Exegetical and Hermeneutical Commentary of Exodus 33:5
For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
5. The people are here told to do what they have already done ( v. 4b), a clear proof that two narratives have been combined. In v. 4 the removal of the ornaments is a spontaneous token of grief; in v. 5 it is done at Jehovah’s command. It is true, LXX. omit v. 4b: but the omission is open to the suspicion of having been made to avoid the awkward anticipation of v. 5b.
Ye are, &c.] The compiler (so Di.) emphasizes afresh (see v. 3) Israel’s stiffneckedness. The entire context of the words assigned to E has naturally not been preserved.
go up in the midst of thee ] viz. towards Canaan (as v. 3).
what to do unto thee ] i.e. how o deal with thee.
Fuente: The Cambridge Bible for Schools and Colleges
I will come up … – Better; If I were to go up for one moment in the midst of thee, I should consume thee.
That I may know … – By that sign of their repentance Yahweh would decide in what way they were to be punished.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Now put off thy ornaments from thee] “The Septuagint, in their translation, suppose that the children of Israel not only laid aside their ear-rings, and such like ornaments, in a time of professed deep humiliation before God, but their upper or more beautiful garments too. Moses says nothing of this last circumstance; but as it is a modern practice, so it appears by their version to have been as ancient as their time, and probably took place long before that. The Septuagint gives us this as the translation of the passage: ‘The people, having heard this sad declaration, mourned with lamentations. And the Lord said unto the children of Israel, Now, therefore, put off your robes of glory, and your ornaments, and I will show you the things I will do unto you. And the children of Israel put off their ornaments and robes by the mount, by Horeb.’
“If it had not been the custom to put off their upper garments in times of deep mourning, in the days that the Septuagint translation was made, they would not have inserted this circumstance in the account Moses gives of their mourning, and concerning which he was silent. They must have supposed too that this practice might be in use in those elder times.
“That it is now practised in the east, appears from the account Pitts gives of the ceremonies of the Mohammedan pilgrimage to Mecca. ‘A few days after this we came to a place called Rabbock, about four days’ sail on this side of Mecca, where all the hagges or pilgrims, (excepting those of the female sex) do enter into hirrawem or ihram, i.e., they take off all their clothes, covering themselves with two hirrawems, or large white cotton wrappers; one they put about their middle, which reaches down to their ancles; with the other they cover the upper part of their body, except the head; and they wear no other thing on their bodies but these wrappers, only a pair of grimgameca, that is thin-soled shoes like sandals, the over-leather of which covers only the toes, the insteps being all naked. In this manner, like humble penitents, they go from Rabbock until they come to Mecca, to approach the temple, many times enduring the scorching heat of the sun until the very skin is burnt off their backs and arms, and their heads swollen to a very great degree.’ – pp. 115, 116. Presently after he informs us ‘that the time of their wearing this mortifying habit is about the space of seven days.’ Again, (p. 138:) ‘It was a sight, indeed, able to pierce one’s heart, to behold so many thousands in their garments of humility and mortification, with their naked heads, and cheeks watered with tears; and to hear their grievous sighs and sobs, begging earnestly for the remission of their sins, promising newness of life, using a form of penitential expressions, and thus continuing for the space of four or five hours.’
“The Septuagint suppose the Israelites made much the same appearance as these Mohammedan pilgrims, when Israel stood in anguish of soul at the foot of Mount Horeb, though Moses says nothing of putting off any of their vestments.
“Some passages of the Jewish prophets seem to confirm the notion of their stripping themselves of some of their clothes in times of deep humiliation, particularly Mic 1:8: Therefore I will wail and howl; I will go stripped and naked; I will make a wailing like the dragons, and mourning as the owls.
“Saul’s stripping himself, mentioned 1Sa 19:24, is perhaps to be understood of his assuming the appearance of those that were deeply engaged in devotional exercises, into which he was unintentionally brought by the prophetic influences that came upon him, and in which he saw others engaged.” – Harmer’s Observat., vol. iv., p. 172.
The ancient Jewish commentators were of opinion that the Israelites had the name Jehovah inscribed on them in such a way as to ensure them the Divine protection; and that this, inscribed probably on a plate of gold, was considered their choicest ornament; and that when they gave their ornaments to make the golden calf, this was given by many, in consequence of which they were considered as naked and defenceless. All the remaining parts of their ornaments, which it is likely were all emblematical of spiritual things, God commands them here to lay off; for they could not with propriety bear the symbols of the Divine protection, who had forfeited that protection for their transgression.
That I may know what to do unto thee.] For it seems that while they had these emblematic ornaments on them, they were still considered as under the Divine protection. These were a shield to them, which God commands them to throw aside. Though many had parted with their choicest ornaments, yet not all, only a few comparatively, of the wives, daughters, and sons of 600,000 men, could have been thus stripped to make one golden calf. The major part still had these ornaments, and they are now commanded to lay them aside.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will come up into the midst of thee, to wit, in anger; not in favour, Exo 33:3, where the words are the same, but the sense differing,
and consume thee.
Object. But God had promised he would not do so, Exo 33:3.
Answ. That was signified to Moses, not to the people, to whom the threatening was most proper and profitable; and this threatening hath a condition implied, to wit, except they repent, as the next words plainly show.
That I may know what to do unto thee; that I may either inflict my judgments, or suspend them, as thou art penitent or impenitent.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. put off thy ornamentsInseasons of mourning, it is customary with Eastern people to lay asideall gewgaws and divest themselves of their jewels, their gold, andevery thing rich and splendid in their dress. This token of theirsorrow the Lord required of His offending people.
that I may know what to dounto theeThe language is accommodated to the feebleapprehensions of men. God judges the state of the heart by the tenorof the conduct. In the case of the Israelites, He cherished a designof mercy; and the moment He discerned the first symptoms ofcontrition, by their stripping off their ornaments, as penitentsconscious of their error and sincerely sorrowful, this fact added itsweight to the fervency of Moses’ prayers, and gave them prevalencewith God in behalf of the people.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the Lord had said to Moses,…. At the same time he had told it to the people:
say unto the children of Israel: Menachem, as quoted by Ainsworth, observes, that this is said in a way of mercy; for since their idolatry he had only called them the people of Moses, and the people, but now calls them by their beloved name, the children of Israel; but whether this was any hint of mercy and favour, is not very apparent by what follows:
ye [are] a stiffnecked people; obstinate and untractable,
[See comments on Ex 32:9]:
I will come up into the midst of thee in a moment, and consume thee; before he threatens them that he would not go up in the midst of them, that is, in a way of grace and mercy, to guide, protect, and defend them himself; and now that he would come up in the midst of them, but in a different manner, in a way of wrath, and to take vengeance on them for their sins; and the meaning is, either that should he do so but one moment it would be all over with them, or they would be utterly consumed; or this is threatened on condition, provided they did not repent of their sins, and humble themselves:
therefore now put off thy ornaments from thee; not their armour, as some, nor the clothes they wore at the festival for the golden calf, for this was long after that; but the clothes they usually wore, the best they had, with all their decorations and ornaments, and put on mournful habits as an outward token of their repentance and mourning for their sins, if they had any real concern: this shows that these words must have been said before; since the people on hearing the evil tidings had clothed themselves in a mournful habit, and did not put on their ornaments, Ex 33:4:
that I may know what to do unto thee; which does not suppose ignorance or irresolution in God, but is said after the manner of men, that he should deal with them in proportion to their conduct and behaviour, and as that should outwardly appear.
Fuente: John Gill’s Exposition of the Entire Bible
That this good beginning of repentance might lead to a true and permanent change of heart, Jehovah repeated His threat in a most emphatic manner: “ Thou art a stiff-necked people; if I go a moment in the midst of thee, I destroy thee: ” i.e., if I were to go up in the midst of thee for only a single moment, I should be compelled to destroy thee because of thine obduracy. He then issued this command: “ Throw thine ornament away from thee, and I shall know (by that) what to do to thee.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
(5)For the Lord had said unto Moses.Rather, And the Lord said unto Moses. The message did not precede the repentance of the people, but followed it.
I will come up into the midst of thee in a moment, and consume thee.Rather, were I to go up in the midst of thee, even for a moment (a brief space), I should consume thee. The people learnt by this the reason of Gods proposed withdrawal. It was in mercy, that they might not be consumed, as there was danger of their being unless they repented and turned to God.
Put off thy ornaments.Rather, leave off thy ornaments, i.e., put them aside altogether; show thy penitence by giving up the use of them; then shall I know what to do with thee; then shall I be able to deal with thee in a way which otherwise were impossible.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. I will come up This passage is better translated conditionally: One moment let me come in thy midst, and I would consume thee . So terrible is the power of the presence of the Holy One . Hence the reason of what is said in Exo 33:3 above, where see note .
Put off thy ornaments As a proof of true penitence.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 108
REPENTANCE OF THE ISRAELITES
Exo 33:5-6. Therefore now put off thy ornaments from thee, that I may know what to do unto thee. And the children of Israel stripped themselves of their ornaments, by the Mount Horeb.
THAT which is principally required of Ministers, is fidelity [Note: 1Co 4:1-2.], to dispense the word of God aright, without courting the applause of men, or fearing their displeasure. Of hearers it is required, that they receive the word of God with all readiness of mind, and obey it without reserve. Where such Ministers and such people are, happy will they be in each other, and happy also in their God. Of the description we have mentioned was Moses; but not so the people of Israel: they were stiff-necked and rebellious throughout the whole course of his ministry among them. On some few occasions, however, they seemed to be of a better mind; particularly on the occasion now before us. Moses had declared to them a message from God; in which their true character was drawn, and his judgments against them were awfully denounced [Note: See the former part of.]: and the effect, for the present at least, was such as was reasonably to be expected: they trembled at the divine judgments, and humbled themselves instantly in the mode prescribed. This is declared in the text; for the elucidating of which we observe,
I.
God is not able to exercise mercy towards an impenitent transgressor
God certainly is rich in mercy, and delights in the exercise of it; and would gladly manifest it towards all the human race [Note: 1Ti 2:4; Eze 33:11.]. But impenitence presents an insurmountable obstacle in his way, so that he cannot shew mercy towards any who abide in it. He cannot,
1.
Because it would be inconsistent with his own perfections
[He is a God of inflexible justice, unspotted holiness, and inviolable truth. But what evidence would there be that anyone of these perfections belonged to him, if he, in direct opposition to his own most positive declarations, put no difference between the proud contemner of his authority, and the humble repenting suppliant? ]
2.
Because it would be ineffectual for the happiness of the persons themselves
[Annihilation indeed would be a benefit, if that were granted to them; because they would then be rescued from the sufferings that await them: but to raise them to heaven would be no source of happiness to them. Having still a carnal mind which is enmity against God, they must hate him though in heaven: either God, or they, must change, before they can have fellowship with each other. As little comfort could they find in the society or employment of the heavenly hosts. The glorified saints and angels could not unite with those who had no one sentiment or feeling in unison with their own [Note: They would be ready to thrust him out of their society. Luk 13:28.]: nor would they who hate the exercises of prayer and praise in this world, find any satisfaction in such exercises in the world above. I say therefore again, that to an impenitent sinner heaven would be no heaven: for while sin reigns within him, he has a hell in his own bosom, and carries it with him where-soever he goes.]
3.
It would introduce disorder into the whole universe
[What sensations must it occasion in heaven! for if God can so change his very nature as to love an unholy creature, who can tell but that he may go one step further, and hate an holy one? As for the effect of it on earth, no one from that moment would either hate or fear sin: not hate it, because they would see that God does not hate it; and not fear it, because they would see that he will not punish it. Even in hell the effect of it would be felt: for, if God takes an impenitent man to his bosom, why may he not an impenitent spirit also; and what hinders but that the fallen angels may yet become as happy as those who never fell? Could such a thought as this be cherished in that place of torment, hell would from that moment cease to be the place it is.]
Here then is ample reason why God, notwithstanding his delight in mercy, cannot find how to exercise it towards impenitent sinners. But,
II.
Where humiliation is manifested, mercy may be expected
This appears,
1.
From the very mode in which repentance is here enjoined
[When we speak of God as embarrassed in his mind, or perplexed in his counsels, we must not be understood to intimate that such things actually exist: for known unto God are all his works from the beginning of the world: nor can any occasion possibly arise, wherein he can be at a loss how to act. But he is pleased to speak in this kind of language respecting himself, in order to accommodate himself to our feeble apprehensions: Put off thy ornaments, that I may know what to do unto thee. Thus in various other places he speaks as perplexed in his mind about the line of conduct he shall pursue [Note: Hos 6:4.], and as wishing to shew mercy, but not knowing how to do it consistently with his own honour [Note: Jer 3:19.]. Let us not then be misunderstood, as though, in accommodating ourselves to the language of our text, we deviated at all from that reverence which is due to the Supreme Being.
It is here intimated then, that, whilst impenitence continues, he knows not how to exercise mercy to the sinner: but it is also intimated, that, when once persons are humbled for their wickedness, he is at no loss at all how to act towards them: he can then give full scope to the merciful disposition of his own heart, and can pour out all his benefits upon them without any dishonour to his own name. Yes; that point attained, the law is honoured by the sinner himself; the atoning blood of Christ may be applied freely to cleanse him from his guilt; the mercy vouchsafed to him will not be abused; the heavenly hosts will be made to shout for joy; and God himself will be glorified to all eternity. There is no obstacle whatever to the freest and fullest exercise of love towards such a Being; and therefore God knows both what to do, and how to do it to the best effect.]
2.
From the experience of penitents in all ages
[Look at those in our text: God had threatened that he would go with them no more, but commit them to the guidance of a created angel. This had produced upon them a very deep impression: the fear of being deserted by him had wrought more powerfully upon them than the slaughter of three thousand of their number on the day before [Note: 4.]. They humbled themselves in the way that God had commanded; and, behold! the mercy, so ardently desired by them, and by Moses, was granted: My presence shall go with thee, and I will give thee rest [Note: 4.].
Look at all other penitents from the foundation of the world: was ever so much as one spurned from the footstool of divine grace? Was ever one sent empty away? Even where the repentance was far from genuine, considerable respect was paid to it, and the blessing sought for was bestowed [Note: 1Ki 21:27-29.]. How much more where the repentance itself has been deep, and the contrition manifest! Not even the greatest accumulation of guilt that ever was known, was suffered to outweigh the tears of penitence, or to shut up the tender mercies of our God from a contrite soul [Note: 2Ki 21:16 with 2Ch 33:1-13.]. The Saviour was sent into the world for the very purpose of saving them that are lost; and he assures all who are weary and heavy laden with a sense of their sins, that, on coming to him, they shall find rest unto their souls.]
Application
1.
Consider what obstructions you have laid in the way of your own happiness
[Had you not sinned, or, after your sins, continued impenitent, you would have been happy long since in the enjoyment of your God. He has been long waiting to be gracious unto you, but you would not suffer him to be so. He has been longing to gather you, even as a hen gathereth her chickens under her wings, but you would not. Say then, what alternative is left to God? He has called, but you have refused: he still calls, and you still continue to reject his counsels. Truly, he knows not what to do: if he spare you, you only add sin to sin; and if he cut you off, you perish without the smallest hope of mercy. Who can tell but that he is deliberating at this moment, and just about to form his ultimate decision? Who can tell but that this very night he may determine, as he did respecting his people of old; Go to, I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will tread down the wall thereof, and it shall be trodden down [Note: Isa 5:5.]: or, as he elsewhere says, I swear in my wrath that they shall never enter into my rest? Know, beloved, that if this calamity fall upon you, the fault is utterly your own: nothing but iniquity can separate between you and your God; nothing but sin unrepented of can hide his face from you [Note: Isa 59:2.].]
2.
Endeavour instantly to remove them
[Methinks I see your impenitence, like a dam, barring out from you those streams of mercy, which would refresh and fertilize your souls. O remove it without delay! But take care that your repentance is genuine and unreserved. External and temporary repentance will avail only for the removal of temporal judgments. That which is required in order to the final remission of your sins, must be deep, spiritual, and abiding: it must shew itself in the whole of your conduct and conversation. You will put away those pleasures, those vanities, those companions, that have been to you an occasion of falling; and you will walk mournfully before the Lord of Hosts to the latest hour of your lives: you will lothe yourselves for all your iniquities and abominations, as well after that God is pacified towards you, as before [Note: Eze 36:31 with 16:63.]. Let this then be begun immediately, even as the Israelites put off their ornaments on the very mount of Horeb. Let there be no delays; no waiting for a more convenient season. And let not the loss of heaven be the only object of your fear: fear also the loss of the divine presence. This, as you have seen, was peculiarly dreaded by the Israelites: let it also be peculiarly dreaded by you: and never cease to humble yourselves before God, till you have attained a sweet assurance of his guidance through this wilderness, and of his blessing in Canaan at the termination of your way.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
These were strong marks of true repentance. See 2Sa 12:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 33:5 For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
Ver. 5. And consume thee. ] God’s threatenings are cordial, but conditional. Minatur Deus ut non puniat. “Fury is not in me.” Isa 27:4 He punisheth not “till there be no other remedy,” 2Ch 36:16 as the bee stings not till provoked.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
children = sons.
stiffneeked People. These have to be humbled; but an afflicted people is an object for Divine favour Compare Ch. Exo 2:24, Exo 2:25; Exo 3:7; Exo 4:31.
Fuente: Companion Bible Notes, Appendices and Graphics
Ye are: Exo 33:3, Num 16:45, Num 16:46
in a moment: Num 16:21, Num 16:45, Job 34:20, Psa 73:19, Lam 4:6
put off: Isa 22:12
I may: Gen 18:21, Gen 22:12, Deu 8:2, Psa 139:23
Reciprocal: Exo 32:9 – a stiffnecked Lev 10:6 – Uncover Psa 78:8 – as their Isa 48:4 – obstinate Jer 4:20 – in Eze 26:16 – come Act 7:51 – stiffnecked 1Co 15:52 – a moment
Fuente: The Treasury of Scripture Knowledge
Exo 33:5. I will come up in the midst of thee In anger, not in favour. This threatening hath a condition implied, except thou repent, as the next words plainly show. That I may know what to do unto thee That I may either inflict my judgments or suspend them, as thou art penitent or impenitent.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
33:5 For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know {b} what to do unto thee.
(b) That I may either show mercy if you repent, or else punish your rebellion.