Exodus 33 commentary

Those whom God pardons, must be made to know what their sin deserved. “Let them go forward as they are;” this was very expressive of God's displeasure. Though he promises to make good his covenant with Abraham, in giving them Canaan, yet he denies them the tokens of his presence they had been blessed with. The people mourned for their sin. Of all the bitter fruits and consequences of sin, true penitents most lament, and dread most, God's departure from them. Canaan itself would be no pleasant land without the Lord's presence. Those who parted with ornaments to maintain sin, could do no less than lay aside ornaments, in token of sorrow and shame for it.

Moses took the tabernacle, and pitched it without the camp. This seems to have been a temporary building, set up for worship, and at which he judged disputes among the people. The people looked after him; they were very desirous to be at peace with God, and concerned to know what would come to pass. The cloudy pillar which had withdrawn from the camp when it was polluted with idolatry, now returned. If our hearts go forth toward God to meet him, he will graciously come to meet us.

Moses is very earnest with God. Thus, by the intercession of Christ, we are not only saved from ruin, but become entitled to everlasting happiness. Observe here how he pleads. 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. Moses speaks as one who dreaded the thought of going forward without the Lord's presence. God's gracious promises, and mercy towards us, should not only encourage our faith, but also excite our fervency in prayer. Observe how he speeds. See, in a type, Christ's intercession, which he ever lives to make for all that come to God by him; and that it is not by any thing in those for whom he intercedes. Moses then entreats a sight of God's glory, and is heard in that also. A full discovery of the glory of God, would overwhelm even Moses himself. Man is mean, and unworthy of it; weak, and could not bear it; guilty, and could not but dread it. The merciful display which is made in Christ Jesus, alone can be borne by us. The Lord granted that which would abundantly satisfy. 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. Upon the rock there was a fit place for Moses to view the goodness and glory of God. The rock in Horeb was typical of Christ the Rock; the Rock of refuge, salvation, and strength. Happy are they who stand upon this Rock. The cleft may be an emblem of Christ, as smitten, crucified, wounded, and slain. What follows, denotes the imperfect knowledge of God in the present state, even as revealed in Christ; for this, when compared with the heavenly sight of him. is but like seeing a man that is gone by, whose back only is to be seen. God in Christ, as he is, even the fullest and brightest displays of his glory, grace, and goodness, are reserved to another state.

1. Depart, and go up hence, thou and the people I have used the pluperfect tense; See Lat., “Locutus autem fuerat Jehova;” but the Lord had spoken, etc. Prof. Bush says, “The right adjustment of the events of this chapter in the chronological order of the narrative, is a matter attended with some difficulty. From the rendering of our established version, it would seem that what was now said to Moses was posterior in point of time to the incidents recorded in the close of the preceding chapter; but from an attentive consideration and collation of the tenor of the whole, we are persuaded, with Calvin, and other critics of note, that the proper rendering of ver. 1 is in the pluperfect, ‘The Lord had said,’ and that the appropriate place for the interview and incidents here related is prior to the order and the promise contained in ver. 34 of chap. 32. In that verse God declares his purpose of sending his angel before the people, and we naturally inquire how it happens that such an assurance was necessary? Was there any danger that an angel would not be sent? Had any intimation been given that his guidance and protecting presence would be withdrawn? To this the correct answer undoubtedly is, that all that is related in chap. 33 had occurred anterior to the promise made in chap. 32:34. God had threatened to send Moses and the people forward without the accompanying presence of the angel of the Shekinah, and it was only in consequence of the fervent intercession of Moses that He was induced to retract this dread determination. In the foregoing chapter, therefore, the historian merely, states in a summary way the fact of his earnest prayer, and the concession made to it; in the present, he goes back and relates minutely the train of circumstances which preceded and led to the declaration above mentioned. In doing this he virtually makes known to us one main ground of the urgency of his supplications. He was afraid that God would withdraw the tokens of his visible presence. As a punishment for the mad attempt of the people to supply themselves with a false symbol of his presence, he was apprehensive that God might be provoked to take from them the true, and hence his impassioned entreaty that He would not visit them with so sore a judgment.” for the reason is here given, whereby Moses was stirred up to such vehemence in prayer, viz., because, although God had not altogether abandoned the care of the people, still He had renounced His covenant, and had proclaimed to them that, after He had once performed His engagement of giving them possession of the land, He would have no more to do with them. Wherefore, what is here related, preceded, in order of time, the prayer of Moses; for, being astonished at the sad and almost fatal message, he burst forth into that confused and wild request, that he might be blotted out of the book of life.

Let us now endeavor to elicit the true meaning of the passage. It is plain, that when God bids Moses depart with the people, He utterly renounces the charge which He Himself had hitherto sustained. He only promises that He will cause them to attain the promised inheritance, and not that He will preside over them, will there preserve them in safety, and even cherish them, as a father does his children; in fact, that he will merely fulfill the promise He had made to their fathers. And thus He anticipates their complaints; for they might reply, that consequently His promise would be rendered vain and ineffectual; but by way of anticipation, He says, that although He should renounce them, still He should maintain this truth, because He will cast out the inhabitants of the land of Canaan, so that their abode would be vacant for them. In sum, He repudiates them, that they may no longer count themselves to be His peculiar people, or expect more from Him, than as if they were strangers, He mentions His oath, lest they should accuse Him of faithlessness; as if He had said that He should be discharged from His engagement when they had obtained the land. And thus, whilst depriving them of the hope of salvation, and the grace of adoption, He still asserts the stability and stedfastness of His covenant. I, therefore, understand the word angel in a different sense from that which it has just before, and in many other passages of this book; for, when mention was before made of the angel, the familiar presence of God was denoted by it, nay, it was used interchangeably with the name of God itself. But here God is said to be so about to send the angel, as to separate Himself from the people. “I will not go up (He says) in the midst of thee;” and the reason is subjoined, viz., because it could not be that He could endure any longer their perverse spirits. Again He uses a similitude taken from refractory oxen, which cannot be broken to bear the yoke. The sum is, that because they are so intractable, God cannot perform the office of their guide without straightway destroying them.

4. And when the people heard these evil tidings Hence it more clearly appears that, as I have said, it was like a thunderbolt to them when God withdrew Himself from the people; for this divorce is more fatal than innumerable deaths. It might indeed at first sight seem delightful to be the masters of a rich and fertile land; but dull as the people generally were, God smote them suddenly, so that all its delights became insipid, and its fruitfulness like famine itself, when they perceived that they would be but fatted unto the day of slaughter. A useful piece of instruction is to be gained from hence, viz., that if we neglect God’s favor and are captivated by the sweetness of His blessings, we are ensnared like fishes on a hook. God promised the Israelites what might attract them for a little season: He denied them what they should have alone desired, that He would be their God. The evil tidings affected them with sorrow, for they felt that men cannot be happy unless God be propitious; nay, that nothing can be more wretched than to be alienated from Him. “It is good for me to draw near to God,” (Psalm 73:28,) says David; and elsewhere, “Blessed is the nation whose God is the Lord,” (Psalm 33:12, and Psalm 144:15;) again, “the Lord is the portion of mine inheritance, my lot is fallen in pleasant places.” (Psalm 16:5, 6.) This, therefore, is the climax of all miseries to have God against us, whilst we are fed by His bounty; and consequently the Israelites began to shew some wisdom, when, awaking from their lethargy, they counted all other things as naught, unless God should pursue them with His paternal favor. We infer from the grossness of their stupidity, that it was brought to pass by a special gift of God, that they were affected with such sorrow as to conduct them to a solemn mourning. First, Moses says that they did not put on their ornaments, and then that they were commanded by God to put them off; but this will be perfectly consistent if we take the latter as explanatory, as if he had said that they did not wear their ornaments because God had forbidden it, by enjoining them to mourn.

God here assumes the character of an angry judge, preparing to inflict vengeance in His wrath, in the words, “I will come up into the midst of thee in a moment, and consume thee;” in order that their alarm may humble them the more, and stir them up to earnest prayer. It was avisible sign of mourning to He in squalidhess and uncleanness, that thus their penitence might be openly testified; for there was no efficacy in the rite and ceremony to propitiate God, except in so far as the inward affection of the mind manifested itself by a true and genuine confession. For we must bear in mind what God requires by Joel, (2:13,) that we should “rend our heart, and not our garments;” nevertheless, whilst He cares not for the outward appearance, nay, whilst He abominates hypocrisy, still, if the sinner has truly repented, it cannot be but that, humbly acknowledging his guilt, he will add the outward profession of it. For if Paul, who was guiltless of any offense, deemed that the Corinthians were to be mourned for by him when they had not “repented of their uncleanness, and fornication, and lasciviousness,” because God humbled him in their sin, (2 Corinthians 12:21;) how should not those mourn publicly who are conscious of their own guilt, especially when, being convicted by the judgment of men, they are summoned to the tribunal of God? And therefore it is not without reason that he elsewhere teaches, that the sorrow which worketh repentance should also bring forth these other fruits, viz., carefulness, clearing of themselves, indignation, fear, vehement desire, zeal, revenge. (2 Corinthians 7:10, 11.) For the sake of example also, sinners should not only grieve in silence before God, but willingly undergo the penalty of ignominy before men, so as by self-condenmation to confess that God is a just Judge, to provoke others to imitate them, and, by this warning of human frailty to prevent them from a similar fall.

After, however, God has inspired them with fear, He allays His anger as it were, and declares that He will consider what He will do with them, in order that they may gather courage to ask for pardon; for, although he does not actually pardon them, He sufficiently arouses them to hope, by giving them some taste of His mercy; for, by seeming to leave them in suspense, it is not with the intention that they should approach Him hesitatingly to ask forgiveness, but that their anxiety may urge them more and more to earnest prayer, and keep them in a state of humility.

7. And Moses took the tabernacle This was a sign of the divorce between God and the Israelites, that the tabernacle should be removed from the camp and pitched at a distance, as if God were tired of His connection with them. He had promised as a special blessing that He would dwell in the midst of the people; and now, by departing elsewhere, He declares them to be polluted. In a word, the removal of the tabernacle was like the breaking of the tables; for, just as by the breaking of the tables Moses dissolved the covenant of God, so he thus deprived the Israelites for a time of His company and presence. So the LXX., Καὶ λαβὼν Μωυσὢς τὴν σκηνὴν αὐτοῦ the Syriac, Grotius, and many other commentators quoted in Poole. The greater number, however, even although disagreeing with C. in his notion that the tabernacle was already built, (see vol. 2, p. 143, et seq.,) are satisfied with his reasons why it should not be the private tent of Moses. “Wherefore, this was some peculiar tabernacle which Moses erected specially for the service of God, as it may appear by the name of it, (for) it hath the same name which the other great tabernacle was to be called by; there was the cloud, the visible sign of God’s presence, and the people worshipped towards that place. Simlerus, Osiander, Tostatus,” in Willet. So also Rosenmuller, “after Michaelis, and some of the Hebrews,” in Brightwell; and Prof. Bush, who adopts C.’s opinion as to the clause, “he called it the Tabernacle of the Congregation.” — Vide infra. The explanation which some give that it was Moses’ own tabernacle, is refuted by many sound arguments. First, it is not said that he took away his own tabernacle, but the word tabernacle is used simply and without any affix, κατ ᾿ ἐξοχήν Secondly, he did not change his own place of habitation, but only went out thither from time to time for the purpose of worshipping, or, at any rate, of consulting God. Thirdly, it would have been by no means lawful to assign the sacred name which God had bestowed on His Sanctuary to a private tabernacle. Fourthly, God, by manifesting His glory there, testified that it was His own dwelling-place. Fifthly, it would have been absurd that the people should have sought God in that direction, unless the place had been sacred. Sixthly, the object (of its removal,) which I have above adverted to, must be taken into consideration, for Moses did not withdraw himself from the people, but rather continued, as was his custom, in the midst of the camp, and merely wished to shew that God withdrew Himself from that profane place lest He should be infected by the contagion; so that it was a kind of excommunication. It is said, indeed, that he pitched it for himself, yet not for his private use, as is plain from the context, but in accordance with the common form of expression, לו, is properly either. for him, or, for it. — W. Ainsworth’s literal translation is, “And Moses took a tent, and pitched it for him.” in which לו, lo, is often redundant; still properly speaking, he did pitch it for himself, for he alone, had access to it, apart from others. Those who understand it to have been his private tabernacle, suppose that their opinion is supported by what follows, viz., that he called it, the tabernacle, Moed; מועד moed, or, mogned. A.V., “The tabernacle of the congregation.” The noun is formed from יעד to call together, to appoint either a place, or time of meeting; and hence it means either an appointed place, or time of meeting. — W. for they thence infer that it had not before been distinguished by that honorable title. But this objection is easily got over, since it is more probable that this was inserted parenthetically in the text, and therefore may be properly rendered in the pluperfect tense. For by this clause the reason is alleged why God had betaken Himself elsewhere, viz., that the place which He had appointed for covenanting with the people should remain deserted. Nevertheless, if we should refer it to this actual time, it will not be unsuitable that the people, at the present moment, should be reminded of their sad separation, and that Moses, in order to inflict more ignominy and shame upon them, should have called it the tabernacle of convention, though it was now far distant from the camp. As to the word Moed, I will not repeat what I have elsewhere said. Let my readers, therefore, refer to it at the end of chapter 29. See vol. 2, p. 297, on Exodus 29:42, where C. gives his reason for translating the words, Tabernaculum conventionis.

7 and it came to pass that every one which sought the Lord Some translate it, “asked counsel;” but, in my opinion, the ordinary signification is preferable. Whether, therefore, they desired to testify their piety by public worship, or to pray, or to seek counsel in doubtful matters, they went out towards that sanctuary in order that their eyes might rest upon it. Moses does not mean that they actually came to the place, from access to which they knew themselves to be prohibited on account of their pollution. But their thus going out was in token of repentance; as though they acknowledged that they were unworthy to receive an answer from God, unless they departed from that place which they had defiled by their atrocious crime. Now, it was useful for them to be thus humbled, in order that idolatry might be held in greater detestation. Nor is there any contradiction in what follows, viz., that they “stood, every man at his tent-door,” whenever Moses went out; for the glory of God, which at that time was more manifest, was such as then to inspire them with greater reverence and terror. Whensoever, therefore, the mediator presented himself before God, they were permitted to do no more than behold from afar the pillar of cloud which then enveloped Moses, so as to separate him from them. Meanwhile, it must be observed, that though God at this time departed from them, it was only so far as to reject them from close access to Him, and not that they were altogether alienated. For their worship was a sign of faith; they were allowed to pray to God and implore His favor; and they knew that they were heard in the person of Moses. Their separation, therefore, was not such as totally to cut off the hope of pardon, but such as to quicken their anxiety, and to exercise them to repentance. Thus God often designedly hides His face from sinners in order to invite them to Him in true humiliation. And this we nmst carefully attend to, lest, when He chastises us either by word or deed, terror, or a sense of our criminality, should hinder our prayers; but rather let us seek Him from however great a distance. The object of excommunication is nearly similar; for those whom the Church rejects from the company of the faithful,are delivered to Satan, but only “for the destruction of the flesh, that the spirit may be saved in the day of the Lord;” (1 Corinthians 5:5;) and hence Paul would not have them counted as enemies, but admonished as brethren. (2 Thessalonians 3:15.)

When it is said that “the people rose up, and stood every man at his tent-door,” some improperly, as I conceive, refer it to mere respect to him as a civil magistrate, as if honor was thus paid to their leader; but I rather suppose that:, when at stated hours Moses presented himself before God in the name of all, they partook in his service and worship. Wherefore also they followed him with their eyes, until the cloud covered him. To the same effect this rising up is repeated immediately afterwards, where reference is made to the cloudy pillar. Wherefore I have no question but that both verses must be expounded as relating to spiritual worship. But we have elsewhere shewn how they testified their piety before the visible sign, without worshipping God therein in any gross imagination.

11. And the Lord spake unto Moses face to face Moses will hereafter be dignified by this distinction, where God would declare the difference between him and other Prophets. (Numbers 12:8.) Familiar intercourse is therefore described in this phrase, as if it were said that God appeared to Moses by an extraordinary mode of revelation. If any object that there is a contradiction between this statement and what we shall presently see, “Thou canst not see my face,” the solution is easy, viz., that although God revealed Himself to Moses in a peculiar manner, still He never appeared in the fullness of His glory, but only so far as man’s infirmity could endure. For this expression contains an implied comparison, i.e., that no man was ever equal to Moses, or arrived at such a pitch of dignity. And this tends to magnify the Law, that Moses its minister reported what he had familiafly learnt, so that no ambiguity might be suspected. When it is said that Joshua departed not from the tabernacle, we gather that the dwelling-place of Moses was in the camp; and perhaps the fact of his being a young man is mentioned, “So called (says Ainsworth) in respect of his service, not of years, for he was now above fifty years old, as may be gathered by Joshua 24:29. But because ministry and service are usually by the younger sort, all servants are called young men. See Genesis 14:24.” “Perhaps, (adds Adam Clarke,) נער naghar, here translated young man, means a single person, one unmarried.” Others suppose that he was so called as being integer, upright, and without guile; and De Lyra, as being young in respect to Moses. in order more highly to illustrate God’s grace, in choosing that he should have the charge of the sanctuary. It is true that Joshua at this time was of mature age; but God’s special blessing was manifested in him, in that God passed over many old men, and set him who was younger to be the keeper of His tabernacle.

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 See ante on Exodus 31:2, p. 291. 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.

14. And he said, My presence shall go with thee We gather from this answer what the desire of Moses was, for God, in accepting his prayer, affirms in one word that He will go before them as He was wont, and this was a sure pledge of His presence in no ordinary manner. For although the whole world is governed by His providence, still His face does not therein appear so conspicuously as in His protection of the Church’s welfare. And, in fact, since the same Angel, who had before presided over the camp, now undertakes the charge of guiding the people, the eternal divinity of Christ is clearly proved from hence.

This clause, “My face “My presence shall go with thee.” — A.V. shall go before,” is equivalent to his saying, I will so go before thee, that thou shalt truly perceive that I am with thee, as if thou shouldst see my face set before thine eyes in a mirror. Now, since this was fulfilled in Christ, it follows that He is the eternal God, whose glory, power, and majesty is far above all creatures. The rest which He promises has reference to the perseverance of His grace, and its final accomplishment, “Et au but ou Moyse pretendoit;” and to the object at which Moses aimed. — Fr. as if it were said, when the people shall have entered the land, they shall be under God’s protection and guardianship; for what was common to the whole people is ascribed to the person of Moses.

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, “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. “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 Psalm 106:4, “Remember me, O Lord, with the favor that thou bearest unto thy people: O visit me with thy salvation.”

17. And the Lord said unto Moses, I will do this thing also He adds nothing new, but confirms by repetition what He had just said, in order to remove all doubt. Still He declares that He is induced by no other reason than by the gratuitous favor wherewith He had embraced Moses. This, therefore, is a kind of renewal of the Covenant, when the people is consecrated to God, so as to recover again the sacerdotal kingdom.

18. And he said, I beseech thee, shew me thy glory Thus far the desires of Moses had been confined within the limits of moderation and sobriety, but now he is carried beyond due bounds, and longs for more than is lawful or expedient; for it is plain from his repulse that he had inconsiderately proceeded further than He should. He desires that God should be revealed to him more closely, and in a more manifest form than before. Still it is not foolish curiosity that impels him to this, which so often tickles men’s minds, so that they daringly attempt to penetrate into the deepest secrets of heaven; for he had no other design than to be animated to confidence, whereby he might more cheerfully go on with his charge. But that the desire itself was improper though its object was correct, we learn from the reply of God, wherein He shows that it would be injurious and fatal to Moses, if he should obtain that which he seeks as great privilege. This interrogative sentence is entirely omitted in Fr. How, then, will it be with us, if the vanity of our nature tempts us to investigate God’s glory more deeply than is right? Wherefore let this passage act as restraint upon us, to repress the speculations which are too wild and wanton in us, when we desire to know what God would have concealed from us. This is the rule of sound and legitimate and profitable knowledge, to be content with the measure of revelation, and willingly to be ignorant of what is deeper than this. We must indeed advance in the acquisition of divine instruction, but we must so keep in the way as to follow the guidance of God.

19. And he said, I will make all my goodness pass At the outset He declares how far He has listened to Moses; but a limitation is presently added to prevent excess. Thus his prayer is not altogether rejected, but only so far as he was too eagerly set on beholding the perfection of God’s glory. The passing by signifies a vision of brief duration; as if He had said, Let it suffice thee to have seen once, as for a moment, my glory, when it shall pass before thine eyes. The word טוב, tub, which I have rendered beauty, (decorem,) others translate good, (benum;) and hence, some take it to mean goodness; but the expression beauty (pulchritudinis, vel decoris) is more suitable, in which sense we find it used more than once. Hence that which is pleasing and delectable is said to be good to be looked upon.

“To call in the name of the Lord,” “Proclaim the name of the Lord.” — A. V. I understand thus, to declare in a clear and loud voice what it is useful for us to know respecting God Himself. It had been said before to Moses, “I am the God of Abraham, of Isaac, and of Jacob, — but by my name, — was I not known to them.” (Exodus 6:3.) Whereas, then, Moses was already superior to the patriarchs, he is now still more highly exalted, inasmuch as God makes Himself more fully known to him, and carries His manifestation of Himself to its very utmost. First, therefore, it must be borne in mind that God was now known to Moses more familiarly than heretofore; still, at the same time, let it be observed, that although a vision was exhibited to his eyes, the main point was in the voice; because true acquaintance with God is made more by the ears than by the eyes. A promise indeed is given that he shall behold God; but the latter blessing is more excellent, that God will proclaim this name, so that Moses may know Him more by His voice than by His face; for speechless visions would be cold and altogether evanescent, did they not borrow efficacy from words. Thus, therefore, just as logicians compare a syllogism to the body, and the reasoning, which it includes, to the soul; so, properly speaking, the soul of a vision is the doctrine itself, from whence faith takes its rise.

and will be gracious to whom I will be gracious It will be well to consider how this sentence is connected with the foregoing, which has been either altogether neglected, or not sufficiently attended to. As to me, although I think that God’s mercy is magnified by the fact, that He deals so indulgently to this guilty people, still I have no doubt but that He desired purposely to cut off occasion from the audacity of men, lest they should exclaim against his unwonted and as yet unheard of liberality; for, whether God executes His judgments, or mercifully pardons sins, profane men never cease to quarrel with Him; “Voyla, comme aujourd’huy beaucoup de gaudisseurs pour debatre de toutes choses;” behold, how now-a-days many jeerers, to dispute about everything. — Fr. C. discusses the third question, as to the creation of the world, in his Inst., Book I., chap. 14, sec. 1. It is also very neatly met in Pet. Martyr. Loci. Com. C1. I., chap. 12, sec. 2. “Sunt qui quaerant, Cum potuerit Deus longe prius mundum producere, cur tam sero? Est petulans, et procax haec inquisitio, nec humanae curiositati, nisi illam retundendo, satisfieri potest: nam quoeunque puncto temporis ante ficti vel imaginati dedissem tibi factum mundum, tu adhuc conqueri posses id sero fuisse factum, si tuam cogitationem referres ad Dei aeternitatem. Igitur hic pie est agendum, non hac procaci, et temeraria, curiositate.” thus, out of mere disputatiousness, they ask why He delayed the advent of His Son for so many ages; why He has deigned to bring forth the light of the Gospel out of darkness in our own days; nay, they take flight even to the creation of the world, inasmuch as it seems absurd to them that God should have been idle for so many ages, and therefore they inquire, in ridicule, why it at length entered His mind to make the world, which has not yet reached its sixth millennium? Especially, however, does the frowardness of many advance beyond all due bounds on this point, viz., because the reason does not appear, why God should be merciful to one nation or one age, and severe both to other ages and other nations. Hence the admirable counsel of God, whereby He has chosen some, and reprobated others, has always been exposed to the calumnies of ungodly men; for unless they see the cause of the diversity, they do not hesitate to condemn the injustice of God in making this distinction between the two. Addition in Fr., “Seulement pour son plaisir;” only for his pleasure. God here checks this insanity, and asserts His power, which men, or rather worms of the earth, would gladly deprive Him of, viz., that according to His own will He exercises peculiar mercy towards whomsoever He pleases. When the Prophet relates how the fathers obtained possession of the land of Canaan, he assigns no other reason except that God “had a favor unto them.” (Psalm 44:3.) And this doctrine, which filthy dogs endlessly assail with their barking, everywhere occurs in the Scriptures. Especially, however, do they rail when God shews Himself to be propitious, and beneficent towards the unworthy. For this reason Paul reminds believers of the incomprehensible counsel of God, because, by the preaching of the Gospel, He revealed the mystery, which was kept secret from all eternity. (Romans 16:25.) Again, because by ingrafting the Gentiles into the body of the Church, from which they had so long been aliens, He commends the depths of that mystery, which, though hidden even from angels, He made known to all men in the fullness of time. (Ephesians 3:9.) With the same intent, He here expressly declares that the cause why He manifests Himself to Moses more fully than of old to the patriarchs, is only to be sought in His own counsel or good-pleasure. Now, although this in the first place relates to Moses, still, inasmuch as he beheld the glory of God for the common good of the people, this mercy, which is referred to, extends to them all. And assuredly it was an inestimable proof of God’s grace that, after this most disgraceful fall and wicked apostasy of the people, He nevertheless revealed Himself more clearly than before to Moses for their spiritual good. This, indeed, is certain, that by this reply a restraint is put upon whatever carnal feelings might allege in consideration of the novelty of the act; as if God had declared in one word that the dispensation of His grace is in His own sole power; and that men not only do amiss: but are carried away by impious and blasphemous madness when they endeavor to interfere with Him; as if it were their business to arraign that supreme Judge whose subjects they are. The mode of expression simply tends to this, that God’s will is superior to all causes, so as to be the reason of all reasons, the law of laws, and the rule of rules. And surely, as long as men permit themselves to inquire into the secret counsels of God, there will be no bounds to their seditiousness. God, therefore, does not correct this insanity by disputing with it, but by the assertion of His right to be free in the dispensation of His grace; for in His sovereignty He says that He will be merciful to whomsoever He will. Let us beware, then, lest, when He is kind, our eyes should be evil.

Further, the better to convince dissatisfied men of their pride and temerity, He sets forth His mercy and compassion; as much as to say, that He is under obligation to none; and hence that it is an “C’est trop grande presomption;” it is too great a presumption. — Fr. unworthy thing in them to murmur, because He does not indiscriminately do good to them to whom He owes nothing. Hence it is clear how appropriately Paul, when treating of gratuitous election, accommodates this passage to the matter in hand, (Romans 9:15,) viz., that God must be by no means accounted unjust, because He passes by some and elects others; for the words loudly proclaim that God’s grace is destined to a certain number of men, so as not to appear equally in all. The phrase itself needs no exposition, for it is common in all languages when we wish to prevent our reasons from being investigated, to repeat the point in question; thus, a person, wishing to rid himself of the censures of others, would say, I will go whither I will go, or I will do what I will do.

20. And he said, Thou canst not see my face Moses had indeed seen it, but in such a mode of revelation, as to be far inferior to its full effulgence. Long before the birth of Moses, Jacob had said, “I have seen God face to face,” (Genesis 32:30;) and to Moses, as I have lately shewn, a still clearer vision was vouchsafed. Now, however, he obtains something better and more excellent; and yet not so as perfectly to see God such as He is in Himself, but so far as the human mind is capable of bearing. For, although the angels are said to see God’s face in a more excellent manner than men, still they do not apprehend the immense perfection of His glory, whereby they would be absorbed. Justly, therefore, does God declare that He cannot be seen by a mortal man; for we shall not see him as He is, until we shall be like Him. (1 John 3:2.) For it must needs be that that incomprehensible brightness would bring us to nothing. God, therefore, whilst He withholds us from a complete knowledge of Him, nevertheless manifests Himself as far as is expedient; nay, attempering the amount of light to our humble capacity, He assumes the face which we are able to bear.

21. And the Lord said, Behold, there is a place by me This description may illdeed appear puerile, but it is well adapted to our imperfection; nor will any despise it who is duly conscious of his own imbecility and ignorance. There seems to be a contradiction between these two things, that the beauty of God should be shewn to Moses, and still that the sight of Him should be refused. This difficulty is here solved, for Moses was to see God only from behind. It is a similitude taken from men, whom we only partially recognise, if their face be turned away; for clear recognition is only obtained by seeing the face and countenance.

The fissure or hole in the rock was like a narrow and oblique window, which so far admits the sun’s rays as that one, who is shut up in a deep and obscure place, may receive some advantage from the light, yet never see the sun itself nor enjoy its brightness. Thus we, imprisoned as it were in our bodies, cannot behold God’s glory freely and directly; but He illuminates us obliquely, so that at least we see Him from behind. I do not speak of all, but of the most perfect amongst us, such as Moses was, who, although he obtained the extraordinary privilege which is here recorded, yet could not endure God’s glory through the infirmity of his flesh; and therefore the hand of God was interposed, so that he should only see Him in part. By God’s hand is meant the darkness wherewith He was covered, lest the eyes of Moses should be stretched in curiosity to see further than was lawful. Some “Tertullian referreth these backer or latter parts to the latter times of the Messiah: My glory which thou desirest to see, shall be revealed in the latter times.” — Willet in loco. Owen’s exposition of this passage is worthy of quotation: “The face of God, or the gracious majesty of his Being, his essential glory, is not to be seen of any in this life; we cannot see him as he is. But the glorious manifestation of himself we may behold and contemplate. This we may see as the back parts of God; that shadow of his excellencies which he casteth forth in the passing by us in his works and dispensations. This Moses shall see. And wherein did it consist? Why, in the revelation, and declaration of this name of God. Exodus 34:6, 7. To be known by this name, to be honored, feared, believed, as that declares him, is the great glory of God.” — Owen’s Expos. of Psalm 130. (Edin., edit. 1851, vol. 6, p. 481.) refer “my back parts” to the fullless of time, when Christ was manifested in the flesh, as if it were said, Thou shalt not see me until clothed in human nature; this is a subtle speculation, but by no means sound, nay, altogether wide of the genuine meaning.

Exodus 34

Exodus 34:1-10, 27-35

1. And the Lord said unto Moses, Hew thee two tables of stone like unto the first; and I will write upon these tables the words that were in the first tables, which thou brakest.

1. Et ait Jehova ad Mosen, Dola tibi duas tabulas instar priorum: et scribam in his tabulis verba quae fuerunt in tabulis prioribus quas fregisti.

2. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.

2. Esto ergo paratus mane, et ascende mane montem Sinai: stesque mihi illic super verticem ipsius montis.

3. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

3. Nullus ascendat tecum, nec ullus videatur in toro monte, etiam oves ant boves non pascantur in prospectu montis hujus.

4. And he hewed two tables of stone, like unto the first: and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone.

4. Dolavit ergo duas tabulas lapideas instar priorum: consurgens Moses mane ascendit in montem Sinai, sicut praeceperat ei Jehova, et accepit in manu sua duas tabulas lapideas.

5. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.

5. Tunc descendit Jehova in nube, et stetit coram eo illic, et clamavit in nomine Jehova.

6. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth,

6. Transiens, inquam, Jehova ante eum, clamavit, Jehova, Jehova, Deus misericors et clemens, tardus ad iram, et multus misericordia et veritate:

7. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear theguilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

7. Servans misericordiam millibus, auferens iniquitatem, et transgressionem, et peccatum, et innocentem non faciens, visitaris iniquitatem patrum super filios filiorum in tertios et quartos.

8. And Moses made haste, and bowed his head toward the earth, and worshipped.

8. Festinans autem Moses inclinavit se ad terram, et adoravit,

9. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us, (for it is a stiff-necked people,) and pardon our iniquity and our sin, and take us for thine inheritance.

9. Dixitque, Si nunc inveni gratiam in oculis tuis, Domine mi, proficiscatur agedum Dominus meus in medio nostri: et quia populus durae cervicis est, propitius sis iniquitati nostrae et peccato nostro, ut possideas nos in hereditatem.

10. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.

10. Et dixit, Ecce, ego pereutiam foedus eoram toro populo tuo, et edam miracula quae non sunt creata in universa terra, et in cunctis nationibus: et videbit totus populus in eujus medio es, quod terribile sit opus Jehovae quod facio tecum.

27. And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

27. Et dixit Jehova ad Mosen, Scribe tibi verba haec: quia secundum verba haec pepigi foedus tecum, et cum Israele.

28. And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water: and He wrote upon the tables the words of the covenant, the ten commandments.

28. Fuit autem ibi cum Jehova quadraginta dies, et quadraginta noctes: panem non edit et aquam non bibit: et scripsit in tabulis verba foederis, decem verba.

29. And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, (when he came down from the mount,) that Moses wist not that the skin of his face shone while he talked with Him.

29. Factum est autem quum descenderet Moses e monte Sinai, habens duas tabulas testimonii in manu sun: quum ergo descenderet e monte, nesciebat quod resplenduisset cutis faciei suae quando loquutus erat cum eo.

30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone: and they were afraid to come nigh him.

30. Viditque Aharon et omnes filii Israel ipsum Mosen, et ecce, splendebat cutis faciei ejus: timueruntque accedere ad eum.

31. And Moses called unto them: and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.

31. Et vocavit filius Moses: reversique sunt ad eum Aharon et omnes principes coetus. Tunc loquutus est Moses ad cos.

32. And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with him in mount Sinai.

32. Deinde appropinquarunt omnes filii Israel, et praecepit eis cuncta quae loquutus fuerat Jehova cum eo in monte Sinai.

33. And till Moses had done speaking with them, he put a vail on his face.

33. Porro quum finem fecisset loquendi Moses cum eis, posuit velamen super faciem suam.

34. But when Moses went in before the Lord, to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

34. Quum vero ingrederetur Moses in conspectum Jehovae ad loquendum cum illo, auferebat velamen, donec egrederetur: egressus autem alloquebatur filios Israel quod jussus erat.

35. And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with Him.

35. Videbunt igitur filii Israel faciem Mosis, quod resplenderet curts faciei Mosis, et reducebat Moses velamen super factem suam, donec ingrederetur ad loquendum cum co.

CHAPTER 33

Ex 33:1-23. The Lord Refuses to Go with the People.

1. the Lord said--rather "had" said unto Moses. The conference detailed in this chapter must be considered as having occurred prior to the pathetic intercession of Moses, recorded at the close of the preceding chapter; and the historian, having mentioned the fact of his earnest and painful anxiety, under the overwhelming pressure of which he poured forth that intercessory prayer for his apostate countrymen, now enters on a detailed account of the circumstances.

3. I will not go up ... lest I consume thee--Here the Lord is represented as determined to do what He afterwards did not. (See on Ex 32:7).

4. when the people heard these evil tidings--from Moses on his descent from the mount.

5. put off thy ornaments--In seasons of mourning, it is customary with Eastern people to lay aside all gewgaws and divest themselves of their jewels, their gold, and every thing rich and splendid in their dress. This token of their sorrow the Lord required of His offending people.

that I may know what to do unto thee--The language is accommodated to the feeble apprehensions of men. God judges the state of the heart by the tenor of the conduct. In the case of the Israelites, He cherished a design of mercy; and the moment He discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents conscious of their error and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people.

7. Moses took the tabernacle, and pitched it without the camp--Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his own tent--conspicuous as that of the leader--in a part of which he heard cases and communed with God about the people's interests; hence called "the tabernacle of the congregation," and the withdrawal of which, in abhorrence from a polluted camp, was regarded as the first step in the total abandonment with which God had threatened them.

8. all the people rose up, and stood every man at his tent door--Its removal produced deep and universal consternation; and it is easy to conceive how anxiously all eyes would be directed towards it; how rapidly the happy intelligence would spread, when a phenomenon was witnessed from which an encouraging hope could be founded.

9-11. the cloudy pillar descended, and stood at the door of the tabernacle--How would the downcast hearts of the people revive--how would the tide of joy swell in every bosom, when the symbolic cloud was seen slowly and majestically to descend and stand at the entrance of the tabernacle!

as Moses entered--It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious.

18-23. I beseech thee, show me thy glory--This is one of the most mysterious scenes described in the Bible: he had, for his comfort and encouragement, a splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit. The face, hand, back parts, are to be understood figuratively.

Unto the land - That is, towards it, or to the borders of it. See Exo 32:34 (note).

I will send an angel - In Exo 23:20, God promises to send an angel to conduct them into the good land, in whom the name of God should be; that is, in whom God should dwell. See Clarke's note on Exo 23:20 (note). Here he promises that an angel shall be their conductor; but as there is nothing particularly specified of him, it has been thought that an ordinary angel is intended, and not that Angel of the Covenant promised before. And this sentiment seems to be confirmed by the following verse.

I will not go up in the midst of thee - Consequently, the angel here promised to be their guide was not that angel in whom Jehovah's name was: and so the people understood it; hence the mourning which is afterwards mentioned.

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 practiced 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 ankles; 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 1Sam 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 יהוה 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.

Moses took the tabernacle - אה האהל eth haohel, the Tent; not את המשכן eth hammishcan, the tabernacle, the dwelling-place of Jehovah, see Exo 36:11, for this was not as yet erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the congregation came for judgment, and where, no doubt, God frequently met with his servant. This is now removed to a considerable distance from the camp, (two thousand cubits, according to the Talmudists), as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.

The cloudy pillar descended - This very circumstance precluded the possibility of deception. The cloud descending at these times, and at none others, was a full proof that it was miraculous, and a pledge of the Divine presence. It was beyond the power of human art to counterfeit such an appearance; and let it be observed that all the people saw this, Exo 33:10. How many indubitable and irrefragable proofs of its own authenticity and Divine origin does the Pentateuch contain!

The Lord spake unto Moses face to face - That there was no personal appearance here we may readily conceive; and that the communications made by God to Moses were not by visions, ecstasies, dreams, inward inspirations, or the mediation of angels, is sufficiently evident: we may therefore consider the passage as implying that familiarity and confidence with which the Divine Being treated his servant, and that he spake with him by articulate sounds in his own language, though no shape or similitude was then to be seen.

Joshua, the son of Nun, a young man - There is a difficulty here. Joshua certainly was not a young man in the literal sense of the word; "but he was called so," says Mr. Ainsworth, "In respect of his service, not of his years; for he was now above fifty years old, as may be gathered from Jos 24:29. But because ministry and service are usually by the younger sort, all servants are called young men, Gen 14:24." See also Gen 22:3, and Gen 41:12. Perhaps the word נער naar, here translated young man, means a single person, one unmarried.

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, etc. - 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.

Show me now thy way - Let me know the manner in which thou wouldst have this people led up and governed, because this nation is thy people, and should be governed and guided in thy own way.

My presence shall go with thee - פני ילכו panai yelechu, my faces shall go. I shall give thee manifestations of my grace and goodness through the whole of thy journey. I shall vary my appearances for thee, as thy necessities shall require.

If thy presence go not - אם אין פניך הלכים im ein paneycha 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 (פניו 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, Mat 18:20; without which, what would preachings, prayers, and even Sacraments avail?

So shall we be separated - By having this Divine protection we shall be saved from idolatry, and be preserved in thy truth and in the true worshipping of thee; and thus shall we be separated from all the people that are upon the face of the earth: as all the nations of the world, the Jews only excepted, were at this time idolaters.

I will do this thing also - My presence shall go with thee, and I will keep thee separate from all the people of the earth. Both these promises have been remarkably fulfilled. God continued miraculously with them till he brought them into the promised land; and from the day in which he brought them out of Egypt to the present day, he has kept them a distinct, unmixed people! Who can account for this on any principle but that of a continual especial providence, and a constant Divine interference? The Jews have ever been a people fond of money; had they been mingled with the people of the earth among whom they have been scattered, their secular interests would have been greatly promoted by it; and they who have sacrificed every thing besides to their love of money, on this point have been incorruptible! They chose in every part of their dispersions rather to be a poor, despised, persecuted people, and continue separate from all the people of the earth, than to enjoy ease and affluence by becoming mixed with the nations. For what great purposes must God be preserving this people! for it does not appear that any moral principle binds them together - they seem lost to this; and yet in opposition to their interests, for which in other respects they would sacrifice every thing, they are still kept distinct from all the people of the earth: for this an especial providence alone can account.

Show me thy glory - Moses probably desired to see that which constitutes the peculiar glory or excellence of the Divine nature as it stands in reference to man. By many this is thought to signify his eternal mercy in sending Christ Jesus into the world. Moses perceived that what God was now doing had the most important and gracious designs which at present he could not distinctly discover; therefore he desires God to show him his glory. God graciously promises to indulge him in this request as far as possible, by proclaiming his name, and making all his goodness pass before him, Exo 33:19. But at the same time he assures him that he could not see his face - the fullness of his perfections and the grandeur of his designs, and live, as no human being could bear, in the present state, this full discovery. But he adds, Thou shalt see my back parts, את אחרי eth achorai, probably meaning that appearance which he should assume in after times, when it should be said, God is manifest in the flesh. This appearance did take place, for we find God putting him into a cleft of the rock, covering him with his hand, and passing by in such a way as to exhibit a human similitude. John may have had this in view when he said, The Word was made flesh and dwelt Among us, full of grace and truth, and We Beheld His Glory. What this glory was, and what was implied by this grace and truth, we shall see in the succeeding chapter.

I will make all my goodness pass before thee - Thou shalt not have a sight of my justice, for thou couldst not bear the infinite splendor of my purity: but I shall show myself to thee as the fountain of inexhaustible compassion, the sovereign Dispenser of my own mercy in my own way, being gracious to whom I will be gracious, and showing mercy on whom I will show mercy.

I will proclaim the name of the Lord - See Clarke's note on Exo 34:6.

No man see me, and live - The splendor would be insufferable to man; he only, whose mortality is swallowed up of life, can see God as he is. See 1Jn 3:2. From some disguised relation of the circumstances mentioned here, the fable of Jupiter and Semele was formed; she is reported to have entreated Jupiter to show her his glory, who was at first very reluctant, knowing that it would be fatal to her; but at last, yielding to her importunity, he discovered his divine majesty, and she was consumed by his presence. This story is told by Ovid in his Metamorphoses, book iii., table iii., 5.

Behold, there is a place by me - There seems to be a reference here to a well-known place on the mount where God was accustomed to meet with Moses. This was a rock; and it appears there was a cleft or cave in it, in which Moses was to stand while the Divine Majesty was pleased to show him all that human nature was capable of bearing: but this appears to have referred more to the counsels of his mercy and goodness, relative to his purpose of redeeming the human race, than to any visible appearance of the Divine Majesty itself. See Clarke on Exo 33:18 (note).

1. The conclusion of this chapter is very obscure: we can scarcely pretend to say, in any precise manner, what it means; and it is very probable that the whole concerned Moses alone. He was in great perplexity and doubt; he was afraid that God was about to abandon this people; and he well knew that if he did so, their destruction must be the consequence. He had received general directions to decamp, and lead the people towards the promised land; but this was accompanied with a threat that Jehovah would not go with them. The prospect that was before him was exceedingly gloomy and discouraging; and it was rendered the more so because God predicted their persevering stiffneckedness, and gave this as one reason why he would not go up among them, for their provocations would be so great and so frequent that his justice would be so provoked as to break through in a moment and consume them. Moses, well knowing that God must have some great and important designs in delivering them and bringing them thus far, earnestly entreated him to give him some discovery of it, that his own mind might be satisfied. God mercifully condescends to meet his wishes in such a way as no doubt gave him full satisfaction; but as this referred to himself alone the circumstances are not related, as probably they could be of no farther use to us than the mere gratifying of a principle of curiosity.

2. On some occasions to be kept in the dark is as instructive as to be brought into the light. In many cases those words of the prophet are strictly applicable. Verily, thou art a God, who Hidest Thyself, O God of Israel, the Savior! One point we see here very plainly, that while the people continued obstinate and rebellious, that presence of God by which his approbation was signified could not be manifested among them; and yet, without his presence to guide, protect, and provide for them, they could neither go up nor be saved. This presence is promised, and on the fulfillment of the promise the safety of Israel depended. The Church of God is often now in such a state that the approbation of God cannot be manifested in it; and yet if his presence were wholly withdrawn, truth would fall in the streets, equity go backward, and the Church must become extinct. How have the seeds of light and life been preserved during the long, dark, and cold periods when error was triumphant, and the pure worship of God adulterated by the impurities of idolatry and the thick darkness of superstition, by the presence of his endless mercy, preserving his own truth in circumstances in which he could not show his approbation! He was with the Church in the wilderness, and preserved the living oracles, kept alive the heavenly seeds, and is now showing forth the glory of those designs which before he concealed from mankind. He cannot err because he is infinitely wise; he can do nothing that is unkind, because he delighteth in mercy. We, as yet, see only through a glass darkly; by and by we shall see face to face. The Lord's presence is with his people; and those who trust in him have confident rest in his mercy.

I will come up - As if he had said, ye deserve that I should do so. Put off thine ornaments, that I may know what to do with thee - That is, put thyself into the posture of a penitent, that the dispute may be determined in thy favour, and mercy may rejoice against judgment.

And Israel stript themselves of their ornaments, by the mount; or, as some read it, at a distance from the mount - Stand afar off, like the publican, Luke 18:13. God bid them lay aside their ornaments, and they did so; both to shew in general their deep mourning, and in particular to take a holy revenge upon themselves for giving their ear - rings to make the golden calf of.

And Moses took the tabernacle - The tent wherein he gave audience, heard causes, and inquired of God, and pitched it without, afar off from the camp - To signify to them that they were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shewed him in the mount, designed for direction to the workman, and used in the mean time as a tabernacle of meeting between God and Moses about public affairs.

And when Moses went out to the tabernacle, the people looked after him - In token of their respect to him whom before they had slighted, and their dependence upon his mediation. By this it appeared, that they were full of concern what would be the issue.

And when they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all worshipped every man at his tent door - Thereby they signified, Their humble adoration of the divine majesty. Their thankfulness to God, that he was pleased to shew them this token for good, for if he had been pleased to kill them he would not have shewed them such things as these. And their hearty concurrence with Moses as their advocate, in every thing he should promise for them.

And the Lord spake to Moses face to face as a man speaketh to his friend - Which intimates not only that God revealed himself to Moses with greater clearness than to any other of the prophets, but also with greater expressions of particular kindness than to any other. He spake not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. And he turned again into the camp - To tell the people what hopes he had of bringing this business to a good issue. But because he intended speedily to return to the tabernacle, he left Joshua there.

Moses now returned to the door of the tabernacle, as an important supplicant for two favours, and prevails for both: herein 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 sayst, 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? Yet, Thou hast said, I know thee by name, as a particular friend, and thou hast also found grace in my sight, above any other.

Now therefore, if I have found grace in thy sight, shew me thy way - What favour God had expressed to the people they had forfeited the benefit of; and therefore Moses lays the stress of his plea upon what God had said to him. By this therefore he takes hold on God, Lord, if 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, Shew me thy way, that I may know thee, that I may find grace in thy sight - 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.

And he said, If thy presence go not with me, carry us not up hence - He speaks as one that dreaded the thought of going forward without God's presence.

Wherein shall it be known to the nations that have their eyes upon us, that I, and thy people, have found grace in thy sight; so as to be separated from all people upon earth? Is it not that thou goest with us? Nothing short of that can answer these characters.

I will do this thing also that thou hast spoken - See the power of prayer! See the riches of God's goodness! 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, is purely in his own merit, it is because thou hast found grace in my sight. And now God is perfectly reconciled to them, and his presence in the pillar of cloud returns to them.

I beseech thee shew me thy glory - Moses had lately been in the mount with God, and had had as intimate communion with God, as ever any man had on this side heaven, and yet he is still desiring a farther acquaintance. Shew 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.

Thou canst not see my face - A full discovery of the glory of God would quite overpower the faculties of any mortal man. 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 shew him goodness in the spring. This was a sufficient answer to his request: Shew me thy glory, saith Moses; I will shew thee my goodness, saith God. 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. And I will be gracious to whom I will be gracious - In bestowing his gifts, and is not debtor to any, nor accountable to any; all his reasons of mercy are fetched from within himself, not from any merit in his creatures, and I will shew mercy on whom I will shew mercy - For his grace is always free. He never damns by prerogative, but by prerogative he saves.

I will put thee in a cleft of the rock - In that 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, 1Cor 10:4. 'Tis 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 that to their comfort, but those that stand upon this rock, and take shelter in it.

And I will take away my hand - Speaking after the manner of men. And thou shalt see my back - parts - 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 is gone past us, so that we only see his back. Now Moses was allowed to see this only, but when he was a witness to Christ's transfiguration, he saw his face shine as the sun.

3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee : for thou art a stiff-necked people, lest I consume thee in the way .

By my own special and gracious presence, as hitherto I have done, but I will depart from thee. In pursuance hereof God removes his tabernacle without the camp, ver. 7. I will onely make good my promise to thy fathers, and send an Angel to accomplish it, but I will shew no peculiar and further kindness to thee.

Lest thy sins should be aggravated by my presence, and favour and thereby I should be provoked utterly to destroy thee. So he shews that their perverseness makes this severity necessary for them, and that God even in his judgement remembers mercy to them.

Marginal references: chap. 32. Deut. 9. 13.

4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments .

Their precious garments, or jewels, which the women reserved, as we saw ver. 3. This was a visible sign and profession of their inward humiliation and repentance for their sin and of their deep sence of Gods displeasure.

5 For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiff-necked 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 .

To wit, in anger; not in favour, ver. 3. where the words are the same, but the sence differing.

Obj. But God had promised he would not do so, ver. 14. Ans. That was signifyed to Moses, not to the people, to whom the threatning was most proper and profitable; and this threatning hath a condition implied, to wit, except they repent, as the next words plainly shew.

That I may either inflict my judgments or suspend them, as thou art penitent or impenitent.

7 And Moses took the tabernacle , and pitched it without the camp, afar off from the camp , and called it the tabernacle of the congregation : and it came to pass, that every one which sought the LORD , went out unto the tabernacle of the congregation, which was without the camp.

A tent set up by Moses for the people to meet in for sacrifice and seeking of God and other parts of Gods Worship, untill the great Tabernacle should be finished: for such a place was necessary or highly expedient for that use, and therefore it is not probable they would be without it for a years space.

In testimony of Gods alienation from them and displeasure against them, this being a kind of e[illegible: 1+ letters]communication, and all was too little to bring them to a thorough repentance.

It was so before, but he called it so now, to shew that God had not wholly forsaken them, and that, if they truly repented, he still permitted them to come into his presence and to seek the Lord.

Either for his favour, or for counsel and direction: See Exod. 18. 1[illegible: 1+ letters], 19, 20.

8 And it came to pass, when Moses went out unto the tabernacle that all the people rose up, and stood every man at his tent door and looked after Moses until he was gone into the tabernacle.

Testifying their grief for Gods departure, their respect to Moses whom they had lately despised, their earnest desire of his intercession for them, their longing for Gods favour, and their humble expectation of a gracious return from God by the hands of Moses.

9 And it came to pass as Moses entred into the tabernacle, the cloudy pillar descended , and stood at the door of the tabernacle, and the LORD talked with Moses.

Whereby God testified his approbation of Moses and of that which Moses had done, which might seem to some severe and cruel.

11 And the LORD spake unto Moses face to face , as a man speaketh to his friend. And he turned again into the camp, but his servant Joshua the son of Nun, a young man, departed not out of the tabernacle .

Or, mouth to mouth, as Numb. 12. 8. Not that God hath face or mouth, or that Moses could behold it, which is denied, verse 20. but the sense is, he spake with him freely and familiarly, and immediately, not by an Angel in a dream or vision, as he did to other Prophets. See Deut. 34. 10.

Who abode there either to keep it from injury or inconvenience, for as it was set up by mans help, so it needed mans care to preserve it; or to assist and direct those who resorted thither to seek God in Moses his absence. And Ioshua seems to be appointed for this work rather than Aaron or any other of the Elders, because they had one way or other been guilty of the late Idolatry, and God would hereby punish them with a temporary suspension from his service and their office.

Marginal references: Gen. 32. 30. [illegible: 1+ letters]umb. 12. 8.

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.

(i. e.) What Angel it is, whether it be a created Angel, for then I profess I am unsatisfied with him, verse 15. or the same increated 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. e.) Distinctly and familiarly, as one whom I have much converse with and great kindness for: thy name is written in my book. Compare Exod. 32. 32, 33. Psal. 87. 5, 6. Phil. 4. 3. And knowing here notes approbation and affection, as Psal. 1. 6. Matth. 7. 23. compare Ier. 1. 5.

13 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, and consider that this nation is thy people

The course and manner of thy dealings with men, and particularly thy purpose and will concerning me and thy people, and the method which thou wilt chuse for the fulfilling of thy promise, and the course which thou wouldst have me take, and the way by which I shall conduct thy people to the promised Land.

(i. e.) Thy mind herein: men are said to know God when they know his mind and will: or, that I may experimentally know thee to be what thou hast promised thou wilt be to me and to thy people: Or rather, that I may thereby know the[illegible: 1+ letters], namely that I shall find grace in thy sight, as it follows, that I may be assured that thou wilt be reconciled to and present with me and thy people.

Both by thy own choice and purpose and promise to their parents, and by their recognition of thee for their God, and their returning to thee again.

14 And he said my presence shall go with thee, and I will give thee rest .

Heb. My face, i. e. I my self, by comparing this with 2 Sam. 17. 11. The Angel of [illegible: 1+ letters]y presence. Isa. 63. 9. the pledge of my presence, the clou[illegible: 1+ letters]y pillar, and I will not turn thee over to an Angel, as I threa[illegible: 1+ letters]ed, ver. 2. See Deut. 4. 34.

Not onely rest from thy present anguish and perplexity of mind for thy people, but in du[illegible: 1+ letters] time I will bring them to their restingplace and settled habitation: for it is evident from verse 15, 15. that Moses his care and prayer was more for the people than for himself.

Marginal references: [illegible: 1+ letters] Sam. 17. 11.

15 And he said unto him, 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 value not without thy presence. So he ecchoes back Gods words to himself, and turns Gods promise into a prayer.

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.

By what other token shall other nations and after ages know.

(i. e.) Distinguished by thy peculiar kindness and priviledges afforded to us. Or, be made wonderful or eminent or glorious above all other people.

Marginal references: chap. 34. 10.

18 And he said, I beseech thee shew me thy glory. .

(i. e.) Thy glorious Majesty, the brightness of thy countenance, some such manifestation of thy self as becomes thy excellency, and such as shall be seen in the other life, or that glorious shape which together with an humane voice thou hast now assumed. But for the essence of God, as that was and is and ever will be invisible to bodily eyes, 1 Tim. 6. 16. so a man of such great reason and deep knowledge in divine things and universal Learning could not be ignorant of it, and therefore would not desire it.

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 shew mercy on whom I will shew mercy.

Or, My beauty, for so that Hebrew word is sometimes used, Gen. 6. 2. 1 Sam. 9. 2. or, my excellency, or my glory, as appears from verse 22. which was the thing Moses desired to see: And the difference between his request and Gods answer doth not lye in glory and goodness, but in shewing his glory so as Moses might gaze upon it, and making it onely, as it follows, to pass before him, to wit, in a sudden and very transitory vision. Though it may be understood properly of Gods goodness and kindness to men, of which the following words speak, and that was the great, if not the onely, thing ascribed to God, chap. 34. 6, 7.

(i. e.) My name: The noun for the pronoun, as is very frequent. I will give thee notice when I come that thou maist attend, I will not surprize thee, nor steal by thee. Or, will proclaim or publish of the name of the Lord, or, of my name, i. e. some part of it, especially my goodness which may seem to be here principally intended, 1. by comparing this with chap. 34. 6, 7. 2. By the following words, which seem a limitation of this general expression. q. d. I will proclaim, manifest, and impart my goodness, but with a difference, not to all men, but to whom I please. 3. By other places, where the name of the Lord is principally, if not solely, understood of his goodness, as Isa. 50. 10. and in many places of the Psalms.

This may seem to be added with reference to the people for whom Moses is interceding, lest Moses should misunderstand or misapply what is said here and chap. 34. 6, 7. The sense is, I will shew this peculiar favour to thee, I will also be gracious towards the people thou pleadest for, but not promiscuously. Some of them I will severely and eternally punish for this and their other sins, and some of them I will pardon and save, not because they are righteous or innocent or less sinners than the rest, but meerly out of my own good pleasure and most free grace, whereby I will shew mercy to some when I will not shew mercy to others. Thus this place is interpreted by the Apostle, Rom. 9. 16, &c.

Marginal references: Rom. 9. 15.

20 And he said, Thou canst not see my face : for there shall no man see me, and live .

Either 1. My essence. But that no man can see, neither in this life, nor in the next. Or rather 2. My glorious presence.

This may note either 1. Gods purpose that that blissful vision of God in glory shall be given to no man here, but is reserved for the future life. Or rather 2. The impossibility of the thing from mans weakness, which is such that if God should display all the beams of his glory to him, it would certainly astonish, overwhelm, and destroy him.

Marginal references: Gen. 32. 30▪ Deut. 5. 24. Jud. 13. 22. Rev. 1. 16, 17▪

21 And the LORD said, Behold, there is a place by me and thou shalt stand upon a rock▪

In this mountain where my residence and glorious presence now is, and in that part of it whence my voice now cometh to thine ears.

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.

That thou maist not be undone by thy own desires, nor swallowed up with the sight of my glory.

23 And I will take away mine hand, and thou shalt see my back parts : but my face shall not be seen.

(i. e.) Imperfectly and in part, as when we see onely a mans back-parts and not his face. Thou shalt see a shadow or obscure delineation of my glory, as much as thou canst bear, though not as much as thou dost desire.

Moses’ negotiations with the people, for the purpose of bringing them to sorrow and repentance, commenced with the announcement of what Jehovah had said. The words of Jehovah in Exo 33:1-3, which are only a still further expansion of the assurance contained in Exo 32:34, commence in a similar manner to the covenant promise in Exo 23:20, Exo 23:23; but there is this great difference, that whereas the name, i.e., the presence of Jehovah Himself, was to have gone before the Israelites in the angel promised to the people as a leader in Exo 23:20, now, though Jehovah would still send an angel before Moses and Israel, He Himself would not go up to Canaan (a land flowing, etc., see at Exo 3:8) in the midst of Israel, lest He should destroy the people by the way, because they were stiff-necked (אכלך for אכלך, see Ges. §27, 3, Anm. 2).

Exo 33:4

The people were so overwhelmed with sorrow by this evil word, that they all put off their ornaments, and showed by this outward sign the trouble of their heart,

Exo 33:5

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.”

Exo 33:6

And the people obeyed this commandment, renouncing all that pleased the eye. “The children of Israel spoiled themselves (see at Exo 12:36) of their ornament from Mount Horeb onwards.” Thus they entered formally into a penitential condition. The expression, “from Mount Horeb onwards,” can hardly be paraphrased as it is by Seb. Schmidt, viz., “going from Mount Horeb into the camp,” but in all probability expresses this idea, that from that time forward, i.e., after the occurrence of this event at Horeb, they laid aside the ornaments which they had hitherto worn, and assumed the outward appearance of perpetual penitence.

Exo 33:7-11

Moses then took a tent, and pitched it outside the camp, at some distance off, and called it “tent of meeting.” The “tent” is neither the sanctuary of the tabernacle described in Ex 25., which was not made till after the perfect restoration of the covenant (Ex 35.), nor another sanctuary that had come down from their forefathers and was used before the tabernacle was built, as Clericus, J. D. Michaelis, Rosenmüller, and others suppose; but a tent belonging to Moses, which was made into a temporary sanctuary by the fact that the pillar of cloud came down upon it, and Jehovah talked with Moses there, and which was called by the same name as the tabernacle, viz., מועד אחל (see at Exo 27:21), because Jehovah revealed Himself there, and every one who sought Him had to go to this tent outside the camp. There were two reasons for this: in the first place, Moses desired thereby to lead the people to a fuller recognition of their separation from their God, that their penitence might be deepened in consequence; and in the second place, he wished to provide such means of intercourse with Jehovah as would not only awaken in the minds of the people a longing for the renewal of the covenant, but render the restoration of the covenant possible. And this end was answered. Not only did every one who sought Jehovah go out to the tent, but the whole nation looked with the deepest reverence when Moses went out to the tent, and bowed in adoration before the Lord, every one in front of his tent, when they saw the pillar of cloud come down upon the tent and stand before the door. Out of this cloud Jehovah talked with Moses (Exo 33:7-10) “face to face, as a man talks with his friend” (Exo 33:11); that is to say, not from the distance of heaven, through any kind of medium whatever, but “mouth to mouth,” as it is called in Num 12:8, as closely and directly as friends talk to one another. “These words indicate, therefore, a familiar conversation, just as much as if it had been said, that God appeared to Moses in some peculiar form of manifestation. If any one objects to this, that it is at variance with the assertion which we shall come to presently, 'Thou canst not see My face,' the answer is a very simple one. Although Jehovah showed Himself to Moses in some peculiar form of manifestation, He never appeared in His own essential glory, but only in such a mode as human weakness could bear. This solution contains a tacit comparison, viz., that there never was any one equal to Moses, or who had attained to the same dignity as he” (Calvin). When Moses returned to the tent, his servant Joshua remained behind as guard. - This condescension on the part of Jehovah towards Moses could not fail to strengthen the people in their reliance upon their leader, as the confidant of Jehovah. And Moses himself was encouraged thereby to endeavour to effect a perfect restoration of the covenant bond that had been destroyed.

Exo 33:12-17

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;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).”

Exo 33:18-23

Moses was emboldened by this, and now prayed to the Lord, “Let me see Thy glory.” What Moses desired to see, as the answer of God clearly shows, must have been something surpassing all former revelations of the glory of Jehovah (Exo 16:7, Exo 16:10; Exo 24:16-17), and even going beyond Jehovah’s talking with him face to face (Exo 33:11). When God talked with him face to face, or mouth to mouth, he merely saw a “similitude of Jehovah” (Num 12:8), a form which rendered the invisible being of God visible to the human eye, i.e., a manifestation of the divine glory in a certain form, and not the direct or essential glory of Jehovah, whilst the people saw this glory under the veil of a dark cloud, rendered luminous by fire, that is to say, they only saw its splendour as it shone through the cloud; and even the elders, at the time when the covenant was made, only saw the God of Israel in a certain form which hid from their eyes the essential being of God (Exo 24:10-11). What Moses desired, therefore, was a sight of the glory or essential being of God, without any figure, and without a veil.

Moses was urged to offer this prayer, as Calvin truly says, not by “stulta curiositas, quae ut plurimum titillat hominum mentes, ut audacter penetrare tentent usque ad ultima caelorum arcana,” but by “a desire to cross the chasm which had been made by the apostasy of the nation, that for the future he might have a firmer footing than the previous history had given him. As so great a stress had been laid upon his own person in his present task of mediation between the offended Jehovah and the apostate nation, he felt that the separation, which existed between himself and Jehovah, introduced a disturbing element into his office. For if his own personal fellowship with Jehovah was not fully established, and raised above all possibility of disturbance, there could be no eternal foundation for the perpetuity of his mediation” (Baumgarten). As a man called by God to be His servant, he was not yet the perfect mediator; but although he was faithful in all his house, it was only as a servant, called εἰς μαρτύριον τῶν λαληθησομένων (Heb 3:5), i.e., as a herald of the saving revelations of God, preparing the way for the coming of the perfect Mediator. Jehovah therefore granted his request, but only so far as the limit existing between the infinite and holy God and finite and sinful man allowed. “I will make all My goodness pass before thy face, and proclaim the name of Jehovah before thee (בּשׁם קרא see at Gen 4:26), and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. Thou canst not see My face, for man cannot see Me and live.” The words וגו וחנּתי, although only connected with the previous clause by the cop. ו, are to be understood in a causative sense, as expressing the reason why Moses’ request was granted, viz., that it was an act of unconditional grace and compassion on the part of God, to which no man, not even Moses, could lay any just claim. The apostle Paul uses the words in the same sense in Rom 9:15, for the purpose of overthrowing the claims of self-righteous Jews to participate in the Messianic salvation. - No mortal man can see the face of God and remain alive; for not only is the holy God a consuming fire to unholy man, but a limit has been set, in and with the σῶμα χοΐκόν and ψυχικόν (the earthly and psychical body) of man, between the infinite God, the absolute Spirit, and the human spirit clothed in an earthly body, which will only be removed by the “redemption of our body,” and our being clothed in a “spiritual body,” and which, so long as it lasts, renders a direct sight of the glory of God impossible. As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God. So long as we are clothed with this body, which was destined, indeed, from the very first to be transformed into the glorified state of the immortality of the spirit, but has become through the fall a prey to the corruption of death, we can only walk in faith, and only see God with the eye of faith, so far as He has revealed His glory to us in His works and His word. When we have become like God, and have been transformed into the “divine nature” (2Pe 1:4), then, and not till then, shall we see Him as He is; then we shall see His glory without a veil, and live before Him for ever. For this reason Moses had to content himself with the passing by of the glory of God before his face, and with the revelation of the name of Jehovah through the medium of the word, in which God discloses His inmost being, and, so to speak, His whole heart to faith. In Exo 33:22 “My glory” is used for “all My goodness,” and in Exo 34:6 it is stated that Jehovah passed by before the face of Moses. טוּב is not to be understood in the sense of beautiful, or beauty, but signifies goodness; not the brilliancy which strikes the senses, but the spiritual and ethical nature of the Divine Being. For the manifestation of Jehovah, which passed before Moses, was intended unquestionably to reveal nothing else than what Jehovah expressed in the proclamation of His name.

The manifested glory of the Lord would so surely be followed by the destruction of man, that even Moses needed to be protected before it (Exo 33:21, Exo 33:22). Whilst Jehovah, therefore, allowed him to come to a place upon the rock near Him, i.e., upon the summit of Sinai (Exo 34:2), He said that He would put him in a cleft of the rock whilst He was passing by, and cover him with His hand when He had gone by, that he might see His back, because His face could not be seen. The back, as contrasted with the face, signifies the reflection of the glory of God that had just passed by. The words are transferred anthropomorphically from man to God, because human language and human thought can only conceive of the nature of the absolute Spirit according to the analogy of the human form. As the inward nature of man manifests itself in his face, and the sight of his back gives only an imperfect and outward view of him, so Moses saw only the back and not the face of Jehovah. It is impossible to put more into human words concerning this unparalleled vision, which far surpasses all human thought and comprehension. According to Exo 34:2, the place where Moses stood by the Lord was at the top (the head) of Sinai, and no more can be determined with certainty concerning it. The cleft in the rock (Exo 33:22) has been supposed by some to be the same place as the “cave” in which Elijah lodged at Horeb, and where the Lord appeared to him in the still small voice (1Ki 19:9.). The real summit of the Jebel Musa consists of “a small area of huge rocks, about 80 feet in diameter,” upon which there is now a chapel that has almost fallen down, and about 40 feet to the south-west a dilapidated mosque (Robinson, Palestine, vol. i. p. 153). Below this mosque, according to Seetzen (Reise iii. pp. 83, 84), there is a very small grotto, into which you descend by several steps, and to which a large block of granite, about a fathom and a half long and six spans in height, serves as a roof. According to the Mussulman tradition, which the Greek monks also accept, it was in this small grotto that Moses received the law; though other monks point out a “hole, just large enough for a man,” near the altar of the Elijah chapel, on the small plain upon the ridge of Sinai, above which the loftier peak rises about 700 feet, as the cave in which Elijah lodged on Horeb (Robinson, Pal. ut supra).

The Israelites Reproved. (b. c. 1491.)

1 And the Lord said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: 2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: 3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. 4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. 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. 6 And the children of Israel stripped themselves of their ornaments by the mount Horeb.

Here is, I. The message which God sent by Moses to the children of Israel, signifying the continuance of the displeasure against them, and the bad terms they yet stood upon with God. This he must let them know for their further mortification. 1. He applies to them a mortifying name, by giving them their just character—a stiff-necked people, v. 3, 5. "Go," says God to Moses, "go and tell them that they are so." He that knows them better than they know themselves says so of them. God would have brought them under the yoke of his law, and into the bond of his covenant, but their necks were too stiff to bow to them. God would have cured them of their corrupt and crooked dispositions, and have set them straight; but they were wilful and obstinate, and hated to be reformed, and would not have God to reign over them. Note, God judges of men by the temper of their minds. We know what man does; God knows what he is: we know what proceeds from man; God knows what is in man, and nothing is more displeasing to him than stiff-neckedness, as nothing in children is more offensive to their parents and teachers than stubbornness. 2. He tells them what they deserved, that he should come into the midst of them in a moment, and consume them, v. 5. Had he dealt with them according to their sins, he had taken them away with a swift destruction. Note, Those whom God pardons must be made to know what their sin deserved, and how miserable they would have been if they had been unpardoned, that God's mercy may be the more magnified. 3. He bids them depart and go up hence to the land of Canaan, v. 1. This Mount Sinai, where they now were, was the place appointed for the setting up of God's tabernacle and solemn worship among them; this was not yet done, so that in bidding them depart hence God intimates that it should not be done—"Let them go forward as they are;" and so it was very expressive of God's displeasure. 4. He turns them over to Moses, as the people whom he had brought up out of the land of Egypt, and leaves it to him to lead them to Canaan. 5. Though he promises to make good his covenant with Abraham, in giving them Canaan, yet he denies them the extraordinary tokens of his presence, such as they had hitherto been blessed with, and leaves them under the common conduct of Moses their prince, and the common convoy of a guardian angel: "I will send an angel before thee, for thy protector, otherwise the evil angels would soon destroy thee; but I will not go up in the midst of thee, lest I consume thee" (v. 2, 3); not as if an angel would be more patient and compassionate than God, but their affronts given to an angel would not be so provoking as those given to the shechinah, or divine Majesty itself. Note, The greater the privileges we enjoy the greater is our danger if we do not improve them and live up to them. 6. He speaks as one that was at a loss what course to take with them. Justice said, "Cut them off, and consume them." Mercy said, "How shall I give thee up, Ephraim?" Hos. xi. 8. Well, says God, put off thy ornaments, that I may know what to do with thee; that is, "Put thyself into the posture of a penitent, that the dispute may be determined in thy favour, and mercy may rejoice against judgment," v. 5. Note, Calls to repentance are plain indications of mercy designed. If the Lord were pleased to kill us, justice knows what to do with a stiff-necked people: but God has no pleasure in the death of those that die; let them return and repent, and then mercy, which otherwise is at a loss, knows what to do.

II. The people's melancholy reception of this message; it was evil tidings to them to hear that they should not have God's special presence with them, and therefore, 1. They mourned (v. 4), mourned for their sin which had provoked God to withdraw from them, and mourned for this as the sorest punishment of their sin. When 3000 of them were at one time laid dead upon the spot by the Levites' sword, we do not find that they mourned for this (hoping that it would help to expiate the guilt); but when God denied them his favourable presence then they mourned and were in bitterness. Note, Of all the bitter fruits and consequences of sin, that which true penitents most lament, and dread most, is God's departure from them. God had promised that, notwithstanding their sin, he would give them the land flowing with milk and honey. but they could have small joy of that if they had not God's presence with them. Canaan itself would be no pleasant land without that; therefore, if they want that, they mourn. 2. In token of great shame and humiliation, those that were undressed did not put on their ornaments (v. 4), and those that were dressed stripped themselves of their ornaments, by the mount; or, as some read it, at a distance from the mount (v. 6), standing afar off like the publican, Luke xviii. 13. God bade them lay aside their ornaments (v. 5), and they did so, both to show, in general, their deep mourning, and, in particular, to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of. Those that would part with their ornaments for the maintenance of their sin could do no less than lay aside their ornaments in token of their sorrow and shame for it. When the Lord God calls to weeping and mourning we must comply with the call, and not only fast from pleasant bread (Dan. x. 3), but lay aside our ornaments; even those that are decent enough at other times are unseasonably worn on days of humiliation or in times of public calamity, Isa. iii. 18.

The Tabernacle of the Congregation. (b. c. 1491.)

7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp. 8 And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. 9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses. 10 And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. 11 And the Lord spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.

Here is, I. One mark of displeasure put upon them for their further humiliation: Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (v. 7), to signify to them that they had rendered themselves unworthy of it, and that, unless peace was made, it would return to them no more. God would thus let them know that he was at variance with them: The Lord is far from the wicked. Thus the glory of the Lord departed from the temple when it was polluted with sin, Ezek. x. 4; xi. 23. Note, It is a sign that God is angry when he removes his tabernacle, for his ordinances are fruits of his favour and tokens of his presence; while we have them with us we have him with us. Perhaps this tabernacle was a plan, or model rather, of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shown him in the mount, designed for direction to the workmen, and used, in the meantime, as a tabernacle of meeting between God and Moses about public affairs. This was set up at a distance, to affect the people with the loss of that glorious structure which, if they had not forsaken their own mercies for lying vanities, was to have been set up in the midst of them. Let them see what they had forfeited.

II. Many encouragements give them, notwithstanding, to hope that God would yet be reconciled to them.

1. Though the tabernacle was removed, yet every one that was disposed to seek the Lord was welcome to follow it, v. 7. Private persons, as well as Moses, were invited and encouraged to apply to God, as intercessors upon this occasion. A place was appointed for them to go to without the camp, to solicit God's return to them. Thus when Ezra (a second Moses) interceded for Israel there were assembled to him many that trembled at God's word, Ezra ix. 4. When God designs mercy, he stirs up prayer. He will be sought unto (Ezek. xxxvi. 37); and, thanks be to his name, he may be sought unto, and will not reject the intercession of the poorest. Every Israelite that sought the Lord was welcome to this tabernacle, as well as Moses the man of God.

2. Moses undertook to mediate between God and Israel. He went out to the tabernacle, the place of treaty, probably pitched between them and the mount (v. 8), and he entered into the tabernacle, v. 9. That cause could not but speed well which had so good a manager; when their judge (under God) becomes their advocate, and he who was appointed to be their law-giver is an intercessor for them, there is hope in Israel concerning this thing.

3. The people seemed to be in a very good mind and well disposed towards a reconciliation. (1.) When Moses went out to go to the tabernacle, the people looked after him (v. 8), in token of their respect to him whom before they had slighted, and their entire dependence upon his mediation. By this it appeared that they were very solicitous about this matter, desirous to be at peace with God and concerned to know what would be the issue. Thus the disciples looked after our Lord Jesus, when he ascended on high to enter into the holy place not made with hands, till a cloud received him out of their sight, as Moses here. And we must with an eye of faith follow him likewise thither, where he is appearing in the presence of God for us; then shall we have the benefit of his mediation. (2.) When they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all worshipped, every man at his tent door, v. 10. Thereby they signified, [1.] Their humble adoration of the divine Majesty, which they will ever worship, and not gods of gold any more. [2.] Their joyful thankfulness to God that he was pleased to show them this token for good, and give them hopes of a reconciliation; for, if he had been pleased to kill them, he would not have shown them such things as these, would not have raised them up such a mediator, nor given him such countenance. [3.] Their hearty concurrence with Moses as their advocate in every thing he should promise for them, and their expectation of a comfortable and happy issue of this treaty. Thus must we worship God in our tents with an eye to Christ as the Mediator. Their worshipping in their tent doors declared plainly that they were not ashamed publicly to own their respect to God and Moses, as they had publicly worshipped the calf.

4. God was, in Moses, reconciling Israel to himself, and manifested himself very willing to be at peace. (1.) God met Moses at the place of treaty, v. 9. The cloudy pillar, which had withdrawn itself from the camp when it was polluted with idolatry, now returned to this tabernacle at some distance, coming back gradually. If our hearts go forth towards God to meet him he will graciously come down to meet us. (2.) God talked with Moses (v. 9), spoke to him face to face, as a man speaks to his friend (v. 11), which intimates that God revealed himself to Moses, not only with greater clearness and evidence of divine light than to any other of the prophets, but also with greater expressions of particular kindness and grace. He spoke, not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. This was great encouragement to Israel, to see their advocate so great a favourite; and, that they might be encouraged by it, Moses turned again into the camp, to tell the people what hopes he had of bringing this business to a good issue, and that they might not despair if he should be long absent. But, because he intended speedily to return to the tabernacle of the congregation, he left Joshua there, for it was not fit that the place should be empty, so long as the cloud of glory stood at the door (v. 9); but, if God had any thing to say out of that cloud while Moses was absent, Joshua was there, ready to hear it.

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 meantime 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, v. 21, 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.

CHAP. XXXIII.

AND Iehovah spake unto Moses, Go get thee up hence, thou and the people, which thou hast brought up out of the Land of Egypt, unto the Land which I sware unto Abraham, to Isaack, and to Iacob, saying, unto thy seed will I give it. And I will send before thee, an Angel: and I will drive out, the Canaanite, the Amorite, and the Chethite, and the Pherizzite, the Evite, and the Iebusite. Vnto a Land flowing with milke, and honey: for I will not goe up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way. And the people heard this evill word, and they mourned: and no man did put his ornament upon him. For Iehovah had said unto Moses; Say unto the Sons of Israel, ye are a stiff-necked people; in one moment I will come-up in the midst of thee, and consume thee: now therefore put-off thy ornament from on thee, and I shall know what I shall doe unto thee. And the Sonnes of Israel, stript themselves of their ornament, from the mount Horeb. And Moses tooke a tent, and pitched it for him, without the campe, afar off from the campe; and called it, the Tent of the congregation: and it was, that every one which sought Iehovah, went out unto the Tent of the congregation, which was without the campe. And it was when Moses went out unto the tent; all the people rose-up, and stoood every man at the doore of his Tent, and looked after Moses, untill he was entred into the Tent. And it was as Moses entred into the Tent; the pillar of the cloud descended, and stood at the doore of the Tent; and he spake with Moses. And all the people saw the pillar of the cloud stand at the doore of the Tent, and all the people rose-up, and bowed-them-selvesdowne, every man at the doore of his Tent. And Iehovah spake unto Moses, face unto face, as a man speaketh unto his friend: and he returned into the campe, and his minister, Ioshua the Son of Nun, a yong-man, he departed not from within the Tent.

And Moses said unto Iehovah, See, thou saist unto me, Carie-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 also thou hast found grace in mine eies. Now therefore, I pray thee, if I have found grace in thine eyes, shew mee O now, thy wayes, and let me know thee, that I may find grace, in thine eyes, and consider, that this nation is thy people. And hee sayd: My presence shall goe, And I will give thee rest. And hee sayd unto him: If thy presence goe not, carie us not up hence. For wherein shall it be knowne here, that I have found grace in thine eyes, both I and thy people? Is it not in that thou goest with us? So shall we bee marvellously-separated, I and thy people, from all the people which are upon the face of the earth.

And Iehovah said unto Moses, I will doe this thing also, which thou hast spoken: for thou hast found grace in mine eies; and I know thee; by name. And he said, I pray thee, shew me thy glory. And he said, I will make all my goodnesse passe before thee, and will proclaime the name of Iehovah, before thee: and will be gracious, to whom I will be gracious; and will be mercifull, to whom I will be mercifull. And hee said, thou art not able to see my face: for no man shall see my face, and live. And Iehovah said, Behold, there is a place by mee: and thou shalt stand upon a rocke. And it shall bee while my glorie passeth by, that I will put thee in a clift of the rocke, and will cover thee with my hand, while I passe by. And I will take away my hand, and thou shalt see my backe-parts: but my face shall not bee seene.

Annotations. THy seed] that is, as the Chaldee saith, thy Sons: the Greek saith, your seed. He respecteth chiefly the promise to Abraham, Gen. 12. 7. which he would performe, notwithstanding their unfaithfulnesse. Verse 2. an Angel] in Greeke my Angell: of whom see Exodus 23. 20. 23. Though this is thought of some, to bee meant of another Angell, see the notes on Exodus 32. 34. I will drive] The Greeke expounds it, thou shalt drive. Canaanite] that is, as the Chaldee translateth, Canaanites, &c. see Gen. 10. 16. Vnto the six nations here mentioned, the Greeke addeth the Gergesite: to make up the number of Seven, as in Deut. 7. 1. Verse 3. Vnto a land] for explanation the Greek addeth, And I will bring thee into a Land. milke] a figure of heavenly blessings: see the notes on Exodus 3. 8. I will not goe] to wit, with a visible signe of my presence, as in the cloud: so the Chaldee translateth, I will not cause my presence, (or Majestie) to goe up in the middest of thee. So after in verse 5. And now God had withdrawne the cloudy pillar (the signe of his gracious conduct) from them, as appeareth by verse 9. 10. So in the Thargum (or Chaldee paraphrase) on Cant. 2. 17. the Hebrew Doctors say, The Sonnes of Israel made the golden calfe, and the glorious cloud which overshadowed them, was taken away, and they remained uncovered, &c. stiffe] or hard necked, that is, stubborne and disobedient: see Exod. 32. 9. Vers. 4. evill word] that is, hard or heavy rydings. mourned] shewed their mourning, by their habit, gesture, &c. as the words following manifest; and the force of the originall word implyeth, 2 Sam. 14. 2. Dan 10. 2. 3. The Greeke translateth, they mourned in mourning weeds. Verse 5. to the sons of Israel] the Hebrewes (as R. Menachem on this place) doe observe, that this manner of speech, was in the way of mercy; for [illegible: 1 span] therto he had called them THY PEOPLE (Exodus 32. 7.) and THE PEOPLE (Ex. 33. 1.) But now he calleth them by their beloved name, Sons of Israel. I will come up] to wit, if thou repent not; so it is a threatning of judgmēt, as the Gr. also translateth, Looke that I bring not another plague vpon you, and consume you. Or it may be Englished, If I should goe up in the middest of thee I should consume thee, to wit, unlesse thou repent and walke better. thy ornament] that is, humble thy selfe, and shew fruits of repentance. The Greeke saith, now therefore put [illegible: 1 word] the garments of your glorie, and your ornament. The Chaldee expounds it, the ornament of thy armour: so in v. 6. and I will know] God speaketh after the manner of men, who judge by the actions that appeare; as in Gen. 18. 21. and 22. 12. for otherwise God knoweth all his workes, from the beginning of the world, Act. 15. 18. The Greeke interpreters understood it of Gods making knowne to others, and manslateth, I will shew what I will doe unto thee. Vers. 6. from the mount] that is, farre from it, as being unworthy to come neere unto God, whose glory was yet upon the mount, which burned with fire, Deut 9. 15. V. 7. a Tent] or, the Tent; not that which after was the place of publike worship, for it was not yet made (Exod. 36.) but either Moses owne Tent (as the Greeke translateth his Tent,) or some other for this speciall use. Tent of the congregation] which was the name of that glorious Tent which God commanded to be made; see Exod. 29. 4. The Gr. translateth it, the Tabernacle of testimony: the Chald. the Tabernacle of house of doctrine. This which should have beene in the midst of the host, Num, 2 17. was now placed far out of it: signifying Gods displeasure against, and departure from his people, Prov. 15. 29. According to which situation, are the complaints of holy men made to God, in their tentations, Psal. 10. 1. and 35. 22. and 38. 22. sought Iehovah] the Chaldee paraphraseth, that sought doctrine (or information) from the face of the Lord. V. 8. and stood] to looke and observe with reverence, what signes of grace, Moses should have from the Lord, about this businesse in hand; for reconciling him unto his people. The Hebrewes in their Thargum on Solomons song, apply hereunto that in Song. 3. 1. 2. 3. thus: When the people of the house of Israel saw that the cloud of glorie was removed away, and the crowne of holinesse which had been given them at (mount) Sinai, was taken from them: then they remained dark as the night, and sought the crowne of holinesse which was taken from them, but found it not. The sons of Israel said one to another, let us rise, & goe, and compasse the Tent of the covenant, which Moses hath spread without the campe: and let us seek information from the face of the Lord, and the holy Majestie which is taken away from us, &c. V. 9. he] that is, Iehovah spake (as in v. 11.) out of the cloudy pillar, wch was a signe of favor, Ps. 99. 7. V. 10. bowed] or worshipped; so with humility thāking God for this token of his grace towards them. V. 11. face unto face] familiarly, plainly, in his presence, and with lively voice, as he spake before unto all the people from the mount, Exo. 20. which is said to be face to face, Deu. 5. 4. Howbeit, the Hebr. (as R. Menach. on this place,) observe a difference in the words, this here being Panim el panim; that in Deut. 5. 4. being Panim be panim, as implying a different manner of speaking to Moses, from that unto all Israel. A like phrase is of speaking mouth to mouth, Num. 12. 8. So this was a speciall priviledge that Moses had, above other Prophets, Deut. 34. 10. who had dark visions. See this more fully opened on Num. 12. Ioshua] in Gr. Iesus the sonne of Naue. youngman] so called in respect of his service, not of yeeres: for he was now above 50. yeers old, as may be gathered by Iosh. 24. 29. But because ministery & service is usually by the yonger sort, all servants are called yongmen. See Gen. 14. 24. he] that is, Iesus (or Iosua) departednot. This sense the Greeke plainly yeeldeth; but the Hebr. is so understood by some, as if Iesus returned with Moses, and Iehovah departed not out of the Tent. V. 12. whom] or, what thou wilt send, that is, what signe of thy gracious presence, which hitherto hath been in the cloud conducting us, Exo. 13. 21. 22. The Gr. translateth, thou hast not manifested unto me, whom thou wilt send with mee. See the notes on Exod. 32. 34. by name] that is, in speciall & particular manner; as the Greeke translateth it, above all men. So after in ver. 17. V. 13. thy waies] This sometime meaneth Gods owne works, and administration, as Iob. 40. 19. Ps. 77. 20. somtime those things which men are to do and walke in, as Exod. 18. 20. Ps. 25. 4. 5 The former sense seemeth here to be ment; the Chald. translateth, the way of thy goodnesse; and the Gr. thus, Shew thy selfe unto me; let me manifestly see thee, that I may find grace before thee: and that I may know, that this nation is thy people. consider] Hebr. see. V. 14. my presence] or, my face, that is, a visible signe of me present; which the Chaldee calleth Shecinah, used for the divine presence or Majesty of God, and Christ dwelling with his people. The Greeke translateth, my selfe will goe before thee; and so the phrase is used in 2 Samuel 17. 11. that thy presence (or face) goe to battell; that is, thou in thine owne person. In Esay 63. 9. the Prophet mentioneth the Angel of Gods presence (or face) which saved his people. And so some Hebrewes have expounded this here, saying; The ground of this, My presence shall goe, is as if he should say, the Angel the Redeemer, as it is written (in Esay 63.) And the Angell of his presence saved them. And (in Malach. 3. 1.) the Angel of the Covenant whom yee delight in. And he is called the Face (or Presence,) because he is the Face of wrath to consume their enemies. And I will give thee rest, that thy people shall not be led, with the hard measure of judgement, but with the absolute measure of mercy; according to the meaning (of this word in Deuteronomy 25. 19.) when the Lord thy God hath given thee rest from all thine enemies. R. Monachem, on Exodus 33. give thee rest] to wit, from all thine enemies, as is explained in Deut. 12. 10. and so it implyeth the subduing of them; as I have given thee rest from all thy enemies, 2 Samuel 7. 11. is expounded, subdued all thy enemies, 1 Chron. 17. 10. Vers. 15. thy presence] or, thy face. The Greeke saith againe, If thou thy selfe goe not with us; and so it is explained by Moses, in verse 16. the Chaldee addeth, If thy divine-presence, (Shecinah) goe not with us, that miraculous workes may bee done for us. It implieth Gods care and protection of his people by Christ (as is before noted,) who is the expresse-image of Gods face (or person) Hebr. 1. 3. Compare Psal. 31. 21. Verse 16. here] or, now; the Greeke translateth, shall it be knowne in deed, (or truely.) marvellously separated] severed and exempted to some marvellous and excellent use; the Gr. translateth, shal be made glorious, Compare Ex. 8. 22. Ps 4. 4. from all] or, above all, as the Gr. saith, above all nations. This Moses respecteth in Deut. 4. 7. for what nation is so great, who hath God so nigh unto them, &c. V. 17. I know thee by name] the Gr. expoundeth it, I know thee above all men. So in verse 12. Vers. 18. thy glory] hereby he meant the face of God, as after is explained in vers. 20. that is a plain and manifest knowledge of God, as men are plainly discerned one from another, by the face. The Hebrewes unfold it thus, What was that which Moses our master sought to attaine unto, when hee said, I PRAY THEE SHEVV ME THY GLORIE? He requested to know the truth of the being (or Essence) of the holy blessed (God,) untill that he were known in his heart, like as a man is knowne, whose face is seene, and whose forme is ingraven in ones heart, so as that man is distinguished (or separated) in his knowledge from other men. So Moses requested, that the Essence of God, might be distinctly knowne in his heart, from the Essence of other things, so that he might know the truth of his Essence, as it is. But God answered him, that the knowledge of living man, who is compounded of body and soule, hath no ability to apprehend the truth of this thing, concerning his Creator. Maimony, in Misneh, in Iesudei hatorah, c. 1. s. 10. Ver. 19. my goodnesse] The Chaldee expounds it, my glory, and the Greek, I will passe before thee with my glory. The goodnesse (or good things) or God, is that wherewith his people are satisfied, Ier. 31. 14. Psal. 65. 5. the name] Thargum Ierusalemy addeth, the good name. This promise was fulfilled in Exod. 34. 6. The Hebrewes explaine it thus, I will proclaime before thee, my great name, which thou canst not see. R. Menachem, on Exod. 33. bee gracious] or, have mercy on, as the Gr. translateth, which the Apostle followeth, Rom. 9. 15. bee mercifull] or, have compassion, commiseration. As this teacheth that Gods grace, mercy, and compassion, is the cause of our happines: so in that he doth this to whom he will, it sheweth Gods freedome in communicating his grace where he pleaseth, without wrong to any. So that which Moses asked for all the people, (v. 16.) God restraineth to his owne will, according to his election of grace, excluding all others, and mans owne will and works. Wherefore Paul citing this text, concludeth; So then, it is not in him that willeth, nor in him that runneth; but in God that sheweth mercy, Rom. 9. 15. 16. The ancient Hebrews saw this grace of God, though now they be ignorant of it. For R. Menachem on this place, writeth, how God shewed Moses at that time, his treasures; and he said, O Lord of the world, whose is that great treasure? Hee answered, who so hath good workes, to him will I give his wages: and who so hath none, I will doe, and give unto him freely: as it is written. I will be gracious, to whom I will be gracious. This exposition accordeth with Pauls, in Rom. 4. 4. 5. and 3. 24. Ver. 20. my face] that is, see and know my glorie as it is perfectly: by reason of sinne, Rom. 3. 23. and of the weaknesse of the flesh, which alwaies feareth death, when God appeareth, as Deut. 5. 24. 25. Iudg. 13. 22. Esay. 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality, we shall see God as he is, even face to face, 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe, whiles men live, they are not counted-worthy; when they die they shall be counted worthy, to see the face of God: R. Elias in Reshith choc[illegible: 2 letters]a[illegible: 1 letter], fol. 41. 4. And R. Menachem here saith, after his death he should attaine unto it; for it is treasured up for the just, against the time to come. Vers. 22. clift] or, hole, cave: which is a place of hiding for feare, as in Esay. 2. 21. Song 2. 14. The Rocke on which Gods people are set, is spiritually God himselfe in Christ, and faith in him, Psal. 18. 3. 32. Matth. 16. 18. cover] this sometime signifieth safe protection, Psal. 91. 4. sometime a covering with feare and affliction, Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense. my hand] or, my palme, the hollow of my hand, which also is sometime the instrument of helpe, (Psal. 91. 4. 12. and 119. 173.) sometime of affliction, Iob 13. 21. and 33. 7. It may also meane my cloud: for as a cloud arose in the sight of Elias servant, like a mans hand, 1 King. 18. 44. so Elihu calleth the clouds, Cappajim, that is, hands, Iob 36. 32. The Chaldee here translateth it my Word: (which is the title of Christ, Ioh. 1. 1.) So in the verse following the Chaldee saith, And I will take away the word of my glory. Vers. 23. backe parts] or, after parts; the things behinde me. This may be understood of an imperfect image of the glory of God, such as man is able to behold in this life, where wee see through a glasse, darkely: opposed to the state which is to come, when we shall see face to face, or eye to eye, as 1 Cor. 13. [illegible: 1 letter]2. Esay. 52. 8. And it is spoken of God, after the manner of men; for properly he (being a Spirit infinite and incomprehensible) hath neither face nor back-parts, nor any such thing, as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount, Matth. 17. 2. 3. where also a cloud over-shadowed the disciples, v. 4. If we apply it unto Christ, his back-parts may be understood of his afflictions and sufferings, which in this life, his people doe see and are partakers of: as in the life to come, they shall behold his face, and partake of his glory, Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say, God made knowne unto Moses, that which no man knew before him, nor shall know after him: that he apprehended in his knowledge, the truth of the Essence of God, distinctly from the essence of other things, as a man whose backeparts are seene, and his whole body and rayment is attained unto in ones knowledge, from other bodies of men. Maimony, in Iesudei hatorah, chap. 1. Sect. 10. It is a tradition of the Iewes, that God now appeared like Sheliach tsibbur (the Messenger or Minister of the congregation,) clad with a robe. R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah, chap. 1. Sect. 9. saith, Moses saw him on the Sea, like a mighty warriour, and on Sinai, cladlike a Minister of the congregation. be seene] the Greeke addeth, seene of thee: but it is more generall, of no man, as in verse 20. And by seeing is not meant onely with the outward eye, but with the heart or understanding, according to that phrase in Eccles. 1. 16. mine heart hath seene: because the mind of man cannot apprehend God, who is incōprehensible, Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith; Observe how he saith not, My face thou shalt not see, but SHALL NOT BE SEENE, as if he should say, there is no power in any creature to comprehend it.