Exegetical and Hermeneutical Commentary of Exodus 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.
12. Moses complains to Jehovah that He has not treated him with the confidence that He had given him reason to expect.
Bring up ] viz. into Canaan, like ‘go up,’ v. 1. So carry up, v. 15.
whom thou wilt send with me ] An angel has been promised in Exo 32:34, Exo 33:2: so that, unless these verses are later insertions in the original context of J, the meaning would seem to be, which of the many angels that He has, He intends to be our guide (Di.).
Yet thou hast said, &c.] Neither of the two statements which follow has been made before, though the first may be said to be implied in the privileged position towards God which Moses is everywhere represented as enjoying, and the second in the promise of Exo 32:10 b, and in the acceptance of Moses’ intercession in Exo 32:14; Exo 32:34. In Exo 33:17 the same words are used by Jehovah Himself.
I know thee by name ] i.e. know thee individually, more intimately than the other Israelites, like a king who knows the names of only such of his servants as he is on intimate terms with (Kn.). Cf. Isa 43:1; Isa 45:3-4.
Fuente: The Cambridge Bible for Schools and Colleges
12 23. Moses resumes the intercession broken off at v. 3; and starting from the command given him in Exo 32:34 a, Exo 33:1 a obtains from Jehovah ( vv. 14 16, as the text stands; see, however, on v. 14) the promise that He will not carry out the threat of v. 3, but will Himself accompany the people on their way to Canaan, and also ( vv. 17 23) that He will vouchsafe Moses himself a glimpse of His glory.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 12. Moses said unto the Lord] We may suppose that after Moses had quitted the tabernacle he went to the camp, and gave the people some general information relative to the conversation he lately had with the Lord; after which he returned to the tabernacle or tent, and began to plead with God, as we find in this and the following verses.
Thou hast not let me know, &c.] As God had said he would not go up with this people, Moses wished to know whom he would send with him, as he had only said, in general terms, that he would send an angel.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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; Psa 87:5,6; Php 4:3. And
knowing here notes approbation and affection, as Psa 1:6; Mat 7:23 compare Jer 1:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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 Ex 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.
Fuente: John Gill’s Exposition of the Entire Bible
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).”
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Moses Petitions to See God’s Glory. | B. C. 1491. |
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. 13 Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. 14 And he said, My presence shall go with thee, and I will give thee rest. 15 And he said unto him, If thy presence go not with me, carry us not up hence. 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. 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. 18 And he said, I beseech thee, show me thy glory. 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. 20 And he said, Thou canst not see my face: for there shall no man see me, and live. 21 And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: 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: 23 And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
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, ch. xxxii. 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, v. 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, v. 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,” v. 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 (v. 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 (v. 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. xii. 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, v. 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, v. 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, v. 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 xxvi. 9. God has said that here (that is, in this world) his face shall not be seen (v. 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, 1 John iii. 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. xxxii. 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. 2 Cor. iii. 18. (2.) He granted that which would be abundantly satisfying. [1.] He should hear what would please him (v. 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. iii. 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. ix. 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, 1 Cor. x. 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, v. 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. xvi. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 12-17:
The text implies that Moses spent some few days in the “tent of meeting,” to determine the will of Jehovah for himself and for Israel. Moses recalled Jehovah’s promise that Israel would indeed reach the Land of Promise. He now asks to know who would lead: would it be an angel, or would it be Jehovah Himself?
Verse 14 is God’s reply. It would be His presence which would go with the people, and would give them rest in the Land, see De 3:20; Heb 4:8.
Moses seeks additional assurance that Jehovah refers not only to himself, but to Israel. The presence of Jehovah would be the distinguishing factor which would set Israel apart from the other nations. The presence of the angel would not do this, for heathen nations had their “angels” to protect and lead, Da 10:13, 20.
Verse 17: Jehovah withdraws His threat of withdrawal from Israel. Moses had “found grace” in the Lord’s eyes. His intercession, coupled with the repentance of Israel, caused God to renew His promise of Divine guidance and protection, in person.
This illustrates the power of intercessory prayer, and the Divine blessing of a repentant spirit.
Fuente: Garner-Howes Baptist Commentary
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.
(366) See ante on Exo 31:2, p. 291.
Fuente: Calvin’s Complete Commentary
(12) Thou hast not let me know whom thou wilt send.Moses finds the promises of Exo. 32:34; Exo. 33:2 ambiguous. What is meant by mine angel and an angel? Is it the Angel of Exo. 23:20-23, or no? If not, who is it?
I know thee by name.God had shown this knowledge when He called on Moses out of the burning bush (Exo. 3:4), and again, probably, when he called unto him out of the midst of the cloud (Exo. 24:16); but the exact phrase had not been used previously. It implies a very high degree of Divine favour. God knows by name only those whom He greatly regards. (See Note on Exo. 31:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
MOSES OBTAINS A RENEWAL OF GODS PROMISE TO GO UP WITH THE PEOPLE.
(12-17) The self-humiliation of the people (Exo. 33:4-6) had appeased Gods anger. He was now ready to be entreated. Moses therefore renews his supplications on their behalf, and especially prays for a revocation of the threatened withdrawal of the Divine Presence, and substitution for it of a mere angel. Taking advantage of his privilege to speak to God as friend with friend (Exo. 33:11), he ventures to expostulate, uses familiar terms, and persists until he at last obtains a distinct declaration that his request is granted (Exo. 33:17).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12-23. In these verses we have the prevailing prayer, in view of which Jehovah’s wrath is turned away, and he again renews the covenant with Israel . The persistent intercession appears to have been carried on in the tent without the camp, and for this special purpose it had been pitched, as if in some measure to realize what was promised in Exo 29:43.
Fuente: Whedon’s Commentary on the Old and New Testaments
12. Thou sayest unto me Allusion to what Jehovah had said in Exo 33:1 above .
Whom thou wilt send Jehovah had assured him of the presence of an Angel, (Exo 32:34; Exo 33:2,) but to Moses his nature and way are so wrapped in mystery that he cannot be satisfied without further revelation.
I know thee by name When Jehovah said this to Moses is not recorded, but in chapter iii he called him by his name Moses, and showed him great grace and honour.
Fuente: Whedon’s Commentary on the Old and New Testaments
Moses Wrestles With Yahweh About His Decision Not To Go With Them ( Exo 33:12-17 ).
The general fact about Moses’ relationship with God having been made clear, Moses now comes to Yahweh to plead for a reversal of His decision not to go with them in person any more. All hope rests in this friend of God. We may assume that this conversation takes place at one of Moses’ visits to the Tent of Meeting. It is because we know that Yahweh speaks with Moses as a man speaks with his friend that we can fully appreciate this conversation between two friends. Had we not known that, what follows would lose a lot of its power.
We may analyse the passage as follows:
a Moses complains that although Yahweh has told him to take His people up from this place He has not told him who will go with him (all he has been told is that it will be an anonymous angel). Yet Yahweh claims to know his name and that he has found grace in Yahweh’s sight (Exo 33:12).
b He asks therefore that if this be true Yahweh will now show him His ways so that he may know Yahweh in return, and still find grace in His sight, and that Yahweh will consider the fact that this nation are His people (Exo 33:13).
c Yahweh says, “My presence will go with you, and I will give you rest” (Exo 33:14).
c Moses declares, “If your presence does not go with me, do not carry us up to that place” (Exo 33:15).
b For how will it be known that he and Yahweh’s people have found grace in His sight except by His going with them so that they are separated, he and Yahweh’s people, from all the nations that are on the face of the earth (Exo 33:16).
a Yahweh says to Moses, “I will do this thing that you have said, for you have found grace in My sight and I know you by name” (Exo 33:17).
Note that in ‘a’ Moses’ complaint is that Yahweh claims to know his name and that he has found grace in Yahweh’s sight, but does not show him His ways, in the parallel Yahweh confirms that he has found grace in His sight and He does know him by name, and confirms that He will therefore do as he asks. In ‘b’ he asks that Yahweh will now show him His ways because he knows His name and has found grace in His sight, and asks Him to remember that these are His people, while in the parallel he claims that it will only be known that they have found grace in His sight by His going with them and thus proving that they are a specially separated people. In ‘c’ Yahweh promises that His presence will go with Moses, and in the parallel Moses counters that if it is not so he does not want to forward to the place ahead.
Exo 33:12-13
‘And Moses said to Yahweh, “See, you say to me, ‘Bring up this people’. And 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 favour in my sight.’ Now therefore I pray you, if I have found favour in your sight, show me now your ways that I may know you, to the end that I may find favour in your sight. And consider that this nation is your people.” ’
Moses comes again in intercession for his people. He points out to God that He has told him to bring this people to Canaan. And yet all He has promised is the accompaniment of an anonymous angel. Why will He not send the original angel in whom was Yahweh’s name? (Exo 23:21). He is indicating that this failure does not seem to fall in line with His statement that He knows Moses by name (that is, intimately knows him, knows him as a friend) and that Moses has found favour in His sight. He feels he is being given a raw deal.
So he argues that if he really has found favour in His sight then let Yahweh show it by showing him the full facts about what His ways are going to be so that he may really know Him as He is, and what His plans are. Then he will truly know that he has found favour in His sight.
Without the knowledge gained in verse 11 especially, these words would not have sounded right. It is only because we know that God speaks with Moses as a man speaks with his friend that we can appreciate how he could speak to God like this so obstinately. What he is asking God to do is lay all the facts on the table. Then he adds a postscript.
“ And consider that this nation is your people.” Suddenly all is light. What Moses really wants is for Yahweh to rescind His statement that He would no longer go with them. He has put it in a roundabout way, but that is at the bottom of it. Yahweh’s response to His friend is immediate.
Exo 33:14
“My presence shall go (with you), and I will give you (singular) rest.”
Yahweh relents for what He has previously said and promises His friend that He will still go with him, and that He will certainly bring him into the promised rest. Whatever the people have done, and whatever happens to them, He will not fail to keep His promise to, and show favour to, His friend. So Moses’ future is secure. But Moses is not satisfied with that. If the people are not to go up with him he really does not want to go.
Exo 33:15-16
‘And he said to him, “If you presence does not go with us, do not carry us up hence. For in what way will it now be known that I have found favour in your sight, I and your people. Is it not in that you go with us, so that we are separated, I and your people, from all the people that are on the face of the earth?” ’
Notice how Moses insists on linking himself with his people, those even who had recently planned to do away with him. If God will show favour to him He must also do so to his people. For he is bound to them as one. Indeed Moses makes it clear that if God will not go with them in person, and do so faithfully to the end, then he does not want to go up. For it is only by God going with them all the way that the world will know that they are a people separated to Yahweh and that He has really shown favour to Moses. (compare Exo 15:16; Exo 19:5). It is only by this that Moses will be vindicated. For then the world will know that they are His holy nation (Exo 19:6). And if they are not to be known as that then his going up and their going up is a waste of time. Moses realised, if the people did not, the huge privilege that was theirs in being God’s ‘separated ones’, with Yahweh Himself as their companion. And he refused to consider any other possibility.
The cheek and nerve of Moses in making these statements gains its significance from the fact that Moses is God’s special friend. That is why he can be obstinate to the end. God had originally called him to deliver this people and lead them into the promised land (Exo 3:7-8; Exo 3:16-17), and this he intended to do. If he could not there was no deal. And yet he is also submissive. He remembers Whom he is speaking to. He uses persuasion, not arrogance.
Exo 33:17
‘And Yahweh said to Moses, “I will also do this thing that you have spoken. For you have found favour in my sight and I do know you by name.” ’
Yahweh agrees to all Moses’ requests, and points out that He does so precisely because Moses has found favour in His sight and because Yahweh does know him as a friend, by name. He is God’s servant in whom He delights (a type of one yet to come – Isa 42:1).
Fuente: Commentary Series on the Bible by Peter Pett
The Lord Promises his Gracious Presence
v. 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. v. 13. Now, therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy way that I may know Thee, that I may find grace in Thy sight; and consider that this nation is Thy people. v. 14. And he said, My presence shall go with thee, and I will give thee rest. v. 15. And he said unto Him, If Thy presence go not with me, carry us not up hence. v. 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? v. 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. v. 18. And he said, I beseech Thee, show me Thy glory. v. 19. And he said, I will make all My goodness pass before thee, v. 20. And He said, Thou canst not see My face, v. 21. And the Lord said, Behold, there is a place by Me, and thou shalt stand upon a rock; v. 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; v. 23. and I will take away Mine hand, and thou shalt see My back parts; but My face shall not be seen.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE REVOCATION OF THE THREAT OF WITHDRAWAL. After some days’ “wrestling with God” in the “tent of meeting,” Moses prayed to know definitely what God had determined on. “Show me thy way,” he said (Exo 33:13)”Whom wilt thou send with me?” To this demand, God made the gracious reply”My presence shall go with thee, and I will give thee rest” (Exo 33:14). This was satisfactory, except that it did not distinctly include the conduct of the peopleit might be merely a promise to himself. So Moses (Exo 33:15, Exo 33:16) requires a more explicit assurance, and, closely associating the people with himself, declares that he will not move a step further, unless God allows the people to find grace in his sight, and consents to “distinguish” them by “going up” with them. Then at length God yields and gives the assurance” I will do this thing also that thou hast spoken” (Exo 33:17)i.e. “I will go up visibly with the people and distinguish them.” (See the comment on Exo 33:16.)
Exo 33:12, Exo 33:13
See, thou sayest. Moses takes advantage of his privilege of speaking as friend with friend, and uses familiar terms”See,” he says, “thou hast told me to conduct the people to Canaan, yet thou hast not made it clear whom thou wilt send with me. If it is to be an angel, what angel? Why not the angel of the original promise (Exo 23:20-23)? Thou hast distinguished me with thy favourConsider that this nation is thy people, and extend thy favour to them. At any rate shew me thy waytell me plainly what thou wilt do.”
Exo 33:14
My presence shall go with thee. Literally,” My presence shall go up”my own presence, not that of an angel. That for which Moses had been so earnestly pleading is, seemingly, granted. God will go up. I will give thee rest.i.e. “bring thee to Canaan.” (Compare Deu 3:20; Heb 4:8.)
Exo 33:15, Exo 33:16
And he said. Still Moses is not quite satisfied. God had said”I will give thee rest”not “I will give you rest.” Moses must see distinctly that the people are associated with him before he desists. So he replies”If thy presence go not up, carry us not up hence. For wherein shall it be known that I and thy people have found grace in thy sight? Is it not in that thou goest with us?” The reply in Exo 33:17 sets his doubt finally at rest.
Exo 33:16
So shall we be separated. Rather, “So shall we be distinguished.” God’s presence with them would distinguish them from all the other nations of the earthplace them in a category alone and apart from all others. Angelic guidance would not have done this; for even heathen nations had their protecting angels (Dan 10:13, Dan 10:20; Dan 11:1).
Exo 33:17
I will do this thing also. “I will extend my favour to thy people also, and distinguish them, as well as thee, by going up with them. I will do this for thy sake, because thou hast found grace in my sight.” Moses’ petition is at last fully grantedthe threat of withdrawal cancelledthe promise of Divine guidance and protection renewed I know thee by name. It is a supreme favour for God to know us by name. It marks “a specifically personal relation to God” (Keil). The expression is perhaps taken from the phraseology of Oriental Courts, where not one in a hundred of the courtiers is known to the monarch by name.
HOMILETICS
Exo 33:12-17
Effectual importunity.
Our Lord Jesus Christ spake a parable to show “that men ought always to pray and not to faint” (Luk 18:1). The present record is, we may be sure, inserted in the Old Testament for the same purpose. God wills to be importuned. Not, however, for his own sake, but for ours. He would have us fervent and persistent in prayer, for the improvement of our characters, the increase of our faith by exercise, the intensifying of our sense of dependence upon him. Especially he would have us persistent in intercessory prayer, because we are then exercising, not only faith, but love; and by increasing in love, we advance in resemblance to himself. For “God is Love.” Note, that, to be importuned effectively, God must be importuned
I. WITH FERVOUR. Mere repetition will not do. Cold prayers, repeated day after day for blessings on ourselves or others, are a mere battologia, no more effectual than the involuntary repetitions of a stammering tongue. God grants nothing to coldness, nothing to mere words, nothing unless it be earnestly desired by a fervid heart. The Buddhists, in many parts of Asia, erect praying-machines, which are turned by a small windmill, believing that in every revolution of the machine a prayer is offered, and that, after so many turns, Buddha is bound to grant it. As well expect God to respect the requests of a praying-machine, as the utterances of many who languidly repeat the prayers of the Church after the clergyman, or say a set form, with small thought and no heart, morning and evening. It is “the fervent prayer of a righteous man”nay, even of a sinnerthat is “effectual.”
II. UNSELFISHLY. Moses postponed his now earnest desire to behold for his own satisfaction God’s glory, until he had obtained the restitution of the people to favour. His importunity was for them. Let us importune God for the conversion of ore’ relatives and friends, the forgiveness of their sins, the awakening of their consciences, their perseverance in well-doing, and their final entrance into his glory, and we may feel confident of prevailing with him. But, if we importune him for our own worldly advancement, or even if we ask increase of grace for our own sakes solely or mainly, we must not be surprised if our prayers remain unanswered. “Ye ask and obtain not, because ye ask amiss.” The spirit of sacrifice is required to sanctify prayer. Those who in a spirit of self-seeking asked to sit on the right hand and left hand of Christ in his kingdom obtained no promise. Our prayers even for our spiritual advancement will scarcely be answered, unless we desire it to promote God’s glory, or to help forward the salvation of our fellow-men.
HOMILIES BY J. ORR
Exo 33:12-18
The third intercession. Moses on this occasion pleads with God to restore his presence to the people. Very noteworthy are the steps in his entreaty.
1. He veils his request under the form of a desire to know the divine intentions (Exo 33:12). Will God go up with them or not? God has not yet told himwill he tell him now? What, underneath this form of expression, the heart of Moses really presses for, is, of course, the assurance that God will go with them.
2. He urges the friendship God has shown him as a reason for granting his request”Thou hast said, I know thee by name,” etc. (Exo 33:12).
3. He entreats God to consider that Israel is his own people (Exo 33:13). He has chosen them; he has redeemed them; he has declared his love for them; can he bring himself now to cast them off?
4. When God at lengthreading in his servant’s heart the thought which he has not as yet dared openly to expresssays, “My presence shall go with thee, and I will give thee rest” (Exo 33:14); Moses eagerly seizes on the promise thus given him, and pleads with God to make it good. “If thy presence go not with me, carry us not up hence” (Exo 33:15). This, in Moses’ view, is the greatest distinction of Israel, that it has God in its midst, and if this distinction is withdrawn, he cares not what else remains (Exo 33:16). The earnestness of his entreaty secures for him a confirmation of the promise, this time given without reserve. For in the utterance of Exo 33:14, perhaps, a certain tone of distance is still to be detected. This disappears in Exo 33:17. View the passage as illustrating
I. THE PRIVILEGES OF FRIENDSHIP WITH GOD (Exo 33:12, Exo 33:13).
1. Friendship with God gives boldness of approach to him. It casts out fear (1Jn 4:18).
2. Friendship with God admits to intimacy with his secrets (Exo 33:13). “The secret of the Lord is with them that fear him” (Psa 25:14). Cf. God’s words concerning Abraham”Shall I hide from Abraham that thing which I do, seeing that Abraham shall surely become a great and mighty nation,” etc. (Gen 18:17); and Christ’s words to his disciples” I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you” (Joh 15:15).
3. The best use we can make of friendship with God is to intercede for others. So Abraham for Sodom (Gen 18:23-33). So Moses here. So Daniel (Dan 9:1-27.). So Christ for his disciples (Joh 17:1-26.).
II. THE BLESSING OF GOD‘S PRESENCE (verses 14, 15).
1. God’s presence is the highest blessing. Nought else can be compared with it (Psa 73:25, Psa 73:26).
2. It is the blessing which enriches all other blessings. It is that which makes earthly blessings truly worth having. They are not the same to us without it as with it.
3. God’s presence, going with us, invariably conducts to rest.
III. THE POWER OF PERSEVERING PRAYER (verses 16, 17).J.O.
Fuente: The Complete Pulpit Commentary
Exo 33:12. And Moses said unto the Lord Moses having received, as we may suppose, sufficient proofs of the contrition of the people for their abominable idolatry, now returns to the tabernacle, and renews his intercession for them with the Lord. He had so far prevailed already, as to gain a promise that the Lord would bring the Israelites into the land of Canaan; but the loss of the Divine Presence was too serious an evil not to engage his whole attention: and therefore, as mediator between the Lord and the people, he now proceeds to obviate this difficulty; wholly to regain, if possible, the Divine favour, and to reinstate the Israelites in those privileges which their late disobedience had forfeited. In this view, I conceive, the present very obscure and difficult passage of Scripture, from this verse to the end of the next chapter, is to be understood. “It must be owned,” say the authors of the Universal History, “that the account which Moses gives us of this Divine vision is covered with obscurity. But it must be remembered, that Moses spoke to a gross and carnal people, in a language far from copious, especially in words or idioms suitable either to the Deity, or to the dignity of the present glorious transaction; and that it is therefore no wonder, if he borrows his expressions from outward and sensible objects and actions. It is plain, that those inspired penmen who wrote in Greek, which is vastly more rich than the Hebrew, even the sacred Writers of the New Testament and the primitive fathers, who were far from having any gross ideas of the Godhead, have been forced to make use of the same figurative expressions in many places of their writings, for want of more proper and intelligible ones, which were equally wanting in both languages. Neither does it appear that the Jews themselves understood Moses’s words in a gross sense; because it is plain, that they had a notion that the Angel or Divine appearance who directed them through the wilderness, was the MESSIAH, who then assumed a visible appearance, which they called the Shechinah (from shakan, to dwell) under which he delivered his Divine oracles and commands to them: which Shechinah, though some understand it of all the appearances which God assumed from the beginning; and others, either of the Shechinah of fire and water, or of the fiery and cloudy pillar; yet all agree that it was the kisae hakkabod, the throne of glory. However, to exculpate at once the Jewish lawgiver from such an imputation, we need but call to mind the glorious descriptions he gives almost everywhere, especially in Deuteronomy, of the Godhead; and what pains he takes to deter the Hebrews from any misrepresentation of it, under any form whatsoever, by reminding them that when God was pleased so to display his glory upon mount Sinai at the delivery of the ten commandments, they saw no shape or likeness, but only heard his dreadful voice. These so frequent inculcations may, therefore, be reasonably looked upon as a key how to understand all those other expressions, which he had been forced to accommodate to their capacity; that is, not in a literal sense, but in such a one as was worthy of the Deity and the dignity of the subject.”
Thou hast not let me know whom thou wilt send with me The sum of the intercession of Moses seems to be this: “thou hast condescended to assure me, that I shall bring up Israel to the promised land; but, withdrawing thine own invaluable presence, thou hast not let me knew, otherwise than in general terms, whom thou wilt send with me in this arduous undertaking: thou hast mentioned an angel only; but what is the conduct of an angel, compared to thine own immediate Presence?Yet, graciously condescending, thou hast vouchsafed to shew me special marks and testimonies of thy favour; assuring me, that thou knowest me by name (i.e. in a peculiar and distinguishing manner), and that I have found grace in thy sight. Now, therefore, (Exo 33:13.) if this indeed be the case, if still thou art gracious and favourable to me, shew me thy way; discover to me thy good pleasure, or what it is thou intendest to do in this matter; that I may know, and be sensibly assured, that I do find grace in thy sight: and consider, O Lord, and grant this the rather, because this nation is thy people.”
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 109
PAST MERCIES PLEADED BEFORE GOD
Exo 33:12-13. Thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way that I may know thee, that I may find grace in thy sight.
NOTHING is more profitable than to be brought, as it were, into the secret chamber of the saint, and to be a witness of his intercourse with God. His humble confidence, his holy boldness, his fervent supplications, his almost irresistible pleadings, give us a juster view of mans present salvation, than any declarations, however strong, could convey. The blessedness of true religion is there embodied, and is therefore seen in all its fair proportions and magnificent dimensions.
The prayer which we have just heard, was uttered on occasion of the transgression of Israel in the matter of the golden calf. God had threatened to destroy the whole nation: but, at the intercession of Moses, he so far forgave them, as to suspend his judgments, and to promise, that though HE would conduct them no longer by his immediate presence, he would send an angel with them, who should lead them to the promised land. This, however, Moses could not endure: if God should not go with them, he judged it undesirable to be guided thither at all: and therefore he renewed his pleadings with God in their behalf, hoping to prevail to the full extent of his wishes. God had offered to destroy that whole nation, and to raise up another from the loins of Moses: and this token of Gods good-will towards him he laid hold of as a ground of hope, and urged it as a plea with God to grant him his full desire: Thou hast said, I know thee by name, and thou hast found grace in my sight. 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.
Let us notice here,
I.
The fact pleaded
God had given him the assurances here spoken of
[We are not told exactly either when, or how, God had declared to him these glad tidings. It is probable, however, that it was by an audible voice during their late extraordinary intercourse, wherein, we are told, The Lord spake unto Moses face to face, as a man speaketh unto his friend [Note: 1.]. The import of the declaration, however, is clear. It could not mean that God merely knew the name of Moses; for he knew the name of every human being as well as his: it means, that from all eternity he had ordained Moses to his high station, and had appointed him to be a vessel of honour, in whom he would be glorified. I say not, but that the conduct of Moses, as contrasted with that of Aaron and the people of Israel, might bring down upon him more special tokens of Gods favour: for I can have no doubt but that God, who rewardeth every man according to his works, did confer upon him many blessings as the reward of his piety, according to that established rule of his, Them that honour me, I will honour: but the primary source of all his blessedness was Gods electing love and sovereign grace; though the manifestations of that love, by an immediate assurance from heaven, might be given him as a recompence for his fidelity.]
And are not similar assurances vouchsafed to Gods faithful people at this day?
[If we examine the Holy Scriptures, we shall find, that neither electing love, nor the manifestation of it to the soul, are confined to Moses. To Jeremiah this declaration was vouchsafed: Before I formed thee in the belly, I knew thee; and before thou camest forth out of the womb, I sanctified thee, and I ordained thee a prophet unto the nation [Note: Jer 1:5.]. Here the very same expression, I knew thee, is explained as equivalent to a fore-ordination of him to the prophetic office. And the same sovereign grace is exercised towards men in reference also to their everlasting concerns; as it is said, Whom God did foreknow, he also did predestinate to be conformed to the image of his Son [Note: Rom 8:29.]. Nor must we understand this foreknowledge as forming the ground of Gods future mercies to the persons foreknown, but rather as constituting the source from whence those blessings flow: as the Apostle says, God has chosen us in Christ before the foundation of the world, that we should be holy (not because he foresaw that we should be holy, but in order that we might be holy) and without blame before him in love [Note: Eph 1:4.]. And it is on this electing love of his, and not on any merits or strength of ours, that our security, in reality, depends: for it is said, The foundation of God standeth sure, having this seal, The Lord knoweth them that are his [Note: 2Ti 2:19.].
But does God manifest this his electing love to any now, as he did to Moses? Yes: not indeed by an audible voice, but by other means sufficiently intelligible both to themselves and others. What else is meant by the Witness of the Spirit? for, now, as well as in former days, The Spirit itself beareth witness with our spirit, that we are the children of God [Note: Rom 8:16.]. Nor is it in that way only that he makes known our relation to him, but by a work of grace upon our souls: for it was from the work of faith, and labour of love, and patience of hope in the Lord Jesus Christ, which St. Paul saw in his Thessalonian converts, that he knew their election of God [Note: 1Th 1:3-4.].
The fact, then, which Moses pleaded with God is no other than what all his saints are at liberty to plead: for as it is true, that he knows them by name, and that they have found grace in his sight, so is it true, also, that he has, more or less evidently, declared it to them all; not indeed to any by an audible voice; but to some by the secret influences of his Spirit, and to all by the visible operations of his grace.]
The next point for our consideration is,
II.
The petition urged
It is thought by many, that an assurance of our acceptance with God would render us careless and supine: but
The very reverse was its effect on Moses
[The mercies vouchsafed to him, only stimulated him to a more earnest desire after further blessings. He does not say, If I have found grace in thy sight, I am content: but, if I have found grace in thy sight, shew me thy way, that I may know thee, and that I may find further grace in thy sight.]
And such will be its effect on all Gods chosen people
[Blessings will be regarded by them, not as gifts wherein to rest, but as pledges and earnests of future blessings. It was a wise and truly spiritual argument which was offered by Manoahs wife for the pacifying of her husbands mind: If the Lord were pleased to kill us, he would not have received a burnt-offering or a meat-offering at our hands, neither would he have shewed us all these things, nor would, as at this time, have told us such things as these [Note: Jdg 13:23.]. Past mercies are rather urged by them in prayer as pleas for further blessings. It was thus that David regarded them: Thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living [Note: Psa 56:13.] ? And in this way will Gods special favour operate on every ingenuous mind. Instead of being satisfied with a taste of his love, we shall hunger and thirst after the full banquet; and never cease from aspiring after a further growth in grace, till we have attained the full measure of the stature of Christ, and our graces are perfected in glory.
Nor shall we be anxious about our own advancement only: we shall feel for Gods honour also; and for the welfare of those around us. This appears, in a striking point of view, in the conduct of Moses on this occasion: for, not content with finding grace himself, he adds, And consider that this nation is thy people; in which words he combines a tender regard for Gods honour with an anxiety for his peoples welfare. His further pleading also deserves attention: 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 [Note: 6 with ch. 34:9.] ? Now this shews us the true effect which a sense of Gods love will produce: it will make us not only anxious to obtain richer communications of grace and peace to our own souls, but more earnest also to promote to the utmost of our power the good of all around us.]
The answer given to this petition leads us to notice,
III.
The plea admitted
God, in his mercy, vouchsafed to Moses an answer of peace
[The plea peculiarly honoured God, in that, whilst it acknowledged his sovereign grace in the blessings already bestowed, it regarded him as a God of unbounded goodness, able and willing to fulfil all his petitions. And Gods answer to it shewed how greatly it was approved by him: 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 [Note: 7.]. Here, I say, God not only grants the petition, but specifically founds the grant upon the very plea that had been urged.]
And when did he ever refuse to hear a petition so enforced?
[God loves to be addressed with confidence, provided the confidence be grounded on his power and grace. He bids us to come to him with a full assurance of faith; to ask what we will: and he gives us reason to hope, that, if we come in faith, he will do for us not only what we ask, but exceeding abundantly above all that we can ask or think. It might be feared, that the importunity of Moses would offend him. But it did not: nor was he angry with Jacob, who wrestled with him in prayer all night, and boldly said, I will not let thee go until thou bless me. On the contrary, he commands us to wait on him with unwearied importunity, and to continue instant in prayer, till he bestow upon us all that our hearts can wish. The wider we open our mouths in prayer, the more he will fill them.]
To improve this subject, I would say,
1.
Bear in mind the tokens of Gods love
[Look at what he has said to you in his word: take his exceeding great and precious promises, and tell me whether you can ever want a plea to urge at the throne of grace. You admire his condescension and grace to Moses: but it is no other than what he will manifest to you, if, like Moses, you consecrate yourselves to his service. You cannot, indeed, expect to converse with God face to face, as a man converseth with his friend: but by faith you may approach him no less certainly, and no less nearly; and may be sure of obtaining from him an answer of peace. Only take with you his words of promise, and spread them before him; and every jot and tittle of them shall be fulfilled to your souls.]
2.
Let the effect of his distinguishing grace be to make you more earnest in your desires after him
[When David said, O God, thou art my God, he added, early will I seek thee. In truth, this is our great encouragement to seek him: for, if he loved us with an everlasting love, what may we not expect his loving-kindness to do for us? If once you could bring yourselves to say, I am one of Gods elect, and therefore am at liberty to relax my efforts in his service; you would need no further evidence, that you are yet in the gall of bitterness, and have no part or lot in his salvation. If you have a good hope that you are his children indeed, then will you walk worthy of your high calling, and purify yourselves even as he is pure.]
3.
Improve your interest in God for the good of others
[In this Moses greatly excelled: he was willing and desirous even to be blotted out of Gods book himself, if that, by means of it, he might obtain mercy for his offending nation. See to it, Brethren, that your religion operate thus on you. Behold the state of those around you; how many thousands there are dying in their sins! And will you not interest yourselves in their behalf, and labour to obtain for them the mercy that has been vouchsafed to you? Will you suffer your very friends and relatives to perish, without any serious effort in their behalf? Oh! pity them, and pray for them; and give unto God no rest, till you have obtained some evidence that you have not laboured altogether in vain.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Reader! I charge it upon you that you keep in view him whom Moses represented, through the whole of this most interesting interview. Is it not by him, whom the Father heareth always, every token of divine favour is conveyed? Joh 1:18 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 12. See, thou sayest unto me. ] See, saith one, a how Moses here encroacheth upon God. God had done much for him, he must have more. Exo 33:13 “Show me now thy way,” &c. This God grants him. Exo 33:14 This serves not the turn; he must have more yet. Exo 33:16 Well, he hath it. Exo 33:17 Is he satisfied? No, he must yet have more. Exo 33:18 “I beseech thee show me thy glory.” It is done. Exo 33:19 Is he satisfied yet? No. Exo 34:9 God must pardon the sin of his people too; and take them and him for his inheritance: this fruit of his favour he must needs be entreated to add to the rest.
a Mr Bur. [?Burroughs.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Exodus
THE MEDIATOR’S THREEFOLD PRAYER
Exo 33:12 – – Exo 33:23
The calf worship broke the bond between God and Israel. Instead of His presence, ‘an angel’ is to lead them, for His presence could only be destruction. Mourning spreads through the camp, in token of which all ornaments are laid aside. The fate of the nation is in suspense, and the people wait, in sad attire, till God knows ‘what to do unto’ them. The Tabernacle is carried beyond the precincts of the camp, in witness of the breach, and all the future is doubtful. The preceding context describes Exo 33:7 – – Exo 33:11 not one event, but the standing order of these dark days, when the camp had to be left if God was to be found, and when Moses alone received tokens of God’s friendship, and the people stood wistfully and tremblingly gazing from afar, while the cloudy pillar wavered down to the Tabernacle door. Duty brought Moses back from such communion; but Joshua did not need to come near the tents of the evil-doers, and, in the constancy of devout desire, made his home in the Tabernacle. In one of these interviews, so close and familiar, the wonderful dialogue here recorded occurred. It turns round three petitions, to each of which the Lord answers.
I. We have the leader’s prayer for himself, with the over-abundant answer of God. In the former chapter, we had the very sublimity of intercession, in which the stern avenger of idolatry poured out his self-sacrificing love for the stiff-necked nation whom he had had to smite, and offered himself a victim for them. Here his first prayer is mainly for himself, but it is not therefore a selfish prayer. Rather he prays for gifts to himself, to fit him for his service to them. We may note separately the prayer, and the pleas on which it is urged. ‘Show me now Thy way or ways, that I may know Thee.’ The desire immediately refers to the then condition of things. As we have pointed out, it was a time of suspense. In the strong metaphor of the context, God was making up His mind on His course, and Israel was waiting with hushed breath for the dnouement . It was not the entrance of the nation into the promised land which was in doubt, but the manner of their guidance, and the penalties of their idolatry. These things Moses asked to know, and especially, as Exo 33:12 shows, to receive some more definite communication as to their leader than the vague ‘an angel.’ But the specific knowledge of God’s ‘way’ was yearned for by him, mainly, as leading on to a deeper and fuller and more blessed knowledge of God Himself, and that again as leading to a fuller possession of God’s favour, which, as already in some measure possessed, lay at the foundation of the whole prayer. The connection of thought here goes far beyond the mere immediate blessing, which Moses needed at the moment. That cry for insight into the purposes and methods of Him whom the soul trusts, amid darkness and suspense, is the true voice of sonship. The more deeply it sees into these, the more does the devout soul feel the contrast between the spot of light in which it lives and the encircling obscurity, and the more does it yearn for the further setting back of the boundaries. Prayer does more than effort, for satisfying that desire. Nor is it mere curiosity or the desire for intellectual clearness that moves the longing. For the end of knowing God’s ways is, for the devout man, a deeper, more blessed knowledge of God Himself, who is best known in His deeds; and the highest, most blessed issue of the God-given knowledge of God, is the conscious sunshine of His favour shining ever on His servant. That is not a selfish religion which, beginning with the assurance that we have found grace in His sight, seeks to climb, by happy paths of growing knowledge of Him as manifested in His ways, to a consciousness of that favour which is made stable and profound by clear insight into the depths of His purposes and acts.
The pleas on which this prayer is urged are two: the suppliant’s heavy tasks, and God’s great assurances to him. He boldly reminds God of what He has set him to do, and claims that he should be furnished with what is needful for discharging his commission. How can he lead if he is kept in the dark? When we are as sure as Moses was of God’s charge to us, we may be as bold as he in asking the needful equipment for it. God does not send His servants out to sow without seed, or to fight without a sword. His command is His pledge. He smiles approval when His servants’ confidence assumes even bold forms, which sound like remonstrance and a suspicion that He was forgetting, for He discerns the underlying eagerness to do His will, and the trust in Him. The second plea is built on God’s assurances of intimate and distinguishing knowledge and favour. He had said that He knew Moses ‘by name,’ by all these calls and familiar interviews which gave him the certainty of his individual relation to, and his special appointment from, the Lord. Such prerogative was inconsistent with reserve. The test of friendship is confidence. So pleads Moses, and God recognises the plea. ‘I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you.’
The plea based upon the relation of the people to God is subordinate in this first prayer. It is thrown in at the end almost as an afterthought; it boldly casts responsibility off Moses on to God, and does so to enforce the prayer that he should be equipped with all requisites for his work, as if he had said, ‘It is more Thy concern than mine, that I should be able to lead them.’ The divine answer is a promise to go not with the people, but with Moses. It is therefore not yet a full resolving of the doubtful matter, nor directly a reply to Moses’ prayer. In one aspect it is less, and in another more, than had been asked. It seals to the man and to the leader the assurance that for himself he shall have the continual presence of God, in his soul and in his work, and that, in all the weary march, he will have rest, and will come to a fuller rest at its end. Thus God ever answers the true hearts that seek to know Him, and to be fitted for their tasks. Whether the precise form of desire be fulfilled or no, the issue of such bold and trustful pleading is always the inward certainty of God’s face shining on us, and the experience of repose, deep and untroubled in the midst of toil, so that we may be at once pilgrims towards, and dwellers in, ‘the house of the Lord,’
II. We have the intercessor’s prayer for the people, with the answer Exo 33:15 – – Exo 33:17. If the promise of Exo 33:14 is taken as referring to the people, there is nothing additional asked in this second stage, and the words of Exo 33:17 , ‘this thing also,’ are inexplicable. Observe that ‘with me’ in Exo 33:15 is a supplement, and that the ‘us’ of the next clause, as well as the whole cast of Exo 33:16 , suggests that we should rather supply ‘with us,’ The substance, then, of the second petition, is the extension of the promise, already given to Moses for himself, to the entire nation. Observe how he identifies himself with them, making them ‘partakers’ in his grace, and reiterating ‘I and Thy people,’ as if he would have no blessing which was not shared by them. He seeks that the withdrawal of God’s presence, which had been the consequence of Israel’s withdrawal from God, should be reversed, and that not he alone, but all the rebels, might still possess His presence.
The plea for this prayer is God’s honour, which was concerned in making it plain even in the remote wilderness, to the wandering tribes there, that His hand was upon Israel. Moses expands the argument which he had just touched before. The thought of His own glory as the motive of God’s acts, may easily be so put at to be repulsive; but at bottom it is the same as to say that His motive is love-for the glory which He seeks is the communication of true thoughts concerning His character, that men may be made glad and like Himself thereby. Moses has learned that God’s heart must long to reveal its depth of mercy, and therefore he pleads that even sinful Israel should not be left by God, in order that some light from His face may strike into a dark world. There is wide benevolence, as well as deep insight into the desires of God, in the plea.
The divine answer yields unconditionally to the request, and rests the reason for so doing wholly on the relation between God and Moses. The plea which he had urged in lowly boldness as the foundation of both his prayers is endorsed, and, for his sake, the divine presence is again granted to the people.
Can we look at this scene without seeing in it the operation on a lower field of the same great principle of intercession, which reaches its unique example in Jesus Christ? It is not arbitrary forcing of the gospel into the history, but simply the recognition of the essence of the history, when we see in it a foreshadowing of our great High-priest. He, too, knits Himself so closely with us, both by the assumption of our manhood and by the identity of loving sympathy, that He accepts nothing from the Father’s hand for Himself alone. He, too, presents Himself before God, and says ‘I and Thy people.’ The great seal of proof for the world that He is the beloved of God, lies in the divine guardianship and guidance of His servants. His prayer for them prevails, and the reason for its prevalence is God’s delight in Him. The very sublime of self-sacrificing love was in the lawgiver, but the height of his love, measured against the immeasurable altitude of Christ’s, is as a mole-hill to the Andes.
III. We have the last soaring desire which rises above the limits of the present. These three petitions teach the insatiableness, if we may use the word, of devout desires. Each request granted brings on a greater. ‘The gift doth stretch itself as ‘tis received.’ Enjoyment increases capacity, and increase of capacity is increase of desire. God being infinite, and man capable of indefinite growth, neither the widening capacity nor the infinite supply can have limits. This is not the least of the blessings of a devout life, that the appetite grows with what it feeds on, and that, while there is always satisfaction, there is never satiety.
Moses’ prayer sounds presumptuous, but it was heard unblamed, and granted in so far as possible. It was a venial error-if error it may be called-that a soul, touched with the flame of divine love, should aspire beyond the possibilities of mortality. At all events, it was a fault in which he has had few imitators. Our desires keep but too well within the limits of the possible. The precise meaning of the petition must be left undetermined. Only this is clear, that it was something far beyond even that face-to-face intercourse which he had had, as well as beyond that vision granted to the elders. If we are to take ‘glory’ in its usual sense, it would mean the material symbol of God’s presence, which shone at the heart of the pillar, and dwelt afterwards between the cherubim, but probably we must attach a loftier meaning to it here, and rather think of what we should call the uncreated and infinite divine essence. Only do not let us make Moses talk like a metaphysician or a theological professor. Rather we should hear in his cry the voice of a soul thrilled through and through with the astounding consciousness of God’s favour, blessed with love-gifts in answered prayers, and yearning for more of that light which it feels to be life.
And if the petition be dark, the answer is yet more obscure ‘with excess of light.’ Mark how it begins with granting, not with refusing. It tells how much the loving desire has power to bring, before it speaks of what in it must be denied. There is infinite tenderness in that order of response. It speaks of a heart that does not love to say ‘no,’ and grants our wishes up to the very edge of the possible, and wraps the bitterness of any refusal in the sweet envelope of granted requests. A broad distinction is drawn between that in God which can be revealed, and that which cannot. The one is ‘glory,’ the other ‘goodness,’ corresponding, we might almost say, to the distinction between the ‘moral’ and the ‘natural’ attributes of God. But, whatever mysterious revelation under the guise of vision may be concealed in these words, and in the fulfilment of them in the next chapter, they belong to the ‘things which it is impossible for a man to utter,’ even if he has received them. We are on more intelligible ground in the next clause of the promise, the proclamation of ‘the Name.’ That expression is, in Scripture, always used as meaning the manifested character of God. It is a revelation addressed to the spirit, not to the sense. It is the translation, so far as it is capable of translation, of the vision which it accompanied; it is the treasure which Moses bore away from Sinai, and has shared among us all. The reason for his prayer was probably his desire to have his mediatorial office confirmed and perfected; and it was so, by that proclamation of the Name. The reason for this marvellous gift is next set forth as being God’s own unconditional grace and mercy. He is His own motive, His own reason. Just as the independent and absolute fullness of His being is expressed by the name ‘I am that I am,’ so the independent and absolute freeness of His mercy, whether in granting Moses’ prayer or in pardoning the people, is expressed by ‘I will shew mercy on whom I will shew mercy.’ Not till all this exuberance of gracious answer has smoothed the way does the denial of the impossible request come; and even then it is so worded as to lay all the emphasis on what is granted, and to show that the refusal is but another phase of love. The impossibility of beholding the Face is reiterated, and then the careful provisions which God will make for the fulfilment of the possible part of the bold wish are minutely detailed. The distinction between the revealable and unrevealable, which has been already expressed by the contrast of ‘glory’ and ‘grace,’ now appears in the distinction between the ‘face’ which cannot be looked on, and the ‘back’ which may be.
Human language and thought are out of their depth here. We must be content to see a dim splendour shining through the cloudy words, to know that there was granted to one man a realisation of God’s presence, and a revelation of His character, so far transcending ordinary experiences as that it was fitly called sight, but yet as far beneath the glory of His being as the comparatively imperfect knowledge of a man’s form, when seen only from behind, is beneath that derived from looking him in the face.
But whatever was the singular prerogative of the lawgiver, as he gazed from the cleft of the rock at the receding glory, we see more than he ever did; and the Christian child, who looks upon the ‘glory of God in the face of Jesus Christ,’ has a vision which outshines the flashing radiance that shone round Moses. It deepened his convictions, confirmed his faith, added to his assurance of his divine commission, but only added to his knowledge of God by the proclamation of the Name, and that Name is more fully proclaimed in our ears. Sinai, with all its thunders, is silent before Calvary. And he who has Jesus Christ to declare God’s Name to him need not envy the lawgiver on the mountain, nor even the saints in heaven.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
whom. As promised in Exo 32:34.
by name. Compare Isa 43:1; Isa 49:1. In the presence of corporate failure all is individual, compare 2Ti 2:19. (In 1Tim, we see corporate rule; in 2Tim, we see corporate ruin. Hence, 2Tim is individual throughout).
found grace: or, favour. All is of grace, Compare Exo 34:9, &c. Noah (Gen 6:8); Abraham (Gen 18:3); Moses (Exo 34:9), &c.
Fuente: Companion Bible Notes, Appendices and Graphics
Gods Presence Promised and His Glory Shown
Exo 33:12-23
When Moses found himself alone with God he made two outstanding requests:
(1) For Gods presence. If thou dost not go with me, I cannot go; angels are not enough. They are fair, and sweet, and strong, but I want thee. Wilt thou leave me-a lonely man-to thread these desert wastes with this people? Thou hast put the burden on me, and thou canst not leave me to carry it alone! It is good when a man gets to close grips with God, and it was to him according to his faith. See Exo 33:14.
(2) For a vision of Gods glory. Again the answer came as he asked-I will put thee in a cleft of the rock. The sides of the mountains are rent and scarred; but who can tell the anguish of Him who was marred for us? Yet, in the cleft wound of His side there is room for us to hide. Rock of Ages, cleft for me! On Calvary, a niche was hollowed out in which a world of sinners may find shelter.
Fuente: F.B. Meyer’s Through the Bible Commentary
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
Reciprocal: Gen 6:8 – General Gen 33:10 – if now Exo 31:2 – I have 2Ki 4:30 – I will not Psa 99:6 – they called Son 1:3 – thy name Isa 45:3 – which call Hag 2:5 – to the Act 7:35 – by Rom 8:29 – whom 1Co 8:3 – is
Fuente: The Treasury of Scripture Knowledge
We are now permitted to hear the terms of this “face to face” speaking between Moses and the Lord, and we can at once perceive that the Lord did deal with him as with a friend. As we read verses Exo 33:12-23 we may well have our hearts stirred: especially so as we remember how much closer is the relationship of children and sons into which we are brought. In result, the friendship into which we may enter, as given by our Lord in Joh 15:13-16 is of an even more intimate character.
Moses is emboldened not only to intercede for the people but also to request for himself a more definite knowledge of what he might expect in the way of the Divine leadership, and in the understanding of the way that was decreed. In verse Exo 33:14 we have the answer to the first part of his request.
Jehovah promised that His presence should go with him, and in that fact fear was to be allayed and rest was to be found. The next verses show how fully Moses realized that to have the presence of God with them was the all-essential thing without which they could not go forward, nor could their special place as the people called out from amongst the nations be maintained. Their subsequent history fully bore this out. As they departed from the Lord, so they lost their separated place, and the departure of the glory from the midst of the city, recorded in Ezekiel, was the commencement of the long epoch during which they have been dispersed among the nations. Yet even so they have never lost their identity, and ultimately, restored by mercy, Jehovah will be in their midst, so that the name of the Jerusalem in the coming age will be, Jehovah-shammah “the Lord is there” (Eze 48:35).
The first request, then, of Moses was, “Show me now Thy way,” and this was granted, as we read in Psa 103:7, “He made known His ways unto Moses, His acts unto the children of Israel.” The people saw the wonderful things He did but Moses was permitted to know the end God was pursuing in the doing of them. But when Moses made his second request, “I beseech Thee show me Thy glory,” he met with a refusal. He was permitted to see the “back parts” of the Lord but not His “face,” for no man could see that and live. Moses was only to see God when He had passed by as it were, and thus discern Him in the way He had taken.
How great is the contrast when we come to the New Testament. We open John’s Gospel and we read, “We beheld His glory, the glory as of the only begotten of the Father.” We pass on to the Epistles to read of, “the light of the knowledge of the glory of God in the face of Jesus Christ” (2Co 4:6). The Christian today is given to know something of the “glory,” as well as of the “acts” and the “way.” It is delightful to know that though Moses could not then see the glory, he did see it in the face of Jesus when he was with Him on the Mount of Transfiguration. And then he knew right well what it would cost the Saviour to make that glory available for him and for us all, for he spoke of His decease.
For the time being Moses had to be content to know the goodness and the name of the Lord, and in connection with that His grace and His mercy were displayed. Here we have the statement which Paul quotes in Rom 9:15, “I will have mercy on whom I will have mercy;” and by this is declared the sovereignty of God. The point is that Israel had lost everything on the basis of strict law, and yet God elected to show mercy and continue with them. Israel had therefore no ground for objecting to God choosing to show mercy to Gentiles in these Gospel days. From the days of the golden calf they owed their own existence to the mercy of God.
Though this was so, they were still left under the law which had been given, and hence,. as we open Exo 34:1-35, we find that Moses was to hew two tables of stone like the first and again come up with them to the top of the mount, that God might write the words on them as He had done before. As on the first occasion so again, no man was permitted to come near, and even flocks and herds were to be kept from the mount. The holiness of God was emphasized once more, but this time in harmonious connection with His mercy.
If we meditate quietly for a little upon verses Exo 33:6-7, we shall be repaid. Here are brought together features of the Divine character which we now know quite well, but to Moses they might have seemed to be in many respects at variance one with the other. He might have desired to ask, If He is abundant in truth as well as goodness, how can He be gracious to a people such as we have proved ourselves to be? Or again, How can He rightly forgive iniquity and transgressions, if He will by no means clear he guilty, and even visit the sins of the fathers on the children? Centuries later the Psalmist, writing as a prophet, anticipated the happy millennial day, when it shall be said that, “Mercy and truth are met together; righteousness and peace have kissed each other” (Psa 85:10). But even so, there was no full display of “grace and truth” until they “came by Jesus Christ” (Joh 1:17) and were harmonized by His death and resurrection.
As some find difficulty in the latter part of verse Exo 33:7 it may be well to remark that God is here indicating how He deals with men on earth in His holy government. When it is a question of His judgment for eternity, the dead will be dealt with “according to their works” (Rev 20:12, Rev 20:13) and there is no thought of a child bearing the sin of his father. In speaking to Moses, God was not dealing with the issues of eternity, but with His government of Israel under the law in the light of His mercy that had just been declared. In the working out of God’s government in this world, the way in which the iniquity of a father adversely affects his children is a fact too obvious for any of us to overlook. The laws of heredity, which God has ordained, are very real.
As these things were made known to Moses he was deeply affected, as we see in verses Exo 33:8-9. He worshipped in the recognition of God’s grace, first toward himself and then toward the people, and once more he sought pardon in the confession of their sin and stiff-necked spirit. It is good for us to see that a sense of grace does not lead to the minimizing of sin. The reverse is indeed the fact. It is in the presence of grace that sin in its gravity is fully declared, as is shown by the Lord’s words, recorded in Joh 15:24.
In response to this confession and plea of Moses, God declared a fresh covenant, in which He pledged Himself to work wonders, which would manifest His power in the sight of His people, though He did not reveal what the nature of these wonders would be. What we do see in the rest of this chapter is that this fresh covenant was of a subsidiary nature, and did not in any wise cancel or modify the covenant of law which had just been established, since certain enactments of the law are freshly enforced.
We can well understand what is ordered in verses Exo 33:11-17. The people had just fallen into the great sin of making the molten calf. The idea of this they had evidently brought up with them out of Egypt. God was going to drive out before them the nations of Canaan, that were sodden with forms of idolatry even worse than those of Egypt, hence the most complete separation from those peoples, from their gods, their altars and images, was enjoined. They themselves and all that pertained to their idolatrous worship were to be destroyed. God had entered into covenant with Israel, hence they were not to make any covenant with those nations.
In verses 18-26, we have certain details of the law recapitulated. It is not easy to discern the connection between the various items specified but we can see that if they observed them the rights of Jehovah their God would be safeguarded, on the one hand, and on the other, they would be a nation quite distinct in their observances, and thus marked off from other peoples. In verse 24 there is one statement which they had not previously heard. If they obeyed the command that their males should leave their homes to appear before the Lord thrice every year, God guaranteed the safety of their land and homes during their absence. What the wise man states in Pro 16:7, would thus be verified, and if they took God at His word all fear would be removed.
Again Moses was on the mount in the presence of God for forty days and forty nights, miraculously sustained without food or drink. Again the ten commandments were written on tables of stone and committed to the hands of Moses, so that he might bring them down to the people. Verse 29 records how he came down. In his hand he had the tables of stone: in his face there was a reflection of the glory, and, though not mentioned here, we know he also possessed “the patterns of things in the heavens” (Heb 9:23), which had been entrusted to him. The commandments made their full demand upon all the people and were plain for all to see. The full significance of the “patterns” was doubtless veiled to them, but we know they set forth God’s way of meeting all the guilt which the law revealed.
Still the glory that shone in the face of Moses was connected with the law’s demands, and therefore it bought fear to Aaron and the children of Israel. The significance of this episode is expounded to us in 2Co 3:6-18. The glory in the face of Moses was connected with a ministration of death and of condemnation, and hence he had to place a veil on his face, when in the presence of the people, though before the Lord he did not need it. In contrast to this, we know the glory of God – and not merely a reflection of it – in the face of Jesus Christ, and no veil is needed, for that glory speaks to us of life and liberty and not of condemnation and death.
The glory in the face of Moses was not something inherent in himself; indeed he was unconscious of it at first. Moreover presently it faded – it was “done away” (2Co 3:11). Here again we see the contrast, for the glory in the face of Jesus abides for ever. And further, it has a transforming effect on those who by faith behold it, whereas the glory in the face of Moses only produced fear.
Moses faithfully conveyed the Divine commands to the people, as we are told in the opening verses of Exo 35:1-35, and particularly he impressed upon them the rest that was to be observed on the sabbath day. Not even a fire was to be kindled in all their homes. Being the sign of the covenant, there was to be a strict observance of it.
The rest of this chapter is taken up with the recital of all the materials that were commanded of God for the construction of the tabernacle and all its furniture; then form verse Exo 33:20-23 we are told how very willingly the people responded to the orders they received. It is emphasized that every man and every woman had a part in the offering, and that what they gave or did was a willing service.
Then from verse 30 to the end of the chapter, we get the two men whom God had chosen pointed out to the people, with the plain intimation that the skill they now possessed to carry out the intricate work involved, was not their own but given to them of God.
In both these things we may find encouragement for ourselves. For the work of God today the same two things are needed – first the willing heart, and then the skill. Both are the gift of God, and in our day the skill expresses itself in the prophets and evangelists and pastors and teachers, of whom we read in Eph 4:11. These gifts are given, not for the construction of a tabernacle, but “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” God’s work still has the character of building up; for to “edify” is to build.
We now have four chapters (Exo 36:1-38; Exo 37:1-29; Exo 38:1-31; Exo 39:1-43), which are occupied with the record of how the Divine instructions were carried out under the hand of Bezaleel and Aholiab, who were the workmen specially commissioned. As the substance of these chapters has already been before us we shall content ourselves with just picking out details here and there.
First, let us notice verse Exo 33:5 of chapter 36. When God moves in the hearts of men He can produce a response worthy of Himself. The people brought as their offering not merely what was wanted, but “much more than enough.” We see something similar, and indeed even surpassing it, in 2Co 8:1-5. The Macedonian saints were “in a great trial of affliction;” that is to say, passing through wilderness experiences, and yet they gave “to their power,” and even “beyond their power,” exceeding the hopes of the Apostle, for they, “first gave their own selves to the Lord.” It is not surprising that a response produced by the grace of God goes beyond that produced under the law fine though it might be.
Exo 37:1-29. If these chapters be compared with the earlier chapters, small added details may be discovered; such as the fact that both the cherubim were of one piece with the mercy seat, illustrating the fact that where the blood of sacrifice is, there the demands of righteousness and of mercy are satisfied together.
Further, the order in which the various articles are mentioned is not as before. Then it was according to spiritual significance, now just in the order in which we should consider them, working from within to without.
Then in the latter part of Exo 38:1-31, the sum of the tabernacle is given by the hand of Ithamar the priest, and the weights of gold and silver used is specified. As to this our reactions may well be two-fold. First to wonder that so much was available seeing the wilderness surroundings of the people; but second, that what was used was as nothing compared with the immense stores that were laid up by David for the temple which Solomon was able to build. Yet all the time it was true that, “The Most High dwelleth not in temples made with hands” (Act 7:48).
In Exo 39:1-43 we have details of the making of the priestly garments for Aaron and his sons; and then at the end of that chapter we learn how everything that had been made was presented before Moses for his inspection. All had to pass his eye, for he had received most stringent instructions on the mount that all must be made exactly according to the pattern entrusted to him. Moses saw that it was so, and blessed the people.
Should we today be any less careful to observe all the instructions afforded in the New Testament as to our behaviour, whether individually or as in the assembly of God? To ask this question is surely sufficient. The answer is obvious.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Exo 33:12. And Moses said unto the Lord It is likely that Moses, being satisfied with the penitence of the people, returned to the tabernacle, and there had this communication with God, in which he is an importunate supplicant for two favours, and prevails for both. In this he was a type of Christ, the great Intercessor, whom the Father heareth always. He is earnest with God for a grant of his presence with Israel in the rest of their march to Canaan. Thou sayest, Bring up this people Lord, it is thou thyself that employest me, and wilt thou not own me? I am in the way of my duty, and shall I not have thy presence with me in that way? Thou hast not let me know whom thou wilt send with me Thou hast only said, thou wilt send an angel before me, (Exo 33:2,) but holdest me in suspense whether thou wilt guide us in the pillar of cloud as thou hast hitherto done. For the Lord had left him at an uncertainty what he would do in case the people did repent, Exo 33:5. Yet thou hast said, I know thee by name In a special and particular manner. Thou hast vouchsafed to me peculiar marks and testimonies of thy love and favour. The expression is borrowed from the manner of kings, who, of all their subjects, know few by name but their favourites, and those who have access to their persons.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
Fuente: Geneva Bible Notes
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 (Exo 13:21-22), how could Moses lead the nation (cf. Exo 3:11; Exo 3:13)? This is the focus of Moses’ first request (Exo 33:13). He wanted reassurance that God Himself would lead Israel in the wilderness. [Note: Ibid., p. 446.] God assured him that He would continue to go with His people and thus provide the rest that His presence among them inspired (Exo 33:14). God gave another dramatic revelation of Himself similar to the one that He had formerly given at Sinai (Exo 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 (Exo 33:16).