Exegetical and Hermeneutical Commentary of Exodus 33:15
And he said unto him, If thy presence go not [with me], carry us not up hence.
15. Moses replies that if Jehovah will not go with them, they prefer to remain where they are, in the neighbourhood of their God (Exo 19:4), at Sinai.
Fuente: The Cambridge Bible for Schools and Colleges
Exo 33:15-17
If Thy presence go not with me, carry us not up hence.
The withdrawal of Gods presence deprecated
What was the special grace desired by Moses in these memorable words? What withdrawal of honour and privilege was threatened? If we had only this chapter, we might infer that the difference in Gods future dealings with Israel would be, that He would henceforth commit them to the care of an angel–some messenger of His providence less holy than Himself–and that the honour and privilege which His personal presence implied would be withdrawn (Exo 33:1-3). Apart, however, from the fact that it is difficult to conceive of any real difference between Gods personal and instrumental superintendence, we no sooner turn our attention to the account of His proposed dealings with Israel before they fell into the idolatry of the golden calf, than we find that the handing over of the command of their hosts to an angel could not have been the change of treatment that filled Moses with such dismay. There is no warrant for the supposition that the angel of this chapter is an inferior being to the angel of the Divine presence spoken of in chap. 33. Indeed, there can be no reasonable doubt that when God says, Must My presence (literally, My face) go with thee, that I may give thee rest? the reference is to the angel in whom Gods name was, and whose visible symbol was the pillar of cloud and of fire. And of course the reference will be the same in Moses reply: If Thy presence go not, etc. What, then, was the grace which God proposed to withdraw from Israel? By their shameful apostasy after the manifestation of the Divine glory at Sinai, they had shown that the grandest and most awful signs of the Divine Majesty could easily be forgotten; and it really seemed that the presence of the pillar of cloud and of fire in their midst would not, when once it should become familiar, deter them from rebellion. It would be better not to give them the opportunity of openly insulting the Divine Majesty. A grace which failed to inspire awe would inevitably harden. God intimated, therefore, that the angel of His face, instead of having His holy tent in the midst of the tents of the congregation, should simply go before them to prepare their way. If, now, we look at Exo 29:42-45, we shall see of what they would be deprived by the threatened change in Gods dealings. Evidently they would lose the sanctuary which was to be their peculiar glory. To the nations they would appear a people that not only had no visible God, but no public religious rites. Moses, their leader, instead of being able to commune with God and ask counsel of Him, would be left to the guidance of his own sagacity. The Children of Israel could not come to inquire of God; no atonement could be carried into the presence of His mercy-seat; and no blessing could be spoken by the priests, conveying peace to the hearts of the thousands of Israel. They were to be left to follow their own desires and the counsels of their own hearts. God would fill them with their own ways. Only His providence engaged to direct their path and prepare their way to enter the Promised Land. The effect of this terrible reservation in the conditions on which God pardoned their apostasy, would have resembled the effect of a papal interdict in mediaeval times, when nations were denied the public offices of religion and shut up to a life almost without God in the world. It was this terrible prospect that called forth Moses passionate entreaty, If Thy presence go not with us, carry us not up hence. Better that we should remain in the wilderness, better that we should die where we are, than live under such perpetual discouragement, so manifestly forsaken of God! The lesson God desired to teach was conveyed by the mere threatening, and, in answer to the intercession of Moses, He consents to the construction and erection of the Sanctuary. When completed, He solemnly took possession of it, and Jehovahs sacred tent became the visible centre of the camp of Israel (Exo 40:34-38). The application of this incident is obvious, though, since we live under a new and better covenant, we are in a somewhat different case from the children of Israel. The Shekinah has been set up in the family of man, and can never be removed. Immanuel, God with us, is the imperishable possession of the human family. Atonement for the sins of mankind has been made; Divine forgiveness has been pronounced; God and man are reconciled. The question for us is, Are we content to live without a personal sense of the Divine presence, without tasting for ourselves that the Lord is gracious, without seeking counsel and guidance from the oracles of God and obtaining answers of peace to our prayers? Does a life of practical atheism seem to us something too terrible to be endured? Would an interdict of our sanctuary services, a prohibition laid upon private prayer, a withdrawal of Divine promises, fill us with heart-felt dismay? (E. W. Shalders, B.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. If thy presence go not] im ein pancycha holechim, if thy faces do not go – if we have not manifestations of thy peculiar providence and grace, carry us not up hence. Without supernatural assistance, and a most particular providence, he knew that it would be impossible either to govern such a people, or support them in the desert; and therefore he wishes to be well assured on this head, that he may lead them up with confidence, and be able to give them the most explicit assurances of support and protection. But by what means should these manifestations take place? This question seems to be answered by the Prophet Isaiah, Isa 63:9: In all their affliction he was afflicted, and the Angel of his presence ( panaiv, of his faces) saved them. So we find that the goodness and mercy of God were to be manifested by the Angel of the Covenant, the Lord Jesus, the Messiah; and this is the interpretation which the Jews themselves give of this place. Can any person lead men to the typical Canaan, who is not himself influenced and directed by the Lord? And of what use are all the means of grace, if not crowned with the presence and blessing of the God of Israel? It is on this ground that Jesus Christ hath said, Where two or three are gathered together in my name, I am in the midst of them, Mt 18:20; without which, what would preachings, prayers, and even SACRAMENTS avail?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let us rather live and die in the wilderness with thy presence and favour, than go into Canaan without it; for even that promise of rest I value not without thy presence. So he echoes back Gods words to himself, and turns Gods promise into a prayer.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he said unto him,…. Moses said unto the Lord:
if thy presence go not [with me]; or with us, as it may be as well supplied, and which agrees with what follows:
carry us not up hence; from the mount to the land of Canaan; though God had promised his presence, which was the thing requested, Moses could not forbear expressing himself after this manner, to show the high esteem he had of this blessing, and how worthless and insignificant everything else was without it; that even Canaan, the land of rest promised, was nothing in comparison of it: it is not much matter where we are, or what we have, if God is not with us; but if he grants his presence, the greatest hardships in a wilderness are made easy, and difficulties are got through with pleasure; though some read the words in the preceding verse by way of interrogation, “should my face” or “presence go”, and “should it give thee rest” z? as carrying in it a kind of denial, which makes Moses here more urgent for it, and such a version those words seem to require.
z “An facies mea iret et quietem daret tibi?” Noldius, p. 243. so Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
15. And he said unto him, If thy presence go not Moses accepts what is accorded to him, whilst at the same time he signifies that it would be better and more desirable for him to perish in the desert than to go any further without the manifest token of God’s presence; and this he confirms in the following verse, and therefore I have inserted the expletive particle certe (indeed,) although the copula might also be resolved into the causal particle nam (for.) For he declares that the paternal favor wherewith God had embraced the people could not be known unless He should remain with them. They are mistaken who suppose that something different is here indicated from what was said just before, for exactly in the same sense God is said to go before, and to dwell in the midst of His people; but Moses refers to the promise already given, the symbol of which was the Tabernacle of the Covenant, which just before had been removed from its proper place to punish the people’s sin. What he adds at the end of the verse, (369) “and we shall be separated,” may also be resolved, “that thus we may be separated,” or, “because in this way we shall be separated.” Whence it is abundantly clear that the favor which is mentioned refers to their election or gratuitous adoption, and is its fruit or effect. For it was the intention of Moses to restore the Covenant which had been violated by the people to its original force, as if the people were reinstated in that honorable condition from whence they had fallen. And surely this is our real happiness after all, to be separated from heathen nations as God’s own property; as it is said in Psa 106:4, “Remember me, O Lord, with the favor that thou bearest unto thy people: O visit me with thy salvation.”
(369) “Le mot que, j’ay translate,. Afin que nous soyons glorifiez, signifie aussi estre separez;” the words which I have translated, To the end that we may be glorified, signifies also to be separated. — Fr.
Fuente: Calvin’s Complete Commentary
See how Moses advanceth in requests. Gen 18:23-32 ; Num 14:14 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 33:15 And he said unto him, If thy presence go not [with me], carry us not up hence.
Ver. 15. If thy presence go not with me. ] What is it to have the air without light? What was all Mordecai’s honour to him when the king frowned upon him?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
he = Moses.
Fuente: Companion Bible Notes, Appendices and Graphics
Exo 33:3, Exo 34:9, Psa 4:6
Reciprocal: Exo 32:1 – which shall Exo 32:34 – mine Angel Lev 22:3 – from my Num 9:17 – and in the Num 10:33 – went before 2Sa 7:6 – walked 1Ch 17:6 – walked
Fuente: The Treasury of Scripture Knowledge
Exo 33:15-16. If thy presence go not with me, carry us not up hence Let us rather live and die in the wilderness, with thy presence and favour, than go into Canaan without it; for even that promise of rest I regard not unless thou be with us, and accept us. Thus he shows how highly he valued the special presence of God. He dreaded the very thought of going forward without it. For wherein shall it be known To the nations that have their eyes upon us, and to future ages: by what other token shall it be manifest to them; that I and thy people have found grace in thy sight? That we really are thy people, and under thy peculiar protection and care? Is it not that thou goest with us? Can any thing short of this answer this end? So shall we be separated, I and thy people Distinguished by thy peculiar kindness, and the privileges vouchsafed to us; or shall be made wonderful, eminent, and glorious, (as the word , niphlinu, rather means,) above all other people.