MOSES OBTAINS A RENEWAL OF GOD'S PROMISE TO GO UP WITH THE PEOPLE.
(12-17) The self-humiliation of the people (Exodus 33:4-6) had appeased God's anger. He was now ready to be entreated. Moses therefore renews his supplications on their behalf, and especially prays for a revocation of the threatened withdrawal of the Divine Presence, and substitution for it of a mere angel. Taking advantage of his privilege to speak to God as friend with friend (Exodus 33:11), he ventures to expostulate, uses familiar terms, and persists until he at last obtains a distinct declaration that his request is granted (Exodus 33:17).
(12) Thou hast not let me know whom thou wilt send.--Moses finds the promises of Exodus 32:34; Exodus 33:2 ambiguous. What is meant by "mine angel" and "an angel?" Is it the "Angel" of Exodus 23:20-23, or no? If not, who is it?
I know thee by name.--God had shown this knowledge when He called on Moses out of the burning bush (Exodus 3:4), and again, probably, when he "called unto him out of the midst of the cloud" (Exodus 24:16); but the exact phrase had not been used previously. It implies a very high degree of Divine favour. God "knows by name" only those whom He greatly regards. (See Note on Exodus 31:2.)
Verses 12-17. - THE REVOCATION OF THE THREAT OF WITHDRAWAL. After some days' "wrestling with God" in the "tent of meeting," Moses prayed to know definitely what God had determined on. "Show me thy way," he said (ver. 13) - "Whom wilt thou send with me?" To this demand, God made the gracious reply - "My presence shall go with thee, and I will give thee rest" (ver. 14). This was satisfactory, except that it did not distinctly include the conduct of the people - it might be merely a promise to himself. So Moses (vers. 15, 16) requires a more explicit assurance, and, closely associating the people with himself, declares that he will not move a step further, unless God allows the people to find grace in his sight, and consents to "distinguish" them by "going up" with them. Then at length God yields and gives the assurance" I will do this thing also that thou hast spoken" (ver. 17) - i.e. "I will go up visibly with the people and distinguish them." (See the comment on ver. 16.) Verses 12, 13. - See, thou sayest. Moses takes advantage of his privilege of speaking as friend with friend, and uses familiar terms - "See," he says, "thou hast told me to conduct the people to Canaan, yet thou hast not made it clear whom thou wilt send with me. If it is to be an angel, what angel? Why not the angel of the original promise (Exodus 23:20-23)? Thou hast distinguished me with thy favour - Consider that this nation is thy people, and extend thy favour to them. At any rate shew me thy way - tell me plainly what thou wilt do."
33:12-23 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.
And Moses said unto the Lord,.... Having returned from the camp to the tabernacle again:
see, thou sayest unto me, bring up this people: from hence to the land of Canaan, as in Exodus 33:1.
and thou hast not let me know whom thou wilt send with me; to guide and direct him, help and assist him, protect and defend him, and the people with him; he had signified something of this kind, but by some expressions, and by his present conduct, he was at a loss to know who was to go with him: he had told him that the uncreated Angel, in whom his name and he himself were, should go with them; but now it had been declared that he would not go up in the midst of them himself, but send an angel, a created one, but who that was he knew not; he thought he had reason to expect the pillar of the cloud and fire by day and night; but that had had so many motions that he could not be assured of the continuance of it:
yet thou hast said, I know thee by name; have a particular and special knowledge of thee, and distinguished thee from others, and have a personal affection for thee:
and thou hast also found grace in my sight: had an interest in his special favour and good will, was acceptable unto him, had received an abundance of spiritual grace, and many very extraordinary gifts from him, and had had many benefits bestowed on him, which were proofs of his being grateful and well pleasing to him.
(12-17) The self-humiliation of the people (Exodus 33:4-6) had appeased God's anger. He was now ready to be entreated. Moses therefore renews his supplications on their behalf, and especially prays for a revocation of the threatened withdrawal of the Divine Presence, and substitution for it of a mere angel. Taking advantage of his privilege to speak to God as friend with friend (Exodus 33:11), he ventures to expostulate, uses familiar terms, and persists until he at last obtains a distinct declaration that his request is granted (Exodus 33:17).
(12) Thou hast not let me know whom thou wilt send.--Moses finds the promises of Exodus 32:34; Exodus 33:2 ambiguous. What is meant by "mine angel" and "an angel?" Is it the "Angel" of Exodus 23:20-23, or no? If not, who is it?
I know thee by name.--God had shown this knowledge when He called on Moses out of the burning bush (Exodus 3:4), and again, probably, when he "called unto him out of the midst of the cloud" (Exodus 24:16); but the exact phrase had not been used previously. It implies a very high degree of Divine favour. God "knows by name" only those whom He greatly regards. (See Note on Exodus 31:2.)
see, thou sayest unto me, bring up this people: from hence to the land of Canaan, as in Exodus 33:1.
and thou hast not let me know whom thou wilt send with me; to guide and direct him, help and assist him, protect and defend him, and the people with him; he had signified something of this kind, but by some expressions, and by his present conduct, he was at a loss to know who was to go with him: he had told him that the uncreated Angel, in whom his name and he himself were, should go with them; but now it had been declared that he would not go up in the midst of them himself, but send an angel, a created one, but who that was he knew not; he thought he had reason to expect the pillar of the cloud and fire by day and night; but that had had so many motions that he could not be assured of the continuance of it:
yet thou hast said, I know thee by name; have a particular and special knowledge of thee, and distinguished thee from others, and have a personal affection for thee:
and thou hast also found grace in my sight: had an interest in his special favour and good will, was acceptable unto him, had received an abundance of spiritual grace, and many very extraordinary gifts from him, and had had many benefits bestowed on him, which were proofs of his being grateful and well pleasing to him.