God will not Go with the People.

The People Mourn.

evil tidings, they mourned: and no man did put on him his ornaments. (5) For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume

Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: (3) unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. (4) And when the people heard these

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xxxii. 33, 34, but probably at another time, after Moses had once more descended from the Ras Sufsafeh to the plain at its base.

The land which I sware unto Abraham.. -The misconduct of Israel in their worship of the calf would not annul the promises of God to the patriarchs. These He was bound to make good. The Lord sware, and will not repent" (Ps. cx. 4).

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(2) I will send an angel before thee.—“ An angel" is ambiguous. It might designate the Angel of the Covenant, the Angel of God's presence, as in chap. xxiii. 20; or it might mean a mere ordinary angel, on a par with those who presided over the destinies of other nations besides the Hebrews (Dan. x. 13, 20). That here the expression is used in this latter sense is made manifest by the declaration of the next verse: I will not go up in the midst of thee."

(3) A land flowing with milk and honey.See Note on chap. iii. 8.

Lest I consume thee.-Comp. chap. xxxii. 10; Lev. x. 2; Ps. lxxxviii. 21, 31, &c. "God is a consuming fire" (Heb. xii. 29). His near presence, if it does not cleanse and purify, scorches and withers. The conduct of Israel in the wilderness was such as continually to provoke Him to destroy them; and but for His amazing compassion and forbearance, the result here glanced at would assuredly have followed.

(4) When the people heard these evil tidings, they mourned. It was something that the people felt the tidings to be "evil." It is natural for sinful men to shrink from the near presence of God (Matt. viii. 34; Luke v. 8); and so the Israelites had shrunk from it a short time previously (chap. xx. 19). Even now they would probably have feared a too near contact; but still, they were unwilling that God should cease to be the leader and guide of the host: they set a value on His presence and protection, which they felt that that of an angel would ill replace. Accordingly, when Moses communicated to them what God had said (verses 1-3), they "mourned," i.e., not only grieved inwardly, but showed the outward tokens of grief-made a public and, as it were, national lamentation.

No man did put on him his ornaments.— The Orientals, both men and women, have always affected ornament, and taken an extreme delight in it. Herodotus tells us that the Persians who accompanied Xerxes into Greece wore generally collars and bracelets of gold (Hist. ix. 80). Xenophon says that the Medes indulged a similar taste (Cyropæd. i. 3, § 2). In Egypt, at the time of the exodus, men of station wore generally collars, armlets, and bracelets, occasionally

ments from thee, that I may know what to do unto thee. (6) And the children of Israel stripped themselves of their ornaments by the mount Horeb.

(7) And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the

anklets. The Assyrians wore armlets, bracelets, and ear-rings. To strip himself of his ornaments was a great act of self-denial on the part of an Oriental; but it was done commonly in the case of mourning on account of a family bereavement, and sometimes in the case of national misfortunes. (See Note on verses 1—6.) (5) For the Lord had said unto Moses.Rather, And the Lord said unto Moses. The message did not precede the repentance of the people, but followed it.

I will come up into the midst of thee in a moment, and consume thee.-Rather, were I to go up in the midst of thee, even for a moment (a brief space), I should consume thee. The people learnt by this the reason of God's proposed withdrawal. It was in mercy, that they might not be consumed, as there was danger of their being unless they repented and turned to God.

Put off thy ornaments.-Rather, leave off thy ornaments, i.e., put them aside altogether; show thy penitence by giving up the use of them; then shall I know what to do with thee; then shall I be able to deal with thee in a way which otherwise were impossible.

(6) And the children of Israel stripped themselves of their ornaments-i.e., left off their ornaments, ceased to wear them altogether.

By the mount Horeb.-Rather, from mount Horeb, i.e., from the time of their first discarding them in Horeb (= Sinai).

MOSES ESTABLISHES A TEMPORARY TABERNACLE. (7-11) Moses, having experienced the blessedness of solitary communion with God during the forty days spent on Sinai, felt now, as he had never felt before, the want of a "house of God," whither he might retire for prayer and meditation, secure of being undisturbed. Months would necessarily elapse before the Tabernacle could be constructed according to the pattern which he had seen in the mount. During this interval he determined to make use of one of the existing tents as a "house of prayer," severing it from the others, and giving it the name "Tent of Meeting," which was afterwards appropriated to the Tabernacle. It would seem that he selected his own tent for the purpose-probably because it was the best that the camp afforded-and contented himself with another. God deigned to approve his design, and descended in the cloudy pillar on the tent each time that Moses entered it.

(7) Moses took the tabernacle.-Rather, Moses took his tent. The Hebrew article, like the Greek, has

Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. (8) And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.

(9) And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses. (10) And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. (11) And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son

often the force of the possessive pronoun. The LXX. translate λαβὼν Μωϋσῆς τὴν σκηνὴν αὐτοῦ; and so Jarchi, Aben-Ezra, Kurtz, Kalisch, Keil, Cook, &c.

And pitched it without the camp.-Heb., and pitched it for himself without the camp. "For himself" means for his own use, that he might resort to it. This was his special object.

The Tabernacle of the congregation.-Rather, the tent of meeting. (See Note on chap. xxv. 22.) He gave it-i.e., by anticipation-the identical name by which the "Tabernacle" was afterwards commonly known. It was, in fact, a temporary substitute for the Tabernacle.

Every one... went out unto the tabernacle. -Though he had designed it for his own special use, Moses allowed all Israel to make use of it also.

(8) When Moses went out . . . all the people rose up. As a mark of respect and reverence. (Comp. Esther v. 9.)

(9) The cloudy pillar descended.-During the stay of the Israelites in the plain at the foot of Sinai, the ordinary place occupied by the pillar of the cloud was the summit of the mount (chaps. xix. 16, 20, xx. 21, xxiv. 15-18, xxxiv. 5). At this time, whenever Moses entered the temporary tabernacle, the cloud came down from Sinai, ascending again when he quitted it. And the Lord talked with Moses. Heb., and talked with Moses. The " cloudy pillar" is the subject of the verb "talked." It is here identified with God, who manifested Himself through it.

(11) Face to face.-Comp. Num. xii. 8; Deut. xxxiv. 10. This is clearly spoken of as a privilege peculiar to Moses; but in what exactly the peculiarity consisted is not apparent. Some special closeness of approach is no doubt meant some nearness such as had been enjoyed by no mortal previously. In later times, Isaiah (Isa. vi. 1-5) and Ezekiel (Ezek. i. 28) were perhaps equally favoured.

His servant Joshua. Comp. chap. xxiv. 13, where Joshua is called Moses' "minister," the word employed in the Hebrew being the same.

Temporary Tabernacle.

of Nun, a young man, departed not out of the tabernacle.

(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. (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. (14) And he said, My presence shall go with thee, and I will give thee rest. (15) And he said unto him, If thy presence go not with me, carry us not up hence. (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

MOSES OBTAINS A RENEWAL OF GOD'S PROMISE TO GO UP WITH THE PEOPLE.

(12-17) The self-humiliation of the people (verses 4— 6) had appeased God's anger. He was now ready to be entreated. Moses therefore renews his supplications on their behalf, and especially prays for a revocation of the threatened withdrawal of the Divine Presence, and substitution for it of a mere angel. Taking advantage of his privilege to speak to God as friend with friend (verse 11), he ventures to expostulate, uses familiar terms, and persists until he at last obtains a distinct declaration that his request is granted (verse 17).

(12) Thou hast not let me know whom thou wilt send.-Moses finds the promises of chaps. xxxii. 34 and xxxiii. 2 ambiguous. What is meant by "mine angel" and " an angel? Is it the "Angel" of chap. xxiii. 20-23, or no? If not, who is it?

I know thee by name.- God had shown this knowledge when He called on Moses out of the burning bush (chap. iii. 4), and again, probably, when he "called unto him out of the midst of the cloud" (chap. xxiv. 16); but the exact phrase had not been used previously. It implies a very high degree of Divine favour. God "knows by name" only those whom He greatly regards. (See Note on chap. xxxi. 2.)

(13) Shew me now thy way-i.e., Thy courseThy intention. Let me know if Thou really intendest to withdraw Thyself from us, and put a created being in Thy place or no.

Čonsider that this nation is thy people.Moses glances back at God's words recorded in chap. xxxii. 7, and reminds God that the Israelites are not merely his (Moses') people, but also, in a higher sense, God's people. As such, God had acknowledged them (chaps. iii. 7, 10, v. 1, vi. 7, vii. 4, &c.).

(14) My presence shall go with thee.-There is no "with thee" in the original, and consequently the phrase is ambiguous. Moses could not tell whether it was a personal promise to himself, or a renewal of the old engagement to go with the people. He conse

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quently requires something more explicit. Will God go, not merely with him, but with the people? (verses 15, 16).

(17) I will do this thing also that thou hast spoken. At length the promise is unambiguously given. Moses is rewarded for his importunity. God's people have found grace in His sight. He will" go up" with them, and so "separate them," or distinguish them, from "all the people that are on the face of the earth." Now at last Moses is satisfied.

MOSES' REQUEST TO SEE GOD'S GLORY, AND GOD'S REPLY TO IT.

(18-23) Not till he had received full assurance of the people's restoration to favour did Moses prefer any request for himself. Then, however, he made use of the privilege granted him to speak with God, "as a man speaketh unto his friend," in order to obtain a blessing for which his spiritual nature craved, and than which he could conceive nothing more desirable. "Shew me,' he said, "I beseech thee, thy glory." All that he had yet seen of God was insufficient-only raised his desire, only sharpened his appetite to see more. He craved for that "beatific vision " which is the final reward of them that are perfected in another world. God could not grant his request in full, for it is impossible so long as we are in the flesh that we should look on God and live. "No man hath seen God at any time" (John i. 18). But He granted all that could be granted. He made "all his goodness pass before" Moses; He gave him a fresh revelation of His name (chap. xxxiv. 6, 7); and He even let him see some actual portion of His 'glory "-as much as mortal man could possibly behold -more than any son of man had ever beheld beforemore, probably, than any other son of man will ever behold until the consummation of all things (verses 22, 23).

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(19) I will make all my goodness pass before thee. It is not clear how this was fulfilled. Perhaps, as God announced His name-" the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth," &c. (chap. xxxiv. 6, 7)—a revelation of God's ineffable goodness was miraculously flashed into his inmost soul, and the thousand instances of it which he had known brought distinctly to his recollection, so as to "pass before him."

And will be gracious to whom I will be gracious. It is not meant that God's favour is bestowed arbitrarily, but only that it is in any case favour-a free gift, not earned nor merited.

Moses Desires to See his Glory.

and live. (21) And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: (22) and it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: (23) and I will take away mine hand, and thou shalt see my back parts: but my face shall not be

(21) There is a place by me.-A place on the summit of Sinai, where God had been manifesting Himself, is clearly intended; but it is impossible to fix the place with any certainty. Speculations like those of Dr. Robinson (Biblical Researches, Vol. i., p. 153) are of little value.

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(22) And will cover thee with my hand.-Kalisch observes with justice that the mysteriousness of this obscure section" attains its highest climax in the three last verses (verses 21-23). Human language is, by its very nature, unfit for the expression of sublime spiritual truths, and necessarily clothes them in a materialistic garment which is alien to their ethereal nature. All that we can legitimately gather from this verse and the next is that Moses was directed to a certain retired position, where God miraculously both protected him and shrouded him, while a manifestation of His glory passed by of a transcendent character, and that Moses was allowed to see, not the full manifestation, but the sort of after-glow which it left behind, which was as much as human nature could endure.

XXXIV.

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PREPARATIONS FOR A RENEWAL OF THE COVENANT. (1-4) Before the covenant could be formally reestablished, before Israel could be replaced in the position forfeited by the idolatry of the golden calf, it was necessary that the conditions on which God consented to establish His covenant with them should be set forth afresh. Moses had asked for the return of God's favour, but had said nothing of these conditions. It is God who insists on them. 'Hew thee two tables." The moral law must be delivered afresh -delivered in its completeness-exactly as at the first (verse 1), and even the ceremonial law must be reimposed in its main items (verses 12-26), or no return to favour is possible. Hence Moses is summoned once more to the top of Sinai, where the Law is to be delivered afresh to him, and is ordered to bring with him tables of stone like the former ones, to receive their written contents from God's hand.

him there, and proclaimed the name of the LORD. (6) And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, (7) keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; 'visiting the iniquity of the fathers upon the children, and upon

early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone. (5) And the LORD descended in the cloud, and stood with

I will write.-It is quite clear, though some have maintained the contrary, that the second tables, equally with the first, were inscribed " with the finger of God." (Comp. Deut. iv. 13, x. 2, 4.) It is also quite clear that exactly the same words were written on each. Upon these tables.-Heb., upon the tables. (2) Be ready in the morning.-It was necessary to allow an interval for the hewing of the stones. In the top of the mount-i.e., in the same place as before. (Comp. chaps. xix. 20, xxiv. 12, 18.) (3) No man shall come up with thee These stringent commands were new. On the previous occasion, Aaron, Hur, and the elders had ascended the mount part of the way (chap. xxiv. 9-11); and Joshua had accompanied his master almost to the summit (chap. xxiv. 13), and had apparently remained in some part of the mountain during the whole time of Moses' stay (chap. xxxii. 17). Now Moses was to be quite alone, and no one was to be seen in any part of the mount. The stringency of the new orders must be connected with the promised revelation to Moses of God's glory (chap. xxxiii. 21—23).

MOSES ALLOWED TO SEE GOD'S GLORY. (5-8) The present ascent of Moses to the top of Sinai had two objects:-(1) The repair of the loss occasioned by his breaking the first tables; and (2) the accomplishment of the promise made to him that (under certain restrictions) he should" "see God's glory." Combined with this promise were two minor ones-that God would make His "6 goodness pass before him, and that He would reveal to him afresh His name. The revelation of the name is recorded in verses 6, 7, the manifestation of the glory in verse 5. How Moses was enabled to see God's goodness pass before him is not stated. (Comp. Note on chap. xxxiii. 19.)

(5) The Lord descended in the cloud. When Moses ceased to commune with God, the cloud removed from the door of the "Tent of Meeting," and, as it would seem, disappeared. On Moses reaching the summit of Sinai it once more became visible, "descended" on the spot where Moses was, and "stood with him there."

And proclaimed the name of the Lord.Comp. chap. xxxiii. 19; and for the terms of the proclamation see verses 6 and 7.

(6) The Lord passed by before him.-In this brief phrase we have the entire historical narrative

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and to the fourth generation. (8) And Moses made haste, and bowed his head toward the earth, and worshipped. (9) And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray

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of the manifestation to Moses of God's glory. For details we must refer to the terms of the promise (chap. xxxiii. 21-23), which are also characterised by brevity, but still add something to the bare statements of the present passage. Moses was, no doubt, hidden and protected by God's hand in a "clift of the rock" while God's glory passed by. He was only allowed to look out from his hiding-place after the glory had passed, when he saw the remains of itthe "back parts;' even this was, however, so brilliant a vision that it left a permanent light upon his countenance, which he was fain ordinarily to conceal from the people by means of a veil (verses 29-35). The Lord, The Lord God -The new name of God is not a "name,' as we understand the expression; it is rather a description of His nature by means of a series of epithets. At the bush He had revealed His eternal, self-existent character; in the descent on Sinai (chaps. xix. 16-19, xx. 18—21) He had shown His terribleness; now, in the act of pardoning His people and taking them once more into favour, He made known His attribute of mercy. The more to impress this feature of His character on Israel, He accumulated epithet on epithet, calling Himself Rakhum," the tender or pitiful one;" Khannun, "the kind or gracious one," who bestows His benefits out of mere favour; Erek appayim," the longsuffering one;" Rab khesed, "the great in mercy;' Notser khesed," the keeper of mercy;" and Nose 'avon, "the forgiver of iniquity." Still, to prevent the fatal misapprehension that He is a Being of pure and mere benevolence (Butler, Analogy, Part I., chap. ii., p. 41), He added, to complete the description, a reference to His justice. He will by no means clear the guilty' (comp. Nahum i. 3), and will "visit iniquity to the third and fourth generation.' (Comp. chap. xx. 5.) (8) Moses made haste, and bowed his head. -As the Divine glory passed before him, Moses bowed his head in adoration, worshipping God, and not daring to look until the glory had gone by. It is thus seen that with his ardent desire to look into the things of God he combined the highest and deepest reverence. THE COVENANT RENEWED, AND THE DECALOGUE A SECOND TIME GIVEN.

(9) If now I have found grace in thy sight. -Rather, Since now, &c. The evidences of God's favour towards him-which Moses had now experienced, emboldened him to prefer fresh requests on behalf

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c ch. 20. 5.

of the people. God has promised to go up in the midst of them; will He not also promise to forgive their iniquity and sin if they offend Him in the way, and permanently to attach them to Himself by making them "His inheritance ?" God does not directly answer these prayers, but indirectly accepts them by renewing His covenant with Israel (verses 10, 27).

(10) I make a covenant-i.e., "I lay down afresh the terms of the covenant which I am content to make with Israel. I will go with them, and drive out the nations before them (verse 11), and work miracles on their behalf (verse 10), and enlarge their borders (verse 24), and prevent their enemies from desiring their land at the festival seasons (verse 24); they, on their part, must observe that which I command them this day." The "command" given included the moral law, as laid down in the Ten Commandments (verse 28), and a summary of the chief points contained in the "Book of the Covenant," which must be regarded as a re-publication and re-authorisation of that book.

Marvels, such as have not been done in all the earth-e.g., the drying up of Jordan (Josh. iii. 16, 17), the falling down of the walls of Jericho (Josh. vi. 20), the destruction of the army of the five kings by hailstones (Josh. x. 11), and the like.

A terrible thing.-Comp. Deut. x. 21; Pss. cvi. 22, cxlv. 6. God is "terrible" to the enemies of His people.

(11) The Amorite, and the Canaanite -The same six nations are particularised in chap. iii. 8, 17, in chap. xxiii. 23, and also in chap. xxxiii. 2. In Deut. vii. 1, and Josh. iii. 10, xxiv. 11, the Girgashites are added, and the number of the nations made seven.

(12-16) This passage may be compared with chap. xxiii. 24, 25, 32, 33. It repeats, with some enlargements, the enactments there made, and traces in detail the evil consequences which would follow from a neglect of the enactments.

(12) A snare.-Comp. chap. xxiii. 33; and for the nature of the snare, see verses 15, 16 of the present chapter.

(13) Ye shall destroy their altars, break their images, and cut down their groves.-In the

down their groves : (14) for thou shalt worship no other God: for the LORD, whose name is Jealous, is a jealous God: (15) lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; (16) and thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

"Book of the Covenant" the command had been simply to "quite break down their images" (chap. xxiii. 24). Now, after the Israelites had displayed their idolatrous leanings, it is added that they are likewise to destroy the "altars" and the " groves." Altars were common among all the idolatrous nations, sometimes attached to temples (1 Kings xvi. 32; 2 Kings xxi. 4, 5), sometimes separate from them (Num. xxiii. 1, 29; 2 Kings xvi. 10, 11), and were used for much the same purposes as the Hebrew altars: i.e., for sacrifices, bloody and unbloody, and for burning incense. "Groves"-here mentioned for the first time-were peculiar to a limited number of nations, as the Assyrians, Babylonians, Phoenicians, Syrians, and a few others. They appear to have been artificial constructions, either of wood or stone, or both, imitative of vegetable forms, and probably emble. matic of the productive powers of nature. The worship connected with the "groves" was of a peculiarly gross and licentious character. The very name, asherah, was a modification of Ashtoreth, or Astarte. It is remarkable that nothing is said of destroying Canaannite temples-an indication that as yet they did not exist, and a mark of the high antiquity of the book.

(14) For thou shalt worship no other god.The images, altars, and groves would, if retained, lead on to the worship of the gods to whom they were dedicated-indeed, they could be retained for no other purpose. Thus their destruction followed, as a corollary, from the second commandment.

Whose name is Jealous.-Comp. chap. xx. 5, and see Note 2 on that passage. Many attempts have been made to show that jealousy is unworthy of the Divine Nature; but that the one Only God, if there be but one Only God, should claim and exact under severe penalties an undivided allegiance is natural, reasonable, and in harmony with the most exalted conceptions of the Divine essence. If God looked with indifference upon idolatry, it would imply that He cared little for His human creatures: that, like the Deity of Epicurus, having once created man and the world, He thenceforth paid no attention to them.

(15, 16) Lest thou make a covenant with the inhabitants.-If a covenant were made with the idolatrous nations of Canaan, and they were allowed to dwell in the land together with the Israelites (chap. xxiii. 33), the danger would be, in the first place, that