Teks -- Exodus 33:1-23 (NET)

33:1 The Lord said to Moses, “Go up from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ 33:2 I will send an angel before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 33:3 Go up to a land flowing with milk and honey. But I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way.” 33:4 When the people heard this troubling word they mourned; no one put on his ornaments. 33:5 For the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, I might destroy you. Now take off your ornaments, that I may know what I should do to you.’” 33:6 So the Israelites stripped off their ornaments by Mount Horeb.

The Presence of the Lord

33:7 Moses took the tent and pitched it outside the camp, at a good distance from the camp, and he called it the tent of meeting. Anyone seeking the Lord would go out to the tent of meeting that was outside the camp. 33:8 And when Moses went out to the tent, all the people would get up and stand at the entrance to their tents and watch Moses until he entered the tent. 33:9 And whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord would speak with Moses. 33:10 When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship. 33:11 The Lord would speak to Moses face to face, the way a person speaks to a friend. Then Moses would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. 33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ but you have not let me know whom you will send with me. But you said, ‘I know you by name, and also you have found favor in my sight.’ 33:13 Now if I have found favor in your sight, show me your way, that I may know you, that I may continue to find favor in your sight. And see that this nation is your people.” 33:14 And the Lord said, “My presence will go with you, and I will give you rest.” 33:15 And Moses said to him, “If your presence does not go with us, do not take us up from here. 33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” 33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know you by name.” 33:18 And Moses said, “Show me your glory.” 33:19 And the Lord said, “I will make all my goodness pass before your face, and I will proclaim the Lord by name before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 33:20 But he added, “You cannot see my face, for no one can see me and live.” 33:21 The Lord said, “Here is a place by me; you will station yourself on a rock. 33:22 When my glory passes by, I will put you in a cleft in the rock and will cover you with my hand while I pass by. 33:23 Then I will take away my hand, and you will see my back, but my face must not be seen.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 33:5 - 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.

Wesley: Exo 33:6 - 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, Luk 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.

Wesley: Exo 33:7 - 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.

Wesley: Exo 33:8 - 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.

Wesley: Exo 33:10 - 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.

Wesley: Exo 33:11 - 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.

Wesley: Exo 33:11 - 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.

Wesley: Exo 33:12

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.

Wesley: Exo 33:13 - 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.

Wesley: Exo 33:15 - 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.

Wesley: Exo 33:16

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.

Wesley: Exo 33:17 - 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.

Wesley: Exo 33:18 - 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.

Wesley: Exo 33:18 - 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.

Wesley: Exo 33:20 - Thou canst not see my face

A full discovery of the glory of God would quite overpower the faculties of any mortal man.

Wesley: Exo 33:20 - 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.

Wesley: Exo 33:20 - 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.

Wesley: Exo 33:22 - 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, 1Co 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.

Wesley: Exo 33:23 - And I will take away my hand

Speaking after the manner of men.

Wesley: Exo 33:23 - 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.

JFB: Exo 33:1 - the Lord said

Rather "had" said unto Moses. The conference detailed in this chapter must be considered as having occurred prior to the pathetic intercession of Moses, recorded at the close of the preceding chapter; and the historian, having mentioned the fact of his earnest and painful anxiety, under the overwhelming pressure of which he poured forth that intercessory prayer for his apostate countrymen, now enters on a detailed account of the circumstances.

JFB: Exo 33:3 - I will not go up . . . lest I consume thee

Here the Lord is represented as determined to do what He afterwards did not. (See on Exo 32:7).

JFB: Exo 33:4 - when the people heard these evil tidings

From Moses on his descent from the mount.

JFB: Exo 33:5 - put off thy ornaments

In seasons of mourning, it is customary with Eastern people to lay aside all gewgaws and divest themselves of their jewels, their gold, and every thing rich and splendid in their dress. This token of their sorrow the Lord required of His offending people.

JFB: Exo 33:5 - that I may know what to do unto thee

The language is accommodated to the feeble apprehensions of men. God judges the state of the heart by the tenor of the conduct. In the case of the Israelites, He cherished a design of mercy; and the moment He discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents conscious of their error and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people.

JFB: Exo 33:7 - Moses took the tabernacle, and pitched it without the camp

Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his own tent--conspicuous as that of the leader--in a part of which he heard cases and communed with God about the people's interests; hence called "the tabernacle of the congregation," and the withdrawal of which, in abhorrence from a polluted camp, was regarded as the first step in the total abandonment with which God had threatened them.

JFB: Exo 33:8 - all the people rose up, and stood every man at his tent door

Its removal produced deep and universal consternation; and it is easy to conceive how anxiously all eyes would be directed towards it; how rapidly the happy intelligence would spread, when a phenomenon was witnessed from which an encouraging hope could be founded.

JFB: Exo 33:9-11 - the cloudy pillar descended, and stood at the door of the tabernacle

How would the downcast hearts of the people revive--how would the tide of joy swell in every bosom, when the symbolic cloud was seen slowly and majestically to descend and stand at the entrance of the tabernacle!

JFB: Exo 33:9-11 - as Moses entered

It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious.

JFB: Exo 33:18-23 - I beseech thee, show me thy glory

This is one of the most mysterious scenes described in the Bible: he had, for his comfort and encouragement, a splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit. The face, hand, back parts, are to be understood figuratively.

Clarke: Exo 33:1 - Unto the land

Unto the land - That is, towards it, or to the borders of it. See Exo 32:34 (note).

Clarke: Exo 33:2 - I will send an angel

I will send an angel - In Exo 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 on Exo 23:20 (note). 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.

Clarke: Exo 33:3 - I will not go up in the midst of thee

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.

Clarke: Exo 33:5 - Now put off thy ornaments from thee

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 practiced 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 ankles; 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 Mic 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 1Sa 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 יהוה 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

Clarke: Exo 33:5 - That I may know what to do unto thee

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.

Clarke: Exo 33:7 - Moses took the tabernacle

Moses took the tabernacle - אה האהל eth haohel , the Tent; not את המשכן eth hammishcan , the tabernacle, the dwelling-place of Jehovah, see Exo 36:11, 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.

Clarke: Exo 33:9 - The cloudy pillar descended

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, Exo 33:10. How many indubitable and irrefragable proofs of its own authenticity and Divine origin does the Pentateuch contain!

Clarke: Exo 33:11 - The Lord spake unto Moses face to face

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, ecstasies, 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

Clarke: Exo 33:11 - Joshua, the son of Nun, a young man

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 Jos 24:29. But because ministry and service are usually by the younger sort, all servants are called young men, Gen 14:24."See also Gen 22:3, and Gen 41:12. Perhaps the word נער naar , here translated young man, means a single person, one unmarried.

Clarke: Exo 33:12 - Moses said unto the Lord

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

Clarke: Exo 33:12 - Thou hast not let me know, etc.

Thou hast not let me know, etc. - 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.

Clarke: Exo 33:13 - Show me now thy way

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.

Clarke: Exo 33:14 - My presence shall go with thee

My presence shall go with thee - פני ילכו 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.

Clarke: Exo 33:15 - If thy presence go not

If thy presence go not - אם אין פניך הלכים im ein paneycha 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, Isa 63:9 : In all their affliction he was afflicted, and the Angel of his presence ( פניו 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, Mat 18:20; without which, what would preachings, prayers, and even Sacraments avail?

Clarke: Exo 33:16 - So shall we be separated

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.

Clarke: Exo 33:17 - I will do this thing also

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.

Clarke: Exo 33:18 - Show me thy glory

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, Exo 33:19. But at the same time he assures him that he could not see his face - the fullness 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, את אחרי 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.

Clarke: Exo 33:19 - I will make all my goodness pass before thee

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 splendor 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

Clarke: Exo 33:19 - I will proclaim the name of the Lord

I will proclaim the name of the Lord - See Clarke’ s note on Exo 34:6.

Clarke: Exo 33:20 - No man see me, and live

No man see me, and live - The splendor would be insufferable to man; he only, whose mortality is swallowed up of life, can see God as he is. See 1Jo 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.

Clarke: Exo 33:21 - Behold, there is a place by me

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 Exo 33:18 (note)

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 Savior! 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 fulfillment 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.

Calvin: Exo 33:1 - Depart, and go up hence, thou and the people

1.Depart, and go up hence, thou and the people I have used the pluperfect tense; ³⁶⁰ for the reason is here given, whereby Moses was stirred up to such vehemence in prayer, viz., because, although God had not altogether abandoned the care of the people, still He had renounced His covenant, and had proclaimed to them that, after He had once performed His engagement of giving them possession of the land, He would have no more to do with them. Wherefore, what is here related, preceded, in order of time, the prayer of Moses; for, being astonished at the sad and almost fatal message, he burst forth into that confused and wild request, that he might be blotted out of the book of life.

Let us now endeavor to elicit the true meaning of the passage. It is plain, that when God bids Moses depart with the people, He utterly renounces the charge which He Himself had hitherto sustained. He only promises that He will cause them to attain the promised inheritance, and not that He will preside over them, will there preserve them in safety, and even cherish them, as a father does his children; in fact, that he will merely fulfill the promise He had made to their fathers. And thus He anticipates their complaints; for they might reply, that consequently His promise would be rendered vain and ineffectual; but by way of anticipation, He says, that although He should renounce them, still He should maintain this truth, because He will cast out the inhabitants of the land of Canaan, so that their abode would be vacant for them. In sum, He repudiates them, that they may no longer count themselves to be His peculiar people, or expect more from Him, than as if they were strangers, He mentions His oath, lest they should accuse Him of faithlessness; as if He had said that He should be discharged from His engagement when they had obtained the land. And thus, whilst depriving them of the hope of salvation, and the grace of adoption, He still asserts the stability and stedfastness of His covenant. I, therefore, understand the word angel in a different sense from that which it has just before, and in many other passages of this book; for, when mention was before made of the angel, the familiar presence of God was denoted by it, nay, it was used interchangeably with the name of God itself. But here God is said to be so about to send the angel, as to separate Himself from the people. “I will not go up (He says) in the midst of thee;” and the reason is subjoined, viz., because it could not be that He could endure any longer their perverse spirits. Again He uses a similitude taken from refractory oxen, which cannot be broken to bear the yoke. The sum is, that because they are so intractable, God cannot perform the office of their guide without straightway destroying them.

Calvin: Exo 33:4 - And when the people heard these evil tidings

4.And when the people heard these evil tidings Hence it more clearly appears that, as I have said, it was like a thunderbolt to them when God withdrew Himself from the people; for this divorce is more fatal than innumerable deaths. It might indeed at first sight seem delightful to be the masters of a rich and fertile land; but dull as the people generally were, God smote them suddenly, so that all its delights became insipid, and its fruitfulness like famine itself, when they perceived that they would be but fatted unto the day of slaughter. A useful piece of instruction is to be gained from hence, viz., that if we neglect God’s favor and are captivated by the sweetness of His blessings, we are ensnared like fishes on a hook. God promised the Israelites what might attract them for a little season: He denied them what they should have alone desired, that He would be their God. The evil tidings affected them with sorrow, for they felt that men cannot be happy unless God be propitious; nay, that nothing can be more wretched than to be alienated from Him. “It is good for me to draw near to God,” (Psa 73:28,) says David; and elsewhere, “Blessed is the nation whose God is the Lord,” (Psa 33:12, and Psa 144:15;) again, “the Lord is the portion of mine inheritance, my lot is fallen in pleasant places.” (Psa 16:5.) This, therefore, is the climax of all miseries to have God against us, whilst we are fed by His bounty; and consequently the Israelites began to shew some wisdom, when, awaking from their lethargy, they counted all other things as naught, unless God should pursue them with His paternal favor. We infer from the grossness of their stupidity, that it was brought to pass by a special gift of God, that they were affected with such sorrow as to conduct them to a solemn mourning. First, Moses says that they did not put on their ornaments, and then that they were commanded by God to put them off; but this will be perfectly consistent if we take the latter as explanatory, as if he had said that they did not wear their ornaments because God had forbidden it, by enjoining them to mourn.

God here assumes the character of an angry judge, preparing to inflict vengeance in His wrath, in the words, “I will come up into the midst of thee in a moment, and consume thee;” in order that their alarm may humble them the more, and stir them up to earnest prayer. It was avisible sign of mourning to He in squalidhess and uncleanness, that thus their penitence might be openly testified; for there was no efficacy in the rite and ceremony to propitiate God, except in so far as the inward affection of the mind manifested itself by a true and genuine confession. For we must bear in mind what God requires by Joel, (Joe 2:13,) that we should “rend our heart, and not our garments;” nevertheless, whilst He cares not for the outward appearance, nay, whilst He abominates hypocrisy, still, if the sinner has truly repented, it cannot be but that, humbly acknowledging his guilt, he will add the outward profession of it. For if Paul, who was guiltless of any offense, deemed that the Corinthians were to be mourned for by him when they had not “repented of their uncleanness, and fornication, and lasciviousness,” because God humbled him in their sin, (2Co 12:21;) how should not those mourn publicly who are conscious of their own guilt, especially when, being convicted by the judgment of men, they are summoned to the tribunal of God? And therefore it is not without reason that he elsewhere teaches, that the sorrow which worketh repentance should also bring forth these other fruits, viz., carefulness, clearing of themselves, indignation, fear, vehement desire, zeal, revenge. (2Co 7:10.) For the sake of example also, sinners should not only grieve in silence before God, but willingly undergo the penalty of ignominy before men, so as by self-condenmation to confess that God is a just Judge, to provoke others to imitate them, and, by this warning of human frailty to prevent them from a similar fall.

After, however, God has inspired them with fear, He allays His anger as it were, and declares that He will consider what He will do with them, in order that they may gather courage to ask for pardon; for, although he does not actually pardon them, He sufficiently arouses them to hope, by giving them some taste of His mercy; for, by seeming to leave them in suspense, it is not with the intention that they should approach Him hesitatingly to ask forgiveness, but that their anxiety may urge them more and more to earnest prayer, and keep them in a state of humility.

Calvin: Exo 33:7 - And Moses took the tabernacle // and it came to pass that every one which sought the Lord

7.And Moses took the tabernacle This was a sign of the divorce between God and the Israelites, that the tabernacle should be removed from the camp and pitched at a distance, as if God were tired of His connection with them. He had promised as a special blessing that He would dwell in the midst of the people; and now, by departing elsewhere, He declares them to be polluted. In a word, the removal of the tabernacle was like the breaking of the tables; for, just as by the breaking of the tables Moses dissolved the covenant of God, so he thus deprived the Israelites for a time of His company and presence. ³⁶¹ The explanation which some give that it was Moses’ own tabernacle, is refuted by many sound arguments. First, it is not said that he took away his own tabernacle, but the word tabernacle is used simply and without any affix, κατ ᾿ ἐξοχήν Secondly, he did not change his own place of habitation, but only went out thither from time to time for the purpose of worshipping, or, at any rate, of consulting God. Thirdly, it would have been by no means lawful to assign the sacred name which God had bestowed on His Sanctuary to a private tabernacle. Fourthly, God, by manifesting His glory there, testified that it was His own dwelling-place. Fifthly, it would have been absurd that the people should have sought God in that direction, unless the place had been sacred. Sixthly, the object (of its removal,) which I have above adverted to, must be taken into consideration, for Moses did not withdraw himself from the people, but rather continued, as was his custom, in the midst of the camp, and merely wished to shew that God withdrew Himself from that profane place lest He should be infected by the contagion; so that it was a kind of excommunication. It is said, indeed, that he pitched it for himself, yet not for his private use, as is plain from the context, but in accordance with the common form of expression, ³⁶² in which לו , lo, is often redundant; still properly speaking, he did pitch it for himself, for he alone, had access to it, apart from others. Those who understand it to have been his private tabernacle, suppose that their opinion is supported by what follows, viz., that he called it, the tabernacle, Moed; ³⁶³ for they thence infer that it had not before been distinguished by that honorable title. But this objection is easily got over, since it is more probable that this was inserted parenthetically in the text, and therefore may be properly rendered in the pluperfect tense. For by this clause the reason is alleged why God had betaken Himself elsewhere, viz., that the place which He had appointed for covenanting with the people should remain deserted. Nevertheless, if we should refer it to this actual time, it will not be unsuitable that the people, at the present moment, should be reminded of their sad separation, and that Moses, in order to inflict more ignominy and shame upon them, should have called it the tabernacle of convention, though it was now far distant from the camp. As to the word Moed, I will not repeat what I have elsewhere said. Let my readers, therefore, refer to it at the end of chapter 29. ³⁶⁴

7.and it came to pass that every one which sought the Lord Some translate it, “asked counsel;” but, in my opinion, the ordinary signification is preferable. Whether, therefore, they desired to testify their piety by public worship, or to pray, or to seek counsel in doubtful matters, they went out towards that sanctuary in order that their eyes might rest upon it. Moses does not mean that they actually came to the place, from access to which they knew themselves to be prohibited on account of their pollution. But their thus going out was in token of repentance; as though they acknowledged that they were unworthy to receive an answer from God, unless they departed from that place which they had defiled by their atrocious crime. Now, it was useful for them to be thus humbled, in order that idolatry might be held in greater detestation. Nor is there any contradiction in what follows, viz., that they “stood, every man at his tent-door,” whenever Moses went out; for the glory of God, which at that time was more manifest, was such as then to inspire them with greater reverence and terror. Whensoever, therefore, the mediator presented himself before God, they were permitted to do no more than behold from afar the pillar of cloud which then enveloped Moses, so as to separate him from them. Meanwhile, it must be observed, that though God at this time departed from them, it was only so far as to reject them from close access to Him, and not that they were altogether alienated. For their worship was a sign of faith; they were allowed to pray to God and implore His favor; and they knew that they were heard in the person of Moses. Their separation, therefore, was not such as totally to cut off the hope of pardon, but such as to quicken their anxiety, and to exercise them to repentance. Thus God often designedly hides His face from sinners in order to invite them to Him in true humiliation. And this we nmst carefully attend to, lest, when He chastises us either by word or deed, terror, or a sense of our criminality, should hinder our prayers; but rather let us seek Him from however great a distance. The object of excommunication is nearly similar; for those whom the Church rejects from the company of the faithful,are delivered to Satan, but only “for the destruction of the flesh, that the spirit may be saved in the day of the Lord;” (1Co 5:5;) and hence Paul would not have them counted as enemies, but admonished as brethren. (2Th 3:15.)

When it is said that “the people rose up, and stood every man at his tent-door,” some improperly, as I conceive, refer it to mere respect to him as a civil magistrate, as if honor was thus paid to their leader; but I rather suppose that:, when at stated hours Moses presented himself before God in the name of all, they partook in his service and worship. Wherefore also they followed him with their eyes, until the cloud covered him. To the same effect this rising up is repeated immediately afterwards, where reference is made to the cloudy pillar. Wherefore I have no question but that both verses must be expounded as relating to spiritual worship. But we have elsewhere shewn how they testified their piety before the visible sign, without worshipping God therein in any gross imagination.

Calvin: Exo 33:11 - And the Lord spake unto Moses face to face

11.And the Lord spake unto Moses face to face Moses will hereafter be dignified by this distinction, where God would declare the difference between him and other Prophets. (Num 12:8.) Familiar intercourse is therefore described in this phrase, as if it were said that God appeared to Moses by an extraordinary mode of revelation. If any object that there is a contradiction between this statement and what we shall presently see, “Thou canst not see my face,” the solution is easy, viz., that although God revealed Himself to Moses in a peculiar manner, still He never appeared in the fullness of His glory, but only so far as man’s infirmity could endure. For this expression contains an implied comparison, i.e., that no man was ever equal to Moses, or arrived at such a pitch of dignity. And this tends to magnify the Law, that Moses its minister reported what he had familiafly learnt, so that no ambiguity might be suspected. When it is said that Joshua departed not from the tabernacle, we gather that the dwelling-place of Moses was in the camp; and perhaps the fact of his being a young man is mentioned, ³⁶⁵ in order more highly to illustrate God’s grace, in choosing that he should have the charge of the sanctuary. It is true that Joshua at this time was of mature age; but God’s special blessing was manifested in him, in that God passed over many old men, and set him who was younger to be the keeper of His tabernacle.

Calvin: Exo 33:12 - See, thou, sayest unto me, Bring up this people

12.See, thou, sayest unto me, Bring up this people Moses is still diligently engaged in endeavoring to reconcile the people, for the fuller promise was inserted by way of anticipation. Since the revolt, however, God had promised no more than that He would give the land to the people; but although wishing only to assure them that they should possess the land, He had added that His angel should lead them, still this was but a temporary blessing, and one which He is wont to confer promiscuously on other nations also. Thus Moses saw that he and the people were deprived of a special privilege which they had previously enjoyed; for that same angel who had gone before them was frequently called the God of hosts, in order that they might perceive that God was present with them in a peculiar manner. Hence Moses complains not without cause that God had not signified whom He would send, inasmuch as, when He spoke generally of an ordinary angel, He had withdrawn that special Deliverer, the guardian of the people, and the perpetual maintainer of their safety. He does not, therefore, request that Aaron should be restored to him, or that any companion should be associated with him in his difficult and arduous task; but he desires to be assured of the continuance of God’s previous favor. As the ground of his confidence in asking, he adduces nothing but the promises of God. He rests, then, on no dignity of his own, nor alleges any duties performed, whereby he had merited so great favor; but contents himself with this brief statement, Lord, cause the event to correspond with Thy words. We have already shewn ³⁶⁶ what it is to “know by name,” viz., to choose from amongst others, or to hold in peculiar honor. After, however, Moses had made mention of what had been promised by God, he implores him by this grace, “if (says he) I have found grace in thy sight,” confirm or ratify it by this proof, i.e., by again undertaking the care of us; for by the way of God he means that guidance in which He had declared that He would go before them to shew them the way. In a word, he requests that this token of favor should be given them, that God should continually guide His people. Therefore, He says, thus shall I know thee, and it will appear that I am acceptable to thee. Finally, he refers to the Covenant of God with the whole people; as much as to say, that although God should be unwilling to grant this to him alone individually, still there was a weightier reason, viz., because God had adopted that people; and, consequently, it was just that he should distinguish it from other nations by peculiar marks.

Calvin: Exo 33:14 - And he said, My presence shall go with thee

14.And he said, My presence shall go with thee We gather from this answer what the desire of Moses was, for God, in accepting his prayer, affirms in one word that He will go before them as He was wont, and this was a sure pledge of His presence in no ordinary manner. For although the whole world is governed by His providence, still His face does not therein appear so conspicuously as in His protection of the Church’s welfare. And, in fact, since the same Angel, who had before presided over the camp, now undertakes the charge of guiding the people, the eternal divinity of Christ is clearly proved from hence.

This clause, “My face ³⁶⁷ shall go before,” is equivalent to his saying, I will so go before thee, that thou shalt truly perceive that I am with thee, as if thou shouldst see my face set before thine eyes in a mirror. Now, since this was fulfilled in Christ, it follows that He is the eternal God, whose glory, power, and majesty is far above all creatures. The rest which He promises has reference to the perseverance of His grace, and its final accomplishment, ³⁶⁸ as if it were said, when the people shall have entered the land, they shall be under God’s protection and guardianship; for what was common to the whole people is ascribed to the person of Moses.

Calvin: Exo 33:15 - And he said unto him, If thy presence go not

15.And he said unto him, If thy presence go not Moses accepts what is accorded to him, whilst at the same time he signifies that it would be better and more desirable for him to perish in the desert than to go any further without the manifest token of God’s presence; and this he confirms in the following verse, and therefore I have inserted the expletive particle certe (indeed,) although the copula might also be resolved into the causal particle nam (for.) For he declares that the paternal favor wherewith God had embraced the people could not be known unless He should remain with them. They are mistaken who suppose that something different is here indicated from what was said just before, for exactly in the same sense God is said to go before, and to dwell in the midst of His people; but Moses refers to the promise already given, the symbol of which was the Tabernacle of the Covenant, which just before had been removed from its proper place to punish the people’s sin. What he adds at the end of the verse, ³⁶⁹ “and we shall be separated,” may also be resolved, “that thus we may be separated,” or, “because in this way we shall be separated.” Whence it is abundantly clear that the favor which is mentioned refers to their election or gratuitous adoption, and is its fruit or effect. For it was the intention of Moses to restore the Covenant which had been violated by the people to its original force, as if the people were reinstated in that honorable condition from whence they had fallen. And surely this is our real happiness after all, to be separated from heathen nations as God’s own property; as it is said in Psa 106:4, “Remember me, O Lord, with the favor that thou bearest unto thy people: O visit me with thy salvation.”

Calvin: Exo 33:17 - And the Lord said unto Moses, I will do this thing also

17.And the Lord said unto Moses, I will do this thing also He adds nothing new, but confirms by repetition what He had just said, in order to remove all doubt. Still He declares that He is induced by no other reason than by the gratuitous favor wherewith He had embraced Moses. This, therefore, is a kind of renewal of the Covenant, when the people is consecrated to God, so as to recover again the sacerdotal kingdom.

Calvin: Exo 33:18 - And he said, I beseech thee, shew me thy glory

18.And he said, I beseech thee, shew me thy glory Thus far the desires of Moses had been confined within the limits of moderation and sobriety, but now he is carried beyond due bounds, and longs for more than is lawful or expedient; for it is plain from his repulse that he had inconsiderately proceeded further than He should. He desires that God should be revealed to him more closely, and in a more manifest form than before. Still it is not foolish curiosity that impels him to this, which so often tickles men’s minds, so that they daringly attempt to penetrate into the deepest secrets of heaven; for he had no other design than to be animated to confidence, whereby he might more cheerfully go on with his charge. But that the desire itself was improper though its object was correct, we learn from the reply of God, wherein He shows that it would be injurious and fatal to Moses, if he should obtain that which he seeks as great privilege. ³⁷⁰ How, then, will it be with us, if the vanity of our nature tempts us to investigate God’s glory more deeply than is right? Wherefore let this passage act as restraint upon us, to repress the speculations which are too wild and wanton in us, when we desire to know what God would have concealed from us. This is the rule of sound and legitimate and profitable knowledge, to be content with the measure of revelation, and willingly to be ignorant of what is deeper than this. We must indeed advance in the acquisition of divine instruction, but we must so keep in the way as to follow the guidance of God.

Calvin: Exo 33:19 - And he said, I will make all my goodness pass // and will be gracious to whom I will be gracious

19.And he said, I will make all my goodness pass At the outset He declares how far He has listened to Moses; but a limitation is presently added to prevent excess. Thus his prayer is not altogether rejected, but only so far as he was too eagerly set on beholding the perfection of God’s glory. The passing by signifies a vision of brief duration; as if He had said, Let it suffice thee to have seen once, as for a moment, my glory, when it shall pass before thine eyes. The word טוב , tub, which I have rendered beauty, (decorem,) others translate good, (benum;) and hence, some take it to mean goodness; but the expression beauty (pulchritudinis, vel decoris) is more suitable, in which sense we find it used more than once. Hence that which is pleasing and delectable is said to be good to be looked upon.

“To call in the name of the Lord,” ³⁷¹ I understand thus, to declare in a clear and loud voice what it is useful for us to know respecting God Himself. It had been said before to Moses, “I am the God of Abraham, of Isaac, and of Jacob, — but by my name, — was I not known to them.” (Exo 6:3.) Whereas, then, Moses was already superior to the patriarchs, he is now still more highly exalted, inasmuch as God makes Himself more fully known to him, and carries His manifestation of Himself to its very utmost. First, therefore, it must be borne in mind that God was now known to Moses more familiarly than heretofore; still, at the same time, let it be observed, that although a vision was exhibited to his eyes, the main point was in the voice; because true acquaintance with God is made more by the ears than by the eyes. A promise indeed is given that he shall behold God; but the latter blessing is more excellent, that God will proclaim this name, so that Moses may know Him more by His voice than by His face; for speechless visions would be cold and altogether evanescent, did they not borrow efficacy from words. Thus, therefore, just as logicians compare a syllogism to the body, and the reasoning, which it includes, to the soul; so, properly speaking, the soul of a vision is the doctrine itself, from whence faith takes its rise.

and will be gracious to whom I will be gracious It will be well to consider how this sentence is connected with the foregoing, which has been either altogether neglected, or not sufficiently attended to. As to me, although I think that God’s mercy is magnified by the fact, that He deals so indulgently to this guilty people, still I have no doubt but that He desired purposely to cut off occasion from the audacity of men, lest they should exclaim against his unwonted and as yet unheard of liberality; for, whether God executes His judgments, or mercifully pardons sins, profane men never cease to quarrel with Him; ³⁷² thus, out of mere disputatiousness, they ask why He delayed the advent of His Son for so many ages; why He has deigned to bring forth the light of the Gospel out of darkness in our own days; nay, they take flight even to the creation of the world, inasmuch as it seems absurd to them that God should have been idle for so many ages, and therefore they inquire, in ridicule, why it at length entered His mind to make the world, which has not yet reached its sixth millennium? Especially, however, does the frowardness of many advance beyond all due bounds on this point, viz., because the reason does not appear, why God should be merciful to one nation or one age, and severe both to other ages and other nations. Hence the admirable counsel of God, whereby He has chosen some, and reprobated others, has always been exposed to the calumnies of ungodly men; for unless they see the cause of the diversity, they do not hesitate to condemn the injustice of God in making this distinction between the two. ³⁷³ God here checks this insanity, and asserts His power, which men, or rather worms of the earth, would gladly deprive Him of, viz., that according to His own will He exercises peculiar mercy towards whomsoever He pleases. When the Prophet relates how the fathers obtained possession of the land of Canaan, he assigns no other reason except that God “had a favor unto them.” (Psa 44:3.) And this doctrine, which filthy dogs endlessly assail with their barking, everywhere occurs in the Scriptures. Especially, however, do they rail when God shews Himself to be propitious, and beneficent towards the unworthy. For this reason Paul reminds believers of the incomprehensible counsel of God, because, by the preaching of the Gospel, He revealed the mystery, which was kept secret from all eternity. (Rom 16:25.) Again, because by ingrafting the Gentiles into the body of the Church, from which they had so long been aliens, He commends the depths of that mystery, which, though hidden even from angels, He made known to all men in the fullness of time. (Eph 3:9.) With the same intent, He here expressly declares that the cause why He manifests Himself to Moses more fully than of old to the patriarchs, is only to be sought in His own counsel or good-pleasure. Now, although this in the first place relates to Moses, still, inasmuch as he beheld the glory of God for the common good of the people, this mercy, which is referred to, extends to them all. And assuredly it was an inestimable proof of God’s grace that, after this most disgraceful fall and wicked apostasy of the people, He nevertheless revealed Himself more clearly than before to Moses for their spiritual good. This, indeed, is certain, that by this reply a restraint is put upon whatever carnal feelings might allege in consideration of the novelty of the act; as if God had declared in one word that the dispensation of His grace is in His own sole power; and that men not only do amiss: but are carried away by impious and blasphemous madness when they endeavor to interfere with Him; as if it were their business to arraign that supreme Judge whose subjects they are. The mode of expression simply tends to this, that God’s will is superior to all causes, so as to be the reason of all reasons, the law of laws, and the rule of rules. And surely, as long as men permit themselves to inquire into the secret counsels of God, there will be no bounds to their seditiousness. God, therefore, does not correct this insanity by disputing with it, but by the assertion of His right to be free in the dispensation of His grace; for in His sovereignty He says that He will be merciful to whomsoever He will. Let us beware, then, lest, when He is kind, our eyes should be evil.

Further, the better to convince dissatisfied men of their pride and temerity, He sets forth His mercy and compassion; as much as to say, that He is under obligation to none; and hence that it is an ³⁷⁴ unworthy thing in them to murmur, because He does not indiscriminately do good to them to whom He owes nothing. Hence it is clear how appropriately Paul, when treating of gratuitous election, accommodates this passage to the matter in hand, (Rom 9:15,) viz., that God must be by no means accounted unjust, because He passes by some and elects others; for the words loudly proclaim that God’s grace is destined to a certain number of men, so as not to appear equally in all. The phrase itself needs no exposition, for it is common in all languages when we wish to prevent our reasons from being investigated, to repeat the point in question; thus, a person, wishing to rid himself of the censures of others, would say, I will go whither I will go, or I will do what I will do.

Calvin: Exo 33:20 - And he said, Thou canst not see my face

20.And he said, Thou canst not see my face Moses had indeed seen it, but in such a mode of revelation, as to be far inferior to its full effulgence. Long before the birth of Moses, Jacob had said, “I have seen God face to face,” (Gen 32:30;) and to Moses, as I have lately shewn, a still clearer vision was vouchsafed. Now, however, he obtains something better and more excellent; and yet not so as perfectly to see God such as He is in Himself, but so far as the human mind is capable of bearing. For, although the angels are said to see God’s face in a more excellent manner than men, still they do not apprehend the immense perfection of His glory, whereby they would be absorbed. Justly, therefore, does God declare that He cannot be seen by a mortal man; for we shall not see him as He is, until we shall be like Him. (1Jo 3:2.) For it must needs be that that incomprehensible brightness would bring us to nothing. God, therefore, whilst He withholds us from a complete knowledge of Him, nevertheless manifests Himself as far as is expedient; nay, attempering the amount of light to our humble capacity, He assumes the face which we are able to bear.

Calvin: Exo 33:21 - And the Lord said, Behold, there is a place by me

21.And the Lord said, Behold, there is a place by me This description may illdeed appear puerile, but it is well adapted to our imperfection; nor will any despise it who is duly conscious of his own imbecility and ignorance. There seems to be a contradiction between these two things, that the beauty of God should be shewn to Moses, and still that the sight of Him should be refused. This difficulty is here solved, for Moses was to see God only from behind. It is a similitude taken from men, whom we only partially recognise, if their face be turned away; for clear recognition is only obtained by seeing the face and countenance.

The fissure or hole in the rock was like a narrow and oblique window, which so far admits the sun’s rays as that one, who is shut up in a deep and obscure place, may receive some advantage from the light, yet never see the sun itself nor enjoy its brightness. Thus we, imprisoned as it were in our bodies, cannot behold God’s glory freely and directly; but He illuminates us obliquely, so that at least we see Him from behind. I do not speak of all, but of the most perfect amongst us, such as Moses was, who, although he obtained the extraordinary privilege which is here recorded, yet could not endure God’s glory through the infirmity of his flesh; and therefore the hand of God was interposed, so that he should only see Him in part. By God’s hand is meant the darkness wherewith He was covered, lest the eyes of Moses should be stretched in curiosity to see further than was lawful. Some ³⁷⁵ refer “my back parts” to the fullless of time, when Christ was manifested in the flesh, as if it were said, Thou shalt not see me until clothed in human nature; this is a subtle speculation, but by no means sound, nay, altogether wide of the genuine meaning.

Defender: Exo 33:18 - shew me thy glory

Moses first asked God to show him "thy way" (Exo 33:13 - Moses was still seeking human help just as he had earlier in Exo 4:13), and then to show him "thy glory," evidently as a visible confirmation that God would indeed be with him in the humanly impossible task before him."

Defender: Exo 33:20 - shall no man see me

No man can see God in the glory of His triune personal presence, but He often revealed Himself through "the angel of His presence" (Isa 63:9), a pre-incarnate "theophany" of Christ (Joh 1:18; 1Ti 6:16)."

TSK: Exo 33:1 - Depart // thou hast // the land // Unto

Depart : Exo 32:34

thou hast : Exo 17:3, Exo 32:1, Exo 32:7

the land : Exo 32:13; Gen 22:16-18, Gen 26:3, Gen 28:13-15

Unto : Gen 12:7, Gen 13:14-17, Gen 15:18

TSK: Exo 33:2 - an angel // the Canaanite

an angel : Exo 23:20, Exo 32:34, Exo 34:11

the Canaanite : Exo 3:8, Exo 3:17; Deu 7:22; Jos 24:11

TSK: Exo 33:3 - a land // for I // stiffnecked // lest I

a land : Exo 3:8, Exo 13:5; Lev 20:24; Num 13:27, Num 14:8, Num 16:13; Jos 5:6; Jer 11:5

for I : Exo 33:15-17, Exo 32:10, Exo 32:14; Num 14:12; Deu 32:26, Deu 32:27; 1Sa 2:30; Jer 18:7-10; Eze 3:18, Eze 3:19, Eze 33:13-16; Jon 3:4, Jon 3:10

stiffnecked : Exo 32:9, Exo 34:9; Deu 9:6-13; Psa 78:8; Act 7:51

lest I : Exo 23:21, Exo 32:10; Num 16:21, Num 16:45; Amo 3:13, Amo 3:14

TSK: Exo 33:4 - they mourned // and no

they mourned : Num 14:1, Num 14:39; Hos 7:14; Zec 7:3, Zec 7:5

and no : Lev 10:6; 2Sa 19:24; 1Ki 21:27; 2Ki 19:1; Ezr 9:3; Est 4:1-4; Job 1:20, Job 2:12; Isa 32:11; Eze 24:17, Eze 24:23, Eze 26:16; Jon 3:6

TSK: Exo 33:5 - Ye are // in a moment // put off // I may

Ye are : Exo 33:3; Num 16:45, Num 16:46

in a moment : Num 16:21, Num 16:45; Job 34:20; Psa 73:19; Lam 4:6

put off : Isa 22:12

I may : Gen 18:21, Gen 22:12; Deu 8:2; Psa 139:23

TSK: Exo 33:6

Exo 33:4, Exo 32:3; Jer 2:19

TSK: Exo 33:7 - the tabernacle // afar off // the Tabernacle of // sought // went out

the tabernacle : Eth haohel , the Tent, not eth hammishcan , the Tabernacle, for this was not erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the people came for judgment; and where, no doubt, God frequently met his servant. This situation, as well as the superior elegance, of a chief’ s tent, was one mode by which he was honoured.

afar off : Psa 10:1, Psa 35:22; Pro 15:29; Isa 59:2; Hos 9:12

the Tabernacle of : Exo 29:42, Exo 29:43

sought : Deu 4:29; 2Sa 21:1; Psa 27:8; Isa 55:6, Isa 55:7; Mat 7:7, Mat 7:8

went out : Heb 13:11-13

TSK: Exo 33:8 - and stood

and stood : Num 16:27

TSK: Exo 33:9 - cloudy // talked

cloudy : Exo 13:21, Exo 13:22; Psa 99:7

talked : Exo 33:11, Exo 25:22, Exo 31:18, Exo 34:3, Exo 34:9; Gen 17:22, Gen 18:33; Num 11:17; Eze 3:22

TSK: Exo 33:10 - worshipped

worshipped : Exo 4:31; 1Ki 8:14, 1Ki 8:22; Luk 18:13

TSK: Exo 33:11 - spake // his friend // his servant

spake : Exo 33:9; Gen 32:30; Num 12:8; Deu 5:4, Deu 34:10

his friend : 2Ch 20:7; Job 16:21; Isa 42:8; Joh 3:29, Joh 11:11, Joh 15:14, Joh 15:15; Jam 2:23

his servant : Exo 17:9, Exo 24:13, Exo 32:17

TSK: Exo 33:12 - See // I know

See : Exo 33:1, Exo 32:34

I know : Exo 33:17; Gen 18:19; Psa 1:6; Isa 43:1; Jer 1:5; Joh 10:14, Joh 10:15; 2Ti 2:19

TSK: Exo 33:13 - if // show // that I // consider

if : Exo 33:17, Exo 34:9

show : Psa 25:4, Psa 27:11, Psa 86:11, Psa 119:33; Son 1:7, Son 1:8; Isa 30:21

that I : Exo 33:18; Joh 17:3; Eph 1:17; Col 1:10; 2Pe 3:18

consider : Exo 32:7; Deu 9:26, Deu 9:29; Isa 63:17, Isa 63:19; Joe 2:17; Rom 11:28

TSK: Exo 33:14 - My presence // rest

My presence : Exo 13:21; Jos 1:5; Isa 63:9; Mat 28:20

rest : Deu 3:20; Jos 21:44, Jos 22:4, Jos 23:1; Psa 95:11; Jer 6:16; Mat 11:28; Heb 4:8, Heb 4:9

TSK: Exo 33:15

Exo 33:3, Exo 34:9; Psa 4:6

TSK: Exo 33:16 - in that // separated

in that : Num 14:14; Mat 1:23

separated : Exo 8:22, Exo 19:5, Exo 19:6, Exo 34:10; Num 23:9; Deu 4:7, Deu 4:34; 2Sa 7:23; 1Ki 8:53; Psa 147:20; 2Co 6:17

TSK: Exo 33:17 - I will do // thou hast

I will do : Gen 18:32, Gen 19:21; Isa 65:24; Joh 16:23; Jam 5:16; 1Jo 5:14, 1Jo 5:15

thou hast : Exo 33:12; Gen 6:8, Gen 19:19, Gen 19:21

TSK: Exo 33:18

Exo 33:20; Psa 4:6; Joh 1:18; 2Co 3:18, 2Co 4:6; 1Ti 6:16; Tit 2:13; Rev 21:23

TSK: Exo 33:19 - all my goodness // proclaim // I will be

all my goodness : Neh 9:25; Psa 25:13 *marg. Psa 65:4; Jer 31:12, Jer 31:14; Zec 9:17; Rom 2:4; Eph 1:6-8

proclaim : Exo 3:13-15, Exo 34:5-7; Isa 7:14, Isa 9:6, Isa 12:4

I will be : Rom 9:15-18, Rom 9:23

TSK: Exo 33:20 - Thou canst not

Thou canst not : This is well explained by Rabbi Jehudah, in Sepher Cosri (P. iv. § 3): ""Of that divine glory mentioned in the Scripture, there is one degree which the eyes of the prophets were able to explore; another which all the Israelites saw, as the cloud and consuming fire; the third is so bright, and so dazzling, that no mortal is able to comprehend it; but should anyone venture to look on it, his whole frame would be dissolved.""In such inconceivable splendour is the Divine Majesty revealed to the inhabitants of the celestial world, where he is said to ""dwell in the light which no man can approach unto""(1Ti 6:16). By the ""face of God,""therefore, we are to understand that light inaccessible before which angels may stand, but which would be so insufferable to mortal eyes, that no man could see it and live. Exo 24:10; Gen 32:30; Deu 5:24; Jdg 6:22, Jdg 13:22; Isa 6:5; Joh 1:18; 1Ti 6:16; Heb 1:13; Rev 1:16, Rev 1:17

TSK: Exo 33:21 - place by

place by : Deu 5:31; Jos 20:4; Isa 56:5; Zec 3:7; Luk 15:1

TSK: Exo 33:22 - in a clift // cover thee

in a clift : Psa 18:2; Son 2:3; Isa 2:21, Isa 32:2; 1Co 10:4; 2Co 5:19

cover thee : Deu 33:12; Psa 91:1, Psa 91:4; The rock on which Moses stood, and in the clift of which he was sheltered, was doubtless an emblem of Christ; in whose person, character, and salvation alone, sinners may by faith see the glory of God, and live; for there it appears in softened splendour; as the sun, when his brightness is diminished by a mist, is beheld more distinctly by the human eye. - Scott

TSK: Exo 33:23 - thou shalt

thou shalt : Exo 33:20; Job 11:7, Job 26:14; Joh 1:18; 1Co 13:12; 1Ti 6:16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 33:3 - I will not go up in the midst of thee // Lest I consume thee in the way

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, Exo 33:7 . I will only make good my promise to thy fathers, and send an angel to accomplish it, but I will show no peculiar 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 he shows that their perverseness makes this severity necessary for them, and that God even in his judgment remembers mercy to them.

Poole: Exo 33:4

Their precious garments or jewels, which the women reserved, as we saw, Exo 33:3 . 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.

Poole: Exo 33:5 - I will come up into the midst of thee // and consume thee // Object // Answ // That I may know what to do unto thee

I will come up into the midst of thee , to wit, in anger; not in favour, Exo 33:3 , where the words are the same, but the sense differing,

and consume thee .

Object . But God had promised he would not do so, Exo 33:3 .

Answ . That was signified to Moses, not to the people, to whom the threatening was most proper and profitable; and this threatening hath a condition implied, to wit, except they 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.

Poole: Exo 33:7 - The tabernacle // Afar off from the camp // The tabernacle of the congregation // Every one which sought the Lord

The tabernacle was a tent set up by Moses for the people to meet in for sacrifice and seeking of God, and other parts of God’ s worship, until the great tabernacle should be finished; for such a place was necessary, or highly expedient for that use, and therefore it is not probable they would be without it for a year’ s space.

Afar off from the camp ; in testimony of God’ s alienation from them, and displeasure against them, this being a kind of excommunication; and all was too little to bring them to a thorough repentance.

The tabernacle of the congregation ; it was so before, but he called it so now, to show that God had not wholly forsaken them; and that if they truly repented, he still permitted them to come into his presence, and to seek the Lord.

Every one which sought the Lord ; either for his favour, or for counsel and direction. See Exo 18:15,19,20 .

Poole: Exo 33:8

Testifying their grief for God’ s departure, their respect to Moses, whom they had lately despised, their earnest desire of his intercession for them, their longing for God’ s favour, and their humble expectation of a gracious return from God by the hands of Moses.

Poole: Exo 33:9

Whereby God testified his approbation of Moses, and of that which Moses had done, which might seem to some severe and cruel.

Poole: Exo 33:11 - Face to face // Joshua abode in the tabernacle

Face to face , or, mouth to mouth , as Num 12:8 . Not that God hath face or mouth, or that Moses could behold it, which is denied, Exo 33:20 . But the sense is, he spake with him freely and familiarly, and immediately, not by an angel in a dream or vision, as he did to other prophets. See Deu 34:10 .

Joshua abode in the tabernacle , either to keep it from injury or inconvenience; for as it was set up by man’ s help, so it needed man’ s care to preserve it; or to assist and direct those who resorted thither to seek God in Moses’ s absence. And Joshua seems to be appointed for 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.

Poole: Exo 33:12 - Whom thou wilt send with me // I know thee by name // knowing

Whom thou wilt send with me , i.e. what angel it is, whether it be a created angel, for then I profess I am unsatisfied with him, Exo 33:15 ; or the same uncreated Angel Christ, who hath hitherto accompanied us, and then I am content. But I am at a great loss by thy withdrawing thy cloudy pillar from the people to whom it is to be a guide.

I know thee by name , i.e. distinctly and familiarly, as one whom I have much converse with, and great kindness for; thy name is written in my book. Compare Exo 32:32,33 Ps 87:5,6 Php 4:3 . And

knowing here notes approbation and affection, as Psa 1:6 Mat 7:23 compare Jer 1:5 .

Poole: Exo 33:13 - Show me now thy way // That I may know thee // that I may thereby know thee // in thy sight // Thy people

Show me now thy way ; the course and manner of thy dealings with men, and particularly thy purpose and will concerning me and thy people, and the method which thou wilt choose for the fulfilling of thy promise, and the course which thou wouldst have me take, and the way by which I shall conduct thy people to the Promised Land.

That I may know thee , i.e. thy mind herein; men are said to know God when they know his mind and will; or that I may experimentally know thee to be what thou hast promised thou wilt be to me and to thy people; or rather,

that I may thereby know thee , namely, that I shall find grace

in thy sight , as it follows; that I may be assured that thou wilt be reconciled to and present with me and thy people.

Thy people , both by thy own choice and purpose, and promise to their parents, and by their recognition of thee for their God, and their returning to thee again.

Poole: Exo 33:14 - My presence // I will give thee rest

My presence , Heb. my face , i.e. I myself, by comparing this with 2Sa 17:11 . The Angel of my presence, Isa 63:9 ; the pledge of my presence, the cloudy pillar; and I will not turn thee over to an angel, as I threatened, Exo 34:2 . See Deu 4:34 .

I will give thee rest ; not only rest from thy present anguish and perplexity of mind for thy people, but in due time I will bring them to their resting-place and settled habitation; for it is evident from Exo 34:15,16 , that Moses’ s care and prayer was more for the people than for himself.

Poole: Exo 33:15

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 value not without thy presence. So he echoes back God’ s words to himself, and turns God’ s promise into a prayer.

Poole: Exo 33:16 - Wherein shall it be known here // So shall we be separated // be made wonderful, or eminent, or glorious above all other people

Wherein shall it be known here ? by what other token shall other nations and after-ages know?

So shall we be separated , i.e. distinguished by thy peculiar kindness and privileges afforded to us. Or,

be made wonderful, or eminent, or glorious above all other people .

Poole: Exo 33:18

i.e. Thy glorious majesty, the brightness of thy countenance, some such manifestation of thyself as becomes thy excellency, and such as shall be seen in the other life; or that glorious shape which, together with a human voice, thou hast now assumed. But for the essence of God, as that was and is and ever will be invisible to bodily eyes, 1Ti 6:16 , so a man of such great reason and deep knowledge in Divine things, and universal learning, could not be ignorant of it, and therefore would not desire it.

Poole: Exo 33:19 - All my goodness // in glory and goodness // pass before him // The name of the Lord // name of the Lord

All my goodness , or, my beauty ; for so that Hebrew word is sometimes used, Gen 6:2 1Sa 9:2 ; or my excellency , or my glory , as appears from Exo 33:22 , which was the thing Moses desired to see; and the difference between his request and God’ s answer doth not lie

in glory and goodness , but in showing his glory so as Moses might gaze upon it, and making it only, as it follows, to

pass before him , to wit, in a sudden and very transitory vision; though it may be understood properly of God’ s goodness and kindness to men, of which the following words speak, and that was the great, if not the only thing ascribed to God, Exo 34:6,7 .

The name of the Lord , i.e. my name; the noun for the pronoun, as is very frequent. I will give thee notice when I come, that thou mayst attend; I will not surprise thee, nor steal by thee. Or will proclaim , or publish of the name of the Lord , or of my name, i.e. some part of it, especially my goodness, which may seem to be here principally intended,

1. By comparing this with Exo 34:6,7 .

2. By the following words, which seem a limitation of this general expression: q.d. I will proclaim, manifest, and impart my goodness, but with a difference, not to all men, but to whom I please.

3. By other places, where the

name of the Lord is principally, if not solely, understood of his goodness, as Isa 1:10 , and in many places of the Psalms. I will be gracious to whom I will be gracious : this may seem to be added, with reference to the people for whom Moses is interceding, lest Moses should misunderstand or misapply what is said here, and Exo 34:6,7 . The sense is, I will show this peculiar favour to thee, I will also be gracious towards the people thou pleadest for, but not promiscuously. Some of them I will severely and eternally punish for this and their other sins; and some of them I will pardon and save, not because they are righteous, or innocent, or less sinners than the rest, but merely out of my own good pleasure and most free grace, whereby I will show mercy to some, when I will not show mercy to others. Thus this place is interpreted by the apostle, Rom 9:16 , &c.

Poole: Exo 33:20 - My face

My face ; either,

1. My essence. But that no man can see, neither in this life, nor in the next. Or rather,

2. My glorious presence. This may note either,

1. God’ s purpose that that blissful vision of God in glory shall be given to no man here, but is reserved for the future life. Or rather,

2. The impossibility of the thing from man’ s weakness, which is such, that if God should display all the beams of his glory to him, it would certainly astonish, overwhelm, and destroy him.

Poole: Exo 33:21 - There is a place by me

There is a place by me , in this mountain where my residence and glorious presence now is, and in that part of it whence my voice now cometh to thine ears.

Poole: Exo 33:22

That thou mayst not be undone by thy own desires, nor swallowed up with the sight of my glory.

Poole: Exo 33:23 - My back parts

My back parts , i.e. imperfectly and in part, as when we see only a man’ s back parts, and not his face. Thou shalt see a shadow or obscure delineation of my glory, as much as thou canst bear, though not as much as thou dost desire.

Haydock: Exo 33:1 - This place

This place. Mount Sinai, (Menochius) or the tabernacle, ver. 7. (Calmet)

Haydock: Exo 33:3 - I will not go

I will not go: "in majesty" (Chaldean) and "brightness," Arabic. The angel shall go in his own name, and shall not perform such great miracles. My tabernacle shall be removed to a respectful distance, lest, not being able to endure the barefaced impiety of the people, I slay you in my fury. God addresses Moses, as the representative of the nation, (Menochius) and adopts the language of men, appearing as a king, who cannot bear to be insulted to his face. (Haydock)

Haydock: Exo 33:4 - Ornaments

Ornaments. Chaldean and Syriac, "arms." They had brought jewels, &c., out of Egypt. (Menochius)

Haydock: Exo 33:5 - Once // Shall destroy // Lay aside // To thee

Once, &c. "In a moment." (Pagnin.) ---

Shall destroy, if you prove rebellious any more, as I foresee you will. ---

Lay aside, as you have done. ---

To thee, according to the measure of your repentance or negligence. (Menochius)

Haydock: Exo 33:6 - By Horeb

By Horeb, or at the foot of the mount. Some think they put them on no more in the wilderness; (Calmet) or at least till they had obtained the tables of the law again, in testimony of God's reconciliation with them. (Salien.)

Haydock: Exo 33:7 - Tabernacle // Afar // Covenant // Camp

Tabernacle: not that which God had described, which was set up later, (chap. xl.) but one destined for public and private prayer. (Menochius) ---

Afar, a thousand yards. (Thalmud and Villet.) ---

Covenant; or alliance, which God had entered into with the people. (Tirinus) ---

The Hebrew may signify, "of the assembly or congregation," because there the people met to hear the divine doctrine explained, and to offer up their prayers. ---

Camp. Thus were the people reminded of their excommunication, or separation, from the God whom they had so wantonly abandoned, and whose protection and presence were their only support and comfort. (Haydock) ---

The record of the covenant was also probably torn, as Moses was ordered to write it again, chap. xxxiv. 27. (Tirinus)

Haydock: Exo 33:8 - Rose up

Rose up, out of respect to their prince, who was not their mediator also. (Haydock)

Haydock: Exo 33:9 - He spoke

He spoke. The angel, conducting the pillar, spoke in God's name. (Menochius)

Haydock: Exo 33:10 - And worshipped

And worshipped. This the Samaritan copy omits. The people bowed towards Moses and the angel. (Calmet)

Haydock: Exo 33:11 - Face to face // Young man

Face to face. That is, in a most familiar manner. Though, as we learn from this very chapter, Moses could not see the face of the Lord. (Challoner) ---

The angel assumed a human form, (Menochius) which Moses knew could not fully display the majesty of God; and hence he begs to see his face, or his glory, (ver. 13, 18,) which God declares is impossible for any mortal to do, ver. 20. (Haydock) ---

He addresses him, however, with unusual condescension, and speaks to him without any ambiguity, "without any medium," as the Arabic expresses it. Other prophets were instructed by visions, and were filled with terror, Daniel x. 8. ---

Young man, though 50 years old, and the general who defeated the Amalecites, chap. xvii. 13. Puer means a servant also, in which capacity Josue waited on Moses, and was alone allowed to be present with him in the tabernacle. He did not sleep there, (Calmet) but guarded it from all profanation. Some say he was still called young, because he was unmarried; in which sense the Chaldean styles him hullema, which corresponds with the Hebrew halma, a virgin. (Serarius) (Tirinus)

Haydock: Exo 33:12 - To the Lord

To the Lord. This conversation probably took place on Mount Horeb, (ver. 22,) after God had threatened that he would not go up with the people, chap. xxxii. 34. And here (ver. 3,) Moses, considering that God would thus withdraw his special providence from his people, begins to expostulate with him; and first, having mentioned with gratitude, the repeated kindnesses of God towards himself, he begs to be informed what angel shall accompany him, and then proceeds to beg that God would still shew his wonted favour to the penitent Hebrews, and conduct them himself, as he had done before the transgression. We do not read before, that God said to Moses, I know thee by name; (St. Augustine, q. 193,) but he had used that expression in some conversation with him, as he did afterwards, ver. 17. (Haydock)

Haydock: Exo 33:13 - Face // Thy people

Face. Hebrew, "way." Be thou our guide. ---

Thy people. Acknowledge them again. Moses begs not for any special favour for himself, but only for the Hebrews. (Salien.)

Haydock: Exo 33:14 - Face // Rest

Face. Arabic, "light." Syriac, "walk in my presence," and fear not. The Messias is called the angel of his face, Isaias lxiii. 9. ---

Rest. I will grant thy request. (Calmet)

Haydock: Exo 33:15 - Thyself // By all, ab omnibus

Thyself. Moses desires a farther explanation, or a positive assurance that God would conduct them. ---

By all, ab omnibus, distinguished in glory from all others. (Chaldean)

Haydock: Exo 33:18 - Glory

Glory, or face, ver. 13, 20. The angel was robed in darkness, which Moses begs may be removed. Tertullian supposes, he wished to behold the Messias. Many think he desired to contemplate the divine essence. (St. Augustine, q. 161.; Philo; &c.) But, could he be ignorant that such a request could not be granted? (Calmet) ---

God promised to shew him all good, or the beatific vision after death. (Haydock)

Haydock: Exo 33:19 - All good // Proclaim

All good, that could reasonably be desired. "I will pass before thee in all my glory," (Septuagint) and principally in my beneficence, chap. xxxiv. 6, 7. (Calmet) ---

I will shew thee what great favours I have in reserve for Israel. Divines dispute whether Moses saw the divine essence. (St. Thomas Aquinas, [Summa Theologiae] 1, p. q. 12, a. 11.) (Menochius) ---

If he requested to do so now, it seems to be denied, ver. 20. and John i. 17. (Tirinus) ---

Proclaim, &c. When I pass, I will repeat some of my glorious titles, and particularly that I am merciful. (Menochius) ---

Yet I will shew mercy with discretion, and will punish some of you. (Calmet)

Haydock: Exo 33:20 - My face

My face, even in my assumed form. (Menochius) ---

The effulgence would cause death, as was commonly believed, Genesis xiii. 16. To behold the divine essence, we must be divested of our mortal body, 1 Corinthians ii. 9. (St. Gregory of Nazianzus, or. 49.) (Haydock) ---

Moses, therefore, did not see it on earth, though he had greater favours shewn to him than the other prophets, Numbers xii. 6. (Theodoret, q. 68; St. Chrysostom; &c.) (Worthington)

Haydock: Exo 33:23 - See my back parts

See my back parts. The Lord, by his angel, usually spoke to Moses in the pillar of the cloud, so that he could not see the glory of Him that spoke familiarly with him. In the vision here mentioned, he was allowed to see something of Him, in an assumed corporeal form: not in the face, the rays of which were too bright for mortal eye to bear, but to view Him as it were behind, when his face was turned from him. (Challoner) ---

Thus our curiosity is repressed. (Du Hamel) ---

Servius observes, on Virgil, that the "gods mostly declare themselves by suddenly disappearing. They will shew their faces." (Iliad. N. Grotius) ---

The rock was Christ, (Du Hamel) in whose sacred humanity we discern, at a distance, the majesty of God. (St. Augustine, q. 154.) Moses saw the hinder parts of God, or what should happen to Jesus Christ in the latter days of the synagogue. (Origen, hom. 12.) By this wonderful vision, God was pleased to declare that he was appeased. (Haydock)

Gill: Exo 33:1 - And the Lord said unto Moses, depart, and go up hence // thou, and the people which thou hast brought up out of the land of Egypt // unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, unto thy seed will I give it

And the Lord said unto Moses, depart, and go up hence,.... Not from the place where Moses was, which was the top of the mount, but where the camp of Israel was, at the bottom of the mount; where they had lain encamped some time, but were now ordered to proceed on their journey:

thou, and the people which thou hast brought up out of the land of Egypt; though his wrath was in some measure mitigated, and he had so far forgave their sin, that he would not cut them off from being a people; yet still he does not call them his people, or own that he brought them out of Egypt, as he does in the preface to the commands they had now broke, as if they were not under his care and conduct; but speaks of them in a different manner, as a people that Moses had brought out from thence, and whom he orders to go on with:

unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, unto thy seed will I give it: meaning the land of Canaan, which as he had promised with an oath to their fathers to give it to them, he would faithfully observe it, though they were unworthy of such a favour.

Gill: Exo 33:2 - And I will send an angel before thee // and I will drive out the Canaanite, the Amorite, and the Hittite, the Perizzite, the Hivite, and the Jebusite

And I will send an angel before thee,.... Not the angel before promised, Exo 23:20 the Angel of his presence, the eternal Word and Son of God, but a created angel; and so Aben Ezra observes, he does not say the Angel that was known, that his name was in him; though even this was to be looked upon as a favour, and showed that he had not utterly cast them off:

and I will drive out the Canaanite, the Amorite, and the Hittite, the Perizzite, the Hivite, and the Jebusite; who were now the inhabitants of the land, and these he promises drive out, to make way for their possession of it; and that "by his hand", as the Targum of Jonathan interprets it, by the hand of the angel. Only six nations are mentioned, though there were seven; the Girgashite is omitted, but added in the Septuagint version.

Gill: Exo 33:3 - Unto a land flowing with milk and honey // for I will not go up in the midst of thee // for thou art a stiffnecked people // lest I consume them in the way

Unto a land flowing with milk and honey,.... Abounding with all the necessaries and good things of life, a description of the land of Canaan frequently made, see Exo 3:8,

for I will not go up in the midst of thee; would not grant them his presence in so near, visible, and respectable a manner as he had before done, though he would not utterly forsake them: the tabernacle was before in the midst of the camp, that is, that which was erected until the large one, ordered to be made, was finished, but now it was removed without the camp, Exo 33:7.

for thou art a stiffnecked people; See Gill on Exo 32:9,

lest I consume them in the way; in the way to the land of Canaan, and so never get there; the meaning is, that the Lord being in the midst of them, their sin would be the more aggravated to be committed in his presence, before his face; and the glory of his majesty would require that immediate notice be taken of it, and just punishment inflicted; so that by this step God both consulted his own honour and their safety.

Gill: Exo 33:4 - And when the people heard these evil tidings // they mourned // and no man did put on his ornaments

And when the people heard these evil tidings,.... That God would withdraw his gracious presence, and go not up with them himself, only send an angel with them; and especially this may respect what is threatened, Exo 33:5 and had been said at this time:

they mourned; were inwardly and heartily grieved for their sin, whereby they had provoked the Lord to depart from them, and gave some outward and open tokens of it:

and no man did put on his ornaments; they used to wear at other times, their rings and jewels, which the princes and the chief among the people especially were wont to wear; and in common the people did not put on their best clothes, or what they usually wore, but clothed themselves in mournful habits, in sackcloth and ashes, or in some such like manner.

Gill: Exo 33:5 - For the Lord had said to Moses // say unto the children of Israel // ye are a stiffnecked people // I will come up into the midst of thee in a moment, and consume thee // therefore now put off thy ornaments from thee // that I may know what to do unto thee

For the Lord had said to Moses,.... At the same time he had told it to the people:

say unto the children of Israel: Menachem, as quoted by Ainsworth, observes, that this is said in a way of mercy; for since their idolatry he had only called them the people of Moses, and the people, but now calls them by their beloved name, the children of Israel; but whether this was any hint of mercy and favour, is not very apparent by what follows:

ye are a stiffnecked people; obstinate and untractable; see Gill on Exo 32:9,

I will come up into the midst of thee in a moment, and consume thee; before he threatens them that he would not go up in the midst of them, that is, in a way of grace and mercy, to guide, protect, and defend them himself; and now that he would come up in the midst of them, but in a different manner, in a way of wrath, and to take vengeance on them for their sins; and the meaning is, either that should he do so but one moment it would be all over with them, or they would be utterly consumed; or this is threatened on condition, provided they did not repent of their sins, and humble themselves:

therefore now put off thy ornaments from thee; not their armour, as some, nor the clothes they wore at the festival for the golden calf, for this was long after that; but the clothes they usually wore, the best they had, with all their decorations and ornaments, and put on mournful habits as an outward token of their repentance and mourning for their sins, if they had any real concern: this shows that these words must have been said before; since the people on hearing the evil tidings had clothed themselves in a mournful habit, and did not put on their ornaments, Exo 33:4,

that I may know what to do unto thee; which does not suppose ignorance or irresolution in God, but is said after the manner of men, that he should deal with them in proportion to their conduct and behaviour, and as that should outwardly appear.

Gill: Exo 33:6 - And the children of Israel stripped themselves of their ornaments // by the Mount Horeb

And the children of Israel stripped themselves of their ornaments,.... Such as before described, and this they did:

by the Mount Horeb; before their departure from thence, and where they had been guilty of the idolatry: the words may be literally rendered, "from Mount Horeb" ^u; and Jonathan understands the preceding clause of something they put off which they received from thence; but the meaning is, that they went to some distance from Mount Horeb, and there stripped themselves to show their greater humiliation, and the sense they had of their unworthiness of being near to the Lord, or enjoying his presence.

Gill: Exo 33:7 - And Moses took the tabernacle // and pitched it without the camp, afar off from the camp // and called it the tabernacle of the congregation // and it came to pass, that everyone which sought the Lord // went out unto the tabernacle of the congregation, which was without the camp

And Moses took the tabernacle,.... Not that, the pattern of which he had been shown in the mount, for that was not as yet made, rather his own tabernacle or tent, Exo 18:7 or one that was erected for worship before the large one was ordered, and while that was building; for it can hardly be thought they should have no place of worship for a whole year after they were come out of Egypt; though this might be not a place on purpose, or only erected for that use, but might be one of the apartments of Moses; who, besides what he had for the use and convenience of his family, had a special and peculiar one, hath on a religious account, where he and the people sometimes worshipped, and God met with them, and on a civil account, to hear and judge the causes of the people, and resolve their doubts, and remove their difficulties, and make inquiries of God for them:

and pitched it without the camp, afar off from the camp; 2000 cubits distant from it, as the Targum of Jonathan, and so Jarchi, which he endeavours to confirm from Jos 3:4 and was what was afterwards called a sabbath day's journey: this was done partly that he might have the opportunity of conversing with God, and bringing about a thorough reconciliation between him and the people, who declared he would not go up in the midst of them; and partly that this might be a symbol to the people of the Lord's departure from the midst of them; that so they might be brought to a thorough humiliation for their sin, who might fear that he would not only stand at a distance, but entirely remove from them: it might be considered as a token of his displeasure with them, and yet be a door of hope unto them; since he was not wholly gone from them, but might be sought unto by them as follows:

and called it the tabernacle of the congregation; as the great tabernacle was afterwards called, and as this might be before, though now renewed, to give the people some encouragement to resort here; because here he and they met together, both on civil and religious accounts, and God met with them:

and it came to pass, that everyone which sought the Lord: about any affair of moment and importance, to know his will, and to have instruction and direction what to do; or that sought to him for peace and reconciliation, for the pardon of their sins, and the acceptance of their persons, repenting of their sins, and confessing the same:

went out unto the tabernacle of the congregation, which was without the camp; these went out of the camp, from their tents there, to this; who were not the body of the people, but either such who had difficult matters to inquire about, or were seriously and heartily concerned for the evil they had committed, and for the removal of the divine Presence from them.

Gill: Exo 33:8 - And it came to pass, when Moses went out of the tabernacle // that all the people rose up // and stood every man at his tent door // and looked after Moses until he was gone into the tabernacle

And it came to pass, when Moses went out of the tabernacle,.... For when he had pitched it he did not continue there; which shows it was not the tent or tabernacle he dwelt in, but whither he went to and fro, both to meet the Lord in it, and transact the affairs of the people, and especially the great affair now depending between God and them:

that all the people rose up: in reverence of him as their ruler, and the minister of God, and as their Mediator between God and them, though they had but lately thought and spoke very meanly and contemptibly of him, Exo 32:1 see Job 29:8.

and stood every man at his tent door; none offering to go in, nor to sit down until he was gone into the tabernacle, which was an instance of their respect to him:

and looked after Moses until he was gone into the tabernacle; kept their eye on him as long as they could see him, thereby expressing their esteem of him, signifying their desire that he would intercede for them, and wishing him success therein: the Targum of Jonathan interprets all this of the ungodly among them that looked after Moses with an evil eye.

Gill: Exo 33:9 - And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended // and stood at the door of the tabernacle // and the Lord talked with Moses

And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended,.... From the top of the mount in which Jehovah was:

and stood at the door of the tabernacle; where Moses was just entered, and in sight of the people, which was a token of grace and favour both to him and them:

and the Lord talked with Moses; not the cloudy pillar, but the Lord in it, as we rightly supply it: what he talked with him about is not said, very probably concerning the children of Israel, their conduct and behaviour, and what was his will further concerning them.

Gill: Exo 33:10 - And all the people saw the cloudy pillar stand at the tabernacle door // and all the people rose up and worshipped, every man in his tent door

And all the people saw the cloudy pillar stand at the tabernacle door,.... They being every man at his tent door; and this must be a pleasing sight to them, and give them some hope that God would be merciful to them, forgive their sin, and not depart from them:

and all the people rose up and worshipped, every man in his tent door; not Moses, nor the cloudy pillar, but the Lord in it; it was not a civil bow they made to Moses, and in respect to him, for he was gone into the tabernacle out of sight, but a religious adoration of the Lord in the pillar of cloud.

Gill: Exo 33:11 - And the Lord spake unto Moses face to face // as a man speaketh unto his friend // and he turned again into the camp // but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle

And the Lord spake unto Moses face to face,.... Not by an angel, but he himself in person; not by a dream or vision, but apparently, in real visible appearance; not in dark speeches, but clearly in plain words, easy to be understood; and not by a voice from heaven at a distance, but mouth to mouth, being very near, as when on the mount, and now at the door of the tabernacle:

as a man speaketh unto his friend; freely, familiarly, plainly, cordially, openly, without any reserve or show of authority, or causing dread and fear; for he also spake to the children of Israel "face to face", but then it was out of the fire in a terrible manner which they could not bear, Deu 5:4.

and he turned again into the camp; to acquaint the people, the heads and elders of them, what discourse he had with God, what success he had met with on their behalf, and how the Lord stood affected to them, or what was his will concerning them:

but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle; who is here described by his name, Joshua; by his descent, the son of Nun; by his relation to Moses, a servant of his, who waited on him wherever he went, when upon the mount and now at the tabernacle; and by his age, a young man, as he was in comparison of Moses, and is so called chiefly because he was his servant, it being usual to call servants young men, of whatsoever age; for Joshua, strictly speaking, could not be a young man in years; he was the general of the army at the battle with Amalek; and, according to Aben Ezra, was now fifty six years of age, which he collects from his living to the age of one hundred and ten years; now to fifty six add the forty years in the wilderness, seven years, in which he subdued the land of Canaan, and seven more in dividing it, as say their wise men, the sum is one hundred an ten years: and it not being easy to account for it, that Moses should depart alone, unaccompanied by Joshua, who always attended him, and no sufficient reason is given why he should stay behind in the tabernacle; as for private devotion, which this was not a place for; or for judging the causes of the people in the absence of Moses, which we never find he did or to guard the tabernacle, to be a watchman in it, or even at the head of a watch over it, which, as it seemed unnecessary, so was an employment too mean for him; the words therefore may be rendered as they are by some, and the rather, as there is an accent which makes a considerable stop on the word נער, translated a "young man" ^w, "and he turned again to the camp", and "his servant Joshua, the son of Nun, a young man"; that is, along with him; they both returned to the camp, and then it follows, "he", i.e. the Lord, "departed not out of the tabernacle", but continued there; to whom Moses afterwards returned and had the following discourse: a learned man ^x thinks that the grand tabernacle is here meant, yet unfinished, though not the final erection of it; and that here is a dislocation in the history, and supposes that Moses having been forty days absent, found upon his return a good progress made in the work of the tabernacle, and the ornaments and utensils belonging thereunto: and as soon as the wood work of the tabernacle was finished, he ordered it to be put together; but because the tabernacle had neither a door to it, nor were the hangings of the outer court finished, therefore Joshua the servant of Moses, the son of Nun, a young man, departed not out of the tabernacle, but remained there to preserve it from being polluted: but it is a mistake of his that the tabernacle had not a door to it, and it is strange he should make it, when it is twice mentioned in the preceding verses; and since the pillar of cloud and the Lord in it were there, no man durst draw near to pollute it, so that there was no need of Joshua's being there to preserve it; and besides, it was after this Moses went up to the mount and stayed another forty days and forty nights, see Exo 34:4.

Gill: Exo 33:12 - And Moses said unto the Lord // see, thou sayest unto me, bring up this people // and thou hast not let me know whom thou wilt send with me // yet thou hast said, I know thee by name // and thou hast also found grace in my sight

And Moses said unto the Lord,.... Having returned from the camp to the tabernacle again:

see, thou sayest unto me, bring up this people: from hence to the land of Canaan, as in Exo 33:1.

and thou hast not let me know whom thou wilt send with me; to guide and direct him, help and assist him, protect and defend him, and the people with him; he had signified something of this kind, but by some expressions, and by his present conduct, he was at a loss to know who was to go with him: he had told him that the uncreated Angel, in whom his name and he himself were, should go with them; but now it had been declared that he would not go up in the midst of them himself, but send an angel, a created one, but who that was he knew not; he thought he had reason to expect the pillar of the cloud and fire by day and night; but that had had so many motions that he could not be assured of the continuance of it:

yet thou hast said, I know thee by name; have a particular and special knowledge of thee, and distinguished thee from others, and have a personal affection for thee:

and thou hast also found grace in my sight: had an interest in his special favour and good will, was acceptable unto him, had received an abundance of spiritual grace, and many very extraordinary gifts from him, and had had many benefits bestowed on him, which were proofs of his being grateful and well pleasing to him.

Gill: Exo 33:13 - Now therefore, I pray thee, if I have found grace in thy sight // shew me now thy way // that I may know thee, that I may find grace in thy sight // and consider that this nation is thy people

Now therefore, I pray thee, if I have found grace in thy sight,.... Which he said, not as doubting whether he had or not, but as taking it for granted he had, and so argues from it, and improves his interest in it, in his pleading with God:

shew me now thy way: either the way which he himself would take, the way of his providence in bringing the children of Israel into the land of Canaan; or the way he would have him take, the way of his duty, how he would have him behave in conducting them thither; unless he means the Messiah, Christ, the way to the heavenly Canaan, to whom he seems greatly to have respect in the following part of this chapter:

that I may know thee, that I may find grace in thy sight; by which he might have a further evidence of his being acceptable to God, and having a share in his good will; as well as he would better know in what way grace is communicated, Christ being the way both of access into the grace of God, and of acceptance with him, and of the communication of grace from him:

and consider that this nation is thy people; though they had sinned against him in the manner they had done, they were a people he had chosen above all people to be his; he had made a covenant with them, and was their covenant God; he had redeemed them out of Egypt, and had called them from thence, and had wrought a great salvation for them, and had bestowed many peculiar favours upon them; and though for this their gross idolatry and sad apostasy from him they were unworthy of the relation, and he had thought fit not to call them his people, but the people, or the people of Moses, yet they still were his people, and he entreats he would consider the relation they stood in to him, and show mercy to them.

Gill: Exo 33:14 - And he said // my presence shall go with thee // and I will give thee rest

And he said,.... In answer to his request:

my presence shall go with thee; or before thee, both with Moses and before the people; meaning the Angel of his presence he had before promised, the eternal Word and Son of God, who saved them, redeemed them, bore and carried them all the days of old: or "my faces shall go" ^y; all the three divine Persons, Father, Son, and Spirit; there was Jehovah the Father, whose the Angel of his presence was; and there was Jehovah the Son, Christ, whom they tempted in the wilderness; and there was Jehovah the Holy Spirit, whom they vexed, see Isa 63:9.

and I will give thee rest; not ease, and peace and tranquillity of mind, or a freedom from the fear of enemies, and all dangers by them, much less rest in the grave, before Israel should be brought into Canaan's land; but rather the promised land itself, which was "the rest" that was promised, and would be given, and was typical of that eternal rest which remains for the people of God in heaven, and is a pure gift; for this promise is not personal and peculiar to Moses, but belonged to all the people, to whom God would give the typical rest, see Deu 12:9.

Gill: Exo 33:15 - And he said unto him // if thy presence go not with me // carry us not up hence

And he said unto him,.... Moses said unto the Lord:

if thy presence go not with me; or with us, as it may be as well supplied, and which agrees with what follows:

carry us not up hence; from the mount to the land of Canaan; though God had promised his presence, which was the thing requested, Moses could not forbear expressing himself after this manner, to show the high esteem he had of this blessing, and how worthless and insignificant everything else was without it; that even Canaan, the land of rest promised, was nothing in comparison of it: it is not much matter where we are, or what we have, if God is not with us; but if he grants his presence, the greatest hardships in a wilderness are made easy, and difficulties are got through with pleasure; though some read the words in the preceding verse by way of interrogation, "should my face" or "presence go", and "should it give thee rest" ^z? as carrying in it a kind of denial, which makes Moses here more urgent for it, and such a version those words seem to require.

Gill: Exo 33:16 - For wherein shall it be known here // that I and thy people have found grace in thy sight // is it not in that thou goest with us // so shall we be separated, I and thy people, from all the people that are upon the face of the earth

For wherein shall it be known here,.... At Sinai, among the mountains in the wilderness:

that I and thy people have found grace in thy sight: were acceptable to him, highly esteemed by him, and had received peculiar favours from him; what evidence would there be of this? how would it appear to others? what knowledge could they have of it?

is it not in that thou goest with us? in such a grand majestic manner, and so visible as in a pillar of cloud by day, and a pillar of fire by night: this is a full proof, and a strong and convincing argument, even to a demonstration, that they were a special and peculiar people, the favourites of God, highly esteemed and honoured by him; but should this be discontinued, as seemed to be threatened, there would be nothing to demonstrate that they had found more grace and favour than other people; but this being the case:

so shall we be separated, I and thy people, from all the people that are upon the face of the earth; distinguished by this favour from them, and that in a very wonderful and marvellous manner, as the word signifies; and so some render it, "marvellously separated" ^a; for the pillar of cloud and fire was a very marvellous thing, and distinguished the people of Israel from all others in a surprising manner, none having been ever favoured in the like manner.

Gill: Exo 33:17 - And the Lord said unto Moses, I will do this thing also that thou hast spoken // for thou hast found grace in my sight, and I know thee by name

And the Lord said unto Moses, I will do this thing also that thou hast spoken,.... Or asked for, namely, go with them himself in this amazing and distinguished manner, in the pillar of the cloud and fire; this he would do as well as show him his way and his works, and indeed all this he did by granting that:

for thou hast found grace in my sight, and I know thee by name; he owns the truth of the thing, on which Moses had formed his plan, and by granting his request gave a fresh proof and evidence of it; and what can be a greater blessing than to partake of the special grace, favour, and good will of God, and to be particularly and personally known to him, with such a knowledge as has connected with it the strongest affection and highest esteem?

Gill: Exo 33:18 - And he said, I beseech thee, show me thy glory.

And he said, I beseech thee, show me thy glory. Not any visible lustre, splendour, and brightness, as a symbol of the divine Presence, that he had seen, Exo 16:7 nor the glorious essence of God, as Maimonides ^b, which is invisible and cannot be seen, and of which Moses could not be ignorant; nor the glory of the heavenly state, which also he must know he could not see until he came thither; but he seems to mean some visible glorious representation of God, such as he had never seen, though he had been with him so long on the mount in the cloud, and heard his voice, and saw some appearances of brightness and glory, yet not in any form that he could frame any idea of; perhaps he may mean the Angel of God's presence, called his face, the promised Messiah and glorious Redeemer and Saviour, in whom there is such a bright display of the glory of the divine perfections; yea, is the brightness of his Father's glory, and the express image of his person; and this favour was granted him, with some proper limitations and restrictions; for though this request was, no doubt, sincere and upright, it might be attended with frailty and weakness; yet it is not utterly denied, but with some explanation is allowed, and perhaps was the highest favour ever granted to any before the incarnation of our Lord, at least in so full and glorious a manner as this was; Moses having by his suit obtained much, wants more and is emboldened to ask it, and in a good measure had it, as the following words show.

Gill: Exo 33:19 - And he said, I will make all my goodness pass before thee // and I will proclaim the name of the Lord before thee // and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy

And he said, I will make all my goodness pass before thee,.... Which is his glory; the glory of the Lord lies in his goodness, and that appears in the works of his hands, in the methods of his providence, especially in the distribution of his sovereign grace and mercy, and particularly in his pardoning grace and mercy, through the blood of Christ; for as it is "the glory" of a man "to pass over a transgression", Pro 19:11 much more it is the glory of God, of which this goodness is afterwards interpreted; and may be understood of Christ himself, who is the goodness of God itself, is not only good, but the Lord's good One, emphatically good; as he is called his holy One, so his good One; because all his goodness is laid up in him, is prevented and filled as Mediator, with the blessings of his goodness; all are proclaimed in him, displayed through him, and communicated by him; and he is that glorious Personage that Moses might be desirous of having a view of, and was favoured with; however, with a view of the divine goodness, as it is conspicuous in him, in what he is, and has done for his people; for God has shown forth the exceeding riches of his grace and goodness in him:

and I will proclaim the name of the Lord before thee: his name and his nature, his perfections, and the glory of them, as displayed in Christ; or when he is about to pass, or while he is passing by, lest he should pass by unobserved, I will proclaim aloud and give thee notice that he is now passing by thee, whose name is Jehovah, and whose nature, glory, and goodness, are as follow:

and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy: signifying that notwithstanding the children of Israel had sinned against him in such a manner as they had, yet he should show favour, grace, and mercy to them, in pardoning their sins; and it should be distributed, not according to any merits of theirs, but according to his sovereign will and pleasure, and not to all, but to whomsoever he thought fit; and in this would be seen his glory: and so it is with respect to grace and mercy, as displayed in Christ to sinful men; it is not in proportion to their deserts, but according to the purpose and good will of God, and that not unto all, but unto some whom he has appointed, not unto wrath, but unto salvation by Jesus Christ, and which is to the glory of his grace; and the more enlarged view men have of this, the more clearly and fully does the goodness and glory of God pass before them.

Gill: Exo 33:20 - And he said, thou canst not see my face // for there shall no man see me and live

And he said, thou canst not see my face,.... Meaning not his form, his essence, his very nature, and the glory of it, that Moses must know he could never see; but the brightest displays of his grace and goodness in Christ, the fullest discoveries of it, which are too much for man, in the present state of things, to have, who sees in part, and but through a glass darkly, not face to face, or in the most complete and perfect manner; it is but a small part and portion of God, and of his ways and works, as of creation and providence, so more especially of grace, salvation, and redemption by Jesus Christ, that is known of him; the things of the Gospel in their full perfection are what eye has not seen; and particularly were more hidden and unseen under the legal dispensation; this face was covered with types and shadows, and dark representations of things; though, in comparison of that state, we now, with open face, behold the glory of the Lord, yet still it is through a glass darkly, and we have not the clear and full view of things as will be hereafter:

for there shall no man see me and live: if there was to be such a revelation made of the grace and goodness, and glory of God in Christ, as it really is in itself, it would be too much for mortals in the present state to bear; it would break their earthen vessels in pieces; the full discovery therefore is reserved to a future state, when these things will be seen as they are, and men will be in a condition to receive them; otherwise we find that men have, in a sense, seen the face of God in this life, and have lived; though many, and even good men, have been possessed with such a notion, that if a man saw God he must die, see Gen 32:30.

Gill: Exo 33:21 - And the Lord said, behold, there is a place by me // and thou shall stand upon a rock

And the Lord said, behold, there is a place by me,.... Near him, not in or by the tabernacle, where it may be the pillar of cloud now was, as it had been, Exo 33:9 but upon the rock, where it had been for many days, and near to which there was a fit place for Moses to be in, and have that view of the goodness and glory of God he would favour him with:

and thou shall stand upon a rock; in Horeb, typical of Christ the rock, the rock of Israel, and the rock of ages, the rock of refuge, salvation, and strength; comparable to one for shelter, solidity, firmness, strength, and duration; and happy are they who stand upon this rock; they are safe and secure, they stand on high, and have noble prospects of the perfections of God, and of the riches of his grace and goodness, see Psa 50:2.

Gill: Exo 33:22 - And it shall come to pass, while my glory passeth by // that I will put thee in a clift of the rock // and will cover thee with my hand // while I pass by thee

And it shall come to pass, while my glory passeth by,.... The displays of his grace and goodness are made:

that I will put thee in a clift of the rock; in one of the clefts, made by smiting it, through which the waters gushed out for the relief of the Israelites, and their flocks: and we are told ^c, that to this day, on the summit of Mount Sinai, by the Arabians called Gibel el Mousa, or the mountain of Moses, is perceived a large chasm in the rock, said to be the cave where Moses hid himself from God, when the glory of the Lord passed before him. Now this cleft may be an emblem of Christ, as crucified, smitten, wounded and slain; who was smitten by the law and justice of God, as this rock was smitten by the rod of Moses: and had gashes and wounds made in him like the clefts of a rock, being pierced with the nails and spear: and in these clefts of the rock saints dwell by faith, Son 2:14,

and will cover thee with my hand; with his cloud, as Ben Melech, and so may denote the cloudiness, obscurity, and darkness of the legal dispensation: but here it seems to denote imperfection, not being able to bear the full sight of the divine glory, and which angels themselves cannot bear, but cover their faces; and also the danger of being consumed, were it not that saints are in Christ, and covered and secured in him, otherwise God is a consuming fire:

while I pass by thee; or his glory, the glory of all his perfections, wisdom, holiness, justice, power, and faithfulness, and especially of his grace, mercy, and goodness in Christ.

Gill: Exo 33:23 - And I will take away mine hand // and thou shalt see my back parts // but my face shall not be seen

And I will take away mine hand,.... As being covered with the hand may signify the obscurity of the former dispensation, the taking of it away may denote a more clear revelation of the grace and goodness of God in Christ, and so of the glory of it under the Gospel dispensation; and yet what is seen in this, in comparison of the reality of things as they are, or of the heavenly state, are but as next expressed:

and thou shalt see my back parts; which some understand of the humanity of Christ, and his sufferings in it, sometimes expressed by his heel, and the bruising of it, Gen 3:15 or else the works of God in creation, by which the invisible things of God are seen, and which give a knowledge of him "a posteriori"; and so Maimonides ^d interprets the phrase, which follow me, flow from my will, i.e. all my creatures: or rather it denotes the imperfect knowledge of God in the present state, even as revealed in Christ, in whom there are the clearest and brightest displays of his glory; yet this, in comparison of the beatific sight of him, is but like seeing a man that is gone by, whose back is only to be seen:

but my face shall not be seen; in the present state, the face of God, that is, his favour, communion with him, and the light of his countenance, are to be sought for, and may be enjoyed; the glory of himself is to be seen in the face or person of Christ, and the glory of that face or person is to be seen in the glass of the Gospel, but at present imperfectly; God in Christ as he is, the fullest and brightest displays of his glory, grace, and goodness, are reserved to another state, see 1Co 13:9 or it may regard the divine nature of Christ, which could not be seen by Moses, but his back parts, or human; Christ as clothed with flesh might, and would be seen by him, as he was seen by him on the mount, Mat 17:3.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Exo 33:1

¹ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

² tn Or “the land which I swore.”

³ tn Heb “seed.”

NET Notes: Exo 33:2

¹ sn This seems not to be the same as the Angel of the Presence introduced before.

² sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.

NET Notes: Exo 33:3

¹ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

² tn This is a strong adversative here, “but.”

³ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.

NET Notes: Exo 33:4

¹ tn Or “bad news” (NAB, NCV).

² sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

NET Notes: Exo 33:5

¹ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

² tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

³ tn The Hebrew text also has “from on you.”

⁴ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

⁵ tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”

NET Notes: Exo 33:7

¹ sn This unit of the book could actually include all of chap. 33, starting with the point of the Lord’s withdrawal from the people. If that section is not part of the exposition, it would have to be explained as the background. The point is that sinfulness prevents the active presence of the Lord leading his people. But then the rest of chap. 33 forms the development. In vv. 7-11 there is the gracious provision: the Lord reveals through his faithful mediator. The Lord was leading his people, but now more remotely because of their sin. Then, in vv. 12-17 Moses intercedes for the people, and the intercession of the mediator guarantees the Lord’s presence. The point of all of this is that God wanted the people to come to know that if he was not with them they should not go. Finally, the presence of the Lord is verified to the mediator by a special revelation (18-23). The point of the whole chapter is that by his grace the Lord renews the promise of his presence by special revelation.

² tn Heb “and Moses took.”

³ sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the Lord. U. Cassuto explains this view very well (Exodus, 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.

⁴ tn The infinitive absolute is used here as an adverb (see GKC 341 §113.h).

⁵ tn The clause begins with “and it was,” the perfect tense with the vav conjunction. The imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC 315 §107.e.

⁶ tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.

NET Notes: Exo 33:8

¹ tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”

² tn Or “rise up.”

³ tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”

⁴ tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.

⁵ tn This is a temporal clause using an infinitive construct with a suffixed subject.

NET Notes: Exo 33:9

¹ tn Heb “and it was when.”

² tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

³ tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.

NET Notes: Exo 33:10

¹ tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God.

NET Notes: Exo 33:11

¹ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

² tn The verb in this clause is a progressive imperfect.

³ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

⁴ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.

NET Notes: Exo 33:12

¹ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

² tn That is, “chosen you.”

NET Notes: Exo 33:13

¹ tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.

² tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).

³ tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.

⁴ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.

NET Notes: Exo 33:14

¹ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

² sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.

³ tn The phrase “with you” is not in the Hebrew text, but is implied.

⁴ sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.

NET Notes: Exo 33:15

¹ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

² tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

³ tn “with us” has been supplied.

⁴ tn Heb “from this.”

NET Notes: Exo 33:16

¹ sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.

NET Notes: Exo 33:17

¹ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

NET Notes: Exo 33:18

¹ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

² sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.

NET Notes: Exo 33:19

¹ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

² sn The word “goodness” refers to the divine appearance in summary fashion.

³ tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

⁴ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

NET Notes: Exo 33:20

¹ tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.

² tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.

NET Notes: Exo 33:21

¹ tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.

² tn Heb “and you will,” or interpretively, “where you will.”

NET Notes: Exo 33:22

¹ sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.

² tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.

³ tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).

NET Notes: Exo 33:23

¹ tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).

² tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”

Geneva Bible: Exo 33:1

And the LORD said unto Moses, Depart, [and] ^{( a )} go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:

^{( a )} The land of Canaan was surrounded by hills: so those who entered it, must go up by the hills.

Geneva Bible: Exo 33:5

For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know ^{( b )} what to do unto thee.

^{( b )} That I may either show mercy if you repent, or else punish your rebellion.

Geneva Bible: Exo 33:7

And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the ^{( c )} Tabernacle of the congregation. And it came to pass, [that] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp.

^{( c )} That is, the tabernacle of the congregation: so called because the people turned to it, when they needed to be instructed of the Lord's will.

Geneva Bible: Exo 33:11

And the LORD spake unto Moses ^{( d )} face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.

^{( d )} Most clearly and familiarly of all others, (Num 12:7-8; Deu 34:10)

Geneva Bible: Exo 33:12

And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by ^{( e )} name, and thou hast also found grace in my sight.

^{( e )} I care for you and will preserve you in your calling.

Geneva Bible: Exo 33:14

And he said, My ^{( f )} presence shall go [with thee], and I will give thee rest.

^{( f )} Signifying that the Israelites would exceed all other people, through God's favour; (Exo 33:16).

Geneva Bible: Exo 33:18

And he said, I beseech thee, shew me thy ^{( g )} glory.

^{( g )} Your face, your substance, and your majesty.

Geneva Bible: Exo 33:19

And he said, I will make all my ^{( h )} goodness pass before thee, and I will ^{( i )} proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew ^{( k )} mercy on whom I will shew mercy.

^{( h )} My mercy and fatherly care.

^{( i )} See (Exo 34:6-7).

^{( k )} For finding nothing in man that deserves mercy, he will freely give his.

Geneva Bible: Exo 33:20

And he said, Thou canst not see my face: for there shall no man see me, and ^{( l )} live.

^{( l )} For Moses did not see his face in full majesty, but as man's weakness could bear.

Geneva Bible: Exo 33:21

And the LORD said, Behold, [there is] a place by ^{( m )} me, and thou shalt stand upon a rock:

^{( m )} In mount Horeb.

Geneva Bible: Exo 33:23

And I will take away mine hand, and thou shalt see my ^{( n )} back parts: but my face shall not be seen.

^{( n )} As much of my glory as in this mortal life you are able to see.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Exo 33:1-6

Those whom God pardons, must be made to know what their sin deserved. " Let them go forward as they are;" this was very expressive of God's displeasure. Though he promises to make good his covenant with Abraham, in giving them Canaan, yet he denies them the tokens of his presence they had been blessed with. The people mourned for their sin. Of all the bitter fruits and consequences of sin, true penitents most lament, and dread most, God's departure from them. Canaan itself would be no pleasant land without the Lord's presence. Those who parted with ornaments to maintain sin, could do no less than lay aside ornaments, in token of sorrow and shame for it.

MHCC: Exo 33:7-11

Moses took the tabernacle, and pitched it without the camp. This seems to have been a temporary building, set up for worship, and at which he judged disputes among the people. The people looked after him; they were very desirous to be at peace with God, and concerned to know what would come to pass. The cloudy pillar which had withdrawn from the camp when it was polluted with idolatry, now returned. If our hearts go forth toward God to meet him, he will graciously come to meet us.

MHCC: Exo 33:12-23

Moses is very earnest with God. Thus, by the intercession of Christ, we are not only saved from ruin, but become entitled to everlasting happiness. Observe here how he pleads. We find grace in God's sight, if we find grace in our hearts to guide and quicken us in the way of our duty. Moses speaks as one who dreaded the thought of going forward without the Lord's presence. God's gracious promises, and mercy towards us, should not only encourage our faith, but also excite our fervency in prayer. Observe how he speeds. See, in a type, Christ's intercession, which he ever lives to make for all that come to God by him; and that it is not by any thing in those for whom he intercedes. Moses then entreats a sight of God's glory, and is heard in that also. A full discovery of the glory of God, would overwhelm even Moses himself. Man is mean, and unworthy of it; weak, and could not bear it; guilty, and could not but dread it. The merciful display which is made in Christ Jesus, alone can be borne by us. The Lord granted that which would abundantly satisfy. 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. Upon the rock there was a fit place for Moses to view the goodness and glory of God. The rock in Horeb was typical of Christ the Rock; the Rock of refuge, salvation, and strength. Happy are they who stand upon this Rock. The cleft may be an emblem of Christ, as smitten, crucified, wounded, and slain. What follows, denotes the imperfect knowledge of God in the present state, even as revealed in Christ; for this, when compared with the heavenly sight of him. is but like seeing a man that is gone by, whose back only is to be seen. God in Christ, as he is, even the fullest and brightest displays of his glory, grace, and goodness, are reserved to another state.

Matthew Henry: Exo 33:1-6

Here is, I. The message which God sent by Moses to the children of Israel, signifying the continuance of the displeasure against them, and the bad terms they yet stood upon with God. This he must let them know for their further mortification. 1. He applies to them a mortifying name, by giving them their just character - a stiff-necked people, Exo 33:3, Exo 33:5. "Go,"says God to Moses, "go and tell them that they are so."He that knows them better than they know themselves says so of them. God would have brought them under the yoke of his law, and into the bond of his covenant, but their necks were too stiff to bow to them. God would have cured them of their corrupt and crooked dispositions, and have set them straight; but they were wilful and obstinate, and hated to be reformed, and would not have God to reign over them. Note, God judges of men by the temper of their minds. We know what man does; God knows what he is: we know what proceeds from man; God knows what is in man, and nothing is more displeasing to him than stiff-neckedness, as nothing in children is more offensive to their parents and teachers than stubbornness. 2. He tells them what they deserved, that he should come into the midst of them in a moment, and consume them, Exo 33:5. Had he dealt with them according to their sins, he had taken them away with a swift destruction. Note, Those whom God pardons must be made to know what their sin deserved, and how miserable they would have been if they had been unpardoned, that God's mercy may be the more magnified. 3. He bids them depart and go up hence to the land of Canaan, Exo 33:1. This mount Sinai, where they now were, was the place appointed for the setting up of God's tabernacle and solemn worship among them; this was not yet done, so that in bidding them depart hence God intimates that it should not be done - "Let them go forward as they are;"and so it was very expressive of God's displeasure. 4. He turns them over to Moses, as the people whom he had brought up out of the land of Egypt, and leaves it to him to lead them to Canaan. 5. Though he promises to make good his covenant with Abraham, in giving them Canaan, yet he denies them the extraordinary tokens of his presence, such as they had hitherto been blessed with, and leaves them under the common conduct of Moses their prince, and the common convoy of a guardian angel: " I will send an angel before thee, for thy protector, otherwise the evil angels would soon destroy thee; but I will not go up in the midst of thee, lest I consume thee "(Exo 33:2, Exo 33:3); not as if an angel would be more patient and compassionate than God, but their affronts given to an angel would not be so provoking as those given to the shechinah , or divine Majesty itself. Note, The greater the privileges we enjoy the greater is our danger if we do not improve them and live up to them. 6. He speaks as one that was at a loss what course to take with them. Justice said, "Cut them off, and consume them."Mercy said, " How shall I give thee up, Ephraim? "Hos 11:8. Well, says God, put off thy 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,"Exo 33:5. Note, Calls to repentance are plain indications of mercy designed. If the Lord were pleased to kill us, justice knows what to do with a stiff-necked people: but God has no pleasure in the death of those that die; let them return and repent, and then mercy, which otherwise is at a loss, knows what to do.

II. The people's melancholy reception of this message; it was evil tidings to them to hear that they should not have God's special presence with them, and therefore, 1. They mourned (Exo 33:4), mourned for their sin which had provoked God to withdraw from them, and mourned for this as the sorest punishment of their sin. When 3000 of them were at one time laid dead upon the spot by the Levites' sword, we do not find that they mourned for this (hoping that it would help to expiate the guilt); but when God denied them his favourable presence then they mourned and were in bitterness. Note, Of all the bitter fruits and consequences of sin, that which true penitents most lament, and dread most, is God's departure from them. God had promised that, notwithstanding their sin, he would give them the land flowing with milk and honey. but they could have small joy of that if they had not God's presence with them. Canaan itself would be no pleasant land without that; therefore, if they want that, they mourn. 2. In token of great shame and humiliation, those that were undressed did not put on their ornaments (Exo 33:4), and those that were dressed stripped themselves of their ornaments, by the mount; or, as some read it, at a distance from the mount (Exo 33:6), standing afar off like the publican, Luk 18:13. God bade them lay aside their ornaments (Exo 33:5), and they did so, both to show, 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. Those that would part with their ornaments for the maintenance of their sin could do no less than lay aside their ornaments in token of their sorrow and shame for it. When the Lord God calls to weeping and mourning we must comply with the call, and not only fast from pleasant bread (Dan 10:3), but lay aside our ornaments; even those that are decent enough at other times are unseasonably worn on days of humiliation or in times of public calamity, Isa 3:18.

Matthew Henry: Exo 33:7-11

Here is, I. One mark of displeasure put upon them for their further humiliation: Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (Exo 33:7), to signify to them that they had rendered themselves unworthy of it, and that, unless peace was made, it would return to them no more. God would thus let them know that he was at variance with them: The Lord is far from the wicked. Thus the glory of the Lord departed from the temple when it was polluted with sin, Eze 10:4, Eze 11:23. Note, It is a sign that God is angry when he removes his tabernacle, for his ordinances are fruits of his favour and tokens of his presence; while we have them with us we have him with us. Perhaps this tabernacle was a plan, or model rather, of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shown 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. This was set up at a distance, to affect the people with the loss of that glorious structure which, if they had not forsaken their own mercies for lying vanities, was to have been set up in the midst of them. Let them see what they had forfeited.

II. Many encouragements give them, notwithstanding, to hope that God would yet be reconciled to them.

1. Though the tabernacle was removed, yet every one that was disposed to seek the Lord was welcome to follow it, Exo 33:7. Private persons, as well as Moses, were invited and encouraged to apply to God, as intercessors upon this occasion. A place was appointed for them to go to without the camp, to solicit God's return to them. Thus when Ezra (a second Moses) interceded for Israel there were assembled to him many that trembled at God's word, Ezr 9:4. When God designs mercy, he stirs up prayer. He will be sought unto (Eze 36:37); and, thanks be to his name, he may be sought unto, and will not reject the intercession of the poorest. Every Israelite that sought the Lord was welcome to this tabernacle, as well as Moses the man of God.

2. Moses undertook to mediate between God and Israel. He went out to the tabernacle, the place of treaty, probably pitched between them and the mount (Exo 33:8), and he entered into the tabernacle, Exo 33:9. That cause could not but speed well which had so good a manager; when their judge (under God) becomes their advocate, and he who was appointed to be their law-giver is an intercessor for them, there is hope in Israel concerning this thing.

3. The people seemed to be in a very good mind and well disposed towards a reconciliation. (1.) When Moses went out to go to the tabernacle, the people looked after him (Exo 33:8), in token of their respect to him whom before they had slighted, and their entire dependence upon his mediation. By this it appeared that they were very solicitous about this matter, desirous to be at peace with God and concerned to know what would be the issue. Thus the disciples looked after our Lord Jesus, when he ascended on high to enter into the holy place not made with hands, till a cloud received him out of their sight, as Moses here. And we must with an eye of faith follow him likewise thither, where he is appearing in the presence of God for us; then shall we have the benefit of his mediation. (2.) 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, Exo 33:10. Thereby they signified, [1.] Their humble adoration of the divine Majesty, which they will ever worship, and not gods of gold any more. [2.] Their joyful thankfulness to God that he was pleased to show them this token for good, and give them hopes of a reconciliation; for, if he had been pleased to kill them, he would not have shown them such things as these, would not have raised them up such a mediator, nor given him such countenance. [3.] Their hearty concurrence with Moses as their advocate in every thing he should promise for them, and their expectation of a comfortable and happy issue of this treaty. Thus must we worship God in our tents with an eye to Christ as the Mediator. Their worshipping in their tent doors declared plainly that they were not ashamed publicly to own their respect to God and Moses, as they had publicly worshipped the calf.

4. God was, in Moses, reconciling Israel to himself, and manifested himself very willing to be at peace. (1.) God met Moses at the place of treaty, Exo 33:9. The cloudy pillar, which had withdrawn itself from the camp when it was polluted with idolatry, now returned to this tabernacle at some distance, coming back gradually. If our hearts go forth towards God to meet him he will graciously come down to meet us. (2.) God talked with Moses (Exo 33:9), spoke to him face to face, as a man speaks to his friend (Exo 33:11), which intimates that God revealed himself to Moses, not only with greater clearness and evidence of divine light than to any other of the prophets, but also with greater expressions of particular kindness and grace. He spoke, not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. This was great encouragement to Israel, to see their advocate so great a favourite; and, that they might be encouraged by it, Moses turned again into the camp, to tell the people what hopes he had of bringing this business to a good issue, and that they might not despair if he should be long absent. But, because he intended speedily to return to the tabernacle of the congregation, he left Joshua there, for it was not fit that the place should be empty, so long as the cloud of glory stood at the door (v. 9); but, if God had any thing to say out of that cloud while Moses was absent, Joshua was there, ready to hear it.

Matthew Henry: Exo 33:12-23

Moses, having returned to the door of the tabernacle, becomes a humble and importunate supplicant there for two very great favours, and as a prince he has power with God, and prevails for both: herein he was a type of Christ the great intercessor, whom the Father heareth always.

I. He is very earnest with God for a grant of his presence with Israel in the rest of their march to Canaan, notwithstanding their provocations. The people had by their sin deserved the wrath of God, and for the turning away of that Moses had already prevailed, Exo 32:14. But they had likewise forfeited God's favourable presence, and all the benefit and comfort of that, and this Moses is here begging for the return of. Thus, by the intercession of Christ, we obtain not only the removal of the curse, but an assurance of the blessing; we are not only saved from ruin, but become entitled to everlasting happiness. Observe how admirably Moses orders this cause before God, and fills his mouth with arguments. What a value he expresses for God's favour, what a concern for God's glory and the welfare of Israel. How he pleads, and how he speeds.

1. How he pleads. (1.) He insists upon the commission God had given him to bring up this people, Exo 33:12. This he begins with: "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?"Whom God calls out to any service he will be sure to furnish with necessary assistances. "Now, Lord, thou hast ordered me a great work, and yet left me at a loss how to go about it, and to through with it."Note, Those that sincerely design and endeavour to do their duty may in faith beg of God direction and strength for the doing of it. (2.) He improves the interest he himself had with God, and pleads God's gracious expressions of kindness to him: Thou hast said, I know thee by name, as a particular friend and confidant, and thou hast also found grace in my sight, above any other. Now, therefore, says Moses, if it be indeed so, that I have found grace in thy sight, show me the way, Exo 33:13. What favour God had expressed to the people they had forfeited the benefit of, there was no insisting upon that; and therefore Moses lays the stress of his plea upon what God had said to him, which, though he owns himself unworthy of, yet he hopes he has not thrown himself out of the benefit of. By this therefore he takes hold on God: "Lord, if ever 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; and we are accepted in the beloved. Thus also men of public spirit love to improve their interest both with God and man for the public good. Observe what it is he is thus earnest for: Show me thy way, that I may know that I find grace in thy sight. Note, Divine direction is one of the best evidences of divine favour. By this we may know that we find grace in God's sight, if we find grace in our hearts to guide and quicken us in the way of our duty. God's good work in us is the surest discovery of his good-will towards us. (3.) 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."The offended father considers this, "My child is foolish and froward, but he is my child, and I cannot abandon him."(4.) He expresses the great value he had for the presence of God. When God said, My presence shall go with thee, he caught at that word, as that which he could not live and move without: " If thy presence go not with me, carry us not up hence, "Exo 33:15. He speaks as one that dreaded the thought of going forward without God's presence, knowing that their marches could not be safe, nor their encampments easy, if they had not God with them. "Better lie down and die here in the wilderness than go forward to Canaan without God's presence."Note, Those who know how to value God's favours are best prepared to receive them. Observe how earnest Moses is in this matter; he begs as one that would take no denial. "Here we will stay till we obtain thy favour; like Jacob, I will not let thee go except thou bless me. "And observe how he advances upon God's concessions; the kind intimations given him make him yet more importunate. Thus God's gracious promises, and the advances of mercy towards us, should not only encourage our faith, but excite our fervency in prayer. (5.) He concludes with an argument taken from God's glory (Exo 33:16): " Wherein shall it be known to the nations that have their eyes upon us that I and thy people (with whom my interests are all blended) have found grace in thy sight, distinguishing favour, so as to be separated from all people on earth? How will it appear that we are indeed thus honoured? Is it not in that thou goest with us? Nothing short of this can answer these characters. Let it never be said that we are a peculiar people, and highly favoured, for we stand but upon a level with the rest of our neighbours unless thou go with us; sending an angel with us will not serve."He lays a stress upon the place - " here in this wilderness, whither thou hast led us, and where we shall be certainly lost if thou leave us."Note, God's special presence with us in this wilderness, by his Spirit and grace, to direct, defend, and comfort us, is the surest pledge of his special love to us and will redound to his glory as well as our benefit.

2. Observe how he speeds. He obtained an assurance of God's favour, (1.) To himself (Exo 33:14): " I will give thee rest, I will take care to make thee easy in this matter; however it be, thou shalt have satisfaction."Moses never entered Canaan, and yet God made good his word that he would give him rest, Dan 12:13. (2.) To the people for his sake. Moses was not content with that answer which bespoke favour to himself only, he must gain a promise, an express promise, for the people too, or he is not at rest; gracious generous souls think it not enough to get to heaven themselves, but would have all their friends go thither too. And in this also Moses prevailed: I will do this thing also that thou hast spoken, Exo 33:17. Moses is not checked as an unreasonable beggar, whom no saying would serve, but he is encouraged. God grants as long as he asks, gives liberally, and does not upbraid him. See the power of prayer, and be quickened hereby to ask, and seek, and knock, and to continue instant in prayer, to pray always and not to faint. See the riches of God's goodness. When he has done much, yet he is willing to do more: I will do this also - above what we are able to ask or think. 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. It is purely his own merit, not any thing in those for whom he intercedes; it is because thou hast found grace in my sight. And now the matter is settled, God is perfectly reconciled to them, his presence in the pillar of cloud returns to them and shall continue with them; all is well again, and henceforth we hear no more of the golden calf. Lord, who is a God like unto thee, pardoning iniquity?

II. Having gained this point, he next begs a sight of God's glory, and is heard in this matter also. Observe,

1. The humble request Moses makes: I beseech thee, show me thy glory, Exo 33:18. Moses had lately been in the mount with God, had continued there a great while, and had enjoyed as intimate a communion with God as ever any man had on this side heaven; and yet he is still desiring a further acquaintance. All that are effectually called to the knowledge of God and fellowship with him, though they desire nothing more than God, are nevertheless still coveting more and more of him, till they come to see as they are seen. Moses had wonderfully prevailed with God for one favour after another, and the success of his prayers emboldened him to go on still to seek God; the more he had the more he asked: when we are in a good frame at the throne of grace, we should endeavour to preserve and improve it, and strike while the iron is hot: " 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. It was not fit that the people should see any similitude when the Lord spoke unto them, lest they should corrupt themselves; but he hoped that there was not that danger in his seeing some similitude. Something it was more than he had yet seen that Moses desired. If it was purely for the assisting of his faith and devotion, the desire was commendable; but perhaps there was in it a mixture of human infirmity. God will have us walk by faith, not by sight, in this world; and faith comes by hearing. Some think that Moses desired a sight of God's glory as a token of his reconciliation, and an earnest of that presence which he had promised them; but he knew not what he asked.

2. The gracious reply God made to this request. (1.) He denied that which was not fit to be granted, and which Moses could not bear: Thou canst not see my face, Exo 33:20. A full discovery of the glory of God would quite overpower the faculties of any mortal man in this present state, and overwhelm him, even Moses himself. Man is mean and unworthy of it, weak and could not bear it, guilty and could not but dread it. It is in compassion to our infirmity that God holdeth back the face of his throne, and spreadeth a cloud upon it, Job 26:9. God has said that here (that is, in this world) his face shall not be seen (Exo 33:23); that is an honour reserved for the future state, to be the eternal bliss of holy souls: should men in this state know what it is, they would not be content to live short of it. There is a knowledge and enjoyment of God which must be waited for in another world, when we shall see him as he is, 1Jo 3:2. In the mean time let us adore the height of what we do know of God, and the depth of what we do not. Long before this, Jacob had spoken of it with wonder that he had seen God face to face, and yet his life was preserved, Gen 32:30. Sinful man dreads the sight of God his Judge; but holy souls, being by the Spirit of the Lord changed into the same image, behold with open face the glory of the Lord. 2Co 3:18. (2.) He granted that which would be abundantly satisfying. [1.] He should hear what would please him (Exo 33:19): 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 show him goodness in the spring - all his goodness. This was a sufficient answer to his request. "Show me thy glory,"says Moses. "I will show thee my goodness,"says God. Note, 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; for we must fear even the Lord and his goodness, Hos 3:5. That especially which is the glory of God's goodness is the sovereignty of it, that he will be gracious to whom he will be gracious, that, as an absolute proprietor, he makes what difference he pleases in bestowing his gifts, and is not debtor to any, nor accountable to any ( may he not do what he will with his own? ); also that all his reasons of mercy are fetched from within himself, not from any merit in his creatures: as he has mercy on whom he will, so, because he will. Even so, Father, because it seemed good in thy sight. It is never said, "I will be angry at whom I will be angry,"for his wrath is always just and holy; but I will show mercy on whom I will show mercy, for his grace is always free. He never damns by prerogative, but by prerogative he saves. The apostle quotes this (Rom 9:15) in answer to those who charged God with unrighteousness in giving that grace freely to some which he withholds justly from others. [2.] He should see what he could bear, and what would suffice him. The matter is concerted so as that Moses might be safe and yet satisfied. First, Save in a cleft of the rock, Exo 33:21, Exo 33:22. In this 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, 1Co 10:4. It is 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 his glory to their comfort but those who stand upon this rock, and take shelter in it. Secondly, He was satisfied with a sight of his back-parts, Exo 33:23. He should see more of God than any ever saw on earth, but not so much as those see who are in heaven. 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 has gone past us, so that we only see his back, and have (as we say) a blush of him. We cannot be said to look at God, but rather to look after him (Gen 16:13); for we see through a glass darkly. When we see what God has done in his works, observe the goings of our God, our King, we see (as it were) his back-parts. The best thus know but in part, and we cannot order our speech concerning God, by reason of darkness, any more than we can describe a man whose face we never saw. Now Moses was allowed to see only the back-parts; but long afterwards, when he was a witness to Christ's transfiguration, he saw his face shine as the sun. If we faithfully improve the discoveries God gives us of himself while we are here, a brighter and more glorious scene will shortly be opened to us; for to him that hath shall be given.

Keil-Delitzsch: Exo 33:1-3

Moses' negotiations with the people, for the purpose of bringing them to sorrow and repentance, commenced with the announcement of what Jehovah had said. The words of Jehovah in Exo 33:1-3, which are only a still further expansion of the assurance contained in Exo 32:34, commence in a similar manner to the covenant promise in Exo 23:20, Exo 23:23; but there is this great difference, that whereas the name, i.e., the presence of Jehovah Himself, was to have gone before the Israelites in the angel promised to the people as a leader in Exo 23:20, now, though Jehovah would still send an angel before Moses and Israel, He Himself would not go up to Canaan (a land flowing, etc., see at Exo 3:8) in the midst of Israel, lest He should destroy the people by the way, because they were stiff-necked ( אכלך for אכלך , see Ges. §27, 3, Anm . 2).

Keil-Delitzsch: Exo 33:4

The people were so overwhelmed with sorrow by this evil word, that they all put off their ornaments, and showed by this outward sign the trouble of their heart,

Keil-Delitzsch: Exo 33:5

That this good beginning of repentance might lead to a true and permanent change of heart, Jehovah repeated His threat in a most emphatic manner: " Thou art a stiff-necked people; if I go a moment in the midst of thee, I destroy thee: "i.e., if I were to go up in the midst of thee for only a single moment, I should be compelled to destroy thee because of thine obduracy. He then issued this command: " Throw thine ornament away from thee, and I shall know (by that) what to do to thee ."

Keil-Delitzsch: Exo 33:6

And the people obeyed this commandment, renouncing all that pleased the eye. " The children of Israel spoiled themselves (see at Exo 12:36) of their ornament from Mount Horeb onwards. "Thus they entered formally into a penitential condition. The expression, "from Mount Horeb onwards,"can hardly be paraphrased as it is by Seb. Schmidt, viz., "going from Mount Horeb into the camp,"but in all probability expresses this idea, that from that time forward, i.e., after the occurrence of this event at Horeb, they laid aside the ornaments which they had hitherto worn, and assumed the outward appearance of perpetual penitence.

Keil-Delitzsch: Exo 33:7-11

Moses then took a tent, and pitched it outside the camp, at some distance off, and called it "tent of meeting." The "tent"is neither the sanctuary of the tabernacle described in Ex 25., which was not made till after the perfect restoration of the covenant (Ex 35.), nor another sanctuary that had come down from their forefathers and was used before the tabernacle was built, as Clericus, J. D. Michaelis, Rosenmüller, and others suppose; but a tent belonging to Moses, which was made into a temporary sanctuary by the fact that the pillar of cloud came down upon it, and Jehovah talked with Moses there, and which was called by the same name as the tabernacle, viz., מועד אחל (see at Exo 27:21), because Jehovah revealed Himself there, and every one who sought Him had to go to this tent outside the camp. There were two reasons for this: in the first place, Moses desired thereby to lead the people to a fuller recognition of their separation from their God, that their penitence might be deepened in consequence; and in the second place, he wished to provide such means of intercourse with Jehovah as would not only awaken in the minds of the people a longing for the renewal of the covenant, but render the restoration of the covenant possible. And this end was answered. Not only did every one who sought Jehovah go out to the tent, but the whole nation looked with the deepest reverence when Moses went out to the tent, and bowed in adoration before the Lord, every one in front of his tent, when they saw the pillar of cloud come down upon the tent and stand before the door. Out of this cloud Jehovah talked with Moses (Exo 33:7-10) " face to face, as a man talks with his friend "(Exo 33:11); that is to say, not from the distance of heaven, through any kind of medium whatever, but "mouth to mouth,"as it is called in Num 12:8, as closely and directly as friends talk to one another. "These words indicate, therefore, a familiar conversation, just as much as if it had been said, that God appeared to Moses in some peculiar form of manifestation. If any one objects to this, that it is at variance with the assertion which we shall come to presently, 'Thou canst not see My face,' the answer is a very simple one. Although Jehovah showed Himself to Moses in some peculiar form of manifestation, He never appeared in His own essential glory, but only in such a mode as human weakness could bear. This solution contains a tacit comparison, viz., that there never was any one equal to Moses, or who had attained to the same dignity as he"(Calvin). When Moses returned to the tent, his servant Joshua remained behind as guard. - This condescension on the part of Jehovah towards Moses could not fail to strengthen the people in their reliance upon their leader, as the confidant of Jehovah. And Moses himself was encouraged thereby to endeavour to effect a perfect restoration of the covenant bond that had been destroyed.

Keil-Delitzsch: Exo 33:12-17

Jehovah had commanded Moses to lead the people to Canaan, and promised him the guidance of an angel; but He had expressly distinguished this angel from His own personal presence (Exo 33:1-3). Moreover, though it has not been mentioned before, Jehovah had said to Moses, " I have known thee by name, "- i.e., I have recognised thee as Mine, and chosen and called thee to execute My will (cf. Isa 43:1; Isa 49:1), or put thee into "a specifically personal relation to God, which was peculiar to Moses, and therefore was associated with his name"( Oehler ); - " and thou hast also found grace in My eyes, "inasmuch as God had granted a hearing to his former intercession. Moses now reminded the Lord of this divine assurance with such courage as can only be produced by faith, which wrestles with God and will not let Him go without a blessing (Gen 32:27); and upon the strength of this he presented the petition (Exo 33:13), " Let me know Thy way (the way which Thou wilt take with me and with this people), that I may know Thee, in order that I may find grace in Thine eyes, and see that this people is Thy people ."The meaning is this: If I have found grace in Thy sight, and Thou hast recognised me as Thy servant, and called me to be the leader of this people, do not leave me in uncertainty as to Thine intentions concerning the people, or as to the angel whom Thou wilt give as a guide to me and the nation, that I may know Thee, that is to say, that my finding grace in Thine eyes may become a reality;

(Note: Domine fac ut verbis tuis respondeat eventus . Calvin.)

and if Thou wilt lead the people up to Canaan, consider that it is Thine own people, to whom Thou must acknowledge Thyself as its God. Such boldness of undoubting faith presses to the heart of God, and brings away the blessing. Jehovah replied (Exo 33:14), " My face will go, and I shall give thee rest, "- that is to say, shall bring thee and all this people into the land, where ye will find rest (Deu 3:20). The "face"of Jehovah is Jehovah in His own personal presence, and is identical with the "angel"in whom the name of Jehovah was (Exo 23:20-21), and who is therefore called in Isa 63:9 "the angel of His face."

With this assurance on the part of God, the covenant bond was completely restored. But to make more sure of it. Moses replied (Exo 33:15, Exo 33:16), " If Thy face is not going (with us), lead us not up hence. And whereby shall it be known that I have found grace in thine eyes, I and Thy people, if not (lit., is it not known) in Thy going with us, that we, I and Thy people, are distinguished (see at Exo 8:18) before every nation upon the face of the earth? "These words do not express any doubt as to the truth of the divine assurance, "but a certain feeling of the insufficiency of the assurance,"inasmuch as even with the restoration of the former condition of things there still remained "the fear lest the evil root of the people's rebellion, which had once manifested itself, should bread forth again at any moment"( Baumgarten ). For this reason Jehovah assured him that this request also should be granted (Exo 33:17). "There was nothing extraordinary in the fact that Moses desired for himself and his people that they might be distinguished before every nation upon the face of the earth; this was merely the firm hold of faith upon the calling and election of God (Exo 19:5-6)."

Keil-Delitzsch: Exo 33:18-23

Moses was emboldened by this, and now prayed to the Lord, "Let me see Thy glory." What Moses desired to see, as the answer of God clearly shows, must have been something surpassing all former revelations of the glory of Jehovah (Exo 16:7, Exo 16:10; Exo 24:16-17), and even going beyond Jehovah's talking with him face to face (Exo 33:11). When God talked with him face to face, or mouth to mouth, he merely saw a "similitude of Jehovah"(Num 12:8), a form which rendered the invisible being of God visible to the human eye, i.e., a manifestation of the divine glory in a certain form, and not the direct or essential glory of Jehovah, whilst the people saw this glory under the veil of a dark cloud, rendered luminous by fire, that is to say, they only saw its splendour as it shone through the cloud; and even the elders, at the time when the covenant was made, only saw the God of Israel in a certain form which hid from their eyes the essential being of God (Exo 24:10-11). What Moses desired, therefore, was a sight of the glory or essential being of God, without any figure, and without a veil.

Moses was urged to offer this prayer, as Calvin truly says, not by " stulta curiositas, quae ut plurimum titillat hominum mentes, ut audacter penetrare tentent usque ad ultima caelorum arcana , "but by "a desire to cross the chasm which had been made by the apostasy of the nation, that for the future he might have a firmer footing than the previous history had given him. As so great a stress had been laid upon his own person in his present task of mediation between the offended Jehovah and the apostate nation, he felt that the separation, which existed between himself and Jehovah, introduced a disturbing element into his office. For if his own personal fellowship with Jehovah was not fully established, and raised above all possibility of disturbance, there could be no eternal foundation for the perpetuity of his mediation"( Baumgarten ). As a man called by God to be His servant, he was not yet the perfect mediator; but although he was faithful in all his house, it was only as a servant, called εἰς μαρτύριον τῶν λαληθησομένων (Heb 3:5), i.e., as a herald of the saving revelations of God, preparing the way for the coming of the perfect Mediator. Jehovah therefore granted his request, but only so far as the limit existing between the infinite and holy God and finite and sinful man allowed. " I will make all My goodness pass before thy face, and proclaim the name of Jehovah before thee ( בּשׁם קרא see at Gen 4:26), and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. Thou canst not see My face, for man cannot see Me and live ."The words וגו וחנּתי , although only connected with the previous clause by the cop . ו , are to be understood in a causative sense, as expressing the reason why Moses' request was granted, viz., that it was an act of unconditional grace and compassion on the part of God, to which no man, not even Moses, could lay any just claim. The apostle Paul uses the words in the same sense in Rom 9:15, for the purpose of overthrowing the claims of self-righteous Jews to participate in the Messianic salvation. - No mortal man can see the face of God and remain alive; for not only is the holy God a consuming fire to unholy man, but a limit has been set, in and with the σῶμα χοΐκόν and ψυχικόν (the earthly and psychical body) of man, between the infinite God, the absolute Spirit, and the human spirit clothed in an earthly body, which will only be removed by the "redemption of our body,"and our being clothed in a "spiritual body,"and which, so long as it lasts, renders a direct sight of the glory of God impossible. As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God. So long as we are clothed with this body, which was destined, indeed, from the very first to be transformed into the glorified state of the immortality of the spirit, but has become through the fall a prey to the corruption of death, we can only walk in faith, and only see God with the eye of faith, so far as He has revealed His glory to us in His works and His word. When we have become like God, and have been transformed into the "divine nature"(2Pe 1:4), then, and not till then, shall we see Him as He is; then we shall see His glory without a veil, and live before Him for ever. For this reason Moses had to content himself with the passing by of the glory of God before his face, and with the revelation of the name of Jehovah through the medium of the word, in which God discloses His inmost being, and, so to speak, His whole heart to faith. In Exo 33:22 "My glory"is used for "all My goodness,"and in Exo 34:6 it is stated that Jehovah passed by before the face of Moses. טוּב is not to be understood in the sense of beautiful, or beauty, but signifies goodness; not the brilliancy which strikes the senses, but the spiritual and ethical nature of the Divine Being. For the manifestation of Jehovah, which passed before Moses, was intended unquestionably to reveal nothing else than what Jehovah expressed in the proclamation of His name.

The manifested glory of the Lord would so surely be followed by the destruction of man, that even Moses needed to be protected before it (Exo 33:21, Exo 33:22). Whilst Jehovah, therefore, allowed him to come to a place upon the rock near Him, i.e., upon the summit of Sinai (Exo 34:2), He said that He would put him in a cleft of the rock whilst He was passing by, and cover him with His hand when He had gone by, that he might see His back, because His face could not be seen. The back, as contrasted with the face, signifies the reflection of the glory of God that had just passed by. The words are transferred anthropomorphically from man to God, because human language and human thought can only conceive of the nature of the absolute Spirit according to the analogy of the human form. As the inward nature of man manifests itself in his face, and the sight of his back gives only an imperfect and outward view of him, so Moses saw only the back and not the face of Jehovah. It is impossible to put more into human words concerning this unparalleled vision, which far surpasses all human thought and comprehension. According to Exo 34:2, the place where Moses stood by the Lord was at the top (the head) of Sinai, and no more can be determined with certainty concerning it. The cleft in the rock (Exo 33:22) has been supposed by some to be the same place as the "cave"in which Elijah lodged at Horeb, and where the Lord appeared to him in the still small voice (1Ki 19:9.). The real summit of the Jebel Musa consists of "a small area of huge rocks, about 80 feet in diameter,"upon which there is now a chapel that has almost fallen down, and about 40 feet to the south-west a dilapidated mosque (Robinson, Palestine , vol. i. p. 153). Below this mosque, according to Seetzen ( Reise iii. pp. 83, 84), there is a very small grotto, into which you descend by several steps, and to which a large block of granite, about a fathom and a half long and six spans in height, serves as a roof. According to the Mussulman tradition, which the Greek monks also accept, it was in this small grotto that Moses received the law; though other monks point out a "hole, just large enough for a man,"near the altar of the Elijah chapel, on the small plain upon the ridge of Sinai, above which the loftier peak rises about 700 feet, as the cave in which Elijah lodged on Horeb (Robinson, Pal. ut supra ).

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 32:1--34:35

D. The breaking and renewal of the covenant chs. 32-34

"If a narrative paradigmatic of what Exodus is really about were to be sought, Exod 32-34 would be the obvious first choice.

"That these chapters are paradigmatic of Israel's relationship with Yahweh throughout the OT is also obvious, and the farthest thing from coincidence."⁵⁰³

Constable: Exo 33:1-23

2. The re-establishment of fellowship ch. 33

Breaking God's covenant resulted in the Israelites' separation from fellowship with Him. It did not terminate their relationship with Him, but it did hinder their fellowship with Him. Similarly when Christians sin we do not cease to be God's people, but our fellowship with the Lord suffers.

"Moses had now returned to Mount Sinai and there God spoke with him again. The text has several indications that the author now wants to show that Israel's relationship with God had been fundamentally affected by their great sin' of worshiping the golden calf. All was not the same. The narrative shows that there was now a growing distance between God and Israel that had not been there before. Each of the following sections of narrative demonstrates specifically the changes that have occurred in God's relationship to Israel. We should also note that the Levites are chosen in this narrative; in Numbers 3 they replace the firstborn Israelites as priests. This represents a further change in Israel's relationship with God in the Sinai covenant."⁵²⁴

Notice some comparisons and contrasts between the narrative of the original giving of the covenant and this narrative that describes the renewal of the covenant.⁵²⁵

The Giving of the Covenant (Exod. 20-31)	The Restoring of the Covenant (Exod. 33-34)
All the people were to be priests (19:5-6).	Only the Levites would be priests (32:29).
Moses ascended Mt. Sinai and God spoke with him there while the people waited below (19:20).	Moses ascended Mt. Sinai and God spoke with him there while the people waited below (32:31).
God sent His angel to destroy Israel's enemies (23:23).	God sent His angel lest He destroy Israel (33:2-5).
The tabernacle in the center of the camp was to be the "tent of meeting" where God would meet with the people (25:8; 27:21; 28:43; 29:42-43).	Another "tent of meeting" outside the camp was where God met with Moses and Joshua only (33:7).
God displayed His glory for all the people to see on Mt. Sinai (24:16-17).	Only Moses could see God's glory partially (33:18-23), and the people only saw God's glory reflected on Moses' face (34:29).
God covered Moses' face lest he see too much of God's glory (33:18-23).	Moses covered his face lest the people see too much of God's glory (34:30).
God revealed His glory to test the people and to keep them from sinning (20:20).	God revealed His glory to show His grace and compassion (33:19; 34:6-7).
God wrote the Ten Commandments on stone tablets (Deut. 10:1-4).	Moses wrote the Ten Commandments on stone tablets (34:28).
God gave the Ten Commandments (20:2-17).	God gave the "ten words" (34:11-26).
The structure of the narrative begins and ends with warnings against idolatry (20:22-23; 23:13) and instructions for proper worship (20:24-26; 23:14-19).	The structure of the narrative begins and ends with warnings against idolatry (34:11-17) and instructions for proper worship (34:27-28).
Moses expressed amazement when he saw the people (32:19).	The people expressed amazement when they saw Moses (34:30).

33:1-6 God would not now dwell in the midst of the Israelites as He intended to do in the tabernacle because they had repudiated His covenant with them (v. 3).

The announcement of the change in God's relation to Israel and the consequent loss of blessing led the people to mourn and sacrifice out of sorrow (vv. 4-6). They willingly gave up the use of the ornaments that they had used in the rebellion and that were, therefore, an offense to God.

33:7-11 The tent referred to here cannot be the tabernacle since the Israelites had not yet built it. It must have been a smaller tent used as a meeting place for Moses, the people, and God over which the pillar of cloud stood. This tent served some of the functions of the tabernacle that later replaced it. Moses now moved this tent outside the camp to symbolize the removal of God's presence from the people's midst.⁵²⁶

Moses' personal communion with God was uncommonly intimate (v. 11; cf. Num. 12:6-8).⁵²⁷ "Face to face" is an idiom that communicates intimacy, not a theophany.⁵²⁸

33:12-16 God's withdrawal from Israel created problems for Moses as Israel's mediator. If God was not going to enter into covenant relationship to Israel as He had first described (13:21-22), how could Moses lead the nation (cf. 3:11, 13)? This is the focus of Moses' first request (v. 13). He wanted reassurance that God Himself would lead Israel in the wilderness.⁵²⁹ God assured him that He would continue to go with His people and thus provide the rest that His presence among them inspired (v. 14). God gave another dramatic revelation of Himself similar to the one that He had formerly given at Sinai (19:9-25).

Moses' second request was that God might confirm him as God's chosen mediator among the Israelites. He also asked that God might confirm the nation as His chosen people in view of the change in the relationship (v. 16).

33:17-23 God promised this too (v. 17).

Third, Moses requested a greater perception of God's essential being than he had experienced thus far. This would also enable him to serve God more effectively in view of the altered relationship (v. 18). God explained that no one can view Him directly and live.

"As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God."⁵³⁰

God did grant Moses a greater revelation of Himself even though it was a limited revelation. This revelation helped Moses fulfill his duty as a mediator by giving him a greater appreciation for the person of Yahweh (cf. 2 Cor. 12:4). This is what all the leaders of God's people need (cf. Phil. 3:8-10).

". . . though Yahweh does indeed come to Moses in theophany, what he gives to Moses is quite specifically not the sight of this beauty, his glory, his Presence--that, indeed, he pointedly denies. What he gives rather is a description, and at that, a description not of how he looks but of how he is."⁵³¹

Guzik: Exo 33:1-23 - Israel's Path of Restored Fellowship

Exodus 33 - Israel's Path of Restored Fellowship

A. Israel's repentance and restoration.

1. (1-3) The people learn of God's heart towards their sin.

Then the LORD said to Moses, "Depart and go up from here, you and the people whom you have brought out of the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, 'To your descendants I will give it.' And I will send My Angel before you, and I will drive out the Canaanite and the Amorite and the Hittite and the Perizzite and the Hivite and the Jebusite. Go up to a land flowing with milk and honey; for I will not go up in your midst, lest I consume you on the way, for you are a stiff-necked people."

a. To your descendants I will give it: After the sin of the golden calf, God did not deny the children of Israel the Promised Land. He did not deny them His protection, because He promised His might on their behalf.

b. I will not go up in your midst: God did say He would deny Israel His presence. Essentially, God said, "I won't stay so close to you, because I might wipe you out - but go your way."

i. This was a challenge to Moses and the nation as a whole. God told them they could have the Promised Land, but He would not remain with them in a close, personal way. If they were satisfied with that arrangement, it would prove they only loved God's blessings and not God Himself. If they challenged God - pleading with Him for His presence, not only His blessings - it would show a genuine heart for God Himself. This was the first step towards revival in Israel.

ii. "To be given every other blessing is of no value if God is not with you. What is the value of Canaan? What is the value of milk and honey? What is the value of having possessions, if God was not with them? They saw that the realization of the presence of God, having this fellowship and company, was infinitely more important than everything else." (Lloyd-Jones)

2. (4-6) The people repent and mourn.

And when the people heard this bad news, they mourned, and no one put on his ornaments. For the LORD had said to Moses, "Say to the children of Israel, 'You are a stiff-necked people. I could come up into your midst in one moment and consume you. Now therefore, take off your ornaments, that I may know what to do to you.'" So the children of Israel stripped themselves of their ornaments by Mount Horeb.

a. They mourned, and no one put on his ornaments: This was a good response on behalf of Israel. They mourned the potential loss of God's close presence. They cared about their relationship with the LORD, not only what He could give them.

i. This was a significant issue for Israel, because they could see the presence of the LORD in the pillar of cloud by day and fire by night. If God withdrew His presence it could be clearly seen.

b. So the children of Israel stripped themselves of their ornaments by Mount Horeb: The people displayed their repentance and mourning by not wearing their ornaments. They knew this was no time for decorating the flesh, but for bringing the heart right with God. This was the second step towards revival among Israel.

i. "The people who are concerned about revival, in a true sense, are not just out for a little bit of excitement, or interest, or some happiness, or phenomena, or coming with an attitude of 'something marvelous is going to happen and we are going to have a great good time.' That is now how they think about it at all. And if you, my dear friends, are simply thinking about meetings, and excitement, and something wonderful, you have not begun to understand this matter." (Lloyd-Jones)

3. (7-11) Moses leads the nation in worship.

Moses took his tent and pitched it outside the camp, far from the camp, and called it the tabernacle of meeting. And it came to pass that everyone who sought the LORD went out to the tabernacle of meeting which was outside the camp. So it was, whenever Moses went out to the tabernacle, that all the people rose, and each man stood at his tent door and watched Moses until he had gone into the tabernacle. And it came to pass, when Moses entered the tabernacle, that the pillar of cloud descended and stood at the door of the tabernacle, and the Lord talked with Moses. All the people saw the pillar of cloud standing at the tabernacle door, and all the people rose and worshiped, each man in his tent door. So the LORD spoke to Moses face to face, as a man speaks to his friend. And he would return to the camp, but his servant Joshua the son of Nun, a young man, did not depart from the tabernacle.

a. Moses took his tent and pitched it outside the camp, far from the camp, and called it the tabernacle of meeting: After Israel's heart was turned towards God and after they humbled themselves by removing their ornaments, Moses took the next step towards revival and restored relationship. He initiated a determined effort to seek God, making his own tent a tabernacle of meeting.

i. God told Moses to make a tabernacle of meeting when Moses was on Mount Sinai (Exodus 25-28). But the tabernacle wasn't built yet. This wouldn't stop Moses from taking extraordinary measures to seek God. He determined to make his own tent a tabernacle of meeting.

ii. This was not something that Moses organized or planned or strategized. He sought God, radically and spontaneously. When Moses did that, God touched the hearts of the people.

b. Everyone who sought the LORD went out to the tabernacle of meeting which was outside the camp: By making the place of worship outside the camp, Moses clearly drew a line to see who really wanted to draw close to the LORD.

i. "When the Holy Spirit of God begins to deal with any one of us, there will be this separation. It will not be paraded, it will not be the Pharisees' 'I am holier than thou' attitude. No, once a man begins to be burdened for the glory of God and the state of the Church, he immediately feels the call to consecration, he 'goes out' as it were." (Lloyd-Jones)

c. Whenever Moses went out to the tabernacle, that all the people rose: The people watched and noticed when Moses worshipped. When Moses worshipped, they also worshipped. Moses prompted the people to draw close to God by his own example.

d. The LORD spoke to Moses face to face, as a man speaks to his friend: The phrase face to face is a figurative expression, meaning free and open fellowship. Moses had not - and could not - see the actual face of God the Father in His glory.

i. This is the sense in which John says No one has seen God at any time (1 John 4:12). Yet one can spiritually have a face to face relationship with God, in the sense of a free and open relationship with God.

e. Joshua the son of Nun, a young man, did not depart from the tabernacle: The personal revival in the life of Moses was an example to the entire nation, but it was a special example to his servant Joshua. When Moses drew close to God it also drew Joshua close to God, so much so that Joshua did not depart from the tabernacle.

4. (12-17) Moses prays for the people.

Then Moses said to the LORD, "See, You say to me, 'Bring up this people.' But You have not let me know whom You will send with me. Yet You have said, 'I know you by name, and you have also found grace in My sight.' Now therefore, I pray, if I have found grace in Your sight, show me now Your way, that I may know You and that I may find grace in Your sight. And consider that this nation is Your people." And He said, "My Presence will go with you, and I will give you rest." Then he said to Him, "If Your Presence does not go with us, do not bring us up from here. For how then will it be known that Your people and I have found grace in Your sight, except You go with us? So we shall be separate, Your people and I, from all the people who are upon the face of the earth." So the LORD said to Moses, "I will also do this thing that you have spoken; for you have found grace in My sight, and I know you by name."

a. But You have not let me know whom You will send with me: For Moses, it wasn't enough to know that he and Israel would make it to the Promised Land. In his estimation, the Promised Land was nothing special without the special presence of the LORD. God previously promised to send an angel with Israel (Exodus 33:2). Moses presses God on this point, wanting to know exactly whom God will send.

i. This was bold - almost importunate - drawing near to God. Moses was determined to have God's presence with Israel as close as possible. This was the next step towards revival and restoration of Israel's relationship with God.

b. My Presence will go with you: Here God seems to answer Moses' prayer, but Moses does not rest. He continues to press God for affirmation of the promise. This shows how boldly Moses sought after God for the sake of his own relationship with God and for the benefit of the nation.

i. My Presence will go with you is literally "My Face will go with you." This helps us to understand what it means when it says Moses met with God face to face (Exodus 32:11). It has the sense of "in the immediate presence of God."

c. For how then will it be known that Your people and I have found grace in Your sight, except You go with us? Moses knew that nothing the LORD could give them would truly separate them from the nations. Only the strong presence of the LORD Himself could do that.

i. " 'Now,' said Moses to God, 'I am asking for this something extra, because I am concerned. Here we are thy people. How are all the other nations to know that we really are your people? They are looking on at us, they are laughing at us, mocking us and jeering at us, they are ready to overwhelm us. Now, I am asking for something,' said Moses, 'that will make it absolutely clear that we are not just one of the nations of the world, but that we are thy people, that we are separate, unique, altogether apart.' " (Lloyd-Jones)

d. For you have found grace in My sight, and I know you by name: God honored the bold intercession of Moses, and He promised to restore His relationship with Israel.

B. Moses asks to draw closer to God.

1. (18) Moses' desire to draw closer.

And he said, "Please, show me Your glory."

a. Please, show me Your glory: Moses won a "yes" answer from God when he asked for the special presence of God to remain with Israel on the way to the Promised Land (Exodus 33:12-17). He also won a confirmation of the promise from God and an affirmation of close relationship. Yet he was still not satisfied. He wanted more in his personal relationship with God.

i. This hunger for more of God - for more of an experience with God - is a mark of true revival and restoration of relationship. Whatever Moses had experienced with God, he now wanted more.

i. "We may have been Christians for many years, but have we ever really longed for some person, direct knowledge and experience of God? Oh, I know, we pray for causes, we pray for the Church, we pray for missionaries, we pray for our own efforts that we organize, yes, but that is not what I am concerned about. We all ask for personal blessings, but how much do we know of this desire for God himself? That is what Moses asked for: 'Show me they glory. Take me yet a step nearer.' " (Lloyd-Jones)

b. Show me Your glory: This was an interesting request. Moses already saw something of the glory of God (Exodus 16:10 and 24:16-17), yet he wanted more. He sensed that he had not seen anything yet.

i. "In other words, by revival we do not mean the Church being blessed by God, and conscious of his presence, and enabled to do his work. Moses, in a sense, was already conscious of all that . . . But Moses was not satisfied. And revival, I repeat, is not the Church being blessed and being conscious of God's presence, and being enabled to do her work. Revival goes beyond all that." (Lloyd-Jones)

2. (19-20) God tells Moses what He will show him.

Then He said, "I will make all My goodness pass before you, and I will proclaim the name of the LORD before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion." But He said, "You cannot see My face; for no man shall see Me, and live."

a. I will make all My goodness pass before you: Moses asked to see the glory of God (Exodus 33:18), and God promised to show Moses His goodness. God's glory lies in His goodness. When Moses saw the glory of God, His first understanding was that God was good. If we don't know that God is good, we don't know much about Him at all.

i. Often we come to the place where we are always trying to "balance" God out. We suppose there is something like a Yin and Yang to the universe, in the sense of light and dark, good and evil, law and grace. But God Himself is "unbalanced" in this sense. He is entirely good.

b. I will proclaim the name of the LORD before you: In the thinking of the ancient Hebrews (and also in other ancient cultures), the name represented a person's character and nature. God promised to reveal His character to Moses, not merely a title.

i. Lloyd-Jones gives the idea of what God said to Moses: "I will stoop to your weakness. I will let you see something. But, much more important than that, I will cause all my goodness to pass before you. I will give you a deeper insight and understanding into myself, into my character, into what I am. That is what you really need to know."

c. You cannot see My face; for no man shall see Me, and live: God would not - and could not - literally show Moses His face. This helps us to understand what was meant in Exodus 33:11 when it said, the LORD spoke to Moses face to face, as a man speaks to his friend.

3. (21-23) How God will protect Moses when God passes before Moses.

And the LORD said, "Here is a place by Me, and you shall stand on the rock. So it shall be, while My glory passes by, that I will put you in the cleft of the rock, and will cover you with My hand while I pass by. Then I will take away My hand, and you shall see My back; but My face shall not be seen."

a. Here is a place by Me, and you shall stand on the rock: God was about to reveal Himself to Moses in a unique way. God prepared the event carefully, giving Moses a specific place to stand.

b. While My glory passes by, that I will put you in the cleft of the rock: God's glory could not remain in front of Moses, it had to pass by him. Even with that, Moses had to be protected by the hand of God and the cleft of the rock when the glory of God passed before him.

i. This is a vivid and endearing image: protected both by the hand of God and hidden away in the rock of refuge He provides. The shelter in the cleft of the rock gave the image for Agustus Toplady in his famous hymn Rock of Ages:

Rock of Ages, cleft for me;

Let me hide myself in Thee.

ii. Protected by God, Moses could endure the glory of God passing before him. Isaiah had a glimpse of the glory of God, and it moved him to mourn his own sin and unworthiness (Isaiah 6). John experienced some of the glory of God and fell at the feet of Jesus like a dead man (Revelation 1:17). Paul experienced the glory of God on the Damascus Road, but also in the experience described in 2 Corinthians 12. It was such an amazing experience that he could only barely describe it.

iii. Others, beyond the times of the Bible, have also experienced glimpses of this glory. "Have you ever read of Jonathan Edwards describing his experience of it in a forest while he was there keeling in prayer for about an hour? Have you read of David Brainerd, the great apostle to the American Indians, experiencing the glory of God, and literally sweating, though it was cold, and though it was freezing round and about him? What was causing the sweating? Oh, it was the glory, the character and the transcendence of the glory. And to give you a man who is much nearer to ourselves, D. L. Moody, a very strong man physically, a very sturdy man. And yet when God gave him a glimpse of his glory, he had to ask him to desist and to hold back his hand, because he felt it was killing him. He is not the only one who has felt that." (Lloyd-Jones)

iv. We also should have an earnest desire to experience God deeply. Paul made it clear that we cannot fully see the glory of God - we see it as in a piece of polished metal, dimly (1 Corinthians 13:12) - but we can see something of it. Paul didn't say we see nothing of the glory of God, only that we can't fully see it or comprehend it.

c. I will take away My hand, and you shall see My back; but My face shall not be seen: Moses could only see God's back (a unique term never used for anatomy). The idea is that Moses could only see behind God, not God Himself.

i. "The word . . . could just as well and more accurately be rendered 'the after-effects' of his radiant glory, which had just passed by." (Kaiser)

ii. Poole puts it like this: "Thou shalt see a shadow or obscure delineation of my glory, as much as thou canst bear, though not as much as thou dost desire."

iii. "These four things are happening at the same time, whenever God draws near to his people - revealing and concealing, blessing and protecting, all happening together at one and the same time. You cannot separate these things." (Lloyd-Jones)

iv. With these special protections, God rewarded the desire of Moses to see His glory as much as humanly possible. This demonstrates that God rewards the seeking heart. And as marvelous as this experience was for Moses, it still cannot compare to the revelation of God given to us in Jesus Christ.

· And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. (John 1:14)

· But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. (2 Corinthians 3:18)

© 2004 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Exo 33:18-23

"I will believe if God will appear to me."

When a proud and ignorant sinner says, "I will believe if God will appear to me," he has no understanding of the nature of his Creator. If the mere "goodness" of God is manifest to any sinner, he would instantly die. His "goodness" would spill wrath upon evil man. We can understand that if an earthly judge is a good man, he would be outraged by a vicious murder and must do his best to make sure the wicked criminal is brought to justice. It is his goodness that makes him passionate for justice to be done.

It is the goodness of God that will make sure every murderer and rapist is brought to justice on Judgment Day. However, God is so good, so pure and holy, that He is utterly provoked to just retribution by any evil (anger, greed, envy, pride, lust, lying, jealousy, hatred, etc.). The only way man may live in the presence of a holy God is to be hidden in the rock of Jesus Christ (see 1 Corinthians 10:4). The pure in heart shall see God (see Matthew 5:8), and the only way we can become pure is through the righteousness of the Savior.

When God "appeared" to certain men in the Old Testament, He manifested himself in an­other form, such as a burning bush or the angel of the Lord. However, no man has seen the essence of God at any time (see John 1:18). When the Bible says that the Lord spoke to Moses "face to face" (Exodus 33:11), it is an example of anthropomorphism. When Moses simply gazed at where God had been, his own face so shone with the glory of God that Israel couldn't even look at him (see Exodus 34:29-35). The Christian has the light of the knowledge of the glory of God in the face of Jesus Christ (see 2 Corinthians 4:6).

Pendahuluan / Garis Besar

JFB: Exodus (Pendahuluan Kitab)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Garis Besar)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Pendahuluan Kitab)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 33 (Pendahuluan Pasal)

Overview

Exo 33:1, The Lord refuses to go as he had promised with the people; Exo 33:4, The people mourn thereat; Exo 33:7, The tabernacle is removed out of the camp; Exo 33:9, The Lord talks familiarly with Moses; Exo 33:12, Moses prevails with God, and desires to see his glory.

Poole: Exodus (Pendahuluan Kitab)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 33 (Pendahuluan Pasal)

CHAPTER 33

God refuseth to go with the people as formerly, Exo 33:1-3 . The people mourn, Exo 33:4 . God’ s command what to say to the children of Israel, Exo 33:5 . They mourn, and lay by their ornaments, Exo 33:6 . Moses pitcheth the tabernacle without the camp, Exo 33:7 ; and going in, God speaks to him, Exo 33:8,9 . A cloudy pillar descendeth on it, Exo 33:10 . God speaks to Moses face to face, Exo 33:11 . He prays for his guidance and presence, Exo 33:12-16 . God promises him, Exo 33:14,17 ; proclaims his name, Exo 33:19 . His face can be seen by no man, Exo 33:20-23 .

MHCC: Exodus (Pendahuluan Kitab)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 33 (Pendahuluan Pasal)

(Exo 33:1-6) The Lord refuses to go with Israel.

(Exo 33:7-11) The tabernacle of Moses removed without the camp.

(Exo 33:12-23) Moses desires to see the glory of God.

Matthew Henry: Exodus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 33 (Pendahuluan Pasal)

In this chapter we have a further account of the mediation of Moses between God and Israel, for the making up of the breach that sin had made between them. I. He brings a very humbling message from God to them (Exo 33:1-3, Exo 33:5), which has a good effect upon them, and helps to prepare them for mercy (Exo 33:4, Exo 33:6). II. He settles a correspondence between God and them, and both God and the people signify their approbation of that correspondence, God by descending in a cloudy pillar, and the people by worshipping at the tent doors (Exo 33:7-11). III. He is earnest with God in prayer, and prevails, 1. For a promise of his presence with the people (Exo 33:12-17). 2. For a sight of his glory for himself (Exo 33:18, etc.).

Constable: Exodus (Pendahuluan Kitab)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Garis Besar)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Pendahuluan Kitab)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Pendahuluan Kitab)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 33 (Pendahuluan Pasal)

INTRODUCTION TO EXODUS 33

This chapter informs us, that the Lord refusing to go with the people, only sending an angel with them, they are filled with concern, and troubled, Exo 33:1. Moses upon this pitched the tabernacle without the camp, where everyone that sought the Lord went; Moses entered into it himself, and the Lord talked to him in a friendly manner in the cloudy pillar that stood at the door of it, and the people worshipped, every man at his own tent door; all which foreboded good, and tended to reconciliation, Exo 33:7. Moses improved the opportunity, and entreats the presence of God to go with them, which was granted, Exo 33:12 and that he might have a sight of the glory of God; and this is promised to pass before him, he being put into the cleft of the rock, Exo 33:18.