Exegetical and Hermeneutical Commentary of Exodus 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] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp.
7. used to take, &c.] at every new encampment of the Israelites.
the tent ] As the context shews, not Moses’ tent, or a provisional tent, but the same sacred tent which is mentioned by P, under the same name (Exo 25:22), though described by him as a much more ornate and elaborate structure (see further Kennedy in DB. iv. 654). It is introduced as something already known (‘ the tent’): in all probability it had been just mentioned in a part of E no longer preserved (cf. on v. 6); and as it was a well-known element of the tradition, the art could be retained by the compiler. The rend. ‘ a tent,’ which Heb. idiom would also permit (G.-K. 126 r, s), does not suit the sequel, which implies that not a casual, but a definite tent, is meant.
pitch it ] Heb. pitch it for himself: it was intended particularly for his own use, in his converse with God. P’s ‘Tent of Meeting’ was used similarly (Exo 25:22, Lev 1:1, Num 7:89): but that is represented principally as a centre for sacrifice and other ceremonial observances.
without the camp ] like the local sanctuaries of a later age, outside the towns of Canaan.
The tent of meeting ] I.e. the tent where Jehovah used to ‘meet’ Moses, and communicate to him His will. See more fully on Exo 27:21.
every one which sought, &c.] Every one who desired to ‘seek’ Jehovah in order to obtain an oracle (2Sa 21:1 Heb.: cf. p. 314, McNeile, p. cxvi f., EB. iii. 3841; Jdg 18:5 , 1Sa 22:10; 1Sa 23:2, 2Sa 16:23), perhaps also with sacrifice or prayer (2Sa 12:16) would go out to the Tent of Meeting for the purpose.
Fuente: The Cambridge Bible for Schools and Colleges
7 11. The Tent of Meeting, and the use made of it by Moses. The sudden introduction of this notice of the Tent of Meeting is extremely surprising; and it is difficult to explain it, except by the conjecture mentioned on v. 6. The notice is a highly interesting and remarkable one, preserving, as it does, the oldest representation that we possess that of E of the Tent of Meeting, and differing in many particulars from the representation given by P (chs. 25 31, &c.). The ‘tent’ is obviously much simpler in structure than that of P; it is guarded by one attendant, the Ephraimite Joshua, instead of by the host of Levites pictured by P (Numbers 3-4); and it is outside the camp (so Num 11:26 f., Exo 12:4), at some distance from it, not in its centre, as in P (Num 2:17). The tenses, throughout the section, are frequentative, and describe what was Moses’ habitual practice no doubt, in E’s view, during the whole time of Israel’s wanderings in the wilderness. Used in v. 7 is intended to rule the whole section: but would go out, would rise up, &c., with whenever for when in vv. 8, 9, would be clearer.
Fuente: The Cambridge Bible for Schools and Colleges
The tabernacle – The tent. The only word in the Old Testament which ought to be rendered tabernacle mshkan does not occur once in this narrative Exo 26:1. What is here meant is a tent appointed for this temporary purpose by Moses, possibly that in which he was accustomed to dwell.
Pitched it without the camp, afar off from the camp – That the people might feel that they had forfeited the divine presence (see Exo 25:8). This tent was to be a place for meeting with Yahweh, like the tabernacle which was about to be constructed.
The tent of meeting (as it should be called, see Exo 27:21 note, and note at end of Exo. 40) was placed afar off from the camp, and the mediator and his faithful servant Joshua were alone admitted to it Exo 33:11.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. Moses took the tabernacle] eth haohel, the TENT; not eth hammishcan, the tabernacle, the dwelling-place of Jehovah, see Ex 35:11, for this was not as yet erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the congregation came for judgment, and where, no doubt, God frequently met with his servant. This is now removed to a considerable distance from the camp, (two thousand cubits, according to the Talmudists,) as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods 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 years space.
Afar off from the camp; in testimony of Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Moses took the tabernacle, andpitched it without the campNot the tabernacle, of which apattern had been given him, for it was not yet erected, but his owntentconspicuous as that of the leaderin a part of which heheard cases and communed with God about the people’s interests; hencecalled “the tabernacle of the congregation,” and thewithdrawal of which, in abhorrence from a polluted camp, was regardedas the first step in the total abandonment with which God hadthreatened them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ex 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.
Fuente: John Gill’s Exposition of the Entire Bible
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, Rosenmller, 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., (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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Tabernacle of the Congregation. | B. C. 1491. |
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 every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. 8 And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. 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. 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. 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.
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 (v. 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, v. 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, Ezra ix. 4. When God designs mercy, he stirs up prayer. He will be sought unto (Ezek. xxxvi. 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 (v. 8), and he entered into the tabernacle, v. 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 (v. 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, v. 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, v. 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 (v. 9), spoke to him face to face, as a man speaks to his friend (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 7-11:
“Tabernacle,” ohel, “tent.” This is not the tent proper, described in chapter 26, which was the portable “dwelling-place” for Jehovah. It was likely Moses’ own personal dwelling, which he appointed as a temporary place of meeting until the Tabernacle (Ex 26) was completed.
Moses moved his tent outside Israel’s camp. The “pillar of cloud” came down from Mt. Sinai and stood at the doorway of the tent. This signified Jehovah’s sanction of the move. When the people saw this, they worshipped the Lord, each in his own tent.
The pillar of cloud indicated Jehovah’s presence. Moses communed with the Lord, “face to face,” as a familiar friend. This does not mean that Moses actually saw Jehovah’s face, see verses 20-23; De 4:12-15. It means that He was near at hand, not at a distance.
Joshua remained to guard Moses’ tent when it became necessary that Moses go out at the bidding of Jehovah.
Fuente: Garner-Howes Baptist Commentary
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.
(361) So the LXX., Καὶ λαβὼν Μωυσὢς τὴν σκηνὴν αὐτοῦ the Syriac, Grotius, and many other commentators quoted in Poole. The greater number, however, even although disagreeing with C. in his notion that the tabernacle was already built, (see vol. 2, p. 143, et seq.,) are satisfied with his reasons why it should not be the private tent of Moses. “Wherefore, this was some peculiar tabernacle which Moses erected specially for the service of God, as it may appear by the name of it, (for) it hath the same name which the other great tabernacle was to be called by; there was the cloud, the visible sign of God’s presence, and the people worshipped towards that place. Simlerus, Osiander, Tostatus,” in Willet. So also Rosenmuller, “after Michaelis, and some of the Hebrews,” in Brightwell; and Prof. Bush, who adopts C.’s opinion as to the clause, “he called it the Tabernacle of the Congregation.” — Vide infra.
(362) לו, is properly either. for him, or, for it. — W. Ainsworth’s literal translation is, “And Moses took a tent, and pitched it for him.”
(363) מועד moed, or, mogned. A.V., “The tabernacle of the congregation.” The noun is formed from יעד to call together, to appoint either a place, or time of meeting; and hence it means either an appointed place, or time of meeting. — W.
(364) See vol. 2, p. 297, on Exo 29:42, where C. gives his reason for translating the words, Tabernaculum conventionis.
Fuente: Calvin’s Complete Commentary
(7) Moses took the tabernacle.Rather, Moses took his tent. The Hebrew article, like the Greek, has often the force of the possessive pronoun. The LXX. translate ; and so Jarchi, Aben-Ezra, Kurtz, Kalisch, Keil, Cook, &c.
And pitched it without the camp.Heb., and pitched it for himself without the camp. For himself means for his own use, that he might resort to it. This was his special object.
The Tabernacle of the congregation.Rather, the tent of meeting. (See Note on Exo. 25:22.) He gave iti.e., by anticipationthe identical name by which the Tabernacle was afterwards commonly known. It was, in fact, a temporary substitute for the Tabernacle.
Every one . . . went out unto the tabernacle.Though he had designed it for his own special use, Moses allowed all Israel to make use of it also.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
MOSES ESTABLISHES A TEMPORARY TABERNACLE.
(7-11) Moses, having experienced the blessedness of solitary communion with God during the forty days spent on Sinai, felt now, as he had never felt before, the want of a house of God, whither he might retire for prayer and meditation, secure of being undisturbed. Months would necessarily elapse before the Tabernacle could be constructed according to the pattern which he had seen in the mount. During this interval he determined to make use of one of the existing tents as a house of prayer, severing it from the others, and giving it the name Tent of Meeting, which was afterwards appropriated to the Tabernacle. It would seem that he selected his own tent for the purposeprobably because it was the best that the camp affordedand contented himself with another. God deigned to approve his design, and descended in the cloudy pillar on the tent each time that Moses entered it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Moses took the tabernacle What tabernacle? Surely not the tabernacle the pattern of which had been given him in the mount, (chap . 26,) for this had not yet been constructed. Nor is it satisfactory to assume, as some expositors have done, that this was an old tabernacle or tent, previously employed for purposes of worship, but not before mentioned. More reasonable than either of these suppositions is it to believe that the tent of Moses had hitherto been the central point of the Israelitish camp, and so, par excellence, the tent of Israel. In order now to institute a new and peculiar form of service and of approach unto God, and to carry on his intercession for Israel more conspicuously in the sight of the people, he removes this tent and places it without the camp, afar off from the camp, and because of its changed purpose calls it the Tabernacle (rather, the Tent) of the congregation. Thus would Moses make more conspicuous the lesson that the sin of the people had alienated them from Jehovah, and his presence must be sought unto as something afar off. This tent, furthermore, was now to serve as the place where the symbol of Jehovah’s presence might be seen until the proper tabernacle should be erected.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Old Tent of Meeting Where Two Friends Meet ( Exo 33:7-11 ).
The reason that we find this passage inserted here is almost certainly because it indicates Moses’ close relationship with Yahweh. It will help to explain why Moses can dare to be so persuasive that Yahweh rescinds His determination not to go forward with the people. Like Abraham before him he dares to reason with Yahweh, seeking to make Him willing to show compassion on those who do not deserve compassion (see Gen 18:23-33). This required an intimacy with Yahweh which the writer now explains.
We here learn of the old Tent of Meeting which preceded the Dwellingplace, and which unlike the Dwellingplace was pitched outside the camp. The idea was probably that the camp was not pure enough for such a place, and that there had to be a set space between the camp and the Tent. Or it may simply have been there so that people could seek Yahweh in solitude. Its name presumably indicated that it was a place where Yahweh could be met up with. It was not to be so inaccessible as the later Dwellingplace when it arrived.
When this Tent was first set up we do not know. But it would be unusual not to have a holy Tent of some kind connected with a large camp which was occupied by a whole nation, when that camp was their home, and they had no idols. They would require some point on which their worship could be focused. Thus this would probably have been established immediately they left Egypt. Indeed Moses would have been sadly lacking in leadership if he had not provided such a focus.
It would seem that those who wanted to seek Yahweh would go out to ‘the Tent of Meeting’ to pray (compare 1Sa 1:12, although that was in front of the Dwellingplace). It was Moses who called it ’ohel mo‘eth (Exo 33:7), the ‘Tent of Meeting’. Such a focus point for the worship of Yahweh would have been necessary right from the commencement of the flight from Egypt, and by the time of their arrival at Sinai this ‘Tent of Meeting’ would have speedily gained in awe and reverence, especially in view of the fact that the cloud descended on it when Moses entered it, an indication that it was a place where God really could be met up with.
But that even this was not to be seen as Yahweh’s home is made clear by the fact that Moses had to receive the covenant in the Mount. Yahweh would not allow them to see Him as simply a local deity.
This Tent probably also contained the ancient covenant records from which Genesis was composed, and, until the Dwellingplace was made, it would also contain the tables of the covenant. We have no knowledge of what else it contained except that Joshua was its guardian, and presumably a kind of priest. But even if such a tent had not been mentioned we would have had to assume it. How else were the nation to have a focus for worship when no symbols were allowed?
The mention of it here is presumably to stress how Yahweh’s real presence has been with Israel. That was why there was a Tent of Meeting. Now it seemed that they would lose out on this, and that Moses also would lose out, for Yahweh would no longer be with them. This further explains Moses’ concern in Exo 33:13-16. He would miss these conversations with Yahweh.
It is also in order to highlight Exo 33:12-23, for it brings out Moses’ cosy relationship with God in preparation for what follows. Here we learn of the kind of conversation he would have with Yahweh, and under what circumstances. It is possible that this Tent was at this stage pitched near Sinai, for it was apparently in a rocky place (Exo 33:21-22).
We may analyse this passage as follows:
a Moses used to pitch the Tent outside the camp. It was called the Tent of Meeting (Exo 33:7 a).
b Everyone who sought Yahweh went out to the Tent of Meeting which was outside the camp (Exo 33:7 b).
c When Moses went out to the Tent, all the people would rise up and stand every man at his tent entrance and look after Moses until he had gone into the Tent (Exo 33:8).
d When Moses entered into the Tent, the pillar of cloud would descend and stand at the door of the Tent, and Yahweh would speak with Moses (Exo 33:9).
c And all the people would see the pillar of cloud stand at the entrance flap of the Tent, and all the people would rise up and worship, every man at his tent entrance (Exo 33:10).
b And there Yahweh spoke to Moses face to face, as a man speaks to his friend (Exo 33:11 a).
a And when he turned again into the camp his servant Joshua would remain at the Tent of Meeting and not leave it (Exo 33:11 b).
We note that in ‘a’ Moses would pitch the Tent outside the camp, and in the parallel Joshua his servant would stay there and never leave it. In ‘b’ those who sought Yahweh would go out to the Tent of Meeting, and in the parallel when Moses went out Yahweh would speak with him face to face as a man speaks to his friend. In ‘c’ when Moses went out to the Tent all the people would stand at their tent doors and watch until he had gone into the Tent, for they knew what would happen, and in the parallel when the people saw the pillar of cloud stand at the entranceway to the Tent they would all rise up and worship in the doors of their tents. And central to all this was that when Moses entered the Tent the pillar of cloud would descend and stand at the door of the Tent and Yahweh would speak with Moses.
Exo 33:7
‘Now Moses used to take the tent and to pitch it outside the camp. And he called it, ‘The Tent of Meeting’. And it came about that everyone who sought Yahweh went out to the Tent of Meeting which was outside the camp.’
This Tent of Meeting had probably accompanied them from Egypt and was in Moses’ overall charge. Every time they stopped and erected their tents Moses would erect this Tent outside the camp, with Joshua as his deputy, acting as priest-guardian. It was clearly easily portable, unlike the later Dwellingplace which required an army of Levites. We do not know whether, when people went out to the Tent to meet with God, they entered the Tent or whether they prayed at the entrance to the Tent. The next verse probably suggests the former.
It is significant that the Tent was pitched outside the camp. It was clearly recognised that God’s holiness was such that the camp was no fit place for it. We need not doubt that it was pitched in what would be seen as a ‘clean’ place. Once, however, the people gained the status of God’s covenant people, His ‘holy nation’ (19:6), the Dwellingplace could be within the camp, although set off from the people and guarded by the Levites. Nevertheless this position explained why continual atonement was necessary with regard to it (such as the daily offerings and the annual Day of Atonement).
Exo 33:8
‘And it came about that, when Moses went out to the Tent, all the people rose up and stood every man at his tent entrance and looked after Moses until he had gone into the Tent.’
The point here is that when Moses went out to the Tent all knew that unusual things happened. When therefore news reached them that Moses was going out to the Tent, which he may have done at regular times, they would go to the entrances of their own tents and watch. Moses would then enter the Tent. This suggests that this in fact was the way in which it was used.
Exo 33:9-11 a
‘And it came about that when Moses entered into the Tent, the pillar of cloud descended and stood at the door of the Tent, and Yahweh spoke with Moses. And all the people saw the pillar of cloud stand at the entrance flap of the Tent, and all the people rose up and worshipped, every man at his tent entrance. And Yahweh spoke to Moses face to face, as a man speaks to his friend.’
The result of Moses’ entry into the Tent was that the pillar of cloud which accompanied Israel would descend on the entrance to the Tent, and this would produce awe and worship in the people, and they would bow themselves down and watch and wait. Then Yahweh would speak with Moses as friend to friend.
This seemingly never happened to anyone else. Others He heard from afar off, but Moses He met as a friend. This made it clear to people that Moses truly had a special relationship with God.
Exo 33:11 b
‘And he turned again into the camp, but his servant Joshua, the son of Nun, a young man, did not leave the Tent.’
Once Moses had finished speaking with God he would return to the camp, and presumably the cloud then returned to its watch over the camp. But now we learn another piece of valuable information. It would seem that Moses’ high-servant Joshua lived in the Tent and never left it. He would thus presumably hear all that went on between Moses and Yahweh, and possibly was also there to help the people when they sought God. We must probably see that he acted as a kind of priest, or at the least a steward.
Fuente: Commentary Series on the Bible by Peter Pett
EXPOSITION
THE FIRST ERECTION OF A TABERNACLE. The decision of the matter still hung in suspense. God had not revoked his threat to withdraw himself and leave the host to the conduct of an angel. He had merely reserved his final decision (Exo 33:5). Moses was anxious to wrestle with him in prayer until he obtained the reversal of this sentence; but he could not be always ascending Sinai, when the camp needed his superintending care, and the camp as yet contained no place of worship, where a man could pray and be secure against disturbance. Moses, under these circumstances, with the tabernacle in his mind, but without leisure to construct it, contrived “for the present distress” a temporary tabernacle or tent. He took, apparently, the tent that had hitherto been his own, and removed it to a position outside the camp, erecting it there, and at the same time giving it the name of “the tent of meeting” (Exo 33:7). Hither he decreed that all persons should come who desired communion with God (Exo 33:7), and hither he resorted himself for the same purpose (Exo 33:8). It pleased God to approve these arrangements; and to show his approval by a visible token. Whenever Moses entered the “tent of meeting,” the pillar of the cloud descended from the top of Sinai, and took up its station at the door of the tent (Exo 33:9), thus securing Moses from interruption. At the sight the people “worshipped,” each at his tent’s door, while Moses was privileged to speak with God “face to face, as a man speaketh unto his friend” (Exo 33:11). Joshua accompanied him on the first occasion, and remained behind, to guard the tent, when Moses left it (ibid.).
Exo 33:7
Moses took the tabernacle. The “tabernacle” proper was not yet constructed. (See chs. 35-40.) And the word used is not that properly rendered “tabernacle”viz; mishkan (Exo 26:1); but the far more common word ‘ohel, which means “tent.” The proper translation would be, “Moses took the tent.” But the question at once arisesWhat tent? It is suggested that the article may have the force of the possessive pronoun, and indicate that he took “his tent.” (Compare Mat 9:10, where “the house” undoubtedly means “his house.”) Moses took his own tent, probably as the best in the encampment, and converted it to a sacred use, transferring his own abode to another. Afar off from the camp. The sacred and the profane must not approach each other too closelyan interval must be set between them. But the distance, evidently, was not great (Exo 33:10). The tabernacle of the congregation. Rather, “the tent of meeting” or “of conference”i.e; the tent in which he expected to meet and converse with God. See the comment on Exo 27:21. Every one which sought the Lord went out. Moses must have commanded this. The “tent” was not to be a mere oratory for himself, but open to all Israelites.
Exo 33:8
When Moses went out . all the people rose up. Probably Moses “went out” at a set time, or at set times, each day; and the people watched for his going, and “rose up,” as a mark of respect and reverence. They felt that he went to the tent mainly to pray for them.
Exo 33:9
As Moses entered into the tabernacle. Rather, “When Moses was gone into the tent.” The cloudy pillar descended. It is not quite clear whether this was done once only, or whether the pillar, during the continuance of this “tent of meeting,” alternated between the top of Sinai and the door of the tent, descending when Moses entered the tent and reascending when he quitted it. The latter supposition is most consonant with the previous statement (Exo 33:7) that “every one which sought the Lord went out unto the tabernacle” (tent), for the people were at no time allowed to approach the cloud. And the Lord talked with Moses. Literally, “And talked with Moses.” The cloudy pillar, in and through which God made his presence felt, is here identified with God, and said to have conversed with Moses.
Exo 33:10
And all the people saw and all the people rose up. This is a literal translation; but it would make the sense clearer to the ordinary reader if the passage were rendered”And when all the people saw the cloudy pillar stand at the door of the tent, then all the people rose up,” etc. Worshipped. Literally, “bowed themselves down””made an obeisance,” in token that they recognised the presence of God.
Exo 33:11
The Lord spake unto Moses face to face. As one presentnot as one at a distance”month to mouth,” as we read in Num 12:8but not under any visible form (see verses 20, 23, and compare Deu 4:12, Deu 4:15). He turned again. After each conference, Moses returned to the camp, where, no doubt, he had put up for himself another tent, and where his presence was needed He left, however, his personal attendant (“minister”), Joshua, to watch and guard the sacred structure during his absence. It is remarkable that the trust was committed to Joshua, rather than to Aaron, or any of the Levites. Probably the reason of this was, that Joshua alone had had no paw in the idolatry of the calf. (See Exo 32:17.)
HOMILETICS
Exo 33:9-11
The mode of recovering God’s presence.
Moses felt that he could not rest till he bad obtained for the people the complete return of God’s favour, and the assurance of his perpetual presence. But this was no easy task. The offence given was so grievous that it could not be condoned at once. Even the penitence of the people had produced no more than a promise that God would take the matter into his consideration, and determine later what he would do to the people (Exo 33:5). Moses sought to hasten a favourable decision. It is well worth noting the means whereto he had recourse. These were
I. THE ERECTION OF A HOUSE OF PRAYER. Moses called it “the tent of meeting”; because he hoped that there God would be met with or would suffer himself to be addressed would let his people draw nigh to him. He erected it “without the camp,” afar offpartly on account of the recent pollution of the camppartly to separate and sunder it from secular sights and sounds. Intolerant of delay, he thought it better to take the best of existing structures, rather than wait till he could erect a new one. As his own tent was the best in the camp, he gave it, not without some self-sacrifice.
II. THE RESORT OF THE PEOPLE TO THE HOUSE. “Every one which sought the Lord went out unto the tent” (Exo 33:7). Doubtless Moses urged the need of all the people’s seeking the Lord, turning to him, besieging him with their prayers, importuning him. There had been, so far as appears, no set times of prayer hitherto, and no set place of prayer. All had been left to individual feeling or conviction. And the people, we may be sure, had for the most part neglected prayer. In their difficulties they had been content that Moses should pray for them (Exo 14:15; Exo 15:25; Exo 17:4, Exo 17:11, Exo 17:12, etc.). Now at length they had awoke to the need of personal religion; they had “mourned” and “put off their ornaments”; theysome of them, at any rate”sought the Lord,” and resorted to the “tent of meeting,” in the hope of finding him there.
III. HIS OWN FREQUENT RESORT TO IT, AND CONSTANT, EARNEST INTERCESSION. The narrative of Exo 33:8-11 describes a continual practice. Moses made it his habit to go forth from the camp to the “tent of meeting” at a fixed hour each daypossibly more than once a day; and, when there, no doubt prayed to the Lord with all the fervour that we observe in the recorded prayer of the next section (Exo 33:12-16). “The effectual fervent prayer of a righteous man availeth much” (Jas 5:16). The daily intercession, recorded in Exo 33:8-11, culminated in the “wrestle with God,” which obtained the gracious promise”I will do this thing that thou hast spoken” (Exo 33:17). The general lesson taught is the might of prayer
(1) for oneself;
(2) for others.
There is a further particular lesson upon the value of a “house of prayer”most appreciated, through the perversity of human nature, where least readily obtainable, least regarded where closest to men’s doors and most accessible.
HOMILIES BY J. OR
Exo 33:1-12
A nation in garb of penitence.
On this section consider
I. THE CONDITIONED PROMISE (Exo 33:1-4). God has consented to spare the nation. They are to set out forthwith on the journey to Canaan. But his presence is no longer to go with them. He would send an angel. Notice
1. Everything, in one sense, remains the same. The people are to be conducted to Canaan. They are to inherit the promises. God will drive out their enemies before them. The land will still flow with milk and honey. It will still be able to be said of them, that there is no nation on earth so favoured as they are. Yet,
2. Everything, in another sense, is different. Blessings without God in them are not the same blessings. They want that which gives them their chief value. See below, on Exo 33:15.
II. THE SUMMONS TO REPENTANCE (Exo 33:4-7). A command is next given to the people to strip off their ornaments. They are to humble themselves before Jehovah that Jehovah may know what to do with them. This command they obeyed. From this time forward they ceased to wear ornaments. On this observe,
1. Repentance for sin is an indispensable condition of restoration to God‘s favour. It was required of Israel. It is required of us. There can be no salvation without it (Luk 17:5). “Cease to do evil; learn to do well” (Isa 1:16, Isa 1:17). Had Israel not repented, Moses would have interceded in vain.
2. Repentance, if sincere, must approve itself by appropriate deeds.”Bring forth therefore fruits meet for repentance” (Mat 3:8). The people put off their ornaments. Ornaments do not become those with whom God is displeased. This act of the people was a first step in obedience.
3. A very imperfect repentance is sometimes accepted by God as a reason for forbearance with the sinner. The people mourned; but their repentance, as events showed, did not amount to a real change of heart. They mourned for “the evil tidings.” It was the consequences of their sin which distressed them, more than the sin itself. Yet do them justice. The “evil tidings” was not the loss of any material blessings, hut, solely, the loss of God’s presence. There is still good in a heart which feels the withdrawal of God’s presence to be a loss to it.
4. It is well that the remembrance of great sins should go with us all our days. Those who have committed them should go softly ever after.
III. THE WITHDRAWAL OF JEHOVAH‘S PRESENCE FROM THE CAMP (Exo 33:7-9). Moses, we are next informed, took a tent, possibly his own, possibly one which had hitherto served as a sanctuary, pitched it “without the camp, afar off from the camp,” and called it “the tent of meeting.” Thither came out every one that sought the Lord. The act was,
1. A symbol of Jehovah’s formal withdrawal from the midst of the people.
2. A token that a final decision had not yet been come to as to how God meant to deal with them. Communications were not wholly broken off. Space was left for repentance. God might still be entreated of them. Learn
(1) iniquities separate between man and God (cf. Isa 59:2);
(2) the withdrawal of God’s presence is not necessarily the end of the day of grace. There is an “accepted time” during which, if the sinner repents, he will be forgiven, and God’s presence will be restored to him (2Co 6:2). Meanwhile, even God’s keeping back from him has its side of mercy. God’s near presence would consume (cf. Exo 33:5).
(3) The day of grace which sinners enjoy is won for them by the intercession of another. Israel’s “accepted time” was based on the intercession of Moses. Ours, as the passage above referred to implies, rests on the intercession of Christ. “I have heard thee (Christ) in a time accepted” (cf. Isa 49:8)”Behold, now is the accepted time”for men (2Co 6:2).
(4) it is our duty to seek the Lord while he may be found, and to call on him while he is near (Isa 55:6).
IV. THE TOKEN OF FAVOUR TO MOSES (Exo 33:9-12). The cloudy pillar descended, and stood at the door of the tabernacle. There the Lord talked with Moses, as a man talketh with his friend. This was
(1) a mark of favour to Moses himself;
(2) an honour put upon him before the people;
(3) an encouragement to further intercession.J.O.
Fuente: The Complete Pulpit Commentary
Exo 33:7. And Moses took the tabernacle Hence it appears plainly, as we have had occasion frequently to observe before; that there was a tabernacle among the Israelites, before that which was formed and reared by the immediate order of God. We must not, however, dissemble, that some take this to be only the tent of Moses, which he removed and pitched without the camp. But certainly, if the tent of Moses had been meant, it would have been called, in the Hebrew, HIS tent; whereas, it is emphatically THE tent or tabernacle. Saurin observes, that “before the building of the tabernacle, there was a tent, which bore likewise the name that was afterwards given to the real tabernacle. This was the tent of Moses; not that in which he dwelt with his family; but that which was destined for the conference between God and this lawgiver: God talked to him face to face, as a man speaketh unto his friend, whether this kind of expression was, as Maimonides thinks, to distinguish that verbal commerce which God held with Moses, from the dreams and visions wherewith he honoured some other holy men, or, as others believe, that it denoted that God spake to him directly, and not by the ministry of angels. This tent was called the tabernacle of the congregation, or, as some render it, the tabernacle of association or meeting; because it was there that Moses met God, and where the people met Moses, when there was an occasion to consult the Divine oracle: God was pleased to give sensible tokens of his presence at such times. It is said, in Exo 33:10 that all the people saw the cloudy pillar stand at the tabernacle-door; and God gave answers there. This tent was set up in the camp of the Israelites before the idolatry of the golden calf: but God ordered it to be removed, the Jews say two thousand cubits; to testify, as is also their opinion, the abhorrence he conceived of their crime: and they build upon what is said, Num 35:5 and Jos 3:4.”
Fuente: Commentary on the Holy Bible by Thomas Coke
The removal of the tabernacle was another indication of the Lord’s displeasure. Lev 26:21 . This tabernacle, it should be remembered, was only the temporary camp, where ordinances had been occasionally observed, until the appointed tabernacle was erected. Observe, there were some gracious souls to whom the Lord had given a spirit of supplication and prayer. And is it not so now? Heb 13:12-13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
XXVI
THE BREACH OF THE COVENANT (Continued) AND ITS RENEWAL
Exo 33:7-34:35
27. What was the second token that the covenant was broken?
Ans. The temporary tent of the Lord, on which the cloud rested, when he communed with Israel, was moved outside the camp to show that the presence of the Lord was no longer with them. (See Exo 33:7-11 .) Their own conduct had made the Lord an outsider.
28. Analyze the third intercession of Moses.
Ans.
(1) He recites as the ground of his petition the fact (a) that the Lord had placed on him the responsibility of taking his people to the Land of Promise and (b) had assured him of his own gracious standing before the Lord (Exo 33:12 ).
(2) The petition itself, number 1.
(a) Show me Thy way.
(b) Consider this people as Thy people, i.e., take them back into favor.
(c) The petition granted in part; the presence of the Lord himself and not a deputy would be with Moses and he should find rest Exo 33:4 .
(d) Petition number 2. Moses renews and presses the petition for the people, that the Presence should be with them, and not him alone, and that they should be the Lord’s peculiar people separated from all other nations, Exo 33:16 .
(e) Petition number 2 granted, Exo 33:17 .
(f) Petition number 3. “Show me thy glory,” Exo 33:18 .
(g) Petition number 3 granted in a modified way, Exo 33:19-23 .
29. How was the success of this intercession evidenced?
Ans.
(1) New tables of testimony, to contain the Decalogue, were ordered to be prepared for God’s own inscription on the morrow, Exo 34:1-3 .
(2) The Lord did show Moses his glory, Exo 34:4-7 .
30. Analyze this glory and its modification.
Ans.
(1) the Name proclaimed, Jehovah, Jehovah Elohim, i.e., (a) Jehovah is the Lord in a covenant of revelation and mercy with sinners, (b) This Jehovah is a revelation of the invisible Elohim. For example, in Genesis I the name of the invisible, unknowable Deity is Elohim. But in chapter 2, where he is revealed to Adam and enters into covenant with him, the name is Jehovah Elohim. After man’s sin Jehovah Elohim is not only a revelation of the invisible Deity but a revelation of him in grace as a Saviour. Adam could see and know, commune with, and enter into covenant with Jehovah Elohim but not with Elohim direct. Moses could see, talk with, Jehovah Elohim, both revelator and Saviour, but he could not see Elohim. This explains Exo 33:23 . See similar case, Joh 14:8-11 .
It is also the explanation of the names of God throughout the Old Testament, “Elohim,” “Jehovah,” “Jehovah Elohim,” over which radical critics have needlessly puzzled themselves and darkened counsel for others by words without knowledge.
(2) The character of this revelation of God as a Saviour:
(a) Merciful and gracious, Psa 103:8-14 ; Jas 5:11 ;
(b) Longsuffering (as in the case of Paul the individual), 1Ti 1:16 ; and in the case of the world at large, 2Pe 3:9 ;
(c) Abundant in goodness and truth;
(d) Keeping mercy for thousands;
(e) Will not clear the guilty; this is justice;
(f) Visiting the iniquity of the fathers upon the children unto the third and fourth generation; law of heredity.
31. Who preached great but widely different sermons on “Show me thy glory,” Exo 23:18 ?
Ans. Henry Ward Beecher and Spurgeon; the first, beautiful and rhetorical; the second evangelical.
32. What great Colonial preacher began but never finished a series of masterly sermons on Exo 34:6-7 ?
Ans. Davies of Virginia, who prophesied the greatness of Washington after Braddock’s defeat.
33. Explain Exo 33:22 Moses hid in the rock as God passed by, and what great hymn is based thereon?
Ans. Now, the idea is that God, Elohim, is as a consuming fire out of Christ; man cannot see him and live. Hence Moses was placed in a refuge, while God’s hand closed the aperture as Elohim passed by. But after Elohim passed, Moses might safely see Jehovah Elohim, that is, God revealed as a Saviour. The hymn is Toplady’s “Rock of Ages.” The idea is just the same when the children of Israel were placed behind the blood sprinkled door as the angel of death passed by.
34. What was the fourth intercession of Moses?
Ans. See Exo 34:8-9 :
(1) Come back among us;
(2) Pardon our sins;
(3) Make us thine inheritance.
35. Result of this final petition?
Ans. The covenant was renewed. Covenant Restored but Modified.
36. The terms as renewed?
Ans.
(1) On God’s part: He agrees to accept them again as his peculiar people and promises to do mighty things by them, driving out all their enemies, Exo 34:10-11 .
(2) On the people’s part:
(a) They must make no covenant with the Canaanites nor intermarry with them. Their altars, groves, and images must be destroyed.
(b) They must worship Jehovah only and make no idols.
(c) They must give to the Lord for service, or by ransom, the firstborn.
(d) They must assemble three times a year before the Lord to keep the three national feasts, Passover, Pentecost, and Tabernacles, God himself guarding their frontiers while they were absent from home.
(e) They must keep his sabbaths. In other words, it is a modified restatement of the covenant, Exo 19:1-24:11 .
37. How long was Moses in the mount to receive again the written Decalogue and the other parts of the covenant?
Ans. Forty days and nights as before.
38. What new fact is here brought out?
Ans. He fasted absolutely the whole time.
39. Is it possible to fast that long without dying?
Ans. (1) Elijah did it, 1Ki 19:18 ; (2) Jesus did it, Mat 4:2 ; (3) a Dr. Tanner did it in the memory of the author, only he used a little water.
40. What prodigy appeared in the face of Moses?
Ans. His face was illumined.
41. What laws here fulfilled?
Ans. (1) The law of assimilation, viz.: We become like that which we steadfastly contemplate, 2Co 3:18 ; (2) The inner light radiates through the body and glorifies the face.
42. What New Testament case is given?
Ans. Transfiguration of Jesus; case of Stephen.
43. What style of art gives us the face illumined?
Ans. The Rembrandt style.
44. Was Moses conscious of the shining at first and if not what made him conscious?
Ans. At first, “Moses wist not that his face was shining.” He learned it by noting the effect on the people.
45. What was that effect?
Ans. – “They were afraid to come nigh him,” Exo 34:30 .
46. How did he cause them to come nigh?
Ans. By veiling his face when talking to them.
47. Was this shining permanent?
Ans. No.
48. Where, in the New Testament, is this incident expounded, and what use is there made of it?
Ans. 2Co 3 : Paul uses it to contrast the two covenants. He admits that the Old Testament was glorious, but like the light on the face of Moses was transitory, its light passing away when the greater glory of the covenant appeared.
49. Why, according to Paul, did Moses veil his face?
Ans. That the people might not see the light fading away and so despise him, 2Co 3:13 .
50. How do the Jews misunderstand the veiling and yet cling to Moses?
Ans. They think the shining is still there behind the veil, and that the veiling is a mercy to them lest they be blinded by the too dazzling light.
51. How does Paul expound this delusion and its remedy?
Ans. See 2Co 3:14 : “But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ.”
52. How does he contrast Christians?
Ans. There is no veil over their faces, and hence seeing Christ plainly, they are changed into his image from glory to glory, 2Co 3:18 .
53. How does Paul explain that even the brighter and more enduring gospel light is veiled to some people?
Ans. 2Co 4:3 : “But if our gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.”
54. How does the poet, Tom Moore, illustrate the misunderstanding of the Jews concerning the veiled face of Moses and the awful disappointment that must come at the unveiling if they reject Christ?
Ans. In his poem “The Veiled Prophet of the Korassan” in Lalla Rookh . This prophet always wore a silver veil. He taught his victims that to unveil his face before they were prepared would blind and slay them. At the close of the story, having ruined the maiden Zeiica by what he called preparing her, he then unveils and shows to her despair the hideous face that had been covered.
55. Quote from the poem about this unveiling.
Ans. But turn and look then wonder, if thou wilt, That I should hate, should take revenge, by guilt, Upon the hand, whose mischief or whose mirth Sent me thus maim’d and monstrous upon earth, And on that race who, though more vile they be Than mowing apes, are demigods to me! Here judge if hell, with all its power to damn, Can add one curse to the foul thing I am I” He raised his veil the maid turned slowly round, Look’d at him shrieked and sunk upon the ground!
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp.
Ver. 7. Afar off from the camp. ] In token of God’s deep displeasure and departure from them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
tabernacle = tent; eleven times called tent; Hebrew. ‘ohel. Not the tabernacle, for this was not yet made, but a different building altogether, called “the tent of assembly “(see App-40).
without the camp. In presence of corporate failure God withdraws Himself. Typical of our own day. Those who seek Him must “go forth to Him. “Compare Heb 13:13.
Fuente: Companion Bible Notes, Appendices and Graphics
tabernacle
CF. Exo 24:4. This “tabernacle” is not to be confounded with that afterward made by commandment of God, but not yet made.
Fuente: Scofield Reference Bible Notes
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
Reciprocal: Lev 1:1 – out of Num 12:10 – the cloud
Fuente: The Treasury of Scripture Knowledge
THE COVENANT RENEWED
MOSES SEPARATED UNTO GOD (Exo 33:7-11)
The tabernacle, or tent, here referred to (Exo 33:7), was that of Moses, as the Tabernacle of the Lord had not yet been erected. As the Lord would no longer manifest Himself among the people, it was necessary thus to become separated from them if Moses was to enjoy such intercourse. (Compare 2Co 6:14-18.) The tabernacle of the Congregation is rendered in the Revised Version, the tent of meeting, i.e., the place where the Lord met Moses and others who in penitence and faith gathered with him there.
In what now familiar way did the Lord manifest His presence with Moses (Exo 33:9)? What effect had this upon the people (Exo 33:10)? How is the Lords loving kindness towards Moses expressed in Exo 33:11 ? Compared with Exo 33:20 it will be seen that Moses did not behold the divine essence, but only such a vision of Gods face as it is possible for men to look upon and live.
MOSES INTERVIEW WITH GOD (Exo 33:12-23)
What information does he seek (Exo 33:12)? And what argument does he use to obtain it? Observe further that he also wants to know Gods way, i.e., His way of salvation and leading for the people (Exo 33:13). Moreover, he would know God Himself better, to the end that he might obtain more grace. Increasing grace always accompanies increasing knowledge of God (2Pe 1:2). Observe the holy boldness with which he declines to relieve the Lord of the responsibility for the people He has chosen. He begs Him to consider that they are still His, and that He cannot thus break His covenant. What startling faith! And how God honors it! The Angel that shall go with them is the Angel of His presence (Isa 63:9).
And what greater boon does Moses ask (Exo 33:18)? Murphy has an excellent paragraph on this verse, quoted here in full:
To show mercy and yet do justly, to magnify grace and holiness at the same time, to bestow a perpetuity of blessing on a people wavering now and again into disobedience, was a problem that seemed to task the highest intelligence, to transcend the ordinary ways of providence, and call into exercise some inner and higher reaches of the eternal mind. Moved by a wish to do his duty with intelligence, Moses desires some insight into this mystery. Feeling that it touches the very center of the divine nature, involves the sublimest manifestations of His glory, his last and grandest petition is: Show me now Thy glory.
And from this point of view what is Gods glory (Exo 33:10)? An expansion of this thought is found in the next chapter. What necessary limitation must be laid upon Moses in the answer to his request (Exo 33:20)? The face of God means doubtless His essential self, the sight of which would be irresistible or insupportable to a finite being tainted with guilt as man is. But His back is His averted self, that mediate manifestation which a man may see and still live (Exo 33:23).
MOSES VISION OF THE GLORY OF GOD (Exo 34:1-10)
Moses now returns to the mount (Exo 34:2). What is he to prepare and take with him (Exo 34:1)? Who prepared the former tables which Moses broke? (Compare Exo 31:18.) What prohibition is laid upon him in this instance (Exo 34:3)?
Note carefully the proclamation of Gods glory in seven characteristics: three pairs referring to His mercy and a single one affirming His justice (Exo 34:6-7).
If God will by no means clear the guilty, how can He at the same time forgive iniquity, transgression and sin? Only as the guilt falls on a voluntary and accepted substitute. A substitute accepted by God in the first instance, and humbly and penitently received by the sinner when revealed to him. It is this which gives meaning to all the Levitical sacrifices of which we are soon to learn more, and which typify the person and work of Him whom God had in mind from all eternity as the bearer of human guilt His Son, Jesus Christ, our Lord.
How is Moses affected by what he sees and hears (Exo 34:8)? In what terms does he repeat his intercession for the people (Exo 34:9)? How does he identify himself with them?
Is Moses prayer heard and the covenant fully renewed (Exo 34:10)? What promise accompanies it?
MOSES FACE REFLECTING THE VISION OF GOD (Exo 34:11-35)
The first part of this section is occupied with the repetition and enforcement of certain admonitions concerning entangling alliances with the idolatrous nations of Canaan (Exo 34:11-17), and concerning the observance of the feasts (Exo 34:18-26). Note especially the obligation imposed on the males in Exo 34:23, and the provision for their comfort in the promises in Exo 34:24, last half. Note further the second command to Moses to write what he had heard (Exo 34:27). This writing doubtless includes the record of his present interview with God, but from Deu 10:4 we learn that it was God Himself who wrote the ten commandments again on the two tables which Moses had prepared.
How is Moses appearance described in Exo 34:29? The word shone might be rendered sent forth beams or horns, which explains why some of the old artists show Moses with horns of light. How did this extraordinary luster affect the people (Exo 34:30)? How is the word till of Exo 34:33 translated in the Revised Version? What a conspicuous sign this was of Moses acceptance with God and his authority over the people! And how it must have demonstrated to the latter their utter unpreparedness as yet for any higher manifestations of the divine glory than what they had already received. Compare 2Co 3:7-18 in the Revised Version.
Fuente: James Gray’s Concise Bible Commentary
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 afterward to be erected, a hasty draft from the pattern showed him in the mount, designed for direction to the workmen, and used in the mean time as a tabernacle of meeting between God and Moses about public affairs. And called it the tabernacle of the congregation Implying, that whosoever would seek the Lord, that is, would seek either for his favour, or for counsel and direction, must come thither.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
Fuente: Geneva Bible Notes
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. [Note: See Henry Mowvley, "John 1:14-18 in the light of Exodus 33:7-34:35," The Expository Times 95:5 (February 1984):135-37.]
Moses’ personal communion with God was uncommonly intimate (Exo 33:11; cf. Num 12:6-8). One writer believed that the cloud was Jesus. [Note: Ronald B. Allen, "The Pillar of the Cloud," Bibliotheca Sacra 153:612 (October-December 1996):393.] "Face to face" is an idiom that communicates intimacy, not a theophany. [Note: Durham, p. 443.]