Text -- Exodus 33:7 (NET)

The Presence of the Lord

33:7 Moses took the tent and pitched it outside the camp, at a good distance from the camp, and he called it the tent of meeting. Anyone seeking the Lord would go out to the tent of meeting that was outside the camp.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 33:7

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.

JFB: Exo 33:7

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.

Clarke: Exo 33:7

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.

Calvin: Exo 33:7

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. ³⁶¹ 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, ³⁶² 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; ³⁶³ 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. ³⁶⁴

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;” (1Co 5:5;) and hence Paul would not have them counted as enemies, but admonished as brethren. (2Th 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.

TSK: Exo 33:7

the tabernacle : Eth haohel , the Tent, not eth hammishcan , the Tabernacle, for this was not erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the people came for judgment; and where, no doubt, God frequently met his servant. This situation, as well as the superior elegance, of a chief’ s tent, was one mode by which he was honoured.

afar off : Psa 10:1, Psa 35:22; Pro 15:29; Isa 59:2; Hos 9:12

the Tabernacle of : Exo 29:42, Exo 29:43

sought : Deu 4:29; 2Sa 21:1; Psa 27:8; Isa 55:6, Isa 55:7; Mat 7:7, Mat 7:8

went out : Heb 13:11-13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 33:7

The tabernacle - The tent. The only word in the Old Testament which ought to be rendered "tabernacle" משׁכן mı̂shkān does not occur once in this narrative Exo 26:1. What is here meant is a tent appointed for this temporary purpose by Moses, possibly that in which he was accustomed to dwell.

Pitched it without the camp, afar off from the camp - That the people might feel that they had forfeited the divine presence (see Exo 25:8). This tent was to be a place for meeting with Yahweh, like the tabernacle which was about to be constructed.

The tent of meeting (as it should be called, see Exo 27:21 note, and note at end of Exo. 40) was placed "afar off from the camp,"and the mediator and his faithful servant Joshua were alone admitted to it Exo 33:11.

Poole: Exo 33:7

The tabernacle was a tent set up by Moses for the people to meet in for sacrifice and seeking of God, and other parts of God’ s worship, until 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 year’ s space.

Afar off from the camp ; in testimony of God’ s alienation from them, and displeasure against them, this being a kind of excommunication; and all was too little to bring them to a thorough repentance.

The tabernacle of the congregation ; it was so before, but he called it so now, to show 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.

Every one which sought the Lord ; either for his favour, or for counsel and direction. See Exo 18:15,19,20 .

Haydock: Exo 33:7

Tabernacle: not that which God had described, which was set up later, (chap. xl.) but one destined for public and private prayer. (Menochius) ---

Afar, a thousand yards. (Thalmud and Villet.) ---

Covenant; or alliance, which God had entered into with the people. (Tirinus) ---

The Hebrew may signify, "of the assembly or congregation," because there the people met to hear the divine doctrine explained, and to offer up their prayers. ---

Camp. Thus were the people reminded of their excommunication, or separation, from the God whom they had so wantonly abandoned, and whose protection and presence were their only support and comfort. (Haydock) ---

The record of the covenant was also probably torn, as Moses was ordered to write it again, chap. xxxiv. 27. (Tirinus)

Gill: Exo 33:7

And Moses took the tabernacle,.... Not that, the pattern of which he had been shown in the mount, for that was not as yet made, rather his own tabernacle or tent, Exo 18:7 or one that was erected for worship before the large one was ordered, and while that was building; for it can hardly be thought they should have no place of worship for a whole year after they were come out of Egypt; though this might be not a place on purpose, or only erected for that use, but might be one of the apartments of Moses; who, besides what he had for the use and convenience of his family, had a special and peculiar one, hath on a religious account, where he and the people sometimes worshipped, and God met with them, and on a civil account, to hear and judge the causes of the people, and resolve their doubts, and remove their difficulties, and make inquiries of God for them:

and pitched it without the camp, afar off from the camp; 2000 cubits distant from it, as the Targum of Jonathan, and so Jarchi, which he endeavours to confirm from Jos 3:4 and was what was afterwards called a sabbath day's journey: this was done partly that he might have the opportunity of conversing with God, and bringing about a thorough reconciliation between him and the people, who declared he would not go up in the midst of them; and partly that this might be a symbol to the people of the Lord's departure from the midst of them; that so they might be brought to a thorough humiliation for their sin, who might fear that he would not only stand at a distance, but entirely remove from them: it might be considered as a token of his displeasure with them, and yet be a door of hope unto them; since he was not wholly gone from them, but might be sought unto by them as follows:

and called it the tabernacle of the congregation; as the great tabernacle was afterwards called, and as this might be before, though now renewed, to give the people some encouragement to resort here; because here he and they met together, both on civil and religious accounts, and God met with them:

and it came to pass, that everyone which sought the Lord: about any affair of moment and importance, to know his will, and to have instruction and direction what to do; or that sought to him for peace and reconciliation, for the pardon of their sins, and the acceptance of their persons, repenting of their sins, and confessing the same:

went out unto the tabernacle of the congregation, which was without the camp; these went out of the camp, from their tents there, to this; who were not the body of the people, but either such who had difficult matters to inquire about, or were seriously and heartily concerned for the evil they had committed, and for the removal of the divine Presence from them.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 33:7

¹ sn This unit of the book could actually include all of chap. 33, starting with the point of the Lord’s withdrawal from the people. If that section is not part of the exposition, it would have to be explained as the background. The point is that sinfulness prevents the active presence of the Lord leading his people. But then the rest of chap. 33 forms the development. In vv. 7-11 there is the gracious provision: the Lord reveals through his faithful mediator. The Lord was leading his people, but now more remotely because of their sin. Then, in vv. 12-17 Moses intercedes for the people, and the intercession of the mediator guarantees the Lord’s presence. The point of all of this is that God wanted the people to come to know that if he was not with them they should not go. Finally, the presence of the Lord is verified to the mediator by a special revelation (18-23). The point of the whole chapter is that by his grace the Lord renews the promise of his presence by special revelation.

² tn Heb “and Moses took.”

³ sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the Lord. U. Cassuto explains this view very well (Exodus, 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.

⁴ tn The infinitive absolute is used here as an adverb (see GKC 341 §113.h).

⁵ tn The clause begins with “and it was,” the perfect tense with the vav conjunction. The imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC 315 §107.e.

⁶ tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.

Geneva Bible: Exo 33:7

And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the ^{( c )} 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.

^{( c )} That is, the tabernacle of the congregation: so called because the people turned to it, when they needed to be instructed of the Lord's will.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 33:1-23

1 The Lord refuses to go as he had promised with the people.

4 The people mourn thereat.

7 The tabernacle is removed out of the camp.

9 The Lord talks familiarly with Moses.

12 Moses prevails with God, and desires to see his glory.

MHCC: Exo 33:7-11

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.

Matthew Henry: Exo 33:7-11

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 (Exo 33:7), 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, Eze 10:4, Eze 11:23. 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 mean time, 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, Exo 33:7. 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, Ezr 9:4. When God designs mercy, he stirs up prayer. He will be sought unto (Eze 36:37); 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 (Exo 33:8), and he entered into the tabernacle, Exo 33:9. 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 (Exo 33:8), 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, Exo 33:10. 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, Exo 33:9. 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 (Exo 33:9), spoke to him face to face, as a man speaks to his friend (Exo 33:11), 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.

Keil-Delitzsch: 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.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 32:1--34:35

D. The breaking and renewal of the covenant chs. 32-34

"If a narrative paradigmatic of what Exodus is really about were to be sought, Exod 32-34 would be the obvious first choice.

"That these chapters are paradigmatic of Israel's relationship with Yahweh throughout the OT is also obvious, and the farthest thing from coincidence."⁵⁰³

Constable: Exo 33:1-23

2. The re-establishment of fellowship ch. 33

Breaking God's covenant resulted in the Israelites' separation from fellowship with Him. It did not terminate their relationship with Him, but it did hinder their fellowship with Him. Similarly when Christians sin we do not cease to be God's people, but our fellowship with the Lord suffers.

"Moses had now returned to Mount Sinai and there God spoke with him again. The text has several indications that the author now wants to show that Israel's relationship with God had been fundamentally affected by their great sin' of worshiping the golden calf. All was not the same. The narrative shows that there was now a growing distance between God and Israel that had not been there before. Each of the following sections of narrative demonstrates specifically the changes that have occurred in God's relationship to Israel. We should also note that the Levites are chosen in this narrative; in Numbers 3 they replace the firstborn Israelites as priests. This represents a further change in Israel's relationship with God in the Sinai covenant."⁵²⁴

Notice some comparisons and contrasts between the narrative of the original giving of the covenant and this narrative that describes the renewal of the covenant.⁵²⁵

The Giving of the Covenant (Exod. 20-31)	The Restoring of the Covenant (Exod. 33-34)
All the people were to be priests (19:5-6).	Only the Levites would be priests (32:29).
Moses ascended Mt. Sinai and God spoke with him there while the people waited below (19:20).	Moses ascended Mt. Sinai and God spoke with him there while the people waited below (32:31).
God sent His angel to destroy Israel's enemies (23:23).	God sent His angel lest He destroy Israel (33:2-5).
The tabernacle in the center of the camp was to be the "tent of meeting" where God would meet with the people (25:8; 27:21; 28:43; 29:42-43).	Another "tent of meeting" outside the camp was where God met with Moses and Joshua only (33:7).
God displayed His glory for all the people to see on Mt. Sinai (24:16-17).	Only Moses could see God's glory partially (33:18-23), and the people only saw God's glory reflected on Moses' face (34:29).
God covered Moses' face lest he see too much of God's glory (33:18-23).	Moses covered his face lest the people see too much of God's glory (34:30).
God revealed His glory to test the people and to keep them from sinning (20:20).	God revealed His glory to show His grace and compassion (33:19; 34:6-7).
God wrote the Ten Commandments on stone tablets (Deut. 10:1-4).	Moses wrote the Ten Commandments on stone tablets (34:28).
God gave the Ten Commandments (20:2-17).	God gave the "ten words" (34:11-26).
The structure of the narrative begins and ends with warnings against idolatry (20:22-23; 23:13) and instructions for proper worship (20:24-26; 23:14-19).	The structure of the narrative begins and ends with warnings against idolatry (34:11-17) and instructions for proper worship (34:27-28).
Moses expressed amazement when he saw the people (32:19).	The people expressed amazement when they saw Moses (34:30).

33:1-6 God would not now dwell in the midst of the Israelites as He intended to do in the tabernacle because they had repudiated His covenant with them (v. 3).

The announcement of the change in God's relation to Israel and the consequent loss of blessing led the people to mourn and sacrifice out of sorrow (vv. 4-6). They willingly gave up the use of the ornaments that they had used in the rebellion and that were, therefore, an offense to God.

33:7-11 The tent referred to here cannot be the tabernacle since the Israelites had not yet built it. It must have been a smaller tent used as a meeting place for Moses, the people, and God over which the pillar of cloud stood. This tent served some of the functions of the tabernacle that later replaced it. Moses now moved this tent outside the camp to symbolize the removal of God's presence from the people's midst.⁵²⁶

Moses' personal communion with God was uncommonly intimate (v. 11; cf. Num. 12:6-8).⁵²⁷ "Face to face" is an idiom that communicates intimacy, not a theophany.⁵²⁸

33:12-16 God's withdrawal from Israel created problems for Moses as Israel's mediator. If God was not going to enter into covenant relationship to Israel as He had first described (13:21-22), how could Moses lead the nation (cf. 3:11, 13)? This is the focus of Moses' first request (v. 13). He wanted reassurance that God Himself would lead Israel in the wilderness.⁵²⁹ God assured him that He would continue to go with His people and thus provide the rest that His presence among them inspired (v. 14). God gave another dramatic revelation of Himself similar to the one that He had formerly given at Sinai (19:9-25).

Moses' second request was that God might confirm him as God's chosen mediator among the Israelites. He also asked that God might confirm the nation as His chosen people in view of the change in the relationship (v. 16).

33:17-23 God promised this too (v. 17).

Third, Moses requested a greater perception of God's essential being than he had experienced thus far. This would also enable him to serve God more effectively in view of the altered relationship (v. 18). God explained that no one can view Him directly and live.

"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."⁵³⁰

God did grant Moses a greater revelation of Himself even though it was a limited revelation. This revelation helped Moses fulfill his duty as a mediator by giving him a greater appreciation for the person of Yahweh (cf. 2 Cor. 12:4). This is what all the leaders of God's people need (cf. Phil. 3:8-10).

". . . though Yahweh does indeed come to Moses in theophany, what he gives to Moses is quite specifically not the sight of this beauty, his glory, his Presence--that, indeed, he pointedly denies. What he gives rather is a description, and at that, a description not of how he looks but of how he is."⁵³¹

Guzik: Exo 33:1-23

Exodus 33 - Israel's Path of Restored Fellowship

A. Israel's repentance and restoration.

1. (1-3) The people learn of God's heart towards their sin.

Then the LORD said to Moses, "Depart and go up from here, you and the people whom you have brought out of the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, 'To your descendants I will give it.' And I will send My Angel before you, and I will drive out the Canaanite and the Amorite and the Hittite and the Perizzite and the Hivite and the Jebusite. Go up to a land flowing with milk and honey; for I will not go up in your midst, lest I consume you on the way, for you are a stiff-necked people."

a. To your descendants I will give it: After the sin of the golden calf, God did not deny the children of Israel the Promised Land. He did not deny them His protection, because He promised His might on their behalf.

b. I will not go up in your midst: God did say He would deny Israel His presence. Essentially, God said, "I won't stay so close to you, because I might wipe you out - but go your way."

i. This was a challenge to Moses and the nation as a whole. God told them they could have the Promised Land, but He would not remain with them in a close, personal way. If they were satisfied with that arrangement, it would prove they only loved God's blessings and not God Himself. If they challenged God - pleading with Him for His presence, not only His blessings - it would show a genuine heart for God Himself. This was the first step towards revival in Israel.

ii. "To be given every other blessing is of no value if God is not with you. What is the value of Canaan? What is the value of milk and honey? What is the value of having possessions, if God was not with them? They saw that the realization of the presence of God, having this fellowship and company, was infinitely more important than everything else." (Lloyd-Jones)

2. (4-6) The people repent and mourn.

And when the people heard this bad news, they mourned, and no one put on his ornaments. For the LORD had said to Moses, "Say to the children of Israel, 'You are a stiff-necked people. I could come up into your midst in one moment and consume you. Now therefore, take off your ornaments, that I may know what to do to you.'" So the children of Israel stripped themselves of their ornaments by Mount Horeb.

a. They mourned, and no one put on his ornaments: This was a good response on behalf of Israel. They mourned the potential loss of God's close presence. They cared about their relationship with the LORD, not only what He could give them.

i. This was a significant issue for Israel, because they could see the presence of the LORD in the pillar of cloud by day and fire by night. If God withdrew His presence it could be clearly seen.

b. So the children of Israel stripped themselves of their ornaments by Mount Horeb: The people displayed their repentance and mourning by not wearing their ornaments. They knew this was no time for decorating the flesh, but for bringing the heart right with God. This was the second step towards revival among Israel.

i. "The people who are concerned about revival, in a true sense, are not just out for a little bit of excitement, or interest, or some happiness, or phenomena, or coming with an attitude of 'something marvelous is going to happen and we are going to have a great good time.' That is now how they think about it at all. And if you, my dear friends, are simply thinking about meetings, and excitement, and something wonderful, you have not begun to understand this matter." (Lloyd-Jones)

3. (7-11) Moses leads the nation in worship.

Moses took his tent and pitched it outside the camp, far from the camp, and called it the tabernacle of meeting. And it came to pass that everyone who sought the LORD went out to the tabernacle of meeting which was outside the camp. So it was, whenever Moses went out to the tabernacle, that all the people rose, and each man stood at his tent door and watched Moses until he had gone into the tabernacle. And it came to pass, when Moses entered the tabernacle, that the pillar of cloud descended and stood at the door of the tabernacle, and the Lord talked with Moses. All the people saw the pillar of cloud standing at the tabernacle door, and all the people rose and worshiped, each man in his tent door. So the LORD spoke to Moses face to face, as a man speaks to his friend. And he would return to the camp, but his servant Joshua the son of Nun, a young man, did not depart from the tabernacle.

a. Moses took his tent and pitched it outside the camp, far from the camp, and called it the tabernacle of meeting: After Israel's heart was turned towards God and after they humbled themselves by removing their ornaments, Moses took the next step towards revival and restored relationship. He initiated a determined effort to seek God, making his own tent a tabernacle of meeting.

i. God told Moses to make a tabernacle of meeting when Moses was on Mount Sinai (Exodus 25-28). But the tabernacle wasn't built yet. This wouldn't stop Moses from taking extraordinary measures to seek God. He determined to make his own tent a tabernacle of meeting.

ii. This was not something that Moses organized or planned or strategized. He sought God, radically and spontaneously. When Moses did that, God touched the hearts of the people.

b. Everyone who sought the LORD went out to the tabernacle of meeting which was outside the camp: By making the place of worship outside the camp, Moses clearly drew a line to see who really wanted to draw close to the LORD.

i. "When the Holy Spirit of God begins to deal with any one of us, there will be this separation. It will not be paraded, it will not be the Pharisees' 'I am holier than thou' attitude. No, once a man begins to be burdened for the glory of God and the state of the Church, he immediately feels the call to consecration, he 'goes out' as it were." (Lloyd-Jones)

c. Whenever Moses went out to the tabernacle, that all the people rose: The people watched and noticed when Moses worshipped. When Moses worshipped, they also worshipped. Moses prompted the people to draw close to God by his own example.

d. The LORD spoke to Moses face to face, as a man speaks to his friend: The phrase face to face is a figurative expression, meaning free and open fellowship. Moses had not - and could not - see the actual face of God the Father in His glory.

i. This is the sense in which John says No one has seen God at any time (1 John 4:12). Yet one can spiritually have a face to face relationship with God, in the sense of a free and open relationship with God.

e. Joshua the son of Nun, a young man, did not depart from the tabernacle: The personal revival in the life of Moses was an example to the entire nation, but it was a special example to his servant Joshua. When Moses drew close to God it also drew Joshua close to God, so much so that Joshua did not depart from the tabernacle.

4. (12-17) Moses prays for the people.

Then Moses said to the LORD, "See, You say to me, 'Bring up this people.' But You have not let me know whom You will send with me. Yet You have said, 'I know you by name, and you have also found grace in My sight.' Now therefore, I pray, if I have found grace in Your sight, show me now Your way, that I may know You and that I may find grace in Your sight. And consider that this nation is Your people." And He said, "My Presence will go with you, and I will give you rest." Then he said to Him, "If Your Presence does not go with us, do not bring us up from here. For how then will it be known that Your people and I have found grace in Your sight, except You go with us? So we shall be separate, Your people and I, from all the people who are upon the face of the earth." So the LORD said to Moses, "I will also do this thing that you have spoken; for you have found grace in My sight, and I know you by name."

a. But You have not let me know whom You will send with me: For Moses, it wasn't enough to know that he and Israel would make it to the Promised Land. In his estimation, the Promised Land was nothing special without the special presence of the LORD. God previously promised to send an angel with Israel (Exodus 33:2). Moses presses God on this point, wanting to know exactly whom God will send.

i. This was bold - almost importunate - drawing near to God. Moses was determined to have God's presence with Israel as close as possible. This was the next step towards revival and restoration of Israel's relationship with God.

b. My Presence will go with you: Here God seems to answer Moses' prayer, but Moses does not rest. He continues to press God for affirmation of the promise. This shows how boldly Moses sought after God for the sake of his own relationship with God and for the benefit of the nation.

i. My Presence will go with you is literally "My Face will go with you." This helps us to understand what it means when it says Moses met with God face to face (Exodus 32:11). It has the sense of "in the immediate presence of God."

c. For how then will it be known that Your people and I have found grace in Your sight, except You go with us? Moses knew that nothing the LORD could give them would truly separate them from the nations. Only the strong presence of the LORD Himself could do that.

i. " 'Now,' said Moses to God, 'I am asking for this something extra, because I am concerned. Here we are thy people. How are all the other nations to know that we really are your people? They are looking on at us, they are laughing at us, mocking us and jeering at us, they are ready to overwhelm us. Now, I am asking for something,' said Moses, 'that will make it absolutely clear that we are not just one of the nations of the world, but that we are thy people, that we are separate, unique, altogether apart.' " (Lloyd-Jones)

d. For you have found grace in My sight, and I know you by name: God honored the bold intercession of Moses, and He promised to restore His relationship with Israel.

B. Moses asks to draw closer to God.

1. (18) Moses' desire to draw closer.

And he said, "Please, show me Your glory."

a. Please, show me Your glory: Moses won a "yes" answer from God when he asked for the special presence of God to remain with Israel on the way to the Promised Land (Exodus 33:12-17). He also won a confirmation of the promise from God and an affirmation of close relationship. Yet he was still not satisfied. He wanted more in his personal relationship with God.

i. This hunger for more of God - for more of an experience with God - is a mark of true revival and restoration of relationship. Whatever Moses had experienced with God, he now wanted more.

i. "We may have been Christians for many years, but have we ever really longed for some person, direct knowledge and experience of God? Oh, I know, we pray for causes, we pray for the Church, we pray for missionaries, we pray for our own efforts that we organize, yes, but that is not what I am concerned about. We all ask for personal blessings, but how much do we know of this desire for God himself? That is what Moses asked for: 'Show me they glory. Take me yet a step nearer.' " (Lloyd-Jones)

b. Show me Your glory: This was an interesting request. Moses already saw something of the glory of God (Exodus 16:10 and 24:16-17), yet he wanted more. He sensed that he had not seen anything yet.

i. "In other words, by revival we do not mean the Church being blessed by God, and conscious of his presence, and enabled to do his work. Moses, in a sense, was already conscious of all that . . . But Moses was not satisfied. And revival, I repeat, is not the Church being blessed and being conscious of God's presence, and being enabled to do her work. Revival goes beyond all that." (Lloyd-Jones)

2. (19-20) God tells Moses what He will show him.

Then He said, "I will make all My goodness pass before you, and I will proclaim the name of the LORD before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion." But He said, "You cannot see My face; for no man shall see Me, and live."

a. I will make all My goodness pass before you: Moses asked to see the glory of God (Exodus 33:18), and God promised to show Moses His goodness. God's glory lies in His goodness. When Moses saw the glory of God, His first understanding was that God was good. If we don't know that God is good, we don't know much about Him at all.

i. Often we come to the place where we are always trying to "balance" God out. We suppose there is something like a Yin and Yang to the universe, in the sense of light and dark, good and evil, law and grace. But God Himself is "unbalanced" in this sense. He is entirely good.

b. I will proclaim the name of the LORD before you: In the thinking of the ancient Hebrews (and also in other ancient cultures), the name represented a person's character and nature. God promised to reveal His character to Moses, not merely a title.

i. Lloyd-Jones gives the idea of what God said to Moses: "I will stoop to your weakness. I will let you see something. But, much more important than that, I will cause all my goodness to pass before you. I will give you a deeper insight and understanding into myself, into my character, into what I am. That is what you really need to know."

c. You cannot see My face; for no man shall see Me, and live: God would not - and could not - literally show Moses His face. This helps us to understand what was meant in Exodus 33:11 when it said, the LORD spoke to Moses face to face, as a man speaks to his friend.

3. (21-23) How God will protect Moses when God passes before Moses.

And the LORD said, "Here is a place by Me, and you shall stand on the rock. So it shall be, while My glory passes by, that I will put you in the cleft of the rock, and will cover you with My hand while I pass by. Then I will take away My hand, and you shall see My back; but My face shall not be seen."

a. Here is a place by Me, and you shall stand on the rock: God was about to reveal Himself to Moses in a unique way. God prepared the event carefully, giving Moses a specific place to stand.

b. While My glory passes by, that I will put you in the cleft of the rock: God's glory could not remain in front of Moses, it had to pass by him. Even with that, Moses had to be protected by the hand of God and the cleft of the rock when the glory of God passed before him.

i. This is a vivid and endearing image: protected both by the hand of God and hidden away in the rock of refuge He provides. The shelter in the cleft of the rock gave the image for Agustus Toplady in his famous hymn Rock of Ages:

Rock of Ages, cleft for me;

Let me hide myself in Thee.

ii. Protected by God, Moses could endure the glory of God passing before him. Isaiah had a glimpse of the glory of God, and it moved him to mourn his own sin and unworthiness (Isaiah 6). John experienced some of the glory of God and fell at the feet of Jesus like a dead man (Revelation 1:17). Paul experienced the glory of God on the Damascus Road, but also in the experience described in 2 Corinthians 12. It was such an amazing experience that he could only barely describe it.

iii. Others, beyond the times of the Bible, have also experienced glimpses of this glory. "Have you ever read of Jonathan Edwards describing his experience of it in a forest while he was there keeling in prayer for about an hour? Have you read of David Brainerd, the great apostle to the American Indians, experiencing the glory of God, and literally sweating, though it was cold, and though it was freezing round and about him? What was causing the sweating? Oh, it was the glory, the character and the transcendence of the glory. And to give you a man who is much nearer to ourselves, D. L. Moody, a very strong man physically, a very sturdy man. And yet when God gave him a glimpse of his glory, he had to ask him to desist and to hold back his hand, because he felt it was killing him. He is not the only one who has felt that." (Lloyd-Jones)

iv. We also should have an earnest desire to experience God deeply. Paul made it clear that we cannot fully see the glory of God - we see it as in a piece of polished metal, dimly (1 Corinthians 13:12) - but we can see something of it. Paul didn't say we see nothing of the glory of God, only that we can't fully see it or comprehend it.

c. I will take away My hand, and you shall see My back; but My face shall not be seen: Moses could only see God's back (a unique term never used for anatomy). The idea is that Moses could only see behind God, not God Himself.

i. "The word . . . could just as well and more accurately be rendered 'the after-effects' of his radiant glory, which had just passed by." (Kaiser)

ii. Poole puts it like this: "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."

iii. "These four things are happening at the same time, whenever God draws near to his people - revealing and concealing, blessing and protecting, all happening together at one and the same time. You cannot separate these things." (Lloyd-Jones)

iv. With these special protections, God rewarded the desire of Moses to see His glory as much as humanly possible. This demonstrates that God rewards the seeking heart. And as marvelous as this experience was for Moses, it still cannot compare to the revelation of God given to us in Jesus Christ.

· And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. (John 1:14)

· But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. (2 Corinthians 3:18)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 33 (Chapter Introduction)

Overview

Exo 33:1, The Lord refuses to go as he had promised with the people; Exo 33:4, The people mourn thereat; Exo 33:7, The tabernacle is removed out of the camp; Exo 33:9, The Lord talks familiarly with Moses; Exo 33:12, Moses prevails with God, and desires to see his glory.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 33 (Chapter Introduction)

CHAPTER 33

God refuseth to go with the people as formerly, Exo 33:1-3 . The people mourn, Exo 33:4 . God’ s command what to say to the children of Israel, Exo 33:5 . They mourn, and lay by their ornaments, Exo 33:6 . Moses pitcheth the tabernacle without the camp, Exo 33:7 ; and going in, God speaks to him, Exo 33:8,9 . A cloudy pillar descendeth on it, Exo 33:10 . God speaks to Moses face to face, Exo 33:11 . He prays for his guidance and presence, Exo 33:12-16 . God promises him, Exo 33:14,17 ; proclaims his name, Exo 33:19 . His face can be seen by no man, Exo 33:20-23 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 33 (Chapter Introduction)

(Exo 33:1-6) The Lord refuses to go with Israel.

(Exo 33:7-11) The tabernacle of Moses removed without the camp.

(Exo 33:12-23) Moses desires to see the glory of God.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 33 (Chapter Introduction)

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.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 33 (Chapter Introduction)

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.