Êxodo 33

Êxodo 33

Irving Jensen (Online) - Used by Permission View Chuck Swindoll's chart of Exodus, Summary Chart of The Book of Exodus DELIVERANCE FROM OPPRESSION PREPARATION FOR WORSHIP Redemption from Egypt Ex 1:1-18:27 Revelation from God Ex 19:1-40:38 Getting Israel Out of Egypt Getting Egypt Out of Israel! Narration Legislation Birth of Moses Ex 1-2 Call of Moses Ex 3-6 Conflict with Pharaoh Ex 7-10 Exodus from Egypt Ex 11-12 Red Sea Crossed Ex 13-15 Journey To Sinai Ex 16-18 Law Given Ex 19-24 Tent Plan Ex 25-31 Idol Worship Ex 32-34 Tent Built Ex 35-40 Subjection Redemption Instruction Suffering and Liberation of People of God Guidance of God Worship of God Moses and Burdens of Israel Pharaoh and Plagues Upon Egypt Red Sea Deliverance Wilderness Provision Sinai Instructions Bondage and Oppression Deliverance and Provision Law Pattern and Construction Israel in Egypt Ex 1:1-13:16 Israel to Sinai Ex 13:17-18:27 Israel at Sinai Ex 19:1-40:38 God's People Enduring Bondage God's Grace Revealed in Redemption God's Glory Manifested in Worship Egypt 430 Years (15% of Exodus) Wilderness 2 Months (30% of Exodus) Mt Sinai 10 Months (55% of Exodus) From Groaning To Glory! Jensen's Survey of the Old Testament - online Click for Excellent Map of Route of the Exodus Click another Exodus from Egypt Click for Events during the Sojourn at Kadesh-Barnea GENESIS EXODUS human effort and failure divine power and triumph word of promise work of fulfillment a people chosen a people called God’s electing mercy God’s electing manner revelation of nationality realization of nationality SUMMARY OF THE PENTATEUCH (from Believer's Study Bible) Exodus 33:1 Then the LORD spoke to Moses, "Depart, go up from here, you and the people whom you have brought up from the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, 'To your descendants I will give it.' Depart: Ex 32:34 have brought up: Ex 17:3 32:1,7 the land: Ex 32:13 Ge 22:16-18 26:3 28:13-15 to: Ge 12:7 13:14-17 15:18 Exodus 33 Resources - Multiple Sermons and Commentaries GET UP AND GO UP TO THE LAND Related Passage: Ex 32:34+ “But go now, lead the people where I told you. Behold, My angel shall go before you; nevertheless in the day when I punish, I will punish them for their sin.” Then the LORD spoke to Moses - Presumably Moses is still on the mountain and this follows Jehovah's refusal to forgive Israel's golden calf sin, although He does say He will delay the punishment. Depart, go up from here - Two commands which speak of immediacy. Of course Moses still have to "write" Leviticus, but God is ready for Israel to move on. And so Moses records in Nu 10:11 that "After 11 months in Sinai, the people started for the Promised Land." You and the people whom you have brought up from the land of Egypt - Interesting that here Jehovah says these are the people YOU have brought up. which is what He had declared in Ex 32:7 "Then the LORD spoke to Moses, “Go down at once, for your people, whom YOU brought up from the land of Egypt, have corrupted themselves." (cf Ex 3:12 = "when you have brought the people out of Egypt.") THE LORD BROUGHT ISRAEL OUT OF EGYPT - In Ex 6:7+ we read "Then I will take you for My people, and I will be your God; and you shall know that I am the LORD your God, Who brought you out from under the burdens of the Egyptians." (See Ex 12:42 = the LORD for having brought them out; Ex 12:51 = the LORD brought the sons of Israel out; Ex 13:3 = "by a powerful hand the LORD brought you out from this place.", Ex 13:9 = "with a powerful hand the LORD brought you out of Egypt." Ex 13:14 = "him, 'With a powerful hand the LORD brought us out of Egypt," Ex 13:16 = "with a powerful hand the LORD brought us out of Egypt." Ex 16:6 = "the LORD has brought you out of the land of Egypt;" Ex 16:32 = "I (THE LORD) brought you out of the land of Egypt.'" Ex 18:1 = "how the LORD had brought Israel out of Egypt." Ex 20:2 = "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery." Ex 29:46 = "I am the LORD their God who brought them 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.' - Jehovah is referring to the Abrahamic Covenant, which Moses had alluded to as a reason for Him not to destroy Israel after the golden calf incident. The only other mention of Jehovah giving giving an oath is in Exodus 6:8+ ‘I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob (Abrahamic Covenant), and I will give it to you for a possession; I am the LORD.’” Exodus 33:2 "I will send an angel before you and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite and the Jebusite. an angel: Ex 23:20 Ex 32:34 Ex 34:11 the Canaanite: Ex 3:8,17 De 7:22 Jos 24:11 Exodus 33 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 23:20 “Behold, I am going to send an angel before you to guard you along the way and to bring you into the place which I have prepared. Exodus 32:34 “But go now, lead the people where I told you. Behold, My angel shall go before you; nevertheless in the day when I punish, I will punish them for their sin.” Exodus 34:11 “Be sure to observe what I am commanding you this day: behold, I am going to drive out the Amorite before you, and the Canaanite, the Hittite, the Perizzite, the Hivite and the Jebusite. Exodus 3:8 “So I have come down to deliver them from the power of the Egyptians, and to bring them up from that land to a good and spacious land, to a land flowing with milk and honey, to the place of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite. Exodus 3:17 “So I said, I will bring you up out of the affliction of Egypt to the land of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite, to a land flowing with milk and honey.”’ Deuteronomy 7:22 “The LORD your God will clear away these nations before you little by little; you will not be able to put an end to them quickly, for the wild beasts would grow too numerous for you. Joshua 24:11 ‘You crossed the Jordan and came to Jericho; and the citizens of Jericho fought against you, and the Amorite and the Perizzite and the Canaanite and the Hittite and the Girgashite, the Hivite and the Jebusite. Thus I gave them into your hand. I will send an angel before you - Moses was to lead the people where God had told him (Ex 32:34) "Behold, My angel shall go before you." Who is this angel? Is it a created angel? Or is it the Angel of the LORD. If we look at the context (Keep Context King) to aid interpretation, God's statement in verse 3 (I will not go up in your midst) would certainly suggest this angel is NOT the Angel of the LORD. In other words this is not the same "Angel" that first appeared to Moses (Ex 3:2+) or the Angel that had been going before the camp (Ex 14:19+, cf Ex 23:20-23+). Warren Wiersbe agrees writing "God would keep the covenant promises He had made to the patriarchs, but instead of going before Israel in the person of His Son, the Angel of the Lord (Ex 23:20–23), He would appoint an angel to accompany the Jews. The reason? “You are a stiff-necked people” (Ex 32:9; 33:3, 5)....Better that God depart from them than that He come suddenly upon them and destroy them!" Walter Kaiser - As the time approached for Moses to take up the lead of the Israelites, he became concerned as to the identity of the companion God had promised him (Ex 32:34; 33:2). He believed that a mere angel was no substitute for the presence of God. Victor Hamilton - Israel is shortly to resume the journey to Canaan (v. 1), but with a messenger/angel going “before” the people (v. 2) as a surrogate for an absent, infuriated Yahweh who has dwelled “among” them (v. 3). There is a considerably different role for this messenger/angel in 33:3 than that mentioned in 23:20–23. In 23:20–23 the messenger/angel is a gracious provision of God for his people. In 33:3 the messenger/angel appears only because God has been deeply offended by his people’s behavior. Such messengers/angels can represent either God’s blessing (Exod. 23) or the withdrawal of God’s presence (Exod. 33). Even in his wrath, however, the Lord is gracious. His presence with the Israelites means their possible annihilation. His absence from the people and limiting himself to a proxy means they have a future, another chance. If there is ever an occasion on which it is appropriate for the Lord to say that the gift of land has nothing to do with Israel’s merits, but everything to do with his faithful promise to Israel’s ancestors (v. 1a), this is it. (Exodus: An Exegetical Commentary) And I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite and the Jebusite - Note the "I will" promises to back up, fortify or enable Moses to fulfill the command in verse 1 to depart. Notice also the passage above in Joshua (Josh 24:11) which speaks of Israel's part in driving out the pagan-ites. God's sovereignty and omnipotent power enabled Israel to drive them out! THOUGHT - Beloved, this is the pattern for victory over our "ites", better known as the world, the flesh and the devil. We are called to fight the good fight, but notice it is a good fight of faith (1 Ti 6:12+). In other words we fight forth from the Cross, where Christ defeated all three of these foes. We fight forth from the Cross believing He has won the victory and will give us victory "little by little" over our foes. The Christian life is to be a life of victory because of the power God supplies by His Spirit and our faith which issues in obedience (Php 2:12+), an obedience that is also enabled by His sufficient supply (see Php 2:13+). This is the same idea as in the "Paradoxical Principle of 100% Dependent and 100% Responsible" (100/100). If you are attempting to kill sin or defeat the devil or the world by your own power, you are doomed to continual futility and failure which leads to frustration. But be careful and don't fall into the attractive but false teaching of "Let go and Let God." That is not Biblically sound. That is saying it is all up to God and I am a passive participant in the struggle against my mortal foes. No, a better way, the Biblical way (and really the only way) is to "Let God and Let's go." Do you see the clear difference. This second "saying" depicts God's part and our part. And ultimately He will win the victory! Exodus 33:3 "[Go up] to a land flowing with milk and honey; for I will not go up in your midst, because you are an obstinate people, and I might destroy you on the way." NET Exodus 33:3 Go up to a land flowing with milk and honey. But I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way." NLT Exodus 33:3 Go up to this land that flows with milk and honey. But I will not travel among you, for you are a stubborn and rebellious people. If I did, I would surely destroy you along the way." ESV Exodus 33:3 Go up to a land flowing with milk and honey; but I will not go up among you, lest I consume you on the way, for you are a stiff-necked people." NIV Exodus 33:3 Go up to the land flowing with milk and honey. But I will not go with you, because you are a stiff-necked people and I might destroy you on the way." KJV Exodus 33:3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. LXE Exodus 33:3 And I will bring thee into a land flowing with milk and honey; for I will not go up with thee, because thou art a stiff-necked people, lest I consume thee by the way. ASV Exodus 33:3 unto a land flowing with milk and honey: for I will not go up in the midst of thee, for thou art a stiffnecked people, lest I consume thee in the way. CSB Exodus 33:3 Go up to a land flowing with milk and honey. But I will not go with you because you are a stiff-necked people; otherwise, I might destroy you on the way." NKJ Exodus 33:3 "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." NRS Exodus 33:3 Go up to a land flowing with milk and honey; but I will not go up among you, or I would consume you on the way, for you are a stiff-necked people." YLT Exodus 33:3 unto a land flowing with milk and honey, for I do not go up in thy midst, for thou art a stiff-necked people -- lest I consume thee in the way.' a land: Ex 3:8 13:5 Lev 20:24 Nu 13:27 14:8 16:13 Jos 5:6 Jer 11:5 for I: Ex 33:15-17 32:10,14 Nu 14:12 De 32:26,27 1Sa 2:30 Jer 18:7-10 Eze 3:18,19 33:13-16 Jon 3:4,10 an obstinate people: Ex 32:9 34:9 De 9:6-13 Ps 78:8 Ac 7:51 and I might destroy you: Ex 23:21 Ex 32:10 Nu 16:21,45 Am 3:13,14 Exodus 33 Resources - Multiple Sermons and Commentaries JEHOVAH WILL NOT GO UP IN THEIR MIDST Related Passage: Exodus 25:8 “Let them construct a sanctuary for Me, that I may dwell among (in midst of) them. Go up to a land flowing with milk and honey - Even though God reiterates the promise, he then describes the result of Israel going into this land. Now put yourself in Moses' sandals for a moment. Can you imagine his heart of compassion beginning to accelerate a few beats with this declaration of destruction? Milk and honey - 20x in 20v - Exod. 3:8; Exod. 3:17; Exod. 13:5; Exod. 33:3; Lev. 20:24; Num. 13:27; Num. 14:8; Num. 16:13; Num. 16:14; Deut. 6:3; Deut. 11:9; Deut. 26:9; Deut. 26:15; Deut. 27:3; Deut. 31:20; Jos. 5:6; Jer. 11:5; Jer. 32:22; Ezek. 20:6; Ezek. 20:15 for I will not go up in your midst, because you are an obstinate people, and I might destroy you on the way - Moses repeats these words below as what he spoke to the people when he came down from the mountain. Wiersbe sees God's refusal to go with Israel as they march to the promised land as a form of judgment (to add on to the 3000 killed by the Levites in Ex 32:28. Note other versions have "but" instead of "for" and note that "but" is a strong adversative. NET Note - The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did. Currid on I will not go up in your midst - However, he himself will not be ‘in [the] midst’ of the people as they journey to Canaan. What that means is that he will not allow them to construct the tabernacle, the purpose of which was ‘that I [God] may dwell in their midst’ (25:8). In other words, the symbol of God’s presence with his people will not now be built. There is irony here. God had given the Hebrews instructions to build a sanctuary so that he would reside among the people. They instead made a calf as a physical representation of gods being with them. Now Yahweh threatens to remove from them the true symbol of his presence. (Epsc Exodus Volume 2 ) Obstinate (hard, stiff, stubborn) (07186) see note below on qasheh Review - God tells him to get get up and go up and His angel would guide Moses (Exodus 32:34) but then in Exodus 33:3, He says He will not go up lest He destroy them. Moses sees the problem and so he offers a prayer.... Then he said to Him, “If Your presence does not go with us, do not lead us up from here. 16 “For how then can it be known that I have found favor in Your sight, I and Your people? Is it not by Your going with us, so that we, I and Your people, may be distinguished from all the other people who are upon the face of the earth?” 17 The LORD said to Moses, “I will also do this thing of which you have spoken; for you have found favor in My sight and I have known you by name.” (Ex 33:15-17) Exodus 33:4 When the people heard this sad word, they went into mourning, and none of them put on his ornaments. NET Exodus 33:4 When the people heard this troubling word they mourned; no one put on his ornaments. NLT Exodus 33:4 When the people heard these stern words, they went into mourning and stopped wearing their jewelry and fine clothes. ESV Exodus 33:4 When the people heard this disastrous word, they mourned, and no one put on his ornaments. NIV Exodus 33:4 When the people heard these distressing words, they began to mourn and no one put on any ornaments. KJV Exodus 33:4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. LXE Exodus 33:4 And the people having heard this grievous saying, mourned in mourning apparel. ASV Exodus 33:4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. CSB Exodus 33:4 When the people heard this bad news, they mourned and didn't put on their jewelry. NKJ Exodus 33:4 And when the people heard this bad news, they mourned, and no one put on his ornaments. NRS Exodus 33:4 When the people heard these harsh words, they mourned, and no one put on ornaments. YLT Exodus 33:4 And the people hear this sad thing, and mourn; and none put his ornaments on him. they went into mourning: Nu 14:1,39 Ho 7:14 Zec 7:3,5 and none: Lev 10:6 2Sa 19:24 1Ki 21:27 2Ki 19:1 Ezr 9:3 Es 4:1-4 Job 1:20 2:12 Isa 32:11 Eze 24:17,23 26:16 Jon 3:6 Exodus 33 Resources - Multiple Sermons and Commentaries NO TIME TO CELEBRATE When the people heard this sad word - I like the NET rendering "this troubling word." Sad is Hebrew word ('ra) which means bad and in the Septuagint is translated as poneros which can mean evil but in this context (Keep Context King) means bad, toilsome, grievous. They went into mourning - The lamented. So at some point Moses came down from the mountain and spoke the "judgment verdict" from Jehovah to the people (see Ex 33:5). Even obstinate people have enough sense to realize the truth of what God had said in verse 3 to Moses and which Moses passed on to them in verse 5. Why were they mourning? They were mourning over this consequence of their sin. THOUGHT - Sin will steal, kill and destroy. Sin will make you sick, spiritually and physically. Sin will make you mourn and despise the moment you were so foolish to commit such a stupid sin! Oh, to learn to rest in and rely on the power of the Spirit as Paul said in Romans 8:13+ "if you are living according to the flesh, you must die; but if by the Spirit (GOD'S SUFFICIENCY, GOD'S POWER) you are putting to death (OUR RESPONSIBILITY) the deeds of the body, you will live." There is the clear contrast - sin kills lives, killing sin lives! NET Note makes an interesting statement - The people would rather have risked divine discipline than to go without Yahweh in their midst (ED: I AM NOT SURE ONE CAN MAKE THAT INTERPRETATION FROM THE CONTEXT - Keep Context King). So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse. Victor Hamilton - Verse 4 (and 6) does not use the standard vocabulary of repentance: šûb min or nāḥam or yada (Hitpael), meaning to “turn from” sin or “repent of” sin or “confess” sin. But stripping oneself of jewelry or outer adornment may be a demonstrable way of renouncing one’s sin. A parallel may be found in Gen. 35:4, where Jacob’s household gets rid not only of all their foreign gods but also of “the rings in their ears,” all of which Jacob subsequently buries (Exodus: An Exegetical Commentary) And none of them put on his ornaments - This seems to be a response to their mourning. Someone might see it as repentance (Victor Hamilton above for example), but nothing in context (Keep Context King) strongly suggests they were genuinely repentant. Stripping their jewelry was good but notice that in Ex 33:5 God tells them to strip off their jewelry. So, yes, while their obedience could represent genuine repentance, I am dubious. One reason is because the text implies they did not put it back on for the next 40 years (verse 6 = "Israel stripped themselves of their ornaments, from Mount Horeb onward.") And yet it is clear that they did not act like a repentant people for those next 40 years. Listen to the inspired sermon by Stephen in Acts 7 where (1) there is no suggestion of repentance and (2) there is a continual attraction to idolatry during the 40 years (Moloch [read Lev 20:2 where Molech = Moloch], star of Rompha which they made to worship! That does not sound like genuine repentance from the sin of making a golden calf! They just "graduated" to different and in some ways more evil idols during the 40 years!)... “This is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai, and who was with our fathers; and he received living oracles to pass on to you. 39“Our fathers were unwilling to be obedient to him, but repudiated him and in their hearts turned back to Egypt, 40SAYING TO AARON, ‘MAKE FOR US GODS WHO WILL GO BEFORE US; FOR THIS MOSES WHO LED US OUT OF THE LAND OF EGYPT–WE DO NOT KNOW WHAT HAPPENED TO HIM.’ 41“At that time they made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands. 42“But God turned away and delivered them up to serve the host of heaven; as it is written in the book of the prophets, ‘IT WAS NOT TO ME THAT YOU OFFERED VICTIMS AND SACRIFICES FORTY YEARS IN THE WILDERNESS, WAS IT, O HOUSE OF ISRAEL? 43‘YOU ALSO TOOK ALONG THE TABERNACLE OF MOLOCH AND THE STAR OF THE GOD ROMPHA, THE IMAGES WHICH YOU MADE TO WORSHIP. I ALSO WILL REMOVE YOU BEYOND BABYLON.’ (Acts 7:38-43+) No, I think Israel was more like the little boy who got caught stealing cookies and was sorry but not repentant. He was sorry he got caught! He was not sorry for his act! And so they did what I usually do when things are not going my way -- they had a "pity party" (mourning) minus the "party for none of them put on his ornaments. The NLT paraphrases it they "stopped wearing their jewelry and fine clothes." And as stated the context (Keep Context King) supports the premise that they did not put on their ornaments because Jehovah told them to put off your ornaments (verse 5). But at least they are obedient to that command from God. Exodus 33:4-6 can seem a bit confusing at first. The most likely way to piece these passages together is in verse 4 the people remove their jewelry on their own initiative, and then Ex 33:5–6 Moses tells us that they have removed their jewelry because God told them to. In other words vv5-6 explain how and why they did not wear their ornaments, but instead (by implication) had removed their ornaments. Currid - Chrysostom once commented that ‘To be separated from God is greater punishment than a thousand hells.’ No wonder the Hebrews went into great mourning and lamentation over God’s threat not to be with them. No greater chastisement exists than separation from the Holy One of Israel. (cf 2 Th 1:6-10) (Epsc Exodus Volume 2 ) Exodus 33:5 For the LORD had said to Moses, "Say to the sons of Israel, 'You are an obstinate people; should I go up in your midst for one moment, I would destroy you. Now therefore, put off your ornaments from you, that I may know what I shall do with you.'" NET Exodus 33:5 For the LORD had said to Moses, "Tell the Israelites, 'You are a stiff-necked people. If I went up among you for a moment, I might destroy you. Now take off your ornaments, that I may know what I should do to you.'" NLT Exodus 33:5 For the LORD had told Moses to tell them, "You are a stubborn and rebellious people. If I were to travel with you for even a moment, I would destroy you. Remove your jewelry and fine clothes while I decide what to do with you." ESV Exodus 33:5 For the LORD had said to Moses, "Say to the people of Israel, 'You are a stiff-necked people; if for a single moment I should go up among you, I would consume you. So now take off your ornaments, that I may know what to do with you.'" NIV Exodus 33:5 For the LORD had said to Moses, "Tell the Israelites, 'You are a stiff-necked people. If I were to go with you even for a moment, I might destroy you. Now take off your ornaments and I will decide what to do with you.' " KJV Exodus 33:5 For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. LXE Exodus 33:5 For the Lord said to the children of Israel, Ye are a stiff-necked people; take heed lest I bring on you another plague, and destroy you: now then put off your glorious apparel, and your ornaments, and I will shew thee what I will do to thee. ASV Exodus 33:5 And Jehovah said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people; if I go up into the midst of thee for one moment, I shall consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. CSB Exodus 33:5 For the LORD said to Moses: "Tell the Israelites: You are a stiff-necked people. If I went with you for a single moment, I would destroy you. Now take off your jewelry, and I will decide what to do with you." NKJ Exodus 33:5 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.'" NRS Exodus 33:5 For the LORD had said to Moses, "Say to the Israelites, 'You are a stiff-necked people; if for a single moment I should go up among you, I would consume you. So now take off your ornaments, and I will decide what to do to you.'" YLT Exodus 33:5 And Jehovah saith unto Moses, 'Say unto the sons of Israel, Ye are a stiff-necked people; one moment -- I come up into thy midst, and have consumed thee; and now, put down thine ornaments from off thee, and I know what I do to thee;' You are an obstinate people: Ex 33:3 Nu 16:45,46 for one moment,: Nu 16:21,45 Job 34:20 Ps 73:19 La 4:6 put off your ornaments from you: Isa 22:12 I may: Ge 18:21 22:12 De 8:2 Ps 139:23 Exodus 33 Resources - Multiple Sermons and Commentaries A DIVINE PROMISE OF DESTRUCTION For the LORD had said to Moses - This explains the people's reaction in Exodus 33:4. Say to the sons of Israel, 'You are an obstinate people - NET = "Stiff-necked", NLT "Stubborn and rebellious" They were a people who as a general rule would not bow under God’s authority. Obstinate (hard, stiff, stubborn) (07186)(qasheh) means hard, harsh, cruel, severe, strong, violent, fierce. This term's basic function is to describe something as hard. Qashen is the verb mean stiff and is combined with the Hebrew word for neck (oreph), forming an idiom used in agriculture to describe cattle used as draft animals whose power was concentrated in their neck (Hos 4:16, Jer 5:5) so in the figurative sense whoever resists the yoke is "hard-necked." Hebrew anthropology often portrays the inner will in terms of the heart, neck, and face. They were like a stubborn horse that refuses to respond to the rider's tug on the reins! This idiom obstinate ("stiff-necked") occurs five more times all are in the Pentateuch (Ex. 33:3, 5; Ex 34:9; Dt. 9:6, 13) The sad record of Israel's history is one generation of stiff-necked men and women after another (Dt 31:27, 2 Ki 17:14, 2 Chr 30:8, 36:13, Neh 9:16, 17, 29, Jer 7:26, 17:23, 19:15). The irony is that this same expression used of Pharaoh who was stiff-necked (his heart was hardened) in refusing to let Israel go to worship Yahweh. Now that they have been delivered to worship Yahweh, they became stiff-necked like Pharaoh! Should I go up in your midst for one moment, I would destroy you - Most commentators to take this as a conditional clause: “If I were to do such and such, then.…” One moment speaks of instantaneous destruction! In Nu 16:45 (Rebellion of Korah) the same phrase is used when God says "I may consume them instantly.” (cf similar idea in Ps 73:19) In Ex 33:3 God tells Moses He MIGHT destroy them but here he says I WOULD destroy them which sounds a bit more definite and ominous! Destroy is kalah a verb meaning to bring a process to completion and here used negatively meaning to consume. God uses this same verb in Nu 16:21, 45 in His response to the rebellion of Korah. This is the same verb used in Ex 32:10,12 when Jehovah told Moses He would destroy Israel because of their great sin with the golden calf. Kalah is used in Ex 33:3, 5 and again depicts Yahweh as consuming the nation of Israel! Ponder that picture -- if you consume a boneless, fat free, filet mignon, there is nothing left! The Septuagint translates kalah with the verb exanalisko which is not found in the NT but is derived from analisko which means to consume. For example, analisko describes what will happen to the lawless one (antichrist) when Christ returns - Christ "will slay" him with the breath of His mouth (cf similar meaning in Lk 9:54+). And so exanalisko is a strengthened form meaning to destroy utterly. No wonder this was a "sad word" to Israel! Moses successfully appealed this divine judgment decision in verses 12-17. As Warren Wiersbe said "Sin is always costly, and Israel’s sin had not only led to the death of thousands of people, but it had robbed the nation of the presence of the Lord in the camp and on their pilgrim journey to the Promised Land." God never permits His people to sin successfully. -- C H Spurgeon Now therefore, put off your ornaments from you, that I may know what I shall do with you - The putting away of the ornaments was an appropriate sign of repentance from the sin which had involved their ornaments (Ex 32:2-4). Also, removal of ornamentation commonly accompanied mourning. NET Note is interesting - The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them. Exodus 33:6 So the sons of Israel stripped themselves of their ornaments, from Mount Horeb onward. Ex 33:4 Ex 32:3 Jer 2:19 Exodus 33 Resources - Multiple Sermons and Commentaries OBEDIENCE... FINALLY! So - Term of conclusion. The following conclusion is based on the previous command. the sons of Israel stripped themselves of their ornaments, from Mount Horeb onward - There is a bit of irony here for the verb (natsal) for stripped is the same verb translated plundered in Ex 3:22 Ex 12:36 explaining how the Israelites left Egypt with much gold and fine clothes. Stripping off of their ornaments reflects obedience to Yahweh's command but also a sense of mourning. They were paying a high price for their wild celebration around the lifeless golden calf! They had sown to the wind and were now reaping the whirlwind. (Hos 8:7). Israel had sown to the flesh and had reaped corruption and were in danger of reaping "consumption" by Jehovah! (Gal 6:7-8+). Currid on stripped themselves - The point may be that Israel deserved to be plundered just as much as the Egyptians—they were really no different because of their idolatry! (Epsc Exodus Volume 2 ) The words of the prophet Jeremiah almost 900 years later directed at the Israelites in the land of Judah are apropos to the first generation (Jer 2:19) “Your own wickedness will correct you (THEIR WILD CELEBRATION AROUND THE CALF), And your apostasies will reprove you; Know therefore and see that it is evil and bitter For you to forsake the LORD your God (WHICH THEY DID IN WORSHIPING THE GOLDEN CALF), And the dread of Me is not in you,” declares the Lord GOD of hosts. Exodus 33:7 Now Moses used to take the tent and pitch it outside the camp, a good distance from the camp, and he called it the tent of meeting. And everyone who sought the LORD would go out to the tent of meeting which was outside the camp. Currid And Moses used to take the tent and pitch it outside the camp, a far distance from the camp. And he called it ‘the tent of meeting’. And anyone who sought Yahweh would come out to the tent of meeting which was outside the camp. NET Exodus 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. NLT Exodus 33:7 It was Moses' practice to take the Tent of Meeting and set it up some distance from the camp. Everyone who wanted to make a request of the LORD would go to the Tent of Meeting outside the camp. ESV Exodus 33:7 Now Moses used to take the tent and pitch it outside the camp, far off from the camp, and he called it the tent of meeting. And everyone who sought the LORD would go out to the tent of meeting, which was outside the camp. NIV Exodus 33:7 Now Moses used to take a tent and pitch it outside the camp some distance away, calling it the "tent of meeting." Anyone inquiring of the LORD would go to the tent of meeting outside the camp. KJV Exodus 33:7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. LXE Exodus 33:7 And Moses took his tabernacle and pitched it without the camp, at a distance from the camp; and it was called the Tabernacle of Testimony: and it came to pass that every one that sought the Lord went forth to the tabernacle which was without the camp. ASV Exodus 33:7 Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it, The tent of meeting. And it came to pass, that every one that sought Jehovah went out unto the tent of meeting, which was without the camp. CSB Exodus 33:7 Now Moses took a tent and set it up outside the camp, far away from the camp; he called it the tent of meeting. Anyone who wanted to consult the LORD would go to the tent of meeting that was outside the camp. NKJ Exodus 33:7 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. NRS Exodus 33:7 Now Moses used to take the tent and pitch it outside the camp, far off from the camp; he called it the tent of meeting. And everyone who sought the LORD would go out to the tent of meeting, which was outside the camp. YLT Exodus 33:7 And Moses taketh the tent, and hath stretched it out at the outside of the camp, afar off from the camp, and hath called it, 'Tent of Meeting;' and it hath come to pass, every one seeking Jehovah goeth out unto the tent of meeting, which is at the outside of the camp. a good distance from the camp Ps 10:1 Ps 35:22 Pr 15:29 Isa 59:2 Ho 9:12 tent of meeting: Ex 29:42,43 sought: De 4:29 2Sa 21:1 Ps 27:8 Isa 55:6,7 Mt 7:7,8 went out: Heb 13:11-13 Exodus 33 Resources - Multiple Sermons and Commentaries TENT DEPICTING ISRAEL'S SEPARATION FROM GOD Mark it down, sin separates us from God. Don't be deceived thinking you can sin a "little" and still experience the presence of the Holy One. That is (as they say) a lie from the pit of hell! Exodus 33:7-11 is parenthetical, explaining the manner of Moses' communicating with God. Ex 33:12 picks up the account from Ex 33:6. Currid explains it this way "The entire section serves as a transition between the golden calf incident and what follows. The people are still under the judgement of God. Yet grace soon follows. In addition, this section provides the setting for the intercessory prayer of Moses that occurs in verses 12–16." (Epsc Exodus Volume 2 ) Now Moses used to take the tent and pitch it outside the camp, a good distance from the camp and he called it the tent of meeting - Note that outside the camp is followed by the phrase a good distance (a far distance) which emphasizes the separation of the people from God because of their sin (which is another reason I do not feel that Israel's removal of their ornaments was an indication of repentance. If they had repented of their sin, why would God still choose to be outside the camp?). This tent was not the tabernacle which had yet to be constructed and which was to be in the midst of the camp (Ex 25:8ESV+), not outside the camp! Presumably it was Moses' personal tent (cf the tent in Ex 18:7+) which he set up to conduct spiritual business. We do not see the construction of the Tabernacle until we get into Exodus 36 and in Ex 40:33 we see its completion. NET Note - 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. Hamilton - The phrase “pitch one’s tent” (nāṭâʾōhel) appears only here with Moses, and elsewhere in the Pentateuch with Abraham (Gen. 12:8), Isaac (Gen. 26:25), and Jacob (Gen. 33:19; 35:21). For other tent pitchers, see Jdg. 4:11 (Heber the Kenite); 2 Sam. 6:17; 1 Chron. 15:1; 16:1; 2 Chron. 1:4 (David); 2 Sam. 16:22 (Absalom). (Exodus: An Exegetical Commentary) And everyone who sought the LORD would go out - Notice the phrase everyone who sought the LORD is not the same as everyone sought the LORD. While this may sound like nit-picking, it is not. The NET translates it "Anyone seeking the LORD," and the CSB "Anyone who wanted to consult the LORD." There is a big difference between everyone and anyone. The Hebrew word for sought (baqas; Lxx = zeteo = devote effort to realize one's desire) conveys the sense that the person is earnest seeking something and thus can even have the nuance of to desire (cf uses of baqash in Ps 24:6 versus Zeph 1:6) "Anybody can approach the tent (ED. THEY WOULD NOT BE ABLE TO APPROACH THE HOLY TABERNACLE) if they are on a God-seeking mission (v. 7b); at least they can go “out” to it, but not necessarily “into” it. " (Hamilton) Isaiah 55:6; 7 says Seek the LORD while He may be found; Call upon Him while He is near. 7 Let the wicked forsake his way And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him, And to our God, For He will abundantly pardon. Ps 27:8 When You said, “Seek My face,” my heart said to You, “Your face, O LORD, I shall seek.” To the tent of meeting which was outside the camp - While tent of meeting is used in a different context to describe the holy tabernacle (Ex 27:21, 28:43, 29:4, 10, 11, 30, 32, etc), in the present context (remember Keep Context King in order to deduce the most accurate interpretation) the tent of meeting is rendered in the KJV as "the Tabernacle of the congregation," which could easily mislead someone to think this was the Holy Tabernacle. This was not the tabernacle, which was yet to be constructed. Rather, it was a tent belonging to Moses, which he set up for the special purpose of communicating with God. God showed His approval of this arrangement by the "cloud" (v. 9). THOUGHT - Why was the tent of meeting outside the camp? Sin separates and undoubtedly the location was a symbol to point out to Israel their guilt and the consequences of their sin. Too often I fear we underestimate the fact that any sin will separate us from our Father. If you feel far from God today then sincerely pray Ps 139:23-24 "Search me, O God, and know my heart; Try me and know my anxious thoughts; And see if there be any hurtful way in me, And lead me in the everlasting way." Notice there are 6 commands which are not demands to God, but which do speak of a bold approach to God's Throne, coming based only on the finished work of Christ our Mediator and Great High Priest. If the Holy Spirit reveals some sin to you, confess and repent for Pr 28:13+ says "He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion." (cf 1 Jn 1:9+) Then go out to the "tent of meeting," and meet with God. NET Note - 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 Cor 3:18+ says "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 from the Lord, the Spirit." The supernatural transformation that is promised to those who behold as in a mirror the glory of the Lord in the Word of the Lord recalls the description of the face of Moses in Exodus... And it came about, whenever Moses went out to the tent, that all the people would arise and stand, each at the entrance of his tent, and gaze after Moses until he entered the tent. 9 Whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent; and the LORD would speak with Moses. 10 When all the people saw the pillar of cloud standing at the entrance of the tent, all the people would arise and worship, each at the entrance of his tent. 11 Thus the LORD used to speak to Moses face to face, just as a man speaks to his friend. When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent....34 But whenever Moses went in before the LORD to speak with Him, he would take off the veil until he came out; and whenever he came out and spoke to the sons of Israel what he had been commanded, 35 the sons of Israel would see the face of Moses, that the skin of Moses’ face shone. So Moses would replace the veil over his face until he went in to speak with Him. (Exodus 33:8-11+, Ex 34:34-35+) THOUGHT - Notice that both the Israelites and Moses had "close encounters" with Jehovah, but the difference was that Moses' encounter was a "face to face" encounter and the people's encounter (with the pillar of cloud) was at a distance. And yet even though their encounter was distant, it was sufficiently impressive that they responded with worship. But here is the question -- whose face was changed? Only the face of Moses, the one who had a "face to face" encounter with the Living Lord (cf Ex 34:34,35+)! Can you see the application? If Christians today desire to grow in grace and Christ-likeness, the only way is by a "face to face" encounter with Jehovah. It follows that we need to be (1) daily looking into the "mirror" of God's Word and (2) we need to do more than just "gaze" at it like the Israelites did. We need to sit at Jesus' feet and soak in the Word -- we need to be like Mary instead of Martha! (Lk 10:38-42+)! We we do our part, the Spirit will take the glorious Word and transform us from glory to glory making us more and more like Christ! And not only that but our glory is even better than that Moses experienced, for in contrast to Moses, our transforming glory is increasing, not decreasing (see 2 Cor 3:13+)! Father by Your Spirit stir our hearts to desire "face to face" encounters with the Living Lord and not just a passing gaze or glance, so that Your Spirit might conform you progressively into the image of Your Son for Your glory. In Jesus' Name. Amen. Exodus 33:8 And it came about, whenever Moses went out to the tent, that all the people would arise and stand, each at the entrance of his tent, and gaze after Moses until he entered the tent. and stand: Nu 16:27 Exodus 33 Resources - Multiple Sermons and Commentaries THE PEOPLE GAZED AT MOSES MEETING GOD And it came about, whenever Moses went out to the tent, that all the people would arise and stand, each at the entrance of his tent, and gaze after Moses until he entered the tent - Clearly Moses is held with some esteem and reverence at this point. Perhaps his order from Jehovah to slay the 3000 in Exodus 32 caused the people to have this enhance reverence. There is a more likely reason they would arise and stand...and gaze and that is because of the appearance of the pillar of cloud. Notice also that here all the people would suggest not just those in verse 7 who sought the LORD, but the entire nation. So while some of the Israelites sought, all would arise and stand and gaze. Those who gazed remained at a distance, while the goers sought closer contact with Jehovah. THOUGHT - There is big difference though between gazing and going. Don't just gaze at Jesus, but go to Jesus. Don't just say "I should pray," but "Pray." Don't be a gazer but be a goer. Don't just stand in amazement, but go in adoration. He is worthy. He Alone is worthy. Play He is Worthy. (Rev 5:9,12+) John Currid - In the opening scene of the golden calf incident, the Hebrews had spoken disparagingly of the covenant mediator. Their disrespect was evident when they called him ‘this Moses’ (see 32:1). But now, after judgement has come on them and Moses has interceded on their behalf, they have a newly acquired respect for the prophet. Whenever Moses went outside the camp to the tent of meeting the people stood and watched him—this probably reflects a series of emotions on their part, such as respect, affection and contrition. It also demonstrates alienation, because the tent of meeting was not in the middle of the camp. (Epsc Exodus Volume 2 ) Exodus 33:9 Whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent; and the LORD would speak with Moses. the pillar of cloud: Ex 13:21,22 Ps 99:7 speak: Ex 33:11 Ex 25:22 Ex 31:18 Ex 34:3,9 Ge 17:22 18:33 Nu 11:17 Eze 3:22 Exodus 33 Resources - Multiple Sermons and Commentaries HOLY GOD SPEAKS WITH MORTAL MAN Related Passages: Exodus 13:21+ The LORD was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. Exodus 13:22+ He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people. Whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent - This theophany is the Shekinah glory cloud which I personally think was a Christophany and so (in my humble opinion) Moses was speaking with the pre-incarnate Christ (even as had Abraham in Ge 18:1-10 albeit not in the pillar of a cloud but a human form). As Hamilton says Jehovah shows up "when Moses approaches the tent of meeting. The sanctuary tent, however, is God’s permanent dwelling." There is not evidence that Jehovah would descend on the tent if just anybody seeking him came close. They had to draw near through the mediator, Moses, a clear picture of believers in the NT who draw near to God's Throne through our better Mediator Who is also our Great High Priest (cf Ro 5:1,2+, Heb 4:14-16+, Heb 10:19-22+) Pillar of cloud - 12x in 11v - Exod. 13:21; Exod. 13:22; Exod. 14:19; Exod. 33:9; Exod. 33:10; Num. 12:5; Num. 14:14; Deut. 31:15; Neh. 9:12; Neh. 9:19; Ps. 99:7 Pillar of fire - 6x in 6v - Exod. 13:21; Exod. 13:22; Exod. 14:24; Num. 14:14; Neh. 9:12; Neh. 9:19 Compare the scene when the Tabernacle was finished and Jehovah descended He erected the court all around the tabernacle and the altar, and hung up the veil for the gateway of the court. Thus Moses finished the work. 34 Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. (Ex 40:33-34) Currid writes that "God is with Israel to a degree, but there is still alienation and estrangement." (Epsc Exodus Volume 2 ) Alan