God to Moses were not by visions, ecstacies, dreams, inward inspirations, or the mediation of angels, is sufficiently evident: we may therefore consider the passage as implying that familiarity and confidence with which the Divine Being treated his servant, and that he spake with him by articulate sounds in his own language, though no shape or similitude was then to be seen.

Joshua, the son of Nun, a young man] There is a difficulty here. Joshua certainly was not a young man in the literal sense of the word; “but he was called so,” says Mr. Ainsworth, “In respect of his service, not of his years; for he was now above fifty years old, as may be gathered from Joshua 24:29. But because ministry and service are usually by the younger sort, all servants are called young men, Genesis 14:24.” See also Genesis 22:3, and Genesis 41:12. Perhaps the word נער naar, here translated young man, means a single person, one unmarried.

Verse 11. The Lord spake unto Moses face to face — Or, mouth to mouth, as in Numbers 12:8. Not that God hath a face or mouth, or that Moses could behold it; which is denied, verse 20; but the sense is, he spoke with him freely, familiarly, and immediately, and not as he did to other prophets, in dreams, or visions, or by an angel. As a man speaketh unto his friend — Which intimates not only that God revealed himself to Moses with greater clearness than to any other of the prophets, but also with greater expressions of particular kindness than to any other. He spake not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. And he turned again into the camp — To tell the people what hopes he had of bringing this business to a good issue. But his servant Joshua departed not out of the tabernacle — Probably Joshua abode there to assist and direct those who resorted thither to seek God in Moses’s absence. And he seems to have been appointed to this work rather than Aaron, or any other of the elders, because they had, one way or other, been guilty of the late idolatry, and God would hereby punish them with a temporary suspension from his service and their office.

Ver. 11. Face to face; that is, familiar, as with a friend; for he was told, ver. 20, that he could not see the face of God and live. God spake to him without a mediator, and without any special sacrifice.

8-11. These verses show that this tent served a special purpose in the Sinaitic revelation of Jehovah. Into it Moses entered to plead and to receive divine communications, and there Jehovah spake unto Moses face to face, as a man speaketh unto his friend. The cloudy pillar was a medium of communication, for according to the most correct translation of verse 9 it was the pillar that descended and stood at the door of the tabernacle, and… talked with Moses. Jehovah spoke through, or out of, the cloud. The speaking with Moses face to face did not involve a sight of God’s face, for he explains in verse 20 that no man could see his face and live. So he communed with him from the cloud which veiled his glory. All the people were permitted to behold the cloudy pillar in the distance, but only Moses and Joshua entered the tent, and it is said that when Moses returned to camp Joshua tarried behind and departed not out of the tabernacle. The tent was not to be left altogether alone, and so it would seem that Moses’s servant stayed as on guard.

V. 12. Moses now returned to the door of the tabernacle, as an important supplicant for two favours, and prevails for both: herein he was a type of Christ the great intercessor, whom the Father heareth always. He is earnest with God for a grant of his presence with Israel in the rest of their march to Canaan. Thou sayst, bring up this people-Lord, it is thou thyself that employest me, and wilt thou not own me? I am in the way of my duty, and shall I not have thy presence with me in that way? Yet, Thou hast said, I know thee by name, as a particular friend, and thou hast also found grace in my sight, above any other.

Verse 12. Moses said unto the Lord] We may suppose that after Moses had quitted the tabernacle he went to the camp, and gave the people some general information relative to the conversation he lately had with the Lord; after which he returned to the tabernacle or tent, and began to plead with God, as we find in this and the following verses. Thou hast not let me know, &c.] As God had said he would not go up with this people, Moses wished to know whom he would send with him, as he had only said, in general terms, that he would send an angel.

Verse 12. And Moses said unto the Lord — It is likely that Moses, being satisfied with the penitence of the people, returned to the tabernacle, and there had this communication with God, in which he is an importunate supplicant for two favours, and prevails for both. In this he was a type of Christ, the great Intercessor, whom the Father heareth always. He is earnest with God for a grant of his presence with Israel in the rest of their march to Canaan. Thou sayest, Bring up this people — Lord, it is thou thyself that employest me, and wilt thou not own me? I am in the way of my duty, and shall I not have thy presence with me in that way? Thou hast not let me know whom thou wilt send with me — Thou hast only said, thou wilt send an angel before me, (verse 2,) but holdest me in suspense whether thou wilt guide us in the pillar of cloud as thou hast hitherto done. For the Lord had left him at an uncertainty what he would do in case the people did repent, verse 5. Yet thou hast said, I know thee by name — In a special and particular manner. Thou hast vouchsafed to me peculiar marks and testimonies of thy love and favour. The expression is borrowed from the manner of kings, who, of all their subjects, know few by name but their favourites, and those who have access to their persons.

12. Thou sayest unto me — Allusion to what Jehovah had said in verse 1 above. Whom thou wilt send — Jehovah had assured him of the presence of an Angel, (Exodus 32:34; 33:2,) but to Moses his nature and way are so wrapped in mystery that he cannot be satisfied without further revelation. I know thee by name — When Jehovah said this to Moses is not recorded, but in chapter iii he called him by his name Moses, and showed him great grace and honour.

V. 13. Now therefore, if I have found grace in thy sight, shew me thy way-What favour God had expressed to the people they had forfeited the benefit of; and therefore Moses lays the stress of his plea upon what God had said to him. By this therefore he takes hold on God, Lord, if thou wilt do any thing for me, do this for the people. Thus our Lord Jesus, in his intercession, presents himself to the Father, as one in whom he is always well-pleased, and so obtains mercy for us with whom he is justly displeased, Shew me thy way, that I may know thee, that I may find grace in thy sight-He insinuates that the people also, though most unworthy, yet were in some relation to God; consider that this nation is thy people; a people that thou hast done great things for, redeemed to thyself, and taken into covenant with thyself; Lord, they are thy own, do not leave them.

Verse 13. Show me now thy way] Let me know the manner in which thou wouldst have this people led up and governed, because this nation is thy people, and should be governed and guided in thy own way.

Verse 13. Now, if I have found grace in thy sight — What favour God had expressed to the people they had forfeited the benefit of; and therefore Moses lays the stress of his plea upon what God had said to him. By this, therefore, he takes hold on God; Lord, if thou wilt do any thing for me, do this for the people. Thus our Lord Jesus, in his intercession, presents himself to the Father as one in whom he is always well pleased, and so obtains mercy for us, with whom he is justly displeased. Show me thy way — What course thou meanest now to take with us; that I may know thee, that I may find grace in thy sight — That by proof and experience I may know how good thou art to them that seek thee, and may be assured that I have found grace in thy sight. He intimates that the people also, though most unworthy, yet were in some relation to God; consider that this nation is thy people — A people that thou hast done great things for, redeemed to thyself, and taken into covenant with thyself; Lord, they are thy own, do not leave them.

13. Show me now thy way — The way thou wilt lead us; the manner in which the guiding Angel will direct our ways, and drive out our enemies before us. That I may know thee — Notwithstanding all the communion face to face between Jehovah and Moses, (verse 11,) this leader of the chosen nation feels that he does not sufficiently know Jehovah. He prays for a fuller, clearer revelation of his nature and his glory. This nation is thy people — Jehovah had spoken to Moses of Israel as “the people which thou hast brought up out of the land of Egypt, (verse 1, comp. Exodus 32:7;) Moses now insists that Jehovah had called this nation as his own. Thus had he called them when he first appeared to Moses at the bush, and sent him unto Pharaoh. See Exodus 3:7.

Verse 14. My presence shall go with thee] wkly ynp panai yelechu, my faces shall go. I shall give thee manifestations of my grace and goodness through the whole of thy journey. I shall vary my appearances for thee, as thy necessities shall require.

Verse 14. My presence shall go with thee — Hebrew, My face, I myself, my own person, as the same phrase is translated 2 Samuel 17:11. Or, the angel of my presence, Isaiah 63:9. The meaning is, I will conduct you myself, as I have done hitherto, by my glorious presence in the tabernacle. So that this is a revocation of the sentence pronounced verse 3. And will give thee rest — Not only thee, Moses, from thy present perplexity, but in due time will bring thy people to their rest and settlement in the promised land. For it is evident that Moses’s care and prayer were more for the people than for himself.

Ver. 14. My presence shall go with thee. ynp Panai, my faces shall go with thee, the light of my countenance, variously manifested, according to circumstances, and so as to meet every want and difficulty; my omnipotent arm shall give thee the land, and preserve thee a separate people. What promise can be more encouraging to a minister in his work, or a christian in his pilgrimage! It is enough for suffering saints and pilgrims to have a God.

14. My presence shall go — Behold how Moses’s intercession prevails! In verse 3 the Lord had said, “I will not go up in the midst of thee;” but after the penitence of the people, and repeated seeking unto Jehovah in the tent of the congregation, and especially this earnest plea of Moses, the God of Israel is moved to compassion, and promises his presence. The shallow sceptic would fain see in such a representation a changeableness and weakness in the God of Israel unworthy the nature of deity. But the believer sees here an illustration of that wonderful condescension and mercy with which God compassionates the penitent sinner. The mode of illustration, in accord with all these earlier revelations, is anthropomorphic; but the lesson taught is the same as when, in Isaiah 54:7, 8, Jehovah says: “For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.” Some writers have proposed an interrogative rendering for this verse: Shall my presence go, and shall I give them rest? But there appears no sufficient reason for this method of translation.

V. 15. And he said, If thy presence go not with me, carry us not up hence-He speaks as one that dreaded the thought of going forward without God’s presence.

Verse 15. If thy presence go not] הלכים Ëynp אינ אם im ein pancycha holechim, if thy faces do not go-if we have not manifestations of thy peculiar providence and grace, carry us not up hence. Without supernatural assistance, and a most particular providence, he knew that it would be impossible either to govern such a people, or support them in the desert; and therefore he wishes to be well assured on this head, that he may lead them up with confidence, and be able to give them the most explicit assurances of support and protection. But by what means should these manifestations take place? This question seems to be answered by the Prophet Isaiah, Isaiah 63:9: In all their affliction he was afflicted, and the Angel of his presence (wynp panaiv, of his faces) saved them. So we find that the goodness and mercy of God were to be manifested by the Angel of the Covenant, the Lord Jesus, the Messiah; and this is the interpretation which the Jews themselves give of this place. Can any person lead men to the typical Canaan, who is not himself influenced and directed by the Lord? And of what use are all the means of grace, if not crowned with the presence and blessing of the God of Israel? It is on this ground that Jesus Christ hath said, Where two or three are gathered together in my name, I am in the midst of them, Matthew 18:20; without which, what would preachings, prayers, and even SACRAMENTS avail?

Verses 15, 16. If thy presence go not with me, carry us not up hence — Let us rather live and die in the wilderness, with thy presence and favour, than go into Canaan without it; for even that promise of rest I regard not unless thou be with us, and accept us. Thus he shows how highly he valued the special presence of God. He dreaded the very thought of going forward without it. For wherein shall it be known — To the nations that have their eyes upon us, and to future ages: by what other token shall it be manifest to them; that I and thy people have found grace in thy sight? — That we really are thy people, and under thy peculiar protection and care? Is it not that thou goest with us? — Can any thing short of this answer this end? So shall we be separated, I and thy people — Distinguished by thy peculiar kindness, and the privileges vouchsafed to us; or shall be made wonderful, eminent, and glorious, (as the word wnylpn, niphlinu, rather means,) above all other people.

12-23. In these verses we have the prevailing prayer, in view of which Jehovah’s wrath is turned away, and he again renews the covenant with Israel. The persistent intercession appears to have been carried on in the tent without the camp, and for this special purpose it had been pitched, as if in some measure to realize what was promised in Exodus 29:43.

V. 16. Wherein shall it be known to the nations that have their eyes upon us, that I, and thy people, have found grace in thy sight; so as to be separated from all people upon earth? Is it not that thou goest with us? Nothing short of that can answer these characters.

Verse 16. So shall we be separated] By having this Divine protection we shall be saved from idolatry, and be preserved in thy truth and in the true worshipping of thee; and thus shall we be separated from all the people that are upon the face of the earth: as all the nations of the world, the Jews only excepted, were at this time idolaters.

Verses 15, 16. If thy presence go not with me, carry us not up hence — Let us rather live and die in the wilderness, with thy presence and favour, than go into Canaan without it; for even that promise of rest I regard not unless thou be with us, and accept us. Thus he shows how highly he valued the special presence of God. He dreaded the very thought of going forward without it. For wherein shall it be known — To the nations that have their eyes upon us, and to future ages: by what other token shall it be manifest to them; that I and thy people have found grace in thy sight? — That we really are thy people, and under thy peculiar protection and care? Is it not that thou goest with us? — Can any thing short of this answer this end? So shall we be separated, I and thy people — Distinguished by thy peculiar kindness, and the privileges vouchsafed to us; or shall be made wonderful, eminent, and glorious, (as the word wnylpn, niphlinu, rather means,) above all other people.

16. So shall we be separated — That is, notably distinguished from all the people that are upon the face of the earth, in having the manifest presence of Jehovah among them. If this glorious presence was not to go with them and thus distinguish them from all other peoples, Moses prefers not to go up from Sinai. Here we notice, further, the persistency of Moses’s intercession, and in the next verse we observe how powerfully it prevails with God.

V. 17. I will do this thing also that thou hast spoken-See the power of prayer! See the riches of God’s goodness! See in type the prevalency of Christ’s intercession, which he ever lives to make for all those that come to God by him! And the ground of that prevalency, is purely in his own merit, it is because thou hast found grace in my sight. And now God is perfectly reconciled to them, and his presence in the pillar of cloud returns to them.

Verse 17. I will do this thing also] My presence shall go with thee, and I will keep thee separate from all the people of the earth. Both these promises have been remarkably fulfilled. God continued miraculously with them till he brought them into the promised land; and from the day in which he brought them out of Egypt to the present day, he has kept them a distinct, unmixed people! Who can account for this on any principle but that of a continual especial providence, and a constant Divine interference? The Jews have ever been a people fond of money; had they been mingled with the people of the earth among whom they have been scattered, their secular interests would have been greatly promoted by it; and they who have sacrificed every thing besides to their love of money, on this point have been incorruptible! They chose in every part of their dispersions rather to be a poor, despised, persecuted people, and continue separate from all the people of the earth, than to enjoy ease and affluence by becoming mixed with the nations. For what great purposes must God be preserving this people! for it does not appear that any moral principle binds them together-they seem lost to this; and yet in opposition to their interests, for which in other respects they would sacrifice every thing, they are still kept distinct from all the people of the earth: for this an especial providence alone can account.

Verse 17. I will do this thing also that thou hast spoken — See the power of prayer! See the riches of God’s goodness! See, in type, the prevalency of Christ’s intercession, which he ever lives to make for all those that come to God by him! and the ground of that prevalency is purely in his own merit; it is because thou hast found grace in my sight — And now God is perfectly reconciled to them, and his presence in the pillar of cloud returns to them.

12-23. In these verses we have the prevailing prayer, in view of which Jehovah’s wrath is turned away, and he again renews the covenant with Israel. The persistent intercession appears to have been carried on in the tent without the camp, and for this special purpose it had been pitched, as if in some measure to realize what was promised in Exodus 29:43.

V. 18. I beseech thee shew me thy glory-Moses had lately been in the mount with God, and had had as intimate communion with God, as ever any man had on this side heaven, and yet he is still desiring a farther acquaintance. Shew me thy glory-Make me to see it; so the word is: make it some way or other visible, and enable me to bear the sight of it. Not that he was so ignorant as to think God’s essence could be seen with bodily eyes, but having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with.

Verse 18. Show me thy glory] Moses probably desired to see that which constitutes the peculiar glory or excellence of the Divine nature as it stands in reference to man. By many this is thought to signify his eternal mercy in sending Christ Jesus into the world. Moses perceived that what God was now doing had the most important and gracious designs which at present he could not distinctly discover; therefore he desires God to show him his glory. God graciously promises to indulge him in this request as far as possible, by proclaiming his name, and making all his goodness pass before him, Exodus 33:19. But at the same time he assures him that he could not see his face-the fulness of his perfections and the grandeur of his designs, and live, as no human being could bear, in the present state, this full discovery. But he adds, Thou shalt see my back parts, yrja ta eth achorai, probably meaning that appearance which he should assume in after times, when it should be said, God is manifest in the flesh. This appearance did take place, for we find God putting him into a cleft of the rock, covering him with his hand, and passing by in such a way as to exhibit a human similitude. John may have had this in view when he said, The Word was made flesh and dwelt AMONG us, full of grace and truth, and WE BEHELD HIS GLORY. What this glory was, and what was implied by this grace and truth, we shall see in the succeeding chapter.

Verse 18. I beseech thee, show me thy glory — Thy glorious majesty, the brightness of thy countenance, some such manifestation of thyself as becomes thy excellence, and such as shall be seen in the other life, or the highest I am capable of seeing on earth. Moses had lately been in the mount with God, and had had as intimate communion with God as ever any man had on this side heaven, and yet he still desires a further acquaintance. Show me thy glory — Make me to see it; so the word is: make it some way or other visible, and enable me to bear the sight of it. Not that he was so ignorant as to think God’s essence could be seen with bodily eyes, but having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with.

18. Show me thy glory — Moses grows bolder with every new word of grace from Jehovah, and now, like Jacob at Peniel, (Genesis 32:29, note,) cries out for a revelation of the divine glory. He yearns for a disclosure of the God of Israel more full and glorious than had ever yet been made; something more wonderful than the burning bush, more personal than the devouring fire in the mountain, and more visible to sense than could be had through thick darkness or cloudy pillar.

Verse 19. I will make all my goodness pass before thee] Thou shalt not have a sight of my justice, for thou couldst not bear the infinite splendour of my purity: but I shall show myself to thee as the fountain of inexhaustible compassion, the sovereign Dispenser of my own mercy in my own way, being gracious to whom I will be gracious, and showing mercy on whom I will show mercy.

I will proclaim the name of the Lord.] See Clarke’s note, “Exodus 34:6”.

Verse 19. I will make my goodness pass before thee — Moses’s request was to see God’s glory, and God answers him by promising to show him his goodness; intimating that, however, in themselves, all God’s attributes are glorious, yet he glories most in the manifestation of his goodness, and that his creatures need this most. Pass before thee — So that thou mayest at least have a transient view of it. I will be gracious to whom I will be gracious — I will show this peculiar favour to thee, and I will also be gracious to the people thou pleadest for; but not promiscuously to all: some, namely, such as turn to me in true repentance, I will pardon and save; but others, even all that are finally impenitent, I will eternally punish.

Ver. 19. I will make all my goodness. My blessedness, my light; or I will reveal to thee all my goodwill to men; or I will manifest my name, as in Exodus 34:5, 6.—I will be gracious to whom I will be gracious. That is, I will be gracious to thee, and to the people for whom thou hast prayed; but not without a holy distinction; for those who presumptuously offend shall die. And in the issue, I will be gracious to the gentiles also. Thus the Almighty diversifies his favours.

19-23. Even this great request is in part granted, for these verses contain the promise that, so far as mortal man may be permitted to see the divine glory, Moses shall witness a most sublime theophany. As Jehovah willed to blot the sinful Israelite out of his book, (Exodus 32:33,) and for manifest reason, so he will show mercy on whom he will show mercy, namely, on Moses as an example, who by persistent prayer obtains the gracious favour of his Lord. See Whedon’s note on Romans 9:15. But here appears the statement that no man can behold Jehovah’s face and live. This profound truth underlies the entire divine revelation, and shows the necessity of the incarnation of the Word of God. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” In harmony with this great truth, Moses is promised a vision of the glory of Israel’s God. He will place him in a cleft of the rock when he again goes up into the mountain, and will pass by so as to exhibit, as it were, his back, but not his face. So shall he behold and hear what will infix forever in his soul the holiest conception of the name and nature of Jehovah. For the fulfilment of this promise, see Exodus 34:5-8.

V. 20. Thou canst not see my face-A full discovery of the glory of God would quite overpower the faculties of any mortal man. I will make all my goodness pass before thee-He had given him wonderful instances of his goodness in being reconciled to Israel; but that was only goodness in the stream, he would shew him goodness in the spring. This was a sufficient answer to his request: Shew me thy glory, saith Moses; I will shew thee my goodness, saith God. God’s goodness is his glory; and he will have us to know him by the glory of his mercy, more than by the glory of his majesty. And I will be gracious to whom I will be gracious-In bestowing his gifts, and is not debtor to any, nor accountable to any; all his reasons of mercy are fetched from within himself, not from any merit in his creatures, and I will shew mercy on whom I will shew mercy-For his grace is always free. He never damns by prerogative, but by prerogative he saves.

Verse 20. No man see me, and live.] The splendour would be insufferable to man; he only, whose mortality is swallowed up of life, can see God as he is. See 1 John 3:2. From some disguised relation of the circumstances mentioned here, the fable of Jupiter and Semele was formed; she is reported to have entreated Jupiter to show her his glory, who was at first very reluctant, knowing that it would be fatal to her; but at last, yielding to her importunity, he discovered his divine majesty, and she was consumed by his presence. This story is told by Ovid in his Metamorphoses, book iii., table iii., 5.

Verse 20. Thou canst not see my face — The full display of my glory, that light inaccessible, before which the angels stand, but which would be insufferable to mortal eyes; this no man can see and live.

19-23. Even this great request is in part granted, for these verses contain the promise that, so far as mortal man may be permitted to see the divine glory, Moses shall witness a most sublime theophany. As Jehovah willed to blot the sinful Israelite out of his book, (Exodus 32:33,) and for manifest reason, so he will show mercy on whom he will show mercy, namely, on Moses as an example, who by persistent prayer obtains the gracious favour of his Lord. See Whedon’s note on Romans 9:15. But here appears the statement that no man can behold Jehovah’s face and live. This profound truth underlies the entire divine revelation, and shows the necessity of the incarnation of the Word of God. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” In harmony with this great truth, Moses is promised a vision of the glory of Israel’s God. He will place him in a cleft of the rock when he again goes up into the mountain, and will pass by so as to exhibit, as it were, his back, but not his face. So shall he behold and hear what will infix forever in his soul the holiest conception of the name and nature of Jehovah. For the fulfilment of this promise, see Exodus 34:5-8.

Verse 21. Behold, there is a place by me] There seems to be a reference here to a well-known place on the mount where God was accustomed to meet with Moses. This was a rock; and it appears there was a cleft or cave in it, in which Moses was to stand while the Divine Majesty was pleased to show him all that human nature was capable of bearing: but this appears to have referred more to the counsels of his mercy and goodness, relative to his purpose of redeeming the human race, than to any visible appearance of the Divine Majesty itself. See Clarke on “Exodus 33:18”.

1. THE conclusion of this chapter is very obscure: we can scarcely pretend to say, in any precise manner, what it means; and it is very probable that the whole concerned Moses alone. He was in great perplexity and doubt; he was afraid that God was about to abandon this people; and he well knew that if he did so, their destruction must be the consequence. He had received general directions to decamp, and lead the people towards the promised land; but this was accompanied with a threat that Jehovah would not go with them. The prospect that was before him was exceedingly gloomy and discouraging; and it was rendered the more so because God predicted their persevering stiffneckedness, and gave this as one reason why he would not go up among them, for their provocations would be so great and so frequent that his justice would be so provoked as to break through in a moment and consume them. Moses, well knowing that God must have some great and important designs in delivering them and bringing them thus far, earnestly entreated him to give him some discovery of it, that his own mind might be satisfied. God mercifully condescends to meet his wishes in such a way as no doubt gave him full satisfaction; but as this referred to himself alone the circumstances are not related, as probably they could be of no farther use to us than the mere gratifying of a principle of curiosity.

2. On some occasions to be kept in the dark is as instructive as to be brought into the light. In many cases those words of the prophet are strictly applicable. Verily, thou art a God, who HIDEST THYSELF, O God of Israel, the Saviour! One point we see here very plainly, that while the people continued obstinate and rebellious, that presence of God by which his approbation was signified could not be manifested among them; and yet, without his presence to guide, protect, and provide for them, they could neither go up nor be saved. This presence is promised, and on the fulfilment of the promise the safety of Israel depended. The Church of God is often now in such a state that the approbation of God cannot be manifested in it; and yet if his presence were wholly withdrawn, truth would fall in the streets, equity go backward, and the Church must become extinct. How have the seeds of light and life been preserved during the long, dark, and cold periods when error was triumphant, and the pure worship of God adulterated by the impurities of idolatry and the thick darkness of superstition, by the presence of his endless mercy, preserving his own truth in circumstances in which he could not show his approbation! He was with the Church in the wilderness, and preserved the living oracles, kept alive the heavenly seeds, and is now showing forth the glory of those designs which before he concealed from mankind. He cannot err because he is infinitely wise; he can do nothing that is unkind, because he delighteth in mercy. We, as yet, see only through a glass darkly; by and by we shall see face to face. The Lord’s presence is with his people; and those who trust in him have confident rest in his mercy.

EXODUS

Verse 21. Behold, there is a place by me — Probably meant of some part of mount Horeb, where Moses had long enjoyed intercourse with God, and from which the tabernacle, where the cloud of glory now appeared, was at no great distance. And thou shalt stand upon a rock — If not that from which the water was miraculously brought, yet certainly one which, like it, was emblematical of Christ, (1 Corinthians 10:4,) through whom alone we can have the knowledge of the glory of God. For this glory none can see to their comfort but those that believe, confide, and take shelter in him. While my glory passeth by, I will put thee in a cleft of the rock — As the rock might limit Moses’s view of the divine glory, that he might not be overwhelmed by it; so the refulgent rays of the glory of God are limited and concealed by the humanity of Christ, and by faith we are hid in him, and secured from the effects of the glorious justice and wrath of God, which would otherwise consume us. I will cover thee with my hand while I pass by — My invisible power shall spread a cloud before thee, that thou mayest not be overpowered and struck dead by the excessive glory, and so be undone by thy own desires.

19-23. Even this great request is in part granted, for these verses contain the promise that, so far as mortal man may be permitted to see the divine glory, Moses shall witness a most sublime theophany. As Jehovah willed to blot the sinful Israelite out of his book, (Exodus 32:33,) and for manifest reason, so he will show mercy on whom he will show mercy, namely, on Moses as an example, who by persistent prayer obtains the gracious favour of his Lord. See Whedon’s note on Romans 9:15. But here appears the statement that no man can behold Jehovah’s face and live. This profound truth underlies the entire divine revelation, and shows the necessity of the incarnation of the Word of God. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” In harmony with this great truth, Moses is promised a vision of the glory of Israel’s God. He will place him in a cleft of the rock when he again goes up into the mountain, and will pass by so as to exhibit, as it were, his back, but not his face. So shall he behold and hear what will infix forever in his soul the holiest conception of the name and nature of Jehovah. For the fulfilment of this promise, see Exodus 34:5-8.

V. 22. I will put thee in a cleft of the rock-In that he was to be sheltered from the dazzling light, and devouring fire of God’s glory. This was the rock in Horeb, out of which water was brought, of which it is said, That rock was Christ, 1 Corinthians 10:4. ‘Tis in the clefts of this rock that we are secured from the wrath of God, which otherwise would consume us: God himself will protect those that are thus hid: and it is only through Christ that we have the knowledge of the glory of God. None can see that to their comfort, but those that stand upon this rock, and take shelter in it.

19-23. Even this great request is in part granted, for these verses contain the promise that, so far as mortal man may be permitted to see the divine glory, Moses shall witness a most sublime theophany. As Jehovah willed to blot the sinful Israelite out of his book, (Exodus 32:33,) and for manifest reason, so he will show mercy on whom he will show mercy, namely, on Moses as an example, who by persistent prayer obtains the gracious favour of his Lord. See Whedon’s note on Romans 9:15. But here appears the statement that no man can behold Jehovah’s face and live. This profound truth underlies the entire divine revelation, and shows the necessity of the incarnation of the Word of God. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” In harmony with this great truth, Moses is promised a vision of the glory of Israel’s God. He will place him in a cleft of the rock when he again goes up into the mountain, and will pass by so as to exhibit, as it were, his back, but not his face. So shall he behold and hear what will infix forever in his soul the holiest conception of the name and nature of Jehovah. For the fulfilment of this promise, see Exodus 34:5-8.

V. 23. And I will take away my hand-Speaking after the manner of men. And thou shalt see my back-parts-The face in man is the seat of majesty, and men are known by their faces, in them we take a full view of men; that sight of God Moses might not have, but such a sight as we have of a man who is gone past us, so that we only see his back. Now Moses was allowed to see this only, but when he was a witness to Christ’s transfiguration, he saw his face shine as the sun.

Verse 23. I will take away my hand — Speaking after the manner of men: As soon as the dazzling splendours of my majesty, termed, my face, which it is impossible for man to behold and live, are passed by, I will, by degrees, withdraw the cloud that limited and concealed those splendours, and thou shalt see my back parts, or those rays of my glory which are not too bright and piercing for mortal eyes to sustain. To explain this further, the face in man is the seat of majesty, and men are known by their faces; in them we take a full view of men: that sight of God Moses might not have, but such a sight as we have of a man who is gone past us, so that we only see his back. Now Moses was allowed to see this only; but when he was a witness to Christ’s transfiguration, he saw his face shine as the sun.

Ver. 23. Thou shalt see my back parts. Here Moses was favoured with a vision of the Messiah incarnate, but he saw not his face. This was reserved for the happy age when God jointly favoured him and Elijah, and the three disciples, with that high honour on the mount. Matthew 17. There is not perhaps a text in all the sacred writings which more strikingly proves, that christianity is built on the foundation of Moses and the prophets.

19-23. Even this great request is in part granted, for these verses contain the promise that, so far as mortal man may be permitted to see the divine glory, Moses shall witness a most sublime theophany. As Jehovah willed to blot the sinful Israelite out of his book, (Exodus 32:33,) and for manifest reason, so he will show mercy on whom he will show mercy, namely, on Moses as an example, who by persistent prayer obtains the gracious favour of his Lord. See Whedon’s note on Romans 9:15. But here appears the statement that no man can behold Jehovah’s face and live. This profound truth underlies the entire divine revelation, and shows the necessity of the incarnation of the Word of God. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” In harmony with this great truth, Moses is promised a vision of the glory of Israel’s God. He will place him in a cleft of the rock when he again goes up into the mountain, and will pass by so as to exhibit, as it were, his back, but not his face. So shall he behold and hear what will infix forever in his soul the holiest conception of the name and nature of Jehovah. For the fulfilment of this promise, see Exodus 34:5-8.