9<\/strong>. Jehovah’s ‘ways’ (Exo 33:13<\/span>) and character having now been disclosed to Moses, he again entreats Jehovah, who is ready to forgive ( v.<\/em> 7a), to pardon His people’s sin, and give proof that He has again received them into His favour, by going personally with them to Canaan. Exo 33:14<\/span> (see note) should now probably follow as the answer.<\/p>\n 9<\/strong>. stiffnecked<\/em> ] This character of the people (Exo 32:9<\/span>, Exo 33:3<\/span>; Exo 33:5<\/span>) is here made the motive for its being treated with favour and forgiven.<\/p>\n for thine inheritance<\/em> ] The thought of Israel being Jehovah’s inheritance occurs in Deu 4:20<\/span>; Deu 9:26<\/span>; Deu 9:29<\/span>, and in the Song, Exo 32:9<\/span>, but not elsewhere in the earlier books of the Pentateuch.<\/p>\n This yearning struggle after assurance is like the often-repeated utterance of the heart, when it receives a blessing beyond its hopes, can this be real?<\/P><\/p>\n Verse 9<\/span>. O Lord, let my Lord, I pray thee, go among us<\/B><\/I>] The original is not Jehovah<\/I>, but Adonai<\/I> in both these places, and seems to refer particularly to the Angel of the Covenant, the Messiah. See Clarke on Ge 15:8<\/span>.<\/P><\/p>\n It is a stiff-necked people<\/B>, and therefore need thy glorious and powerful presence to rule them. Or rather, <\/P> though it be a stiff-necked people<\/B>, as thou sayest, yet forsake them not. The Hebrew particle chi<\/I> oft signifies though<\/I>, as Exo 5:11<\/span>; Isa 44:6<\/span>. <\/P> Take us for thine inheritance<\/B>, i.e. deal with us as men do with their inheritances, dwell among us, protect us, improve us. <\/P> <\/p>\n 9, 10. he said, If now I have foundgrace in thy sight, O Lord, let my Lord, I pray thee, go among us<\/B>Onthis proclamation, he, in the overflowing benevolence of s heart,founded an earnest petition for the Divine Presence being continuedwith the people; and God was pleased to give His favorable answer toMoses’ intercession by a renewal of His promise under the form of acovenant, repeating the leading points that formed the conditions ofthe former national compact.<\/P><\/p>\n And he said, if now I have found grace in thy sight<\/strong>,…. Or “seeing now”, for he could have no doubt upon his mind but that he had found grace and favour in the sight of God, since he had caused his goodness and glory to pass before him, and made such a proclamation of his grace and mercy to him; but he takes it for granted, and improves it, and argues upon it, as follows:<\/p>\n O Lord, let my Lord, I pray thee, go amongst us<\/strong>; as the Lord had signified as if he would not go among them, but leave them to the conduct of a created angel; and Moses had before prayed that his presence or face might go with them, Ex 33:3<\/span> and now having some fresh tokens of the favour and good will of God towards him, renews his request with great earnestness and importunity, entreating the Lord Jehovah the Father, that Moses’s Lord Jehovah the Son, the Angel of God’s presence, in whom his name was, might go with them, as he had said he should:<\/p>\n for it is a stiffnecked people<\/strong>; and therefore have need of such an one to be with them, to rule and govern them, to restrain and keep them within due bounds; or “though m it is a stiffnecked people”; for this is the reason given by the Lord why he would not go among them,<\/p>\n Ex 33:3<\/span> wherefore Moses prays that he would go, notwithstanding this; he owns the character of them was just, yet humbly prays that God would nevertheless vouchsafe his presence:<\/p>\n and pardon our iniquity, and our sin<\/strong>; which he had the greater reason to hope he would, since he had just proclaimed his name, a God pardoning iniquity, transgression, and sin; and, the more to gain his suit, makes himself a party concerned, calling the sin committed, “our iniquity, and our sin”; even his among the rest, who had found grace in the sight of God, and therefore entreats others might also, since they were all sinners, and there was forgiveness with him:<\/p>\n and take us for thine inheritance<\/strong>; to possess and enjoy, protect and defend, cultivate and improve, keep and preserve for ever.<\/p>\n m Quamvis, Piscator, Patrick; so R. Marinus in Aben Ezra; and some in Abendana.<\/p>\n On this manifestation of mercy, Moses repeated the prayer that Jehovah would go in the midst of Israel. It is true the Lord had already promised that His face should go with them (Exo 33:14<\/span>); but as Moses had asked for a sign of the glory of the Lord as a seal to the promise, it was perfectly natural that, when this petition was granted, he should lay hold of the grace that had been revealed to him as it never had been before, and endeavour to give even greater stability to the covenant. To this end he repeated his former intercession on behalf of the nation, at the same time making this confession, “For it is a stiff-necked people; therefore forgive our iniquity and our sin, and make us the inheritance.” Moses spoke collectively, including himself in the nation in the presence of God. The reason which he assigned pointed to the deep root of corruption that had broken out in the worship of the golden calf, and was appropriately pleaded as a motive for asking forgiveness, inasmuch as God Himself had assigned the natural corruption of the human race as a reason why He would not destroy it again with a flood (Gen 8:21<\/span>). Wrath was mitigated by a regard to the natural condition. – in the Kal<\/em>, with an accusative of the person, does not mean to lead a person into the inheritance, but to make a person into an inheritance; here, therefore, to make Israel the possession of Jehovah (Deu 4:20<\/span>; Deu 9:26<\/span>, cf. Zec 2:12<\/span>). Jehovah at once declared (Exo 34:10<\/span>) that He would conclude a covenant, i.e., restore the broken covenant, and do marvels before the whole nation, such as had not been done in all the earth or in any nation, and thus by these His works distinguish Israel before all nations as His own property (Exo 33:16<\/span>). The nation was to see this, because it would be terrible; terrible, namely, through the overthrow of the powers that resisted the kingdom of God, every one of whom would be laid prostrate and destroyed by the majesty of the Almighty.<\/p>\n THE COVENANT RENEWED, AND THE DECALOGUE A SECOND TIME GIVEN.<\/strong><\/p>\n (9) If now, I have found grace in thy sight.<\/strong>Rather, Since now, &c. <\/em>The evidences of Gods favour towards himwhich Moses had now experienced, emboldened him to prefer fresh requests on behalf of the people. God has promised to go up in the midst of them; will He not also promise to forgive their iniquity and sin if they offend Him in the way, and permanently to attach them to Himself by making them His inheritance? God does not directly answer these prayers, but indirectly accepts them by renewing His covenant with Israel (Exo. 34:10<\/span>; Exo. 34:27<\/span>).<\/p>\n 9<\/strong>. <\/strong> Go among us pardon take us <\/strong> After all the mercy shown, and the assurance of Exo 33:14<\/span>, and the fuller revelations that followed, Moses still repeats his cry for the presence of Jehovah among the people . Importunate prayer, and clinging by faith to God! He will not let him go!<\/p>\n Exo 34:12<\/span> Scripture References –<\/em><\/strong> Note:<\/p>\n Jos 9:14-15<\/span>, “And the men took of their victuals, and asked not counsel at the mouth of the LORD. And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.”<\/p>\n Exo 34:14<\/strong><\/span> <\/strong> Scripture References –<\/em><\/strong> Note:<\/p>\n 1Co 10:22<\/span>, “Do we provoke the Lord to jealousy? are we stronger than he?”<\/p>\n Exo 34:24<\/strong><\/span> “go up to appear before the Lord thy God”<\/strong> – Comments – <\/em><\/strong> Perhaps this is why all went to Jerusalem for the Passover, etc. God’s presence was to come into the Temple.<\/p>\n Joh 2:13<\/span>, “And the Jews’ passover was at hand, and Jesus went up to Jerusalem”<\/p>\n EXPOSITION<\/strong><\/p>\n THE<\/strong> RENEWAL<\/strong> OF<\/strong> THE<\/strong> COVENANT<\/strong>. Dazed, as it would seem, by the splendour of the vision which he had beheld, Moses forgot that God had already pledged himself to renew the covenant, and lead the people in person to Canaan. In his forgetfulness, he once more set himself to intercede with God on their behalf, and besought him<\/p>\n 1<\/strong>. That he would go up with them;<\/p>\n 2<\/strong>. That he would pardon them; and<\/p>\n 3<\/strong>. That he would once more take them as his inheritance (Exo 34:9<\/span>). Without replying separately to these requests, God formally renews the covenant; promises not only to go up with the people, but to work miracles for them (Exo 34:10<\/span>), and to drive out the nations before them when they have arrived (Exo 34:11<\/span>); and makes a brief summary of the chief points of positive observance, which he requires of them in addition to the moral law. These points may be reduced to twelve:<\/p>\n 1<\/strong>. That no treaty of peace should be made with the Canaanite nations (Exo 34:12<\/span>).<\/p>\n 2<\/strong>. That all their images, altars, and groves should be destroyed (Exo 34:13<\/span>).<\/p>\n 3<\/strong>. That no molten image should be made to represent God (Exo 34:17<\/span>).<\/p>\n 4<\/strong>. That the Passover festival should be observed as previously commanded (Exo 34:18<\/span>).<\/p>\n 5<\/strong>. That the first-born should be dedicated, or redeemed (Exo 34:19<\/span>, Exo 34:20<\/span>).<\/p>\n 6<\/strong>. That the Sabbath rest should be observed at all times of the year (Exo 34:21<\/span>).<\/p>\n 7<\/strong>. That the feast of Pentecost (weeks) should be observed regularly (Exo 34:22<\/span>).<\/p>\n 8<\/strong>. That the feast of tabernacles should also be observed (ib,<\/em>).<\/p>\n 9<\/strong>. That at all the three great festivals all the males should appear before God (Exo 34:23<\/span>).<\/p>\n 10.<\/strong> That no leaven should be used with any sacrifice (Exo 34:25<\/span>).<\/p>\n 11. <\/strong>That first-fruits of all things should be offered to God (Exo 34:26<\/span>). 12. That no kid should be seethed in her mother’s milk (Exo 34:26<\/span>).<\/p>\n Exo 34:9<\/span><\/strong><\/p>\n If now I have found grace in thy sight<\/strong>. The vision vouchsafed him makes Moses feel that he has indeed been received into favour with God. The first use which it occurs to him to make of his position is to intercede anew for his people, he, apparently, forgets that God has already promised to go with them (Exo 33:17<\/span>), and prefers exactly the same request which he had made on the preceding day, and which had been granted. To this he adds a prayer for pardon<\/strong>, and a request that God would take Israel for his inheritance<\/strong>. The last phrase is a new one, but expresses perhaps no more than has been implied in such phrases as “thy people, which thou hast purchased” (Exo 15:16<\/span>)”ye shall be a peculiar treasure unto me” (Exo 19:5<\/span>).<\/p>\n Exo 34:10<\/span><\/strong><\/p>\n I make a covenant<\/strong>i.e; <\/em>“I<\/strong> lay down afresh the terms of the covenant between me and Israel.” On my part, I<\/strong> will go with them (implied, not expressed), and do miracles for them, and drive out the nations before them (Exo 34:10<\/span>, Exo 34:11<\/span>), and enlarge their borders, and not allow their land to be invaded at the festival seasons (Exo 34:24<\/span>): on their part, they must “observe that which I<\/strong> command them” (Exo 34:11<\/span>). Marvels such<\/strong> as have not been done in all<\/strong> the earth. <\/strong>As the drying up of the Jordan (Jos 3:16<\/span>, Jos 3:17<\/span>); the falling down of the walls of Jericho (Jos 6:20<\/span>), the slaughter of the army of the five kings by hailstones (Jos 10:11<\/span>), and the like. It is a terrible thing that I will do with thee. <\/strong>Terrible, not to Israel, but to Israel’s enemies. Compare Deu 10:21<\/span>; Psa 106:22<\/span>; Psa 145:6<\/span>, etc.<\/p>\n Exo 34:11<\/span><\/strong><\/p>\n Observe thou that which I command thee this day<\/strong>. The precepts expressly given (Exo 34:12-26<\/span>) are, as observed above, almost wholly positive. The moral law did not require recapitulation, because it was enjoined on the people afresh by the writing on the two tables (Exo 34:28<\/span>). I<\/strong> drive<\/strong> out before thee. <\/strong>Compare Exo 3:8<\/span>, Exo 3:17<\/span>; Exo 6:4<\/span>, Exo 6:8<\/span>; Exo 13:5<\/span>, Exo 13:11<\/span>; Exo 33:2<\/span>.<\/p>\n Exo 34:12<\/span><\/strong><\/p>\n Take<\/strong> heed to thyself lest thou make a covenant<\/strong>. See above, Exo 23:32<\/span> A snare<\/strong>. See Exo 23:33<\/span>.<\/p>\n Exo 34:13<\/span><\/strong><\/p>\n Ye<\/strong> shall destroy their altars<\/strong>, etc. This command is more sweeping than the corresponding one in the “Book of the Covenant” (Exo 23:24<\/span>), which expressly mentions only the “images.” Here the destruction of idol-altars and idol-groves is further commanded. On idol-altars, see Num 23:1<\/span>, Num 23:29<\/span>; Jdg 2:2; 1Ki 16:32<\/span>; 1Ki 18:26<\/span>, etc. Groves<\/strong> are here for the first time mentioned. They appear to have been artificial constructions, either of wood or metal, or both, more or less imitative of trees, and regarded as emblems of the Oriental nature-deities, especially Baal and Astarte or Ashtoreth. The word translated “grove” (asherah<\/em>) is a modification of the name Ashtoreth. The well-known “sacred tree” of the Assyrians is probably an asherah<\/em>.<\/p>\n Exo 34:14<\/span><\/strong><\/p>\n For<\/strong> thou shalt worship no other God. <\/strong>This is a reference to the Second Commandment (Exo 20:5<\/span>). The meaning is”Thou shalt not spare the idolatrous emblems of the Canaanite nations, for thou couldst only do so to worship them, and thou art already forbidden to worship any other god beside me.” The existence of the Decalogue and its binding nature, is assumed throughout this chapter<\/p>\n Exo 34:15<\/span><\/strong>, <\/strong>Exo 34:16<\/span><\/strong><\/p>\n The probable consequences of making treaties with the Canaanite nations, alluded to in Exo 34:12<\/span>, and in Exo 23:33<\/span>, are here fully set forth. They include<\/p>\n 1<\/strong>. Joining in their idol-feasts; <\/p>\n 2<\/strong>. Intermarriages; <\/p>\n 3<\/strong>. The actual apostasy of. those who married idolatrous wives.<\/p>\n The event fully justified the warning here given. See Jdg 2:2<\/span>, Jdg 2:11-13<\/span>, Jdg 2:17<\/span>; Jdg 6:25<\/span>; Jdg 10:6<\/span>, etc. They go a whoring<\/strong>. This expression, so common in the later books, is here used for the first time It implies that the relation between man and God is analogous to that of the marriage-bond, so that deserting him for other gods is a species of adultery. Compare the frequent representations in the New Testament of Christ as the “Bridegroom” and the Church as his “Bride.”<\/p>\n Exo 34:17<\/span><\/strong><\/p>\n Thou shalt make thee no molten gods<\/strong>. An express allusion to the recent sin of the golden calf.<\/p>\n Exo 34:18<\/span><\/strong><\/p>\n The feast of unleavened bread shalt thou keep<\/strong>. See Exo 23:15<\/span>, and compare Exo 12:14-20<\/span>, and Exo 13:3-10<\/span>. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n