Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 2 · Chapter 33
CHAP. XXXIII.
1, The Lordrefuseth to goe as he had promised, with the people. 4, The people mourne for it, and put off their ornaments. 7, The Tabernacle is removed out of the campe. 9. Moses entreth into it, and God in a cloud talketh with him. 12, He prayeth the Lord to shew him his waies, 15, and to let his presence goe with his people. 17, God granteth it him. 18, He desireth to see Gods glory. 19, God promiseth to proclaime his Name before him, but his face no man can see & live.
AND Iehovah spake unto Moses, Go get thee up hence, thou and the people, which thou hast brought up out of the Land of Egypt, unto the Land which I sware unto Abraham, to Isaack, and to Iacob, saying, unto thy seed will I give it. And I will send before thee, an Angel: and I will drive out, the Canaanite, the Amorite, and the Chethite, and the Pherizzite, the Evite, and the Iebusite. VntoUnto a Land flowing with milke, and honey: for I will not goe up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way. And the people heard this evill word, and they mourned: and no man did put his ornament upon him. For Iehovah had said unto Moses; Say unto the Sons of Israel, ye are a stiff-necked people; in one moment I will come-up in the midst of thee, and consume thee: now therefore put-off thy ornament from on thee, and I shall know what I shall doe unto thee. And the Sonnes of Israel, stript themselves of their ornament, from the mount Horeb. And Moses tooke a tent, and pitched it for him, without the campe, afar off from the campe; and called it, the Tent of the congregation: and it was, that every one which sought Iehovah, went out unto the Tent of the congregation, which was without the campe. And it was when Moses went out unto the tent; all the people rose-up, and stoood every man at the doore of his Tent, and looked after Moses, untill he was entred into the Tent. And it was as Moses entred into the Tent; the pillar of the cloud descended, and stood at the doore of the Tent; and he spake with Moses. And all the people saw the pillar of the cloud stand at the doore of the Tent, and all the people rose-up, and bowed-them-selvesdowne, every man at the doore of his Tent. And Iehovah spake unto Moses, face unto face, as a man speaketh unto his friend: and he returned into the campe, and his minister, Ioshua the Son of Nun, a yong-man, he departed not from within the Tent.
And Moses said unto Iehovah, See, thou saist unto me, Carie-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 also thou hast found grace in mine eies. Now therefore, I pray thee, if I have found grace in thine eyes, shew mee O now, thy wayes, and let me know thee, that I may find grace, in thine eyes, and consider, that this nation is thy people. And hee sayd: My presence shall goe, And I will give thee rest. And hee sayd unto him: If thy presence goe not, carie us not up hence. For wherein shall it be knowne here, that I have found grace in thine eyes, both I and thy people? Is it not in that thou goest with us? So shall we bee marvellously-separated, I and thy people, from all the people which are upon the face of the earth.
And Iehovah said unto Moses, I will doe this thing also, which thou hast spoken: for thou hast found grace in mine eies; and I know thee; by name. And he said, I pray thee, shew me thy glory. And he said, I will make all my goodnesse passe before thee, and will proclaime the name of Iehovah, before thee: and will be gracious, to whom I will be gracious; and will be mercifull, to whom I will be mercifull. And hee said, thou art not able to see my face: for no man shall see my face, and live. And Iehovah said, Behold, there is a place by mee: and thou shalt stand upon a rocke. And it shall bee while my glorie passeth by, that I will put thee in a clift of the rocke, and will cover thee with my hand, while I passe by. And I will take away my hand, and thou shalt see my backe-parts: but my face shall not bee seene.
Annotations.
THy seed] that is, as the Chaldee saith, thy Sons: the Greek saith, your seed. He respecteth chiefly the promise to Abraham, Gen. 12. 7. which he would performe, notwithstanding their unfaithfulnesse.
Verse 2. an Angel] in Greeke my Angell: of whom see Exodus 23. 20. 23. Though this is thought of some, to bee meant of another Angell, see the notes on Exodus 32. 34. I will drive] The Greeke expounds it, thou shalt drive. Canaanite] that is, as the Chaldee translateth, Canaanites, &c. see Gen. 10. 16. VntoUnto the six nations here mentioned, the Greeke addeth the Gergesite: to make up the number of Seven, as in Deut. 7. 1.
Verse 3. VntoUnto a land] for explanation the Greek addeth, And I will bring thee into a Land. milke] a figure of heavenly blessings: see the notes on Exodus 3. 8. I will not goe] to wit, with a visible signe of my presence, as in the cloud: so the Chaldee translateth, I will not cause my presence, (or Majestie) to goe up in the middest of thee. So after in verse 5. And now God had withdrawne the cloudy pillar (the signe of his gracious conduct) from them, as appeareth by verse 9. 10. So in the Thargum (or Chaldee paraphrase) on Cant. 2. 17. the Hebrew Doctors say, The Sonnes of Israel made the golden calfe, and the glorious cloud which overshadowed them, was taken away, and they remained uncovered, &c. stiffe] or hard necked, that is, stubborne and disobedient: see Exod. 32. 9.
Vers. 4. evill word] that is, hard or heavy rydings. mourned] shewed their mourning, by their habit, gesture, &c. as the words following manifest; and the force of the originall word implyeth, 2 Sam. 14. 2. Dan 10. 2. 3. The Greeke translateth, they mourned in mourning weeds.
Verse 5. to the sons of Israel] the Hebrewes (as R. Menachem on this place) doe observe, that this manner of speech, was in the way of mercy; for … therto he had called them THY PEOPLE (Exodus 32. 7.) and THE PEOPLE (Ex. 33. 1.) But now he calleth them by their beloved name, Sons of Israel. I will come up] to wit, if thou repent not; so it is a threatning of judgmēt, as the Gr. also translateth, Looke that I bring not another plague vponupon you, and consume you. Or it may be Englished, If I should goe up in the middest of thee I should consume thee, to wit, unlesse thou repent and walke better. thy ornament] that is, humble thy selfe, and shew fruits of repentance. The Greeke saith, now therefore put … the garments of your glorie, and your ornament. The Chaldee expounds it, the ornament of thy armour: so in v. 6. and I will know] God speaketh after the manner of men, who judge by the actions that appeare; as in Gen. 18. 21. and 22. 12. for otherwise God knoweth all his workes, from the beginning of the world, Act. 15. 18. The Greeke interpreters understood it of Gods making knowne to others, and manslateth, I will shew what I will doe unto thee.
Vers. 6. from the mount] that is, farre from it, as being unworthy to come neere unto God, whose glory was yet upon the mount, which burned with fire, Deut 9. 15.
V. 7. a Tent] or, the Tent; not that which after was the place of publike worship, for it was not yet made (Exod. 36.) but either Moses owne Tent (as the Greeke translateth his Tent,) or some other for this speciall use. Tent of the congregation] which was the name of that glorious Tent which God commanded to be made; see Exod. 29. 4. The Gr. translateth it, the Tabernacle of testimony: the Chald. the Tabernacle of house of doctrine. This which should have beene in the midst of the host, Num, 2 17. was now placed far out of it: signifying Gods displeasure against, and departure from his people, Prov. 15. 29. According to which situation, are the complaints of holy men made to God, in their tentations, Psal. 10. 1. and 35. 22. and 38. 22. sought Iehovah] the Chaldee paraphraseth, that sought doctrine (or information) from the face of the Lord.
V. 8. and stood] to looke and observe with reverence, what signes of grace, Moses should have from the Lord, about this businesse in hand; for reconciling him unto his people. The Hebrewes in their Thargum on Solomons song, apply hereunto that in Song. 3. 1. 2. 3. thus: When the people of the house of Israel saw that the cloud of glorie was removed away, and the crowne of holinesse which had been given them at (mount) Sinai, was taken from them: then they remained dark as the night, and sought the crowne of holinesse which was taken from them, but found it not. The sons of Israel said one to another, let us rise, & goe, and compasse the Tent of the covenant, which Moses hath spread without the campe: and let us seek information from the face of the Lord, and the holy Majestie which is taken away from us, &c.
V. 9. he] that is, Iehovah spake (as in v. 11.) out of the cloudy pillar, wch was a signe of favor, Ps. 99. 7. V. 10. bowed] or worshipped; so with humility thāking God for this token of his grace towards them.
V. 11. face unto face] familiarly, plainly, in his presence, and with lively voice, as he spake before unto all the people from the mount, Exo. 20. which is said to be face to face, Deu. 5. 4. Howbeit, the Hebr. (as R. Menach. on this place,) observe a difference in the words, this here being Panim el panim; that in Deut. 5. 4. being Panim be panim, as implying a different manner of speaking to Moses, from that unto all Israel. A like phrase is of speaking mouth to mouth, Num. 12. 8. So this was a speciall priviledge that Moses had, above other Prophets, Deut. 34. 10. who had dark visions. See this more fully opened on Num. 12. Ioshua] in Gr. Iesus the sonne of Naue. youngman] so called in respect of his service, not of yeeres: for he was now above 50. yeers old, as may be gathered by Iosh. 24. 29. But because ministery & service is usually by the yonger sort, all servants are called yongmen. See Gen. 14. 24. he] that is, Iesus (or Iosua) departednot. This sense the Greeke plainly yeeldeth; but the Hebr. is so understood by some, as if Iesus returned with Moses, and Iehovah departed not out of the Tent.
V. 12. whom] or, what thou wilt send, that is, what signe of thy gracious presence, which hitherto hath been in the cloud conducting us, Exo. 13. 21. 22. The Gr. translateth, thou hast not manifested unto me, whom thou wilt send with mee. See the notes on Exod. 32. 34. by name] that is, in speciall & particular manner; as the Greeke translateth it, above all men. So after in ver. 17.
V. 13. thy waies] This sometime meaneth Gods owne works, and administration, as Iob. 40. 19. Ps. 77. 20. somtime those things which men are to do and walke in, as Exod. 18. 20. Ps. 25. 4. 5 The former sense seemeth here to be ment; the Chald. translateth, the way of thy goodnesse; and the Gr. thus, Shew thy selfe unto me; let me manifestly see thee, that I may find grace before thee: and that I may know, that this nation is thy people. consider] Hebr. see.
V. 14. my presence] or, my face, that is, a visible signe of me present; which the Chaldee calleth Shecinah, used for the divine presence or Majesty of God, and Christ dwelling with his people. The Greeke translateth, my selfe will goe before thee; and so the phrase is used in 2 Samuel 17. 11. that thy presence (or face) goe to battell; that is, thou in thine owne person. In Esay 63. 9. the Prophet mentioneth the Angel of Gods presence (or face) which saved his people. And so some Hebrewes have expounded this here, saying; The ground of this, My presence shall goe, is as if he should say, the Angel the Redeemer, as it is written (in Esay 63.) And the Angell of his presence saved them. And (in Malach. 3. 1.) the Angel of the Covenant whom yee delight in. And he is called the Face (or Presence,) because he is the Face of wrath to consume their enemies. And I will give thee rest, that thy people shall not be led, with the hard measure of judgement, but with the absolute measure of mercy; according to the meaning (of this word in Deuteronomy 25. 19.) when the Lord thy God hath given thee rest from all thine enemies. R. Monachem, on Exodus 33. give thee rest] to wit, from all thine enemies, as is explained in Deut. 12. 10. and so it implyeth the subduing of them; as I have given thee rest from all thy enemies, 2 Samuel 7. 11. is expounded, subdued all thy enemies, 1 Chron. 17. 10.
Vers. 15. thy presence] or, thy face. The Greeke saith againe, If thou thy selfe goe not with us; and so it is explained by Moses, in verse 16. the Chaldee addeth, If thy divine-presence, (Shecinah) goe not with us, that miraculous workes may bee done for us. It implieth Gods care and protection of his people by Christ (as is before noted,) who is the expresse-image of Gods face (or person) Hebr. 1. 3. Compare Psal. 31. 21.
Verse 16. here] or, now; the Greeke translateth, shall it be knowne in deed, (or truely.) marvellously separated] severed and exempted to some marvellous and excellent use; the Gr. translateth, shal be made glorious, Compare Ex. 8. 22. Ps 4. 4. from all] or, above all, as the Gr. saith, above all nations. This Moses respecteth in Deut. 4. 7. for what nation is so great, who hath God so nigh unto them, &c.
V. 17. I know thee by name] the Gr. expoundeth it, I know thee above all men. So in verse 12.
Vers. 18. thy glory] hereby he meant the face of God, as after is explained in vers. 20. that is a plain and manifest knowledge of God, as men are plainly discerned one from another, by the face. The Hebrewes unfold it thus, What was that which Moses our master sought to attaine unto, when hee said, I PRAY THEE SHEVV ME THY GLORIE? He requested to know the truth of the being (or Essence) of the holy blessed (God,) untill that he were known in his heart, like as a man is knowne, whose face is seene, and whose forme is ingraven in ones heart, so as that man is distinguished (or separated) in his knowledge from other men. So Moses requested, that the Essence of God, might be distinctly knowne in his heart, from the Essence of other things, so that he might know the truth of his Essence, as it is. But God answered him, that the knowledge of living man, who is compounded of body and soule, hath no ability to apprehend the truth of this thing, concerning his Creator. Maimony, in Misneh, in Iesudei hatorah, c. 1. s. 10.
Ver. 19. my goodnesse] The Chaldee expounds it, my glory, and the Greek, I will passe before thee with my glory. The goodnesse (or good things) or God, is that wherewith his people are satisfied, Ier. 31. 14. Psal. 65. 5. the name] Thargum Ierusalemy addeth, the good name. This promise was fulfilled in Exod. 34. 6. The Hebrewes explaine it thus, I will proclaime before thee, my great name, which thou canst not see. R. Menachem, on Exod. 33. bee gracious] or, have mercy on, as the Gr. translateth, which the Apostle followeth, Rom. 9. 15. bee mercifull] or, have compassion, commiseration. As this teacheth that Gods grace, mercy, and compassion, is the cause of our happines: so in that he doth this to whom he will, it sheweth Gods freedome in communicating his grace where he pleaseth, without wrong to any. So that which Moses asked for all the people, (v. 16.) God restraineth to his owne will, according to his election of grace, excluding all others, and mans owne will and works. Wherefore Paul citing this text, concludeth; So then, it is not in him that willeth, nor in him that runneth; but in God that sheweth mercy, Rom. 9. 15. 16. The ancient Hebrews saw this grace of God, though now they be ignorant of it. For R. Menachem on this place, writeth, how God shewed Moses at that time, his treasures; and he said, O Lord of the world, whose is that great treasure? Hee answered, who so hath good workes, to him will I give his wages: and who so hath none, I will doe, and give unto him freely: as it is written. I will be gracious, to whom I will be gracious. This exposition accordeth with Pauls, in Rom. 4. 4. 5. and 3. 24.
Ver. 20. my face] that is, see and know my glorie as it is perfectly: by reason of sinne, Rom. 3. 23. and of the weaknesse of the flesh, which alwaies feareth death, when God appeareth, as Deut. 5. 24. 25. Iudg. 13. 22. Esay. 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality, we shall see God as he is, even face to face, 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe, whiles men live, they are not counted-worthy; when they die they shall be counted worthy, to see the face of God: R. Elias in Reshith choc…a…, fol. 41. 4. And R. Menachem here saith, after his death he should attaine unto it; for it is treasured up for the just, against the time to come.
Vers. 22. clift] or, hole, cave: which is a place of hiding for feare, as in Esay. 2. 21. Song 2. 14. The Rocke on which Gods people are set, is spiritually God himselfe in Christ, and faith in him, Psal. 18. 3. 32. Matth. 16. 18. cover] this sometime signifieth safe protection, Psal. 91. 4. sometime a covering with feare and affliction, Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense. my hand] or, my palme, the hollow of my hand, which also is sometime the instrument of helpe, (Psal. 91. 4. 12. and 119. 173.) sometime of affliction, Iob 13. 21. and 33. 7. It may also meane my cloud: for as a cloud arose in the sight of Elias servant, like a mans hand, 1 King. 18. 44. so Elihu calleth the clouds, Cappajim, that is, hands, Iob 36. 32. The Chaldee here translateth it my Word: (which is the title of Christ, Ioh. 1. 1.) So in the verse following the Chaldee saith, And I will take away the word of my glory.
Vers. 23. backe parts] or, after parts; the things behinde me. This may be understood of an imperfect image of the glory of God, such as man is able to behold in this life, where wee see through a glasse, darkely: opposed to the state which is to come, when we shall see face to face, or eye to eye, as 1 Cor. 13. …2. Esay. 52. 8. And it is spoken of God, after the manner of men; for properly he (being a Spirit infinite and incomprehensible) hath neither face nor back-parts, nor any such thing, as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount, Matth. 17. 2. 3. where also a cloud over-shadowed the disciples, v. 4. If we apply it unto Christ, his back-parts may be understood of his afflictions and sufferings, which in this life, his people doe see and are partakers of: as in the life to come, they shall behold his face, and partake of his glory, Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say, God made knowne unto Moses, that which no man knew before him, nor shall know after him: that he apprehended in his knowledge, the truth of the Essence of God, distinctly from the essence of other things, as a man whose backeparts are seene, and his whole body and rayment is attained unto in ones knowledge, from other bodies of men. Maimony, in Iesudei hatorah, chap. 1. Sect. 10. It is a tradition of the Iewes, that God now appeared like Sheliach tsibbur (the Messenger or Minister of the congregation,) clad with a robe. R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah, chap. 1. Sect. 9. saith, Moses saw him on the Sea, like a mighty warriour, and on Sinai, cladlike a Minister of the congregation. be seene] the Greeke addeth, seene of thee: but it is more generall, of no man, as in verse 20. And by seeing is not meant onelyonly with the outward eye, but with the heart or understanding, according to that phrase in Eccles. 1. 16. mine heart hath seene: because the mind of man cannot apprehend God, who is incōprehensible, Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith; Observe how he saith not, My face thou shalt not see, but SHALL NOT BE SEENE, as if he should say, there is no power in any creature to comprehend it.