Êxodo 33
David Guzik · Citado em PreceptAustin
Êxodo 33
Guzik - 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....Something about Moses and his relationship with God made others want to also worship God. (Exodus 33) NET Note - All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God. Worship (bow down, prostrate) (07812)(shachah) means to bow down, to prostrate oneself, to crouch, to fall down, to humbly beseech, to do reverence, to worship. The idea is to assume a prostrate position as would in paying homage especially to God (Ge 24:26, Ps 95:6).Shachah is translated in the Septuagint (LXX) in this passage with the picturesque Greek verb proskuneo (from pros = toward or facing + kuneo = kiss, adore) which pictures the practice among the Orientals (especially the Persians) of falling upon their knees and touching the ground with their forehead as an expression of profound reverence. Exodus 33:11 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. LORD used to speak: Ex 33:9 Ge 32:30 Nu 12:8 De 5:4 34:10 just as a man speaks to his friend: 2Ch 20:7 Job 16:21 Isa 42:8 Joh 3:29 11:11 15:14,15 Jas 2:23 his servant: Ex 17:9 24:13 32:17 Exodus 33 Resources - Multiple Sermons and Commentaries FACE TO FACE COMMUNICATION WITH THE LIVING LORD Related Passage: Deut 34:10 Since that time no prophet has risen in Israel like Moses, whom the LORD knew face to face, Numbers 12:6-8 He said, “Hear now My words: If there is a prophet among you, I, the LORD, shall make Myself known to him in a vision. I shall speak with him in a dream. 7 “Not so, with My servant Moses, He is faithful in all My household; 8 With him I speak mouth to mouth, Even openly, and not in dark sayings, And he beholds the form of the LORD. Why then were you not afraid To speak against My servant, against Moses?” Thus the LORD used to speak to Moses face to face, just as a man speaks to his friend - What is amazing is that he spoke face to face and was not instantly consumed! Face to face is an anthropomorphic description of God because as we see later no man can see God's face and live. And yet in some form Moses communed in an intimate way with Yahweh. Numbers 12:8 says Moses beheld "the form of the LORD." How does a man speak to his friend? Is this not a picture of the close fellowship and sense of trust that good friends have, feeling like they can tell their friend their innermost secrets and struggles, etc. Unlike the later prophets, who would receive that word in dreams and visions, Moses spoke with God "face to face," i.e., directly or immediately. And from the Numbers 12 passage above we see that Yahweh speaks to Moses not as to other prophets in visions or dreams or "dark sayings" but intimately (mouth to mouth) and fearlessly. One is reminded of the privileged status disciples of Christ have (Jesus is addressing the original 11 disciples but the principle is applicable to His disciples today as He speaks to us through His Word, through His Spirit)... “No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. (John 15:15) Comment - Notice a friend knows what his master is doing. This reminds of the fact that Moses knew God's ways whereas the sons of Israel only knew His acts (Ps 103:7) See note below. NET Note - “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489–90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966). Guzik on face to face - It is also possible this meant that God appeared to Moses in human form, as He did to Abraham in Genesis 18. More likely, the phrase face to face is simply 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. No one has seen the face of God the Father in glory, and this is why John wrote, No one has seen God at any time (1 John 4:12). (Exodus 33) Currid on face to face - It is an idiom that accentuates the intimacy that existed between Yahweh and Moses. In addition, it signifies that God spoke to Moses in word, not in dreams and visions as he spoke to the other prophets in the history of Israel. In 33:20 there is an apparent inconsistency because God tells Moses that no one can see his face and live. But that is not a problem when we understand ‘face to face’ as an idiom and the reference to God’s ‘face’ in 33:20 as an anthropomorphism. The apostle Paul uses the Hebrew idiom ‘face to face’ when he comments on the differences between the Christian’s understanding here and now, in contrast to his understanding in the coming age. Paul says, ‘For now we see in a mirror dimly, but then face to face; now I know in part, but then I shall know fully just as I also have been fully known’ (1 Cor. 13:12). Not that what we see now is untrue, but it is an imperfect vision. One day we shall look things straight in the face and have unhindered communication with God. Moses was closer to this vision than any man ever was, because God spoke to him face to face. (Epsc Exodus Volume 2 ) For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. -- 1 Cor 13:12 When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent - Joshua is called Moses’s “attendant” (mĕšārēt) in Ex 24:13; Nu 11:28; Josh 1:1. Would not depart means he would not budge (cf same verb in Ex 13:22 of the pillar = "did not take away"). Moses was training Joshua to be his replacement and Joshua sought to stay close to where God had met with Moses. It is possible Joshua was to guard the tent against curious intruders. NET Note suggests that while "Moses did not live in the tent....Joshua remained there most of the time (would not depart) to guard the tent, it seems, lest any of the people approach it out of curiosity." (ED: Joshua clearly got a lot of training on "waiting" -- he had been with Moses on the mountain 40 days and 40 nights and now he waits at this tent. How long this lasted is not clear, but it says a lot about Joshua's willingness to submit to and be a servant of Moses!) Dwight Moody was once asked how he managed to remain so intimate in his relationship with Christ. He replied, I have come to Him as the best friend I have ever found, and I can trust Him in that relationship. I have believed He is Savior; I have believed He is God; I have believed His atonement on the cross is mine, and I have come to Him and submitted myself on my knees, surrendered everything to Him, and got up and stood by His side as my friend, and there isn’t any problem in my life, there isn’t any uncertainty in my work but I turn and speak to Him as naturally as to someone in the same room, and I have done it these years because I can trust Jesus. Exodus 33:12 Then Moses said to the LORD, "See, You say to me, 'Bring up this people!' But You Yourself have not let me know whom You will send with me. Moreover, You have said, 'I have known you by name, and you have also found favor in My sight.' Currid - And Moses said to Yahweh, ‘See, you are saying to me, “Bring up this people!” But you are not letting me know whom you are sending with me. And you say, “I know you by name,” and also, “You have found favour in my eyes.” NET Exodus 33:12 Moses said to the LORD, "See, you have been saying to me, 'Bring this people up,' but you have not let me know whom you will send with me. But you said, 'I know you by name, and also you have found favor in my sight.' NLT Exodus 33:12 One day Moses said to the LORD, "You have been telling me, 'Take these people up to the Promised Land.' But you haven't told me whom you will send with me. You have told me, 'I know you by name, and I look favorably on you.' ESV Exodus 33:12 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 favor in my sight.' NIV Exodus 33:12 Moses said to the LORD, "You have been telling me, 'Lead these people,' but you have not let me know whom you will send with me. You have said, 'I know you by name and you have found favor with me.' KJV Exodus 33:12 And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. LXE Exodus 33:12 And Moses said to the Lord, Lo! thou sayest to me, Lead on this people; but thou hast not shewed me whom thou wilt send with me, but thou hast said to me, I know thee above all, and thou hast favour with me. ASV Exodus 33:12 And Moses said unto Jehovah, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found favor in my sight. CSB Exodus 33:12 Moses said to the LORD, "Look, You have told me, 'Lead this people up,' but You have not let me know whom You will send with me. You said, 'I know you by name, and you have also found favor in My sight.' NKJ Exodus 33:12 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.' NRS Exodus 33:12 Moses said to the LORD, "See, you have said 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 favor in my sight.' YLT Exodus 33:12 And Moses saith unto Jehovah, 'See, Thou art saying unto me, Bring up this people, and Thou hast not caused me to know whom Thou dost send with me; and Thou hast said, I have known thee by name, and also thou hast found grace in Mine eyes. See: Ex 33:1 32:34 know: Ex 33:17 Ge 18:19 Ps 1:6 Isa 43:1 Jer 1:5 Joh 10:14,15 2Ti 2:19 ' Exodus 33 Resources - Multiple Sermons and Commentaries MOSES PLEADS WITH GOD TO RESTORE PROMISE OF HIS PRESENCE Now the narrative picks up where it had left off in Ex 33:6. Hamilton entitles this section "Moses Gets in God’s Face about God’s Face" (a bit of a slightly brazen title in my opinion). Then Moses said to the LORD, "See, You say to me, 'Bring up this people!' - See is an imperative and is being used to call something to God’s attention.. NLT - "You have been telling me, 'Take these people up to the Promised Land." Again we see Moses' boldness in speaking with the God of the Universe. This man has grown in his faith by leaps and bounds since his timidity in Exodus 3. Guzik - 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 (ED: INDEED THERE WOULD BE NOTHING SPECIAL ABOUT ISRAEL EITHER WITHOUT THE PRESENCE OF GOD - SEE Ex 33:16). God previously promised to send an angel with Israel (Exodus 33:2). Moses pressed God on this point, wanting to know exactly whom God would send. (Exodus 33) But You Yourself have not let me know (yada) whom You will send with me - NLT = "But you haven't told me whom you will send with me." Ex 33:2 says "I will send an angel before you." So it seems that Yahweh has not made the identity of this angel known to Moses. Moreover, You have said, 'I have known you by name - Known is yada which in this context (Keep Context King) speaks not of casual but of a very close relationship.This clearly implies a great degree of intimacy and this is not used to describe anyone else in the Bible. And you have also found favor in My sight - After claiming intimacy (known you by name), now Moses claims that God has said he has found the favor (chen/hen; Lxx = charis = grace - God's unmerited favor) of Yahweh and "no one else in Scripture is characterized in this way apart from Noah (Ge 6:8)." (Currid) Note that favor is a key word in this section (5x in 4v - Exodus 33:12, 13 16, 17) where Moses is interceding on behalf of Israel with God that He might for a second time (in chapter 33) "change His mind" and bestow favor on His rebellious people. All 5 Hebrew words are chen and all are translated by the Greek charis which in simple terms is God's unmerited favor and supernatural enablement and empowerment for salvation and for daily sanctification. Grace is everything for nothing to those who don't deserve anything. Grace is what every man needs, what none can earn and what God Alone can and does freely give (see Ro 8:32+ where "freely give" is charizomai from charis = a grace gift!). Grace addresses man's sin, while mercy addresses man's misery. Another key word in this section is yada = know (in context to know intimately) and is used found 6x in 4 verses = Ex 33:12; Ex 33:13; Ex 33:16; Ex 33:17. Guzik - Moses was bold in drawing near to God, but he based the boldness on the grace God had already shown to him. This was a good ground for drawing near. (Exodus 33) Favor (grace) (02580)(chen/hen from verb chanan = to favor) means favor (acts which display one’s fondness or compassion for another), grace (acts of kindness displaying one’s pleasure with an object, which benefit the object of pleasure), acceptance.The idea is that a person finds favor in the sight of another person or acceptance by the person. This word plays a major role in helping us understand God's relationship with sinful men as shown in the first use in Genesis 6:8 with those wonderful words "And Noah found favor (grace) in the eyes of the Lord." The result of this favor was that he was delivered by God from His judgment of the world through the Flood. In a similar vein, the nation of Israel was granted by God to receive "favor in the sight of the Egyptians." (Ex 3:21, 11:3, 12:36). Exodus 33:13 "Now therefore, I pray You, if I have found favor in Your sight, let me know Your ways that I may know You, so that I may find favor in Your sight. Consider too, that this nation is Your people." Currid - And now, I pray, if I have found favour in your eyes, show me, I pray, your ways—that I may know you [and] so that I may find favour in your eyes. And see that this nation is your people!’ NET Exodus 33:13 Now if I have found favor in your sight, show me your way, that I may know you, that I may continue to find favor in your sight. And see that this nation is your people." NLT Exodus 33:13 If it is true that you look favorably on me, let me know your ways so I may understand you more fully and continue to enjoy your favor. And remember that this nation is your very own people." ESV Exodus 33:13 Now therefore, if I have found favor in your sight, please show me now your ways, that I may know you in order to find favor in your sight. Consider too that this nation is your people." NIV Exodus 33:13 If you are pleased with me, teach me your ways so I may know you and continue to find favor with you. Remember that this nation is your people." KJV Exodus 33:13 Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. LXE Exodus 33:13 If then I have found favour in thy sight, reveal thyself to me, that I may evidently see thee; that I may find favour in thy sight, and that I may know that this great nation is thy people. ASV Exodus 33:13 Now therefore, I pray thee, if I have found favor in thy sight, show me now thy ways, that I may know thee, to the end that I may find favor in thy sight: and consider that this nation is thy people. CSB Exodus 33:13 Now if I have indeed found favor in Your sight, please teach me Your ways, and I will know You and find favor in Your sight. Now consider that this nation is Your people." NKJ Exodus 33:13 "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." NRS Exodus 33:13 Now if I have found favor in your sight, show me your ways, so that I may know you and find favor in your sight. Consider too that this nation is your people." YLT Exodus 33:13 'And now, if, I pray Thee, I have found grace in Thine eyes, cause me to know, I pray Thee, Thy way, and I know Thee, so that I find grace in Thine eyes, and consider that this nation is Thy people;' if I have found favor in Your sight,: Ex 33:17 34:9 show: Ps 25:4 27:11 86:11 119:33 Song 1:7,8 Isa 30:21 that I: Ex 33:18 Joh 17:3 Eph 1:17 Col 1:10 2Pe 3:18 consider: Ex 32:7 De 9:26,29 Isa 63:17,19 Joe 2:17 Ro 11:28 Exodus 33 Resources - Multiple Sermons and Commentaries MOSES' PRAYER OF INTERCESSION BEGINS Now therefore - Term of conclusion based on (1) God knew him by name and (2) Moses had found favor or grace. Hamilton feels Ex 33:12-17 "picks up immediately after the Lord’s words to Moses in 33:1–3 about “going up,” and after the “digression” of vv. 7–11." (Exodus: An Exegetical Commentary) I pray You, if I have found favor (chen/hen; Lxx = charis = grace - God's unmerited favor) in Your sight - Now Moses appeals to the grace he just described. Find favor - 12x in 12v - Ge 32:5; Ge 33:8; Ge 33:15; Ge 34:11; Ge 47:25; Ex 33:13; Ru 2:2; 1 Sa 1:18; 1 Sa 25:8; 2 Sa 15:25; 2 Sa 16:4; Pr 3:4 Found favor - 32x in 32v - Ge 6:8; Ge 18:3; Ge 19:19; Ge 33:10; Ge 39:4; Ge 47:29; Ge 50:4; Ex 33:12; Ex 33:13; Ex 33:16; Ex. 33:17; Ex. 34:9; Nu 11:11; Nu 11:15; Nu 32:5; Jdg 6:17; Ruth 2:10; Ruth 2:13; 1 Sa 16:22; 1 Sa 20:3; 1 Sa 20:29; 1 Sa 27:5; 2 Sa 14:22; Neh. 2:5; Est. 2:9; Est. 2:15; Est. 2:17; Est. 5:8; Est. 7:3; Est. 8:5; Lk. 1:30; Acts 7:46 Hamilton - “To find favor/grace in the eyes of the LORD” does not mean “to earn favor/grace in the eyes of the LORD.” Grace and divine favor can only be received, never achieved. (Exodus: An Exegetical Commentary) Let me know (yada) Your ways that I may know (yada) You - This is a prayer for greater intimacy with God. "He is simply asking that God should reveal to him his personality and how he works in creation." (Currid) David tells us how God answered this specific request writing "He (God) made known His ways to Moses, His acts to the sons of Israel. 8 The LORD is compassionate and gracious, Slow to anger and abounding in lovingkindness. (Ps 103:7-8) Notice the distinction - ways to Moses, acts to Israel. Ways speaks of deep intimacy. Acts speaks of superficial knowledge of God. You may know Lebron James from his "acts,' his exploits as probably the world's greatest basketball player, but do you know his ways? Do you know him intimately or do you just know about him? There is a big difference. Moses knew God from face to face encounters. Israel knew about God through His great acts, but probably only a very few (e.g., Joshua) had an intimate relationship with Yahweh. (see Adrian Rogers on Knowing God's ways and knowing God's acts below) Guzik - Moses was almost obsessed with God. He was still on earth, but he connected everything to God in heaven. Another strong theme in this section is to know. In some form, the word is used repeatedly in these verses. In the sense of relationship, God knew Israel and Moses, and Moses wanted to know God. (Exodus 33) NET Note - The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter. This recalls passages in the NT Phil 3:10-11+ that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; 11in order that I may attain to the resurrection from the dead. 2 Peter 3:18+ but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen. So that I may find favor in Your sight (see Ge 18:3; 30:27; 33:10; 47:29; 50:4; Ex 34:9; Nu 11:15; 32:5; Jdg. 6:17; 1 Sa 20:29; 27:5; 2 Sa 15:25; Est 5:8; 7:3; 8:5) - This is interesting. Moses has just says he has found favor in God's sight (Ex 33:12), but what is he asking for in this request? That he might find favor (chen/hen; Lxx = charis = grace - God's unmerited favor)! THOUGHT - Beloved, Moses wants what we should all desire and that is grace upon grace, grace "piled upon" grace. We can never receive enough grace. We can't save up grace. We must receive new grace each day as a gift from our Father, even as manna had to received afresh each day. Are you trying to live today depending on yesterday's grace? Don't do that. Take the approach of Moses who had received grace and beseeched Jehovah for more grace! Instead of being "race hounds," believers ought to be "grace hounds!" Consider too, that this nation is Your people -Now Moses bases his appeal to God on the basis that they are His people (Your people). If they are God's people, then what happens with them will reflect on God. It's not so much about Israel's reputation, but God's reputation, God's character, God's grace. And so here Moses intercedes for Israel asking God for compassion on them. Note the importance again of context in interpretation (see Keep Context King) --- As discerned from God's answer in verse 14 when Moses asks God to consider Israel as His people, he is also asking for God's presence to go with them. NET Note on consider (see) - The verb “see” (an imperative) is a request for God to acknowledge Israel as His people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened. Adrian Rogers sermon on Exodus 33:12 - Knowing the Ways of God - Moses had the task of leading a congregation, more than 3 million people, through the wilderness, and into the land of Canaan. And, Moses knew that he was not able, not fit for the task. So, his prayer is this: "O God, if You love me, and if You have called me, and if You have this job for me to do, then, dear God, show me Your way. Show me Your way. I want to understand the ways of God." Was this prayer answered? Did God show Moses His way? Indeed He did. In Psalm 103:7, we read this, and it is very significant: "He made known his ways unto Moses, his acts unto the children of Israel" (Psalm 103:7). God "made known his ways unto Moses, his acts unto the children of Israel." There are two levels of the knowledge of God. You can know God's ways, or you can know God's acts. You can know God's ways, or you can know God's works. Moses knew God's ways; but Israel knew God's works. There are a lot of people that know the ways of God, and others know but of the works of God. Some know God so much differently than others know God. There are two levels of the knowledge of God. What is the difference between knowing the ways of God and the works of God? When you know the works of God, you know what God does. But, when you know the ways of God, you know God. One is to know God simply by observation. The other is to know God personally and intimately, to know God's character. Moses was saying, "God, I don't want You just to show me what You do. I want You to show me why You do it. I want to understand what makes You operate as You operate. Now, Lord, if I'm going to be Your leader, if I'm going to be Your man, if I'm going to have to carry these people into the Promised Land, Lord, show me Your ways. I want to know Your ways." Ladies and gentlemen, when you understand the ways of God, it will transform your life. That's not an overstatement. To understand the ways of God will transform your life. Most people simply know the works of God. Therefore, if they are saved at all, they remain immature, baby Christians. They are never much good to the service of the Lord, because they only know God by observation, but they do not know God by revelation. They do not know God intimately. They do not know the ways of God.... (Listen) ...Conclusion - Again I want to say that the purpose of all counseling and preaching is not to solve problems for people but to bring them into the presence of God, so that they know God face-to-face. And, when we learn to seek His face and not His hand, we will know His ways and we will find rest for our souls. That is my prayer for you for the coming year—that you will know the ways of God. Father, seal this to our hearts. In Jesus' name. Amen. (Listen to the entire sermon - Knowing the Ways of God) Outline of Dr Rogers' Sermon on Knowing the Ways of God I. The Difference Between Knowing God's Ways and Knowing God's Works A. It is the Difference Between Rest and Relapse B. It is the Difference Between Intimacy and Infatuation C. It is the Difference Between Being a Teacher or a Testifier D. It is the Difference Between Peace and Panic E. It is the Difference Between Intercession and Indifference II. How Can You Know the Ways of God? A. Not Through Human Reason and Human Ingenuity B. Through Intimate, Face-to-Face Dealing with God (Listen to the entire sermon Knowing the Ways of God) Related Resources: Adrian Roger's Bible Study on Knowing the Ways of God Exodus 33:11-15 Knowing God Intimately - Adrian Rogers (short article) Exodus 33:11-16 Knowing God Intimately - Adrian Rogers (38 minute message - worth your time!!!) Exodus 33:14 And He said, "My presence shall go with you, and I will give you rest." NET Exodus 33:14 And the LORD said, "My presence will go with you, and I will give you rest." NLT Exodus 33:14 The LORD replied, "I will personally go with you, Moses, and I will give you rest-- everything will be fine for you." ESV Exodus 33:14 And he said, "My presence will go with you, and I will give you rest." NIV Exodus 33:14 The LORD replied, "My Presence will go with you, and I will give you rest." KJV Exodus 33:14 And he said, My presence shall go with thee, and I will give thee rest. LXE Exodus 33:14 And he says, I myself will go before thee, and give thee rest. ASV Exodus 33:14 And he said, My presence shall go with thee, and I will give thee rest. CSB Exodus 33:14 Then He replied, "My presence will go with you, and I will give you rest." NKJ Exodus 33:14 And He said, "My Presence will go with you, and I will give you rest." NRS Exodus 33:14 He said, "My presence will go with you, and I will give you rest." YLT Exodus 33:14 and He saith, 'My presence doth go, and I have given rest to thee.' My presence: Ex 13:21 Jos 1:5 Isa 63:9 Mt 28:20 rest: De 3:20 Jos 21:44 22:4 23:1 Ps 95:11 Jer 6:16 Mt 11:28 Heb 4:8,9 Exodus 33 Resources - Multiple Sermons and Commentaries GOD AFFIRMATIVE ANSWER And He said, "My presence shall go with you, and I will give you rest - My presence is literally "My face (panim)," which is the way Biblical Hebrew says, “I will go with you in person.” (cf Dt 4:37) "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.” (Guzik) What is not obvious in the English translation is that the pronoun YOU (I will give YOU rest) is not plural but is second person masculine singular. In other words Jehovah is saying that He will go with YOU meaning with Moses! This would help explain why in the next verse Moses replies "If Your presence does not go with us." Moses apparently understood that yes, the LORD would go with him, but His presence would not be with the people of Israel. And that is what Moses addresses in his plea in verse 15. Kaiser comments that "The Lord responded by promising, “My Presence [lit., ‘my face’] will go with you”. With this new word, the Lord reinstated the angel of his presence in whom he invested his “Name” (Ex 23:20–21+) as the leader of Israel’s way to Canaan. Cole on My presence - With this promise, Israel’s ultimate ‘rest’ in Canaan will be assured. That means that the heavenly ‘messenger’ sent with them will now be ‘the angel of his presence’ (Isa. 63:9), i.e. a full manifestation of God, as in Exodus 23:20. (TOTC-Exodus) Isaiah writes "In all their affliction He was afflicted, And the angel of His presence saved them; In His love and in His mercy He redeemed them, And He lifted them and carried them all the days of old." (Isaiah 63:9) Comment - “The angel of His presence is the Messiah . . . Calvin sees in this angel merely a serving angel. But of this Angel it is said that He by His love and pity saved Israel; this can hardly be said of a created angel. It is the Christ who is meant here.” (Bultema) THOUGHT- The angel who delivered the Israelites out of Egypt was none other than Jesus Himself. He is sometimes identified as the Angel of the Lord. He was so close to His people that He felt their afflictions as if they were His own. He is the Angel of His Presence (who saved His people; see Isa. 63:9). I can count on the presence of God, because that is Jesus' name. He is with me. Rob
Êxodo 33
Guzik - The Presence of God means rest and peace in life. This was an important and necessary gift from God to Moses and Israel. (Exodus 33) Rest (05117)(nuach/nuah) means to rest or pause and as noted from the many ways it is translated (see list of words below), nuach has many uses in the OT. Nuach essentially conveys a basic sense of absence of movement and of being settled in a particular place with overtones of finality. This is the same Hebrew verb used in Ex 32:10 where Jehovah told Moses "let Me alone" (let Me rest), but Moses would not obey and instead interceded for Israel. Nuach is used o God after He had created and then "rested on the seventh day." (Ex 20:11) Exodus 33:15 Then he said to Him, "If Your presence does not go with us, do not lead us up from here. Currid - And he [Moses] said to him [Yahweh], ‘If your presence is not going, do not lead us from this place. NET Exodus 33:15 And Moses said to him, "If your presence does not go with us, do not take us up from here. NLT Exodus 33:15 Then Moses said, "If you don't personally go with us, don't make us leave this place. ESV Exodus 33:15 And he said to him, "If your presence will not go with me, do not bring us up from here. NIV Exodus 33:15 Then Moses said to him, "If your Presence does not go with us, do not send us up from here. KJV Exodus 33:15 And he said unto him, If thy presence go not with me, carry us not up hence. LXE Exodus 33:15 And he says to him, If thou go not up with us thyself, bring me not up hence. ASV Exodus 33:15 And he said unto him, If thy presence go not with me, carry us not up hence. CSB Exodus 33:15 "If Your presence does not go," Moses responded to Him, "don't make us go up from here. NKJ Exodus 33:15 Then he said to Him, "If Your Presence does not go with us, do not bring us up from here. NRS Exodus 33:15 And he said to him, "If your presence will not go, do not carry us up from here. YLT Exodus 33:15 And he saith unto Him, 'If Thy presence is not going -- take us not up from this place; Ex 33:3 34:9 Ps 4:6 Exodus 33 Resources - Multiple Sermons and Commentaries MOSES BOLD REQUEST OF JEHOVAH! Then he said to Him, "If Your presence (panim - face), does not go with us, do not lead us up from here - This is a bold prayer for sure, for God had already said His presence would go with "you," but as discussed above, that seems to indicate the promise only applies to the man Moses. And this is why Moses replies with a bold request to not even lead them up. He is saying that if God's presence did not go with the entire nation of Israel, then he would rather God not lead them up from Mt Sinai. Exodus 33:16 "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?" Currid - By what means, then, will it be known that I have found favour in your eyes, I and your people? Is it not by your going with us that we are set apart, I and your people, from all the peoples that are on the face of the ground?’ NET Exodus 33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?" NLT Exodus 33:16 How will anyone know that you look favorably on me-- on me and on your people-- if you don't go with us? For your presence among us sets your people and me apart from all other people on the earth." ESV Exodus 33:16 For how shall it be known that I have found favor in your sight, I and your people? Is it not in your going with us, so that we are distinct, I and your people, from every other people on the face of the earth?" NIV Exodus 33:16 How will anyone know that you are pleased with me and with your people unless you go with us? What else will distinguish me and your people from all the other people on the face of the earth?" KJV Exodus 33:16 For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. LXE Exodus 33:16 And how shall it be surely known, that both I and this people have found favour with thee, except only if thou go with us? So both I and thy people shall be glorified beyond all the nations, as many as are upon the earth. Lexham LXE And how will it really be known that I have found==> grace before you, both I and your people, except if you go along together with us? And I will be honored, both I and your people, from all the peoples that are upon the earth.” ASV Exodus 33:16 For wherein now shall it be known that I have found favor in thy sight, I and thy people? is it not in that thou goest with us, so that we are separated, I and thy people, from all the people that are upon the face of the earth? CSB Exodus 33:16 How will it be known that I and Your people have found favor in Your sight unless You go with us? I and Your people will be distinguished by this from all the other people on the face of the earth." NKJ Exodus 33:16 "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." NRS Exodus 33:16 For how shall it be known that I have found favor in your sight, I and your people, unless you go with us? In this way, we shall be distinct, I and your people, from every people on the face of the earth." YLT Exodus 33:16 and in what is it known now, that I have found grace in Thine eyes -- I and Thy people -- is it not in Thy going with us? and we have been distinguished -- I and Thy people -- from all the people who are on the face of the ground.' how then can it be known that Nu 14:14 Mt 1:23 may be distinguished: Ex 8:22 19:5,6 34:10 Nu 23:9 De 4:7,34 2Sa 7:23 1Ki 8:53 Ps 147:20 2Co 6:17 Exodus 33 Resources - Multiple Sermons and Commentaries ISRAEL IS TO BE A DISTINCT PEOPLE For how then can it be known (yada) that I have found favor (chen/hen; Lxx = charis = grace - God's unmerited favor) in Your sight, I and Your people? - Moses will answer his own question. But notice the phrase I and your people which is a description of favor not just to Moses, but to the entire nation. Moses is in effect interceding for God's favor to be bestowed on the entire nation of Israel. Is it not by Your going with us - Note again Moses' use of the plural pronoun US, emphasizing the entire nation. He is still defending his prayer in Ex 33:15 for God's presence not just with him but with the nation! He is saying the way that he would know that the nation was back in God's good graces (so to speak) is by Jehovah going with them. As an aside, God's going with them would be most clearly seen in the manifest presence of the Shekinah glory over the Tabernacle in the middle of all 12 tribes. So that - Term of purpose. The purpose of God's presence. Why it was so vital or necessary. We, I and Your people, may be distinguished from all the other people who are upon the face of the earth - Moses understood that Israel was to have a testimony to the pagan world that they worshiped and served THE Living God. If they had no Living God going with them that meant there was no difference between the Chosen People and the pagans! Moses begins with WE, but amplifies it with the phrase ‘I and your people’. And so for the second time in this passage Moses appeals to the fact that they are YOUR people. In effect Moses is identifying himself with the sinful nation! He is willing to do that. If God does not go with them (he and the people), there is nothing distinct or special about the nation of Israel. May be distinguished is palah which is translated in the Septuagint with the verb endoxazomai which means to be held in high esteem, to be glorified, to be honored. This verb is used several times in the Septuagint (Ex 14:4; Ex 14:17; Ex 14:18; Ex 33:16; 2 Ki 14:10; Ps 89:7; Isa 45:25; Ezek 28:22; Ezek 38:23; Hag 1:8; 2 Th. 1:10; 2 Th. 1:12) of Jehovah being honored or glorified so that ultimately He might be made known. In 2 Th 1:10 we read that "when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed–for our testimony to you was believed." So Moses sees the need to Israel to be "glorified" by God's presence, in a sense a foreshadowing of Jesus being glorified in His saints at His Second Coming. God's purpose for Israel was to be a kingdom of priests and a holy nation so that the pagans would see the distinction and desire to know the God that made Israel so distinctive. In Acts 13 we read of God's purpose for distinguishing Israel from all the other people who are upon the face of the earth =Luke writing "For so the Lord has commanded us, ‘I HAVE PLACED YOU (ISRAEL) AS A LIGHT FOR THE GENTILES, THAT YOU MAY BRING SALVATION TO THE END OF THE EARTH.’” Here in Acts 13:47+ Paul quotes from Isaiah 42:6, showing that he clearly understood God's intention for the Jewish nation had always been that they might be a light to the Gentiles. Israel as a nation failed on one hand, but on the other hand produced the lineage of the Messiah, the One Who would not fail to be "a Light for the Gentiles", the Light of the World (Jn 8:12). Hamilton rightly says "Were it not for Moses, God would have wiped out Israel in chap. 32. Were it not for Moses, God would have been content with the deliverance of a solitary individual, Moses. Because of Moses’s importunity, however, he will extend that grace to the multitudes, but not before Moses has convinced him of the same." (Exodus: An Exegetical Commentary) Guzik - Moses wanted something for Israel that would show that they were not just like all the other nations, and that could only be the unique, powerful presence of their God. Israel’s relationship with Yahweh—a unique example of ethical monotheism in the ancient world—did make them different from all other ancient peoples. God among them made them different. It was important for Israel to know this for themselves; it was also important for the other nations to know this. (Exodus 33) Martin Lloyd-Jones - ‘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.’ Currid - It is God’s presence, and only his presence, that sets apart his people from any other human group on the earth. That verb in Hebrew means ‘to distinguish / make distinct’. It was used earlier in the book of Exodus to stress the separation between the Hebrews and the Egyptians because of God’s grace to his people (8:22; 9:4; 11:7). (Epsc Exodus Volume 2 ) THOUGHT - This is still the distinguishing Presence among believers. Believers should be different from all other people because of God’s Presence within, as the temple of His Holy Spirit. Jesus commanded this of His disciples "Let your light shine (aorist imperative see our need to depend on the Holy Spirit to obey) before men in such a way (SO THEY DON'T GLORIFY YOU!!!) that they may see your good (SUPERNATURAL, SPIRIT ENABLED) works, and glorify your Father who is in heaven." (Mt 5:16+) Paul said the same thing in Phil 2:14-15 "Do (present imperative see our need to depend on the Holy Spirit to obey) all things (HOW MANY? JUST TRY THIS IN YOUR OWN POWER - WE NEED TO LIVE IN THE TRUTH OF Phil 2:13+) without grumbling or disputing; 15 so that (TERM OF PURPOSE) you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world," These exhortations (commands) from Jesus and Paul beg the simple question dear disciple of Jesus - Is your light shining brightly and clearly in the (rapidly increasing) spiritual darkness of this world? Beloved don't think you can sin and shine! You cannot! You may need to confess and repent and walk in the light and then the blood of Jesus will cleanse you from all sin and your light will be clear and bright. You are under grace, but perhaps you need to look in the mirror very carefully tomorrow morning! Distinguished (06395)(palah) means to be separated, distinct, set apart, to be different. The sense is wonderful in Ps 17:7 (wondrously show Your lovingkindness) Psalm 4:3 says "But know that the LORD has set apart the godly man for Himself; The LORD hears when I call to Him." Ps 139:14 "I am fearfully and wonderfully made." In Exodus 8:22 we see a similar sense as here in Exodus 33:16 = “But on that day I will set apart the land of Goshen, where My people are living, so that no swarms of flies will be there, in order (THE PURPOSE FOR MAKING ISRAEL DISTINCT) that you may know that I, the LORD, am in the midst of the land. Palah - 7v - distinguished(1), make a distinction(1), makes a distinction(1), set apart(2), wonderfully(1), wondrously show(1). Exod. 8:22; Exod. 9:4; Exod. 11:7; Exod. 33:16; Ps. 4:3; Ps. 17:7; Ps. 139:14 Exodus 33:17 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." NET Exodus 33:17 The LORD said to Moses, "I will do this thing also that you have requested, for you have found favor in my sight, and I know you by name." NLT Exodus 33:17 The LORD replied to Moses, "I will indeed do what you have asked, for I look favorably on you, and I know you by name." ESV Exodus 33:17 And the LORD said to Moses, "This very thing that you have spoken I will do, for you have found favor in my sight, and I know you by name." NIV Exodus 33:17 And the LORD said to Moses, "I will do the very thing you have asked, because I am pleased with you and I know you by name." KJV Exodus 33:17 And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. LXE Exodus 33:17 And the Lord said to Moses, I will also do for thee this thing, which thou hast spoken; for thou hast found grace before me, and I know thee above all. ASV Exodus 33:17 And Jehovah said unto Moses, I will do this thing also that thou hast spoken; for thou hast found favor in my sight, and I know thee by name. CSB Exodus 33:17 The LORD answered Moses, "I will do this very thing you have asked, for you have found favor in My sight, and I know you by name." NKJ Exodus 33:17 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." NRS Exodus 33:17 The LORD said to Moses, "I will do the very thing that you have asked; for you have found favor in my sight, and I know you by name." YLT Exodus 33:17 And Jehovah saith unto Moses, 'Even this thing which thou hast spoken I do; for thou hast found grace in Mine eyes, and I know thee by name.' I will do: Ge 18:32 19:21 Isa 65:24 Joh 16:23 Jas 5:16 1Jn 5:14,15 which you have spoken: Ex 33:12 Ge 6:8 19:19,21 Exodus 33 Resources - Multiple Sermons and Commentaries FOR A SECOND TIME GOD CHANGES HIS MIND! The LORD said to Moses, "I will also do this thing of which you have spoken - God says "Yes" to Moses' request for Jehovah's presence (face) to go up with the nation of Israel. Is this not a supreme example of "scandalous grace," of grace totally unmerited by a group of people who have just in effect been unfaithful and "dissed" (disrespected) Him! Currid - God will do what Moses asks. He provides full restoration to the people of Israel. They are all included in the promise: Yahweh will be present with the entire covenant community. It may be assumed that this statement is the confirmation needed for the Hebrews to go forward and build the tabernacle, in which God’s presence will reside with his people. (Epsc Exodus Volume 2 ) for you have found favor (chen/hen; Lxx = charis = grace - God's unmerited favor) in My sight and I have known (yada) you by name - These are the very things Moses had appealed to earlier. Criswell - vv. 17-33) Moses was allowed to come closer to God than any other sinful man, though Paul's experience was somewhat similar (cf. 2 Cor. 12:2-4, 7). This communication took place in the tent, but the actual experience (34:2) was on Sinai. Limits were set because of the gulf between the finite and the infinite, the holy and the unholy. God's "back" has been understood to allude to His aftereffects. The glory of God that Moses saw was primarily His compassionate and gracious acts. Moses could appreciate best the glory of God by observing where He had been (cf. Job 26:14; Ps. 145; Rom. 1:20). Exodus 33:18 Then Moses said, "I pray You, show me Your glory!" NET Exodus 33:18 And Moses said, "Show me your glory." NLT Exodus 33:18 Moses responded, "Then show me your glorious presence." ESV Exodus 33:18 Moses said, "Please show me your glory." NIV Exodus 33:18 Then Moses said, "Now show me your glory." KJV Exodus 33:18 And he said, I beseech thee, shew me thy glory. LXE Exodus 33:18 And Moses says, Manifest thyself to me. ASV Exodus 33:18 And he said, Show me, I pray thee, thy glory. CSB Exodus 33:18 Then Moses said, "Please, let me see Your glory." NKJ Exodus 33:18 And he said, "Please, show me Your glory." NRS Exodus 33:18 Moses said, "Show me your glory, I pray." YLT Exodus 33:18 And he saith, 'Shew me, I pray Thee, Thine honour;' Ex 33:20 Ps 4:6 Joh 1:18 2Co 3:18 4:6 1Ti 6:16 Tit 2:13 Rev 21:23 Exodus 33 Resources - Multiple Sermons and Commentaries MOSES' GREAT REQUEST Hamilton entitles Exodus 33:18-23 "Wanting to See a Face, but Settling for a Back. " (Exodus: An Exegetical Commentary) Then Moses said, "I pray You, show me Your glory (kabod = literally weight; Lxx = doxa) - Moses prays to see the "full weight" of Yahweh, to see the essence of His glorious Being! A bold prayer for sure! Note that in Ex 33:13 Moses said "let me know Your ways that I may know You." Now Moses wants more divine revelation! The Hebrew word for show (raah) is an imperative, which speaks of a bold request of God and is translated in the Septuagint with the verb deiknumi (aorist imperative) which means to exhibit something that can be apprehended by one or more of the senses and so make known. Currid - Moses has now had all his questions answered except one. In verse 13, he had requested, ‘Show me, I pray, your ways.’ In that passage Moses meant that he wanted to know the essential being of God, and how God operated in creation. Those same ideas, the essential reality of God and his deeds, are at the heart of the present request. (Epsc Exodus Volume 2 ) Hamilton - The LXX’s rendering of “show me your glory” (deixon moi tēn seautou doxan) recalls the Greek of John 14:8, “Show us the father” (Deixon hēmin ton patera). (Exodus: An Exegetical Commentary) NET Note on glory - B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man—that was its purpose in the world. Guzik - 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. 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. “The more a man knows of God, the more desirous he is to know him.” (Trapp) (Exodus 33) Lloyd-Jones - “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 thy glory. Take me yet a step nearer.’ ” Moses has grown in faith and boldness, for we recall his initial encounter with Jehovah in Ex 3:6 when God said "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, for he was afraid to look at God." Now he is asking God to show him His glory unveiled! THOUGHT - We ought to pray this prayer every time we open the Word of God "I pray You, show me Your glory." Would God answer that prayer? That is a rhetorical question (see 1 John 5:14-15+). Earlier Moses prayed "according to His will" when he reminded God of His immutable, unconditional covenant with Abraham (Ex 32:13+) And we should also pray this prayer in an "eschatological context" for we know from 1 John 3:2 " We know that when He appears, we will be like Him, because we will see Him just as He is." In other words praying for God to show us His glory is in a very real sense a prayer for the LORD of glory to return. This is what I like to call a Maranatha Mindset. Criswell says "God's "glory" is essentially the profound, glowing, visible, confluent expression of the attributes of deity which bears witness to a still more profound and incomprehensible reality of essence. Moses wanted to see the essential nature of God, for he understood clearly that there was a distinction between God's absolute character and His revelation of Himself to man. In His character and essence, He is "Spirit," and thus invisible to man (John 4:24), but He has made Himself known to man through revelation by His many names and titles, by His attributes, by His written Word, and finally by His living Word, Jesus Christ. In the OT, God revealed His "glory" at Sinai (Ex 24:16, 17), in the tabernacle (Ex 40:34-38), and in the Jerusalem temple (1 Ki 8:10, 11). THOUGHT - Moses' request to see the glory of God makes me think of our "glorious" future John describes in 1 John 3:2+ writing " Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is." WE WILL SEE HIM! Should not this motivate us to live holy lives now? John certainly thinks so writing that "everyone who has this hope (TO SEE HIM AND BE LIKE HIM!) fixed on Him purifies himself, just as He is pure." (1 Jn 3:3+) Glory (03519)(kabod from root kabad = to be heavy or weighty) conveys the central meaning of weight in most OT occurrences and most of the applications carry this figurative sense (cp "heavy with sin"). This sense gives rise to the idea of a "weighty" person in society or one who is honorable, impressive, worthy of respect the meaning in >50% of uses. NT counterpart is doxa. Kābôd refers to the great physical weight or "quantity" of a thing. OT “GLORY” is a “technical term for God’s manifest presence” (Ex 16:7), often connected with the cloud (Ex 16:10) and with the Ark of the Covenant. It can also be represented as a consuming fire (Ex 24:17). “GLORY” also involves “honor” or position of power. The “GLORY” of the Lord “reveals His person and dignity, and the proper response to such a revelation is to give God honor or glory” (cp. Ex 33:18). God's “GLORY” is essentially the profound, glowing, visible, confluent expression of the attributes of Deity which bears witness to a still more profound and incomprehensible reality of essence. In His character and essence, He is "Spirit," and thus invisible to man (Jn 4:24), but He has made Himself known to man through revelation by His many names and titles, by His attributes, by His written Word, and finally by His living Word, Jesus Christ (Jn 1:14). In the OT, God revealed His “GLORY” at Sinai (Ex 24:16, 17), in the tabernacle (Ex 40:34-38), and in the Jerusalem temple (1Ki 8:10, 11). Related Resource: Glory of God Exodus 33:19 And He said, "I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion." NET Exodus 33:19 And the LORD said, "I will make all my goodness pass before your face, and I will proclaim the LORD by name before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy." NLT Exodus 33:19 The LORD replied, "I will make all my goodness pass before you, and I will call out my name, Yahweh, before you. For I will show mercy to anyone I choose, and I will show compassion to anyone I choose. ESV Exodus 33:19 And he said, "I will make all my goodness pass before you and will proclaim before you my name 'The LORD.' And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. NIV Exodus 33:19 And the LORD said, "I will cause all my goodness to pass in front of you, and I will proclaim my name, the LORD, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. KJV Exodus 33:19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. LXE Exodus 33:19 And God said, I will pass by before thee with my glory, and I will call by my name, the Lord, before thee; and I will have mercy on whom I will have mercy, and will have pity on whom I will have pity. ASV Exodus 33:19 And he said, I will make all my goodness pass before thee, and will proclaim the name of Jehovah before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. CSB Exodus 33:19 He said, "I will cause all My goodness to pass in front of you, and I will proclaim the name Yahweh before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion." NKJ Exodus 33:19 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." NRS Exodus 33:19 And he said, "I will make all my goodness pass before you, and will proclaim before you the name, 'The LORD'; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. YLT Exodus 33:19 and He saith, 'I cause all My goodness to pass before thy face, and have called concerning the Name of Jehovah before thee, and favoured him whom I favour, and loved him whom I love.' all My goodness pass before you: Ne 9:25 Ps 25:13 Ps 65:4 Jer 31:12,14 Zec 9:17 Ro 2:4 Eph 1:6-8 proclaim: Ex 3:13-15 34:5-7 Isa 7:14 9:6 12:4 I will be: Ro 9:15-18,23 Exodus 33 Resources - Multiple Sermons and Commentaries And He said, "I Myself will make all My goodness pass before you - Notice Moses had asked for a revelation of God's glory and here God associates His glory with His goodness. In fact the Septuagint in translating the Hebrew word for goodness (tub) with the Greek word doxa which means glory. Currid on goodness - God’s revelation comes in the form of a proclamation of his attributes—that is, his qualities. First, he declares that ‘all my goodness’ will go before Moses. God is frequently described in the Old Testament as being ‘good’ (see, for example, Ps. 86:5; 100:5; 118:1; Ezra 3:11; Jer. 33:11). Sometimes the term ‘good’ and the person of God are interchangeable (Hosea 8:3). ‘Good’ seems to be a generic term that includes many of his attributes (see 34:6–7). (Epsc Exodus Volume 2 ) NET Note - The word "goodness" refers to the divine appearance in summary fashion. 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.” Guzik - God didn’t reveal His justice to Moses, not His power, and not His wrath against sin. All those are truly aspects of God’s nature, but when He showed Himself to Moses He displayed His goodness. Sometimes people think they must “balance” God, supposing 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. Even His justice and power and wrath must be understood as aspects of His goodness. (Exodus 33) Goodness (02898)(tub) is a masculine noun meaning property, goods, goodness, fairness, and beauty. The basic idea of tub speaks of desirability for enjoyment whether material or spiritual. Related Resource: Goodness of God And will proclaim the name of the LORD before you - God's Name speaks of His character and person. Jehovah is saying in essence "I will preach you a message on My Name." Walter Kaiser - A further aspect of the revelation of God’s glory was the proclamation of his name. The name of God includes his nature, character, person (Ps 20:1; Luke 24:47; John 1:12), doctrine (Ps 22:22; John 17:6, 26), and standards of living (Mic 4:5). In this context his name includes his “mercy” (i.e., his “grace”) and his “compassion” (raḥam; lit., “womb,” “bowels,” i.e., deep-seated feelings). Currid - That appellation reflects numerous characteristics of God, such as his immutability and eternality (Epsc Exodus Volume 2 ) Guzik on name - 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. (Exodus 33) NET Note - The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the LORD” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion Related Resource: Name of the LORD is a Strong Tower: Summary Name of the LORD is a Strong Tower: Why Should You Study It? And I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion - God has just expressed to Moses He (His presence) will go to the promised land with Israel who has just been unfaithful (golden calf). He is showing grace (chanan; Lxx = eleeo = show sympathy) and compassion (racham; Lxx = oikteiro = pity) as an act of His sovereign will, which is clear because Israel in truth deserved His wrath and punishment. "Israel can only marvel that she has been chosen as an object for divine mercy, for she cannot explain it in any human terms." (Cole) Currid - "Yahweh uses an idem per idem formula to express other important aspects of his nature. This formula, ‘favour … favour’ and ‘compassion … compassion’, signifies that God is autonomous, free to bestow his grace and compassion on whomever he pleases. It underscores the doctrine of the sovereignty of God." This is the very passage Paul quotes in Romans 9:15+ to defend his view of God's sovereignty writing "For He says to Moses, “I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.” NET Note - God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent—a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. (Bolding added) Gracious (02603)(chanan) is verb meaning to be gracious toward, to favor, to have mercy on. Generally implies extending "favor" neither expected nor deserved. It is the heartfelt response by someone who has something to give to one who has a need. It reflects the action from a superior to an inferior who has no real claim for gracious treatment. The verb is used in social or secular contexts as well as theological ones. It often has the sense of showing kindness to the poor and needy. First used in Ge 33:5 "The children whom God has graciously given your servant." Chanan may express "generosity," a gift from the heart (Ps 37:21). God especially is Source of undeserved "favor" (Ge 33:11) God is asked repeatedly for such "gracious" acts as only He can do (Nu 6:25; Ge 43:29 Ps 119:29) God's "favor" esp seen in deliverance from one's enemies or evils (Ps 77:9; Am 5:15). God extends His "graciousness" in His own sovereign way and will to whomever He chooses (Ex 33:19). In many ways chanan combines meaning of Greek charis (w general classical Greek sense of "charm" or "graciousness") and NT sense of "undeserved favor" or "mercy." The Septuagint translates with oikteiro = pity or have compassion and with eleeo = show mercy or sympathy. Job begs his friends, "Pity me, pity me" (Job 19:21). The Hithpael stem means "to beseech," as in Gen 42:21 where the brothers recalled how Joseph had pleaded with them. The Syrian captain besought Elijah for his Ide and for the lives of his soldiers (2Kings 1:13). Esther implored the king with tears (Est 8:3; cf. Est 4:8). Amos (Am 5:15) urges his hearers to establish justice that the Lord might be gracious to them. in the final analysis the Lord is sovereign in acting graciously to those whom he selects (Ex 33:19). The verb hanan and its derivatives are components of the names of fifty-one persons (Hannah) Gilbrant - This verb generally means "to be gracious," "to favor" or "to pity." With such a meaning, chānan appears some fifty times in Qal form in the OT, chiefly in the Psalms. The Psalmist pleads, "Have mercy upon me, O God" (Ps. 51:1) and "God be merciful unto us" (Ps. 67:1). The same general sense of the verb occurs in the Niphal "How gracious shalt thou be" (Jer. 22:23), the Poel, "but he that hath mercy on the poor" (Prov. 14:21), and the Hophal, "Let favour be shown to the wicked" (Isa. 26:10). A voice can be fair and pleasant, charming, or deceitfully alluring. Such a voice is called "gracious" in Prov. 26:25, "when he speaketh fair." The exilic psalmist laments for Jerusalem, indicating that the exiled Jews "take pleasure" in even the stones of the old city and "favor the dust" of the ground on which the city rested. This Psalm demonstrates the depth of love found in the hearts of the exiled Jews for their homeland (Ps. 102:14). Another meaning of chānan, seen in the Hithpael, or reflexive stem, is "to supplicate in prayer" or "to intreat for mercy and favor." Primarily the supplication is made to God (Deut. 3:23; 1 Ki. 8:33; 9:3; Pss. 30:8; 142:1; Hos. 12:4), but supplication or entreaty is also made to other human beings. Joseph "besought" his brothers to release him from the pit into which they had put him (Gen. 42:21). Mordecai charged his ward, Esther, to "entreat" her husband, the king of Persia, for deliverance from the deadly decree of Haman (Est. 4:8). When Esther actually appeared before the king and made supplication, the text uses the Hithpael imperfect (Est. 8:3). The same form is also used in 2 Ki. 1:13, which describes a captain of Ahab's army entreating Elijah for the lives of his men and himself. Entreaty clearly implies a humble approach to the one who can grant favor or mercy, whether in the form of supplication or prayer. In fact, entreaty for favor and help is one of the major purposes and uses of prayer. In another use, the word seems to imply something distasteful. Job uses chānan in the Qal in his complaint that his breath is "strange" to his wife (Job 19:17). (Complete Biblical Library Greek-English Dictionary) Chanan - 73v - begged(1), dealt graciously(1), favor(1), feel pity(1), finds...favor(1), give them to us voluntarily(1), gracious(45), graciously(1), graciously given(1), graciously grant(1), groan(1), implore(1), implore his favor(1), implore the compassion(1), implore the mercy(1), implored(1), made(1), made supplication(2), make supplication(5), pity(2), pleaded(2), show favor(1), show...favor(1), shown favor(1), sought his favor(1), surely be gracious(1). Gen. 33:5; Gen. 33:11; Gen. 42:21; Gen. 43:29; Exod. 33:19; Num. 6:25; Deut. 3:23; Deut. 7:2; Deut. 28:50; Jdg. 21:22; 2 Sam. 12:22; 1 Ki. 8:33; 1 Ki. 8:47; 1 Ki. 8:59; 1 Ki. 9:3; 2 Ki. 1:13; 2 Ki. 13:23; 2 Chr. 6:24; 2 Chr. 6:37; Est. 4:8; Est. 8:3; Job 8:5; Job 9:15; Job 19:16; Job 19:21; Job 33:24; Ps. 4:1; Ps. 6:2; Ps. 9:13; Ps. 25:16; Ps. 26:11; Ps. 27:7; Ps. 30:8; Ps. 30:10; Ps. 31:9; Ps. 37:21; Ps. 37:26; Ps. 41:4; Ps. 41:10; Ps. 51:1; Ps. 56:1; Ps. 57:1; Ps. 59:5; Ps. 67:1; Ps. 77:9; Ps. 86:3; Ps. 86:16; Ps. 102:13; Ps. 102:14; Ps. 109:12; Ps. 112:5; Ps. 119:29; Ps. 119:58; Ps. 119:132; Ps. 123:2; Ps. 123:3; Ps. 142:1; Prov. 14:21; Prov. 14:31; Prov. 19:17; Prov. 21:10; Prov. 26:25; Prov. 28:8; Isa. 26:10; Isa. 27:11; Isa. 30:18; Isa. 30:19; Isa. 33:2; Jer. 22:23; Lam. 4:16; Hos. 12:4; Amos 5:15; Mal. 1:9 Compassion (07355)(racham) has the root meaning of deep love (usually of superior for inferior) rooted in some "natural" bond. It means to have compassion, be merciful, pity. SHOW COMPASSION: Show sympathetic consciousness of others’ distress together with a desire to alleviate it; includes the capacity for sharing the painful feelings of another; implies pity coupled with an urgent desire to aid or to spare. SHOW MERCY: exhibit compassion or forbearance shown especially to an offender or to one subject to one’s power; show lenient or compassionate treatment; show compassionate treatment of those in distress; manifest a disposition to show kindness or compassion, esp compassion that forbears punishing even when justice demands it. Racham is translated "love" once: "I will love thee, O Lord..." (Ps 18:1) In God's promise to declare His name to Moses (Ex 33:19). Men pray appealing to this attribute of God (Ps 25:6) Isaiah prophesies messianic restoration (Isa 54:7-8) Interestingly, racham raham is used infrequently (twelve of 47x) of men. Exodus 33:20 But He said, "You cannot see My face, for no man can see Me and live!" NET Exodus 33:20 But he added, "You cannot see my face, for no one can see me and live." NLT Exodus 33:20 But you may not look directly at my face, for no one may see me and live." ESV Exodus 33:20 But," he said, "you cannot see my face, for man shall not see me and live." NIV Exodus 33:20 But," he said, "you cannot see my face, for no one may see me and live." KJV Exodus 33:20 And he said, Thou canst not see my face: for there shall no man see me, and live. LXE Exodus 33:20 And God said, Thou shalt not be able to see my face; for no man shall see my face, and live. ASV Exodus 33:20 And he said, Thou canst not see my face; for man shall not see me and live. CSB Exodus 33:20 But He answered, "You cannot see My face, for no one can see Me and live." NKJ Exodus 33:20 But He said, "You cannot see My face; for no man shall see Me, and live." NRS Exodus 33:20 But," he said, "you cannot see my face; for no one shall see me and live." YLT Exodus 33:20 He saith also, 'Thou art unable to see My face, for man doth not see Me, and live;' You cannot see My face Ex 24:10 Ge 32:30 De 5:24 Jdg 6:22 13:22 Isa 6:5 Joh 1:18 1Ti 6:16 Heb 1:13 Rev 1:16,17 Exodus 33 Resources - Multiple Sermons and Commentaries NO MAN CAN SEE GOD IN ALL HIS GLORY But He said, "You cannot see My face - This helps under the phrase earlier of "face to face" as a figure of speech because clearly Moses did not see Jehovah's face. He would have been dead had he done so, so great and overwhelming is the glory of God1 In the NT John writes "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him." (John 1:18+). Paul adds "Who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen." (1 Timothy 6:16) "No one has seen God at any time." (1 John 4:12+) for no man can see Me and live - While this holds for the present life, in our glorified state we will behold His face and not die but live because He died for us that we might live with Him forever and ever. Amen. Alan
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Guzik - 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. 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 Augustus Toplady in his famous hymn Rock of Ages: (Exodus 33) Rock of Ages, cleft for me; Let me hide myself in Thee. Listen to this great hymn by Fanny Crosby ... He Hideth My Soul A wonderful Savior is Jesus my Lord, a wonderful Savior to me; He hideth my soul in the cleft of the rock, where rivers of pleasure I see. A wonderful Savior is Jesus my Lord—He taketh my burden away; He holdeth me up and I shall not be moved; He giveth me strength as my day. He hideth my soul in the cleft of the rock that shadows a dry, thirsty land; He hideth my life in the depths of His love, and covers me there with His hand, and covers me there with His hand. Billy Graham describes "peace" as hiding in the Rock, Christ Jesus...The storm was raging. The sea was beating against the rocks in huge, dashing waves. The lightning was flashing, the thunder was roaring, the wind was blowing; but the little bird was sound asleep in the crevice of the rock, its head tucked serenely under its wing. That is peace: to be able to sleep in the storm! In Christ we are relaxed and at peace in the midst of the confusions, bewilderments, and perplexities of this life. The storm rages, but our hearts are at rest. We have found peace—at last! Guzik - 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. 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. (Exodus 33) Others, beyond the times of the Bible, have also experienced glimpses of this glory. Lloyd-Jones mentioned a few: Jonathan Edwards described a time of praying in the forest, kneeling for an hour that seemed to pass in just a few moments because of the powerful sense of God’s glory and presence. David Brainerd, a great colonial era missionary to the Native Americans, knelt in the snow and prayed for hours—literally sweating in his body though it was freezing cold in the air. The sweat was a physical reaction to the intensity of the spiritual experience. D.L. Moody asked God for such an experience, and when God gave it to him he had to ask God to pull back His hand, because he felt like it was killing him. Exodus 33:23 "Then I will take My hand away and you shall see My back, but My face shall not be seen." NET Exodus 33:23 Then I will take away my hand, and you will see my back, but my face must not be seen." NLT Exodus 33:23 Then I will remove my hand and let you see me from behind. But my face will not be seen." ESV Exodus 33:23 Then I will take away my hand, and you shall see my back, but my face shall not be seen." NIV Exodus 33:23 Then I will remove my hand and you will see my back; but my face must not be seen." KJV Exodus 33:23 And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. LXE Exodus 33:23 And I will remove my hand, and then shalt thou see my back parts; but my face shall not appear to thee. ASV Exodus 33:23 and I will take away my hand, and thou shalt see my back; but my face shall not be seen. CSB Exodus 33:23 Then I will take My hand away, and you will see My back, but My face will not be seen." NKJ Exodus 33:23 "Then I will take away My hand, and you shall see My back; but My face shall not be seen." NRS Exodus 33:23 then I will take away my hand, and you shall see my back; but my face shall not be seen." YLT Exodus 33:23 and I have turned aside My hands, and thou hast seen My back parts, and My face is not seen.' you shall see My back Ex 33:20 Job 11:7 Job 26:14 Joh 1:18 1Co 13:12 1Ti 6:16 Exodus 33 Resources - Multiple Sermons and Commentaries MOSES TO SEE THE "AFTERGLOW" OF JEHOVAH Then I will take My hand away and you shall see My back - Moses could only see God’s back (a unique term often not used for anatomy). The idea is that Moses could only see behind God, not God Himself. S. R. Driver says while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be! Kaiser on back - אֲחֹרָי (ʾahōrāy, “my back”) is used of the “back” of the tabernacle (26:12), the “backs” of the twelve bronze oxen holding the molten sea in the temple courtyard (1 Kings 7:25), and of the “backs” of men worshiping in the temple in Ezekiel’s day (Ezek 8:16). But since God is Spirit and has no form, and since no one can see him and live (v.20), the word ʾahōrāy could just as well and more accurately be rendered “the after-effects” of his radiant glory, which had just passed by. (EBC-Ex)
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Guzik - 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. (Exodus 33) 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) Currid applies this section - In the Gospel of John the apostle comments, ‘And the Word became flesh, and dwelt among us, and we beheld his glory, glory as of the only begotten from the Father, full of grace and truth’ (John 1:14). This statement on the incarnation of Jesus Christ refers to Exodus 33:18–23. Moses had asked to see God’s glory, and he was allowed to receive a mere glimpse. With the coming of Christ, the believer too does not behold the full glory of God, but he sees the glory of God as it is manifested in the flesh of Jesus. The full nature of God is simply beyond human sight and comprehension. ‘What Jesus does reveal is as much of the divine nature [holiness] as man can see and receive. This is the “glory”.’ F. M. Fairchild understands it this way: Jesus ‘is the mirror of Deity. He is the express image of God’s person. He interprets God to our dull hearts. In him God becomes visible and intelligible to us. We cannot by any amount of searching find out God. The more we try, the more we are bewildered. Then Jesus Christ appears. He is God stooping down to our level and He enables our feeble thoughts to get some real hold on God Himself.’ (Epsc Exodus Volume 2 ) BIBLIOGRAPHY - Resources Quoted in Commentary Exodus 33 Resources - Multiple Sermons and Commentaries James Bruckner - Exodus (Understanding the Bible Commentary Umberto Cassuto - A Commentary on the Book of Exodus Alan