Moses on this occasion pleads with God to restore his presence to the people. Very noteworthy are the steps in his entreaty.
1. He veils his request under the form of a desire to know the divine intentions (ver. 12). Will God go up with them or not? God has not yet told him - will he tell him now? What, underneath this form of expression, the heart of Moses really presses for, is, of course, the assurance that God will go with them.
2. He urges the friendship God has shown him as a reason for granting his request - "Thou hast said, I know thee by name," etc. (ver. 12).
3. He entreats God to consider that Israel is his own people (ver. 13). He has chosen them; he has redeemed them; he has declared his love for them; can he bring himself now to cast them off?
4. When God at length - reading in his servant's heart the thought which he has not as yet dared openly to express - says, "My presence shall go with thee, and I will give thee rest" (ver. 14); Moses eagerly seizes on the promise thus given him, and pleads with God to make it good. "If thy presence go not with me, carry us not up hence" (ver. 15). This, in Moses' view, is the greatest distinction of Israel, that it has God in its midst, and if this distinction is withdrawn, he cares not what else remains (ver. 16). The earnestness of his entreaty secures for him a confirmation of the promise, this time given without reserve. For in the utterance of ver. 14, perhaps, a certain tone of distance is still to be detected. This disappears in ver. 17. View the passage as illustrating -
I. THE PRIVILEGES OF FRIENDSHIP WITH GOD (vers. 12, 13).
1. Friendship with God gives boldness of approach to him. It casts out fear (1 John 4:18).
2. Friendship with God admits to intimacy with his secrets (ver. 13). "The secret of the Lord is with them that fear him" (Psalm 25:14). Cf. God's words concerning Abraham - "Shall I hide from Abraham that thing which I do, seeing that Abraham shall surely become a great and mighty nation," etc. (Genesis 18:17); and Christ's words to his disciples" I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you" (John 15:15).
3. The best use we can make of friendship with God is to intercede for others. So Abraham for Sodom (Genesis 18:23-33). So Moses here. So Daniel (Daniel 9.). So Christ for his disciples (John 17.).
II. THE BLESSING OF GOD'S PRESENCE (vers. 14, 15).
1. God's presence is the highest blessing. Nought else can be compared with it (Psalm 73:25, 26).
2. It is the blessing which enriches all other blessings. It is that which makes earthly blessings truly worth having. They are not the same to us without it as with it.
3. God's presence, going with us, invariably conducts to rest.
III. THE POWER OF PERSEVERING PRAYER (vers. 16, 17). - J.O.
If Thy presence go not with me, carry us not up hence.
What was the special grace desired by Moses in these memorable words? What withdrawal of honour and privilege was threatened? If we had only this chapter, we might infer that the difference in God's future dealings with Israel would be, that He would henceforth commit them to the care of an angel — some messenger of His providence less holy than Himself — and that the honour and privilege which His personal presence implied would be withdrawn (vers. 1-3). Apart, however, from the fact that it is difficult to conceive of any real difference between God's personal and instrumental superintendence, we no sooner turn our attention to the account of His proposed dealings with Israel before they fell into the idolatry of the golden calf, than we find that the handing over of the command of their hosts to an angel could not have been the change of treatment that filled Moses with such dismay. There is no warrant for the supposition that the angel of this chapter is an inferior being to the angel of the Divine presence spoken of in chap. Exodus 33. Indeed, there can be no reasonable doubt that when God says, "Must My presence (literally, My face) go with thee, that I may give thee rest?" the reference is to the angel in whom God's name was, and whose visible symbol was the pillar of cloud and of fire. And of course the reference will be the same in Moses' reply: "If Thy presence go not," etc. What, then, was the grace which God proposed to withdraw from Israel? By their shameful apostasy after the manifestation of the Divine glory at Sinai, they had shown that the grandest and most awful signs of the Divine Majesty could easily be forgotten; and it really seemed that the presence of the pillar of cloud and of fire in their midst would not, when once it should become familiar, deter them from rebellion. It would be better not to give them the opportunity of openly insulting the Divine Majesty. A grace which failed to inspire awe would inevitably harden. God intimated, therefore, that the angel of His face, instead of having His holy tent in the midst of the tents of the congregation, should simply go before them to prepare their way. If, now, we look at
Exodus 29:42-45, we shall see of what they would be deprived by the threatened change in God's dealings. Evidently they would lose the sanctuary which was to be their peculiar glory. To the nations they would appear a people that not only had no visible God, but no public religious rites. Moses, their leader, instead of being able to commune with God and ask counsel of Him, would be left to the guidance of his own sagacity. The Children of Israel could not come to inquire of God; no atonement could be carried into the presence of His mercy-seat; and no blessing could be spoken by the priests, conveying peace to the hearts of the thousands of Israel. They were to be left to follow their own desires and the counsels of their own hearts. God would fill them with their own ways. Only His providence engaged to direct their path and prepare their way to enter the Promised Land. The effect of this terrible reservation in the conditions on which God pardoned their apostasy, would have resembled the effect of a papal interdict in mediaeval times, when nations were denied the public offices of religion and shut up to a life almost without God in the world. It was this terrible prospect that called forth Moses' passionate entreaty, "If Thy presence go not
with us, carry us not up hence." Better that we should remain in the wilderness, better that we should die where we are, than live under such perpetual discouragement, so manifestly forsaken of God! The lesson God desired to teach was conveyed by the mere threatening, and, in answer to the intercession of Moses, He consents to the construction and erection of the Sanctuary. When completed, He solemnly took possession of it, and Jehovah's sacred tent became the visible centre of the camp of Israel (
Exodus 40:34-38). The application of this incident is obvious, though, since we live under a new and better covenant, we are in a somewhat different case from the children of Israel. The Shekinah has been set up in the family of man, and can never be removed. Immanuel, God with us, is the imperishable possession of the human family. Atonement for the sins of mankind has been made; Divine forgiveness has been pronounced; God and man are reconciled. The question for us is, Are we content to live without a personal sense of the Divine presence, without tasting for ourselves that the Lord is gracious, without seeking counsel and guidance from the oracles of God and obtaining answers of peace to our prayers? Does a life of practical atheism seem to us something too terrible to be endured? Would an interdict of our sanctuary services, a prohibition laid upon private prayer, a withdrawal of Divine promises, fill us with heart-felt dismay?
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People
Amorites,
Canaanites,
Hittites,
Hivite,
Hivites,
Isaac,
Jacob,
Jebusites,
Joshua,
Moses,
Nun,
PerizzitesPlaces
Mount Horeb,
SinaiTopics
Attend, Bring, Carry, Conduct, Doesn't, Hence, Lead, PresenceOutline
1. The Lord refuses to go as he had promised with the people4. The people mourn there7. The tabernacle is removed out of the camp9. The Lord talks familiarly with Moses12. Moses prevails with God, and desires to see his gloryDictionary of Bible Themes
Exodus 33:15 5511 safety
Exodus 33:12-16
8128 guidance, receiving
8653 importunity, to God
Exodus 33:12-17
8130 guidance, from godly people
Exodus 33:12-23
8112 certainty
Exodus 33:15-16
1110 God, present everywhere
4269 Sinai, Mount
7021 church, OT anticipations
8269 holiness, separation from worldly
Library
The Mediator's Threefold Prayer
'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, show 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 …
Alexander Maclaren—Expositions of Holy ScriptureJune the Seventeenth the Invisible Presence
"Show me Thy glory." --EXODUS xxxiii. 12-23. Moses wist not what he asked. His speech was beyond his knowledge. The answer to his request would have consumed him. He asked for the blazing noon when as yet he could only bear the quiet shining of the dawn. The good Lord lets in the light as our eyes are able to bear it. The revelation is tempered to our growth. The pilgrim could bear a brightness in Beulah land that he could not have borne at the wicket-gate; and the brilliance of the entry into …
John Henry Jowett—My Daily Meditation for the Circling Year
Election no Discouragement to Seeking Souls
However, whether we all of us agree to the doctrine that God is sovereign or not, is a very little matter to him, for he is so. De jure, by right, he should be so; de facto, as matter of fact, he is so. It is a fact, concerning which you have only to open your eyes and see that God acts as a sovereign in the dispensation of his grace. Our Saviour, when he wished to quote instances of this, spake on this wise: many widows there were in Israel in the time of Elias the prophet, but unto none of these …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864
A view of God's Glory
THAT WAS A large request to make. He could not have asked for more: "I beseech thee, show me thy glory." Why, it is the greatest petition that man ever asked of God. It seems to me the greatest stretch of faith that I have either heard or read of. It was great faith which made Abraham go into the plain to offer up intercession for a guilty city like Sodom. It was vast faith which enabled Jacob to grasp the angel; it was mighty faith which enabled Elijah to rend the heavens and fetch down rain from …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 54: 1908
Of the Way to Attain Divine Union
Of the way to attain Divine Union It is impossible to attain Divine Union solely by the activity of meditation, or by the meltings of the affections, or even by the highest degree of luminous and distinctly-comprehended prayer. There are many reasons for this, the chief of which are as follow:-- First, According to Scripture "no man shall see God and live" (Exod. xxxiii. 20). Now all the exercises of discursive prayer, and even of active contemplation, while esteemed as the summit and end of the …
Madame Guyon—A Short and Easy Method of Prayer
After the Preceding Ways, There Remains an after Way, Preparatory to Divine Union, in which Wisdom and Justice Make the Passive Purification of the Soul, All
It is impossible to attain divine union by the way of meditation alone, or even by the affections, or by any luminous or understood prayer. There are several reasons. These are the principal. First, according to Scripture, "No man shall see God and live" (Exod. xxxiii. 20). Now all discursive exercises of prayer, or even of active contemplation, regarded as an end, and not as a preparation for the passive, are exercises of life by which we cannot see God, that is, become united to Him. All that …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents
Let us Now Examine the Conditions under which a Revelation May be Expected To...
2. Let us now examine the conditions under which a revelation may be expected to be given to the original recipients. It may be observed in the first place that a revelation must possess some distinctive character. Even, if it should turn out that there is no such thing in reality at all, at least the notion which we form in our minds must possess such points of difference as to distinguish it from all other notions. It appears needful to bear this in mind, obvious though it is, because there …
Samuel John Jerram—Thoughts on a Revelation
Whence Also the Just of Old, Before the Incarnation of the Word...
18. Whence also the just of old, before the Incarnation of the Word, in this faith of Christ, and in this true righteousness, (which thing Christ is unto us,) were justified; believing this to come which we believe come: and they themselves by grace were saved through faith, not of themselves, but by the gift of God, not of works, lest haply they should be lifted up. [2679] For their good works did not come before God's mercy, but followed it. For to them was it said, and by them written, long ere …
St. Augustine—On Patience
Ninteenth Lesson. I Go unto the Father!'
I go unto the Father!' Or, Power for Praying and Working. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my Name, that will I do.'--John xiv. 12, 13. AS the Saviour opened His public ministry with His disciples by the Sermon on the Mount, so He closes it by the Parting Address preserved to us by John. In both He speaks more than once of prayer. …
Andrew Murray—With Christ in the School of Prayer
The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12
Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII
The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of Glory
Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on …
Alfred Edersheim—The Life and Times of Jesus the Messiah
Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great
The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation …
S.D. Gordon—Quiet Talks on Power
An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," …
John Bunyan—The Works of John Bunyan Volumes 1-3
The Great Commission Given.
(Time and Place Same as Last Section.) ^A Matt. XXVIII. 18-20; ^B Mark XVI. 15-18; ^C Luke XXIV. 46, 47. ^a 18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. ^b 15 And he said unto them, Go ye ^a therefore, ^b into all the world, and preach the gospel to the whole creation. ^a and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: 20 teaching them to observe all things …
J. W. McGarvey—The Four-Fold Gospel
Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting …
John Cunningham—The Ordinance of Covenanting
The Winsome Jesus.
The Face of Jesus: Jesus drew crowds, men, women, children, bad people, enemies--His personality--face--impress of experiences--the glory of God in that face, 2 Corinthians 4:6. Hebrews 1:3. The Music of God in the Voice of Jesus: the eye--Jesus' eyes, Luke 4:16-30. John 8:59. 10:31. 7:32, 45, 46. 18:6. Mark 10:32. 9:36. 10:13-16. Luke 19:48.--His voice, Matthew 26:30. personal touch, Matthew 8:3, 15. 9:29. 17:7. 20:34. Mark 1:41. 7:33. Luke 5:13. 22:51. (John 14:16-20). His presence irresistible. …
S. D. Gordon—Quiet Talks about Jesus
The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament
Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] …
J. W. McGarvey—The Four-Fold Gospel
The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This …
Thomas Watson—A Body of Divinity
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