Exodus Chapter 33

THE JOURNEY TO BE RESUMED: GOD'S PRESENCE ASSURED

Moses is commanded to lead the people to the land promised to the patriarchs, and is given an assurance that an angel will assist to drive out its present inhabitants. However, because the people have shown themselves to be stiffnecked and sinful, Yahweh refuses to go with them, but announces that the supervision of Israel will be given into the charge of a subordinate angel. Though these tidings are a modification of the complete abandonment of the people that was previously threatened, they are still considered as evil news. The people can recall the protective pillar of cloud (Exo. 13:21); the comforting presence ofYahweh (v. 22); the guidance of divine counsel when needed (Exo. 15:25); the encouragement of His assistance in battle (Exo. 17:8-13). People of the world may seem able to do well without communication with God, but His people suffer a great loss when cut off from it. Therefore Moses erects a temporary tabernacle outside the camp which becomes a place of communion with Yahweh. But Moses does not cease to intercede on behalf of the people, and finally secures a further act of grace in that Yahweh promises to restore them to favour once again. He will go with the people. On receiving this assurance, Moses asks one final petition: that he be permitted to personally view the divine glory. In measure, this also is granted him.

Yahweh Refuses To Go With The People — νv. 1-3.

Moses is commanded to lead the peo­ple to the Promised Land. He is told that an angel will supervise the effort to do so, though Yahweh's presence will be with­drawn from the nation.

VERSE 1

"And Yahweh said unto Moses" — In Deu. 9:18-19, Moses summarised his experience on the mount, and disclosed that on this occasion he again remained there for forty days and forty nights, the second occasion that he did so for that length of time. His description concludes with the statement: "Yahweh hearkened unto me at that time also."

"Depart, and go 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 Isaac and to Jacob, saying, Unto thy seed will I give it" — Moses had based his interces­sory prayer on the promises made to the patriarchs (Exo. 32:13). Now Yahweh responded in kind, implying that He had not overlooked that covenant (cp. Rom. 11:28-29).

VERSE 2

"And I will send an angel before thee" — The reference is to a subordinate angel, not the one referred to in Exo. 23:20-23 upon whom the name of Yahweh had been placed, and in whom the pres­ence of the invisible God was revealed to Moses and to Israel.

This teaches that there are gradations of rank in the host of heaven, some angels exercising higher status than others. Gabriel, for example, stood "in the pres­ence of God" (Luke 1:19), and seems to have been His chief messenger. Others exercised various duties. For example, Palmoni had charge of the timing of prophecies, and therefore was questioned, by other angels who lacked this know­ledge, as to when they would be fulfilled (Dan. 8:13; 1Pet. 1:11-12).

Similarly there will be gradations of rank in the family of God in the age to come. Though all will be granted immor­tality, some will have higher status and authority than others (Lk. 19:17-19; Col. 1:15-16).

"And I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite" — Though Israel had not kept its agreement (Exo. 23:22), Yahweh, in grace renewed His (v. 23) at the pleading of Moses. For comments on the nations referred to, see Gen. 15:18-20.

VERSE 3

"Unto a land flowing with milk and honey" — Figurative of great fertility and plenty. See note at Exo. 3:8 where this expression occurs for the first time in Scripture.

"For I will not go up in the midst of thee" — As the people had revealed them­selves as unfit for Yahweh's close pres­ence, this would be withdrawn, and their affairs largely placed into the charge of a subordinate angel.

"For thou art a stiffnecked people: lest I consume thee in the way" — Because of the stiffnecked attitude of the people, Yahweh claimed that it would be best for Israel if He withdrew His presence and His glory from their midst. The privi­lege of such a presence demanded greater adherence to His commands than Israel had given. If He was thus to continue with the nation, His glory must be manifested by the people, else He would exact the punishment that sin demanded. However, this decision was countermanded at the request of Moses (vv. 14-15).

Though it would be safer for Israel while it remained stiffnecked, for the divine presence to be withdrawn, there was no future for the nation under such conditions. The presiding angel might bring them into the land in fulfilment of the promises, but the nation would lack the glory which every true Israelite desired to see manifested.

Moses Again Intercedes For The People - vv.4-13.

As requested, Moses informs the peo­ple of Yahweh's decision, and this causes them to mourn in distress. In view of the withdrawal of Yahweh's presence from Israel, a tent is set up outside the camp where Moses communes with Yahweh. This pointed forward to the present status of Israel: the divine glory has departed from the nation, and Yahweh must be sought outside the camp, among the Gen­tiles.

VERSE 4

"And when the people heard these evil tidings" — Yahweh's decision to withdraw His presence from the nation comprised "evil tidings" to the people, comparable to His rejection of Israel fol­lowing their crucifixion of Christ. Those who have the benefit of the nation at heart pray for the restoration of the glory as in the past, which will be accomplished through the new covenant by which Israel is to be bound again unto Yahweh. Mean­while, thoughtful Israelites might well mourn the departure of the divine glory, recalling Yahweh's guidance in the cloud (Exo. 13:21), His close presence by day and night (v. 22), His counsel when needed (Exo 15:25), His aid in times of danger (Exo. 17:8-13). Gentiles may be able to continue without God, but it is impossible for true Israelites to do so.

"They mourned: and no man did put on him his ornaments" — The peo­ple, hearing these tidings, and recognising their failings as their cause, "sorrowed unto repentance" (2Cor. 7:9-10). As a token of this they left off wearing their ornaments, thus demonstrating their inward sorrow by their external appear­ance (cp. Eze. 24:17, 23; 26:16). Before the glory is restored to Israel in the age to come (Zech. 2:8), the nation will be caused to express its sorrow in a great national mourning ceremony (Zech. 12:10-12).

VERSE 5

"For Yahweh had said unto Moses" — This statement should read: "And Yah­weh said unto Moses" (See The Interlin­ear Bible). The words that follow were spoken after the people had revealed their sorrow in the way described in the previ­ous verse. By mourning and removing their ornaments, the people demonstrated their desire that Yahweh's presence should continue with them. Yahweh responded to this action by warning the people as to what His continued presence with them would require of them.

"Say unto the children of Israel, Ye are a stiff necked people: I will come up into the midst of thee in a moment, and consume thee" — The people were clearly warned as to the consequences if they should flout His laws by following their natural, stiffnecked attitude, and sin in the manner they had recently done. No intercession would save them: He would destroy them utterly in a moment.

"Therefore now put off thy orna­ments from thee" — This request seems strange in view of the statement that they had already done what is here commanded them (v. 4). But the Hebrew is somewhat different in the two statements. The word for "put" in v. 4 is shiyth, "to place," whereas here it is yarad, "to descend; put down." The Interlinear Bible renders it as lay off. The command to the Israelites was to remove their ornaments permanently as a perpetual mourning for the sin of which they had been guilty. By doing this they would bring their sin constantly to mind, and thus better avoid a repetition.

"That I may know what to do unto thee" — This was in view of their evident genuine sorrow and mourning.

VERSE 6

"And the children of Israel stripped themselves of their ornaments by the mount Horeb" — The Hebrew (see The Interlinear Bible) has "from Mt. Horeb." This is endorsed by the RV which renders: "from Mount Horeb onwards." From this time, the Israelites left off wearing orna­ments as a permanent reminder of their sin.

VERSE 7

"And Moses took the tabernacle" — The word used here is not mishkan as in Exo. 26:1, but the much more common word ohel, which denotes a tent. The use of the definite article in this place ha ohel, "the tent" would suggest that it was a spe­cial, though temporary, structure used for sacrifice until the proper tabernacle was built, for as yet, the latter had not been constructed.

"And pitched it without the camp, afar off from the camp" — Yahweh had told Moses that He would not go with the people, but as Moses wished to commune with Him, it was necessary to remove this tent outside the camp where it became a Tent of Meeting. His action, and the cir­cumstances which motivated it, were a type of the present dispensation, for when the nation rejected the Lord at his first advent, Yahweh refused to continue with the people. Since then the only way to meet with Him is through the temporary dwelling, the ecclesia, which has been set up, separate from Israel, as it were, "out­side the camp."

In placing the tent outside the camp, Moses emphasised the seriousness of Israel's sin, and the uncertainty of the peo­ple's relationship with Yahweh. The rab­bis claim that it was removed from the camp about 2000 cubits. This is signifi­cant, for the time that the antitype has existed in that state is almost 2,000 years. At the return of the Lord the centre of worship will again be set up in the midst of Israel as it was in the days of Moses. Meanwhile, Paul exhorts: "Let us go forth therefore unto him without the camp, bear­ing his reproach. For here have we no con­tinuing city, but we seek one to come" (Heb. 13:13).

Things done or taken "outside the camp" include the following: The bullock for a sin offering (Lev. 4:12); the ashes of the burnt offering (Lev. 6:11); the dwelling place and cleansing of the leper (Lev. 13:45-46; 14:1-3); the scape goat (Lev. 16:26); the condemned criminal for execution (Lev. 24:14); those ceremoni­ally defiled (Num. 5:2-4); the red heifer to be slain (Num. 19:3); the ashes of the red heifer (Num. 19:9); warriors defiled with death (Num. 31:19); the ceremonially unclean (Num. 5:2-4; Deu. 23:10-14); proselytes on probation (Josh. 6:23). All so treated were related to sin in some way, and they could only be atoned for on prin­ciples beyond the power of Law.

The verse before us is the first place in Scripture where the term is used.

"And called it the tabernacle of the congregation" — The word "congrega­tion" is mowade as in Exo. 27:21 (see comment) and the phrase therefore signi­fies The Tent of Meeting. This implies that set times were appointed for the purpose of necessary gatherings.

"And it came to pass that everyone who sought Yahweh went out unto the tabernacle of the congregation, which was without the camp" — Though there were set times for worship, not all observed them. However, those who gen­uinely desired to seek Yahweh could do so at the set times established.

VERSE 8

"And it came to pass, when Moses went out unto the tabernacle" — Moses probably made his way to the tabernacle at set times as indicated by the use of the word mowade.

"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" — The people referred to in v. 7 thus engaged in a form of worship "outside the camp" as Gentile believers have done since God temporarily "cast off His people" at the first advent of the Lord Jesus. The worshipping Israelites stood in reverence when Moses made his way to the tent realising the solemn nature of his purpose, and knowing that he made his way thither to intercede on their behalf. We, too, can look towards the heavenly tabernacle "where Christ sitteth on the right hand of God" (Col. 3:1) to intercede for us. In a camp the size of Israel's, it would not be possible for all to see Moses as he made his way to the tem­porary tabernacle, but all could turn their faces in its direction at the set times appointed for the purpose, whilst they silently united their prayers with his. The fact that the narrative states that "all the people rose up" indicates that there was a widespread desire in the nation as a whole to seek Yahweh, and find a way back to the restoration of the Covenant. We must similarly "rise up" in prayer, worship and service in fellowship with our leader, the Lord Jesus.

VERSE 9

"And it came to pass, as Moses entered into the tabernacle" — By "tabernacle" is meant the tent. Moses probably did this each day, for prayer and communion with Yahweh.

"The cloudy pillar descended, and stood at the door of the tabernacle, and Yahweh talked with Moses" — The peo­ple had a visible demonstration of Yah-weh's endorsement of Moses, as we have of Christ "outside the camp" (Heb. 13:Π-Ι3). Inside the tent, Moses communed with Yahweh. The Psalmist spoke of this (Psa. 99:7-8):

"He spake unto them [Moses and others] in the cloudy pillar: They kept His testimonies, and the ordinance that He gave them. Thou answeredst them, Ο Yahweh our God; Thou wast a God thatforgavest them, Though Thou tookest vengeance of their inventions."

VERSE 10

"And all the people saw the cloudy pillar stand at the tabernacle door" — They saw it descend from the mount to the door of the tent that Moses had pitched outside the camp. So, in Gentile times, the glory of Yahweh rests upon the ecclesias, "without the camp."

"And all the people rose up and worshipped, every man in his tent door" — The action of the people in standing each at his tent door and worshipping with his face turned towards Moses his redeemer, is similar to the action of eccle­sias during Gentile times. Each ecclesia, on its own behalf, has worshipped Yah­weh at its "tent door," with faces turned to the Redeemer, as he intercedes on their behalf with God.

VERSE 11

"And Yahweh spake unto Moses face to face, as a man speaketh unto his friend" — Yahweh spoke to Moses through His angel personally and plainly (see Num. 12:8). This was a tremendous privilege as is indicated in Deu. 34:10.

"And he turned again into the camp" — The tent had been placed "afar off" (v. 7), and after communing with Yahweh, Moses returned to the camp in order to superintend matters there.

"But his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle" — The word for "ser­vant" is sharath, "minister," and is so ren­dered in the RV. It denotes an assistant, not a bondservant. Joshua watched over the tent "without the camp" (v. 7; Heb. 13:13) during the absence of Moses, as the Lord Jesus, the antitypical Joshua, does today. The fact that Joshua ministered unto Moses at this time prefigures that the mediation of Moses was dependent upon the antitypical Joshua, the efficacy of whose sacrifice reached back in time as well as forward (Heb. 9:15).

Yahweh thus provisionally forgave sins during the Mosaic era for "Christ's sake" even though the Lord was yet unborn; for Yahweh treats those things that be not, but which are essential to His purpose, as "though they are" (Rom. 4:17). The intercession of Moses, there­fore, was made effective through Christ, who, in this transaction, was represented by Joshua, the Hebrew form of "Jesus," Yahshua.

VERSE 12

"And Moses said unto Yahweh" — This intercession was Moses' third approach on behalf of the people. The first time (ch. 32:11-14) he obtained an abate­ment of God's wrath against the people. The second time (vv. 30-35) he obtained forgiveness for them and a modified promise to lead them to Canaan. Now (ch. 33:12-17) Moses seeks full restoration for the people of Yahweh's favour, and His restored presence with them. Moses' intense and persistent pleading thus bore results, underlining the Lord's statement that "men ought always to pray and not to faint" (Luke 18:1).

"See, Thou sayest unto me, Bring up this people" — Moses availed himself of the privilege of responding to the intimate way in which God had addressed him (cp. v. 11) by speaking to Yahweh as to a friend.

"And Thou hast not let me know whom thou wilt send with me" — Yah­weh had declared that He would not go with Israel (v. 3), and therefore Moses sought to know who should be a succes­sor.

"Yet Thou hast said, I know thee by name; and Thou hast also found grace in My sight" — Moses reasoned with Yahweh that if he were to be treated as a friend, and, in fact, had found favor in God's sight, he should be given the privi­lege of a friend, and informed of Yah­weh's plan in regard to the nation.

For the privilege of friendship in the light of his comment, see John 15:15.

VERSE 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" — Moses pleaded with God to show him the way He intended to help him lead Israel unto Canaan, since He had resigned the direct oversight of the journey. At the same time Moses pleaded that God should take Israel back into favour by forgiving the people, returning to the camp, and leading them by His Presence, as He had done before (vv. 13-17). Because of the sin of Aaron and Israel (Exo. 32:7-28), Yahweh had ordered the removal of the tent to outside of the camp (Exo. 33:7-11), and had threatened to completely abandon such a sinful people (Exo. 33:1-3).

But now, because of His love for a man who had not failed Him, and upon whom He looked as a friend (v. 11), God declared Himself willing to move back into the camp and continue with the nation (vv. 14-17).

It was for this benefit that Moses prayed: "Show me Thy way that I may know Thee." For the significance of "God's Way," and references in relation to it, see note on Gen. 3:24. To walk in God's way is to "know" Him. See John 17:3.

Moses Is Given Reassurance - vv. 14-17.

Moses receives the reassuring reply from Yahweh: "My presence shall go with thee, and I will give thee rest." This is satisfactory, except that it does not explic­itly include the people. So Moses seeks more definite assurance. Identifying him­self with the people, he declares that he will not personally continue unless he receives confirmation that the divine grace will embrace the people as well as himself. Yahweh yields to this request: "I will do this thing also that thou hast spoken." In these transactions, Moses types the work of Christ as Mediator of his people.

VERSE 14

"And He said, My presence shall go with thee, and I will give thee rest" — The word "presence" is paniym and signi­fies "faces." The "faces" of Yahweh are the Elohistic host, who comprise "minis­tering spirits" who act for those who are "heirs of salvation" (Heb. 1:14). Moses is assured that the "angel of Yahweh's Pres­ence" (Isa. 63:9) shall be with him in his future journeyings and shall assure "rest" for him. The Hebrew denotes a place to rest; to settle down in peace (see its use in Deu. 3:20; Josh. 21:44; 22:4; 23:1).

But what of the statement of Paul that Israel did not enter into His rest (Heb. 3:18)? That "rest" is described in Psa. 95:11, "I sware in My wrath that they should not enter into My rest." A different word is used: menuchah, denoting perma­nent repose. A bride's home, her perma­nent dwelling, was her menuchah. When Naomi told Ruth: "I will seek rest for thee" (Ruth 3:1), she used this word menucha, and sought a marriage, a perma­nent home, and security, for her daughter-in-law where she as a bride could settle down.

But that is not what Moses is promised at this time. Moreover, the promise of Yahweh does not specifically incorporate the people, but is expressed in the singular number which can be interpreted as relat­ing to Moses only.

VERSE 15

"And he said unto Him, If Thy Pres­ence go not with me, carry us not up hence" — Notice that the words with me are in italics, and therefore can be removed from the text. Moses had the assurance that God would go with him, but was not sure of the divine intentions in regard to the people. He was not satisfied with this, and desired complete reassur­ance that the promise included the whole nation. Yahweh had said: "I will give thee [singular] rest," not "I will give you [plural] rest." Moses now desired that Israel as a nation should be specifically included in the promise, so he declared: " If Thy presence go not, carry us not up hence."

VERSE 16

"For wherein shall it be known here that I and Thy people have found grace in Thy sight? Is it not that Thou goest with us? so shall we be separated" — As mediator, Moses identified himself com­pletely with the nation as a whole, and so requested that Yahweh continue with the nation as He proposed to do from the beginning. The presence of Yahweh in a community is necessary for the success of any venture, and that, alone, constitutes such a separated people (cp. Exo. 31:13; 2Cor. 6:14-18). The word "separated" is palah, "distinguished." A separated people are clearly distinguishable from all others.

"I and Thy people, from all the peo­ple that are upon the face of the earth" — A separated people, whether it consti­tutes a nation or an ecclesia, are called to be a unique people in characteristics, and not merely in segregation or in isolation from others. Their characteristics: habits, fashions, motives, and so forth, distinguish them from all others. Even today, Israel is a unique nation in the earth, and the eccle­sia is a unique people among the Gentiles.

VERSE 17

"And Yahweh said unto Moses, I will do this thing also that thou hast spoken" — Yahweh granted Moses' request in full, illustrating the truth of James' statement: "The effectual fervent prayer of a righteous man availeth much" (James 5:16). As a result of much personal effort and striving in persistent prayer, Israel was fully restored to grace. Yahweh promised to be with the nation, and to dis­tinguish it above all other people, by going up with it to the Promised Land. The covenant, therefore, was renewed with the people through the mediatorship of Moses, as it will be again in the future, through the mediatorship of the Lord Jesus (Jer. 31:31-34).

"For thou hast found grace in My sight, and I know thee by name" — The covenant was renewed "for Moses' sake," as it will be in the future "for Christ's sake." Yahweh claimed to "know Moses by name." To know one "by name" is to know him personally, intimately. In His great goodness, Yahweh condescended to treat with Moses as with a friend (v. 11), and now, because He had found him worthy of help, He was prepared to do this for his sake. Yahweh will do much for a man whose ways please Him (Pro. 16:7). Thus there is great efficacy in the prayers of righteous men (Mat. 17:20-22; Mark 9:23; 11:22-24; John 15:7, 16; 16:23-26. Cp. Heb. 11:5).

Moses Promised A Revelation Of Divine Glory — vv. 18-23.

Having been granted much, Moses seeks even more. His action illustrates a principle, in that the closer one draws near to God, the more one desires to expe­rience the blessing. Having obtained the full restoration of the people to Yahweh's favour, Moses feels emboldened to ask something great for himself. He has already been admitted to close communion with Yahweh, but instead of this satisfying him, he desires to personally view the divine glory. Hitherto the angel represent­ing Yahweh had spoken face to face with Moses, but with veiled glory. Now Moses seeks to view the fulness of glory. He is not granted this request in full, for to do so would have brought about his death (1Tim. 6:16). But he is promised a partial granting of his petition, and preparations are made for him to receive it.

VERSE 18

"And he said, I beseech Thee, show me Thy glory" — Moses already had seen the glory of Yahweh in measure (Exo. 19:18; 24:18), but he desired to wit­ness it in its fulness. He asked to see that which mortal flesh cannot see and live: the unveiled divine splendour (1Tim. 6:16). When the soldiers of the Roman guard witnessed a measure of this, they could not bear it and fell into a faint (Mat. 28:4).

VERSE 19

"And He said, I will make all My goodness pass before thee" — The Hebrew for "goodness" in this place denotes that which is superlatively good, the best of a person or thing. This beauty relates to the character of God as set forth in the gospel as well as to His nature. Paul commends the consideration of this qual­ity, exhorting: "Behold the goodness and the severity of God" (Rom. 11:22). Moses already had experienced both severity and goodness in that order, inasmuch as Yah­weh had condemned the sinfulness of Israel, but through his intercession, had restored the nation to grace. Now God, at the request of Moses, promises to reveal all His goodness to His servant (cp. Psa. 31:19; Jer. 31:14).

"And will proclaim the name of Yahweh before thee" — Yahweh's good­ness or grace, and His severity are bound up in His name (see Exo. 34:5-7; John 17:26). The former was revealed to Moses in the favourable answers he received to his prayers on behalf of Israel (Psa. 99:7).

"And I will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy" — Graciousness and mercy are two different divine qualities. The former is expressive of the lovingkindness of Yahweh extended towards His children, as manifest in the many blessings that they receive from Him; the latter is revealed in His acts of mercy in forgiving sins. These qualities are reserved by Yahweh for those whom He deems are worthy of them. There is a warning note in this statement upon which Paul draws an exhortation in citing it (Rom. 9:15). In proclaiming that He will reveal these characteristics to "whomso­ever He will," Yahweh declared that He is not bound by flesh. Though Israel had been restored to favour, Yahweh refused to be bound to the people unless they elected to obey Him. If they refused that condition, He would turn to others. So Paul adds: "So then it is not of him that willeth (in this case, Moses), nor of him that runneth (in this case, Israel), but of God that sheweth mercy."

In summarising this matter, Paul adds: "Behold then, the goodness and severity of God; on them which fell, severity; but towards thee goodness, if thou continue in His goodness; otherwise thou also shalt be cut off" (Rom. 11:22). He thus related Yahweh's "goodness" to the gospel of sal­vation.

VERSE 20

"And He said, Thou canst not see My face: for there shall no man see Me and live" — The word for "man" is adorn, mortal flesh. Such cannot look upon unveiled divine glory and live, even though it be manifested through an angel

VERSE 21

"And Yahweh said, Behold there is a place by Me, and thou shalt stand upon a rock" — The word is tzur, and denotes a craggy rock, such as may provide a place of shelter, or a sure foundation upon which to build. Sinai is a such a place of mighty granite mountains, the craggy out­crops and peaks of which provide fitting symbols of eternity and unchangeableness. Tzur is a title used by Yahweh as a symbol of Himself (Deu. 32:4, 13, 15, 18,30,31).

VERSE 22

"And it shall come to pass, while My glory passeth by" — Through His angel, Yahweh thus proposed that there should be a full manifestation of glory as was seen in the Lord of glory at his first advent (John 1:14).

"That I will put thee in a clift of the rock" — The rock upon which Moses stood was emblematic of Yahweh, and the cleft in which he was sheltered was emblematic of the divine presence in sac­rificial manifestation. This was seen in Christ in whose person, character and sal­vation alone is revealed the glory of Yah­weh (see John 17:5-6, 26). It, doubtless, was this glory that Moses desired to see, and which, in type, was revealed to him, for he saw the invisible (Heb. 11:27). All who look upon the the Lord Jesus in the proper light, see the glory of Yahweh, and shelter in the cleft rock (see Song 2:14).

"And will cover thee with My hand while I pass by" — Moses was protected from the effect of the fulness of glory, for it is impossible for sinful flesh to look upon it and live. For the pure glory of Yahweh emphasises the fact of sin, reveal­ing personal shortcomings of which all, but Christ, are guilty. All, therefore, need such a cover (Deu. 33:29; Psa. 91:1-4). In Christ, who was represented by the cleft rock, it is possible to view the glory of Yahweh; though at present it is muted to our perspective.

VERSE 23

"And I will take away Mine hand, and thou shalt see My back parts" — This is literally expressed as "My back" (see The Interlinear Hebrew English Bible). Moses was permitted to see only as much of the divine glory as he was able to bear: the fulness is manifested in Christ (2Cor. 4:6-7), to be revealed in the earth in due time (Eze. 43:1-2).

"But My face shall not be seen" — See v. 20; John 1:18; 1Tim. 6:16; John 4:12.