Exodus 33:17 Kommentar

In this chapter we have a further account of the mediation of Moses between God and Israel, for the making up of the breach that sin had made between them. I. He brings a very humbling message from God to them (Exo 33:1-3, Exo 33:5), which has a good effect upon them, and helps to prepare them for mercy (Exo 33:4, Exo 33:6). II. He settles a correspondence between God and them, and both God and the people signify their approbation of that correspondence, God by descending in a cloudy pillar, and the people by worshipping at the tent doors (Exo 33:7-11). III. He is earnest with God in prayer, and prevails, 1. For a promise of his presence with the people (Exo 33:12-17). 2. For a sight of his glory for himself (Exo 33:18, etc.).

INTRODUCTION TO EXODUS 33 This chapter informs us, that the Lord refusing to go with the people, only sending an angel with them, they are filled with concern, and troubled, Exo 33:1. Moses upon this pitched the tabernacle without the camp, where everyone that sought the Lord went; Moses entered into it himself, and the Lord talked to him in a friendly manner in the cloudy pillar that stood at the door of it, and the people worshipped, every man at his own tent door; all which foreboded good, and tended to reconciliation, Exo 33:7. Moses improved the opportunity, and entreats the presence of God to go with them, which was granted, Exo 33:12 and that he might have a sight of the glory of God; and this is promised to pass before him, he being put into the cleft of the rock, Exo 33:18.

And the Lord said unto Moses, I will do this thing also that thou hast spoken,.... Or asked for, namely, go with them himself in this amazing and distinguished manner, in the pillar of the cloud and fire; this he would do as well as show him his way and his works, and indeed all this he did by granting that: for thou hast found grace in my sight, and I know thee by name; he owns the truth of the thing, on which Moses had formed his plan, and by granting his request gave a fresh proof and evidence of it; and what can be a greater blessing than to partake of the special grace, favour, and good will of God, and to be particularly and personally known to him, with such a knowledge as has connected with it the strongest affection and highest esteem?

But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: "There was a certain rich man"; and immediately it is added: "And there was a certain beggar, named Lazarus." Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: "I know you not whence you are: depart from me, all you workers of iniquity." But on the contrary, to Moses it is said: "I know you by name." Therefore He says of the rich man: "A certain man." He says of the poor man: "A beggar, named Lazarus." As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgment of reprobation.

Moses is commanded to depart from the mount, and lead up the people towards the promised land, Exo 33:1. An angel is promised to be their guide, Exo 33:2. The land is described, and the Lord refuses to go with them, Exo 33:3. The people mourn, and strip themselves of their ornaments, Exo 33:4-6. The tabernacle or tent is pitched without the camp, Exo 33:7. Moses goes to it to consult the Lord, and the cloudy pillar descends on it, Exo 33:8, Exo 33:9. The people, standing at their tent doors, witness this, Exo 33:10. The Lord speaks familiarly with Moses; he returns to the camp, and leaves Joshua in the tabernacle, Exo 33:11. Moses pleads with God, and desires to know whom he will send to be their guide, and to be informed of the way of the Lord, Exo 33:12, Exo 33:13. The Lord promises that his presence shall go with them, Exo 33:14. Moses pleads that the people may be taken under the Divine protection, Exo 33:15, Exo 33:16. The Lord promises to do so, Exo 33:17. Moses requests to see the Divine glory, Exo 33:18. And God promises to make his goodness pass before him, and to proclaim his name, Exo 33:19. Shows that no man can see his glory and live, Exo 33:20; but promises to put him in the cleft of a rock, and to cover him with his hand while his glory passed by, and then to remove his hand and let him see his back parts, Exo 33:21-23.

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.

THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23) 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.

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).