EXPOSITION
THE THREAT OF GOD'S WITHDRAWAL, AND THE HUMILIATION OF THE PEOPLE. The intercession of Moses, and his offer to sacrifice himself for his people had obtained from God some great concessions, viz.—
1. That the people's lives should be spared (Exodus 32:14);
2. And that they should be led into Palestine (Exodus 32:34) But a change had been introduced into the conditions under which the future journeys were to be made, somewhat obscurely indicated in the words—"Behold, mine angel shall go before thee" (ibid.)—which was now to be more distinctly set forth. "God's angel" may mean his Presence in the Person of his Son—as it appears to mean in Exodus 23:20-2—or it may mean simply one of the created angelic host, which seems to be its sense in Exodus 32:34, and in Exodus 32:2 of this chapter. By Exodus 32:2 and Exodus 32:3 taken in combination it was rendered manifest, both to Moses and to the people (Exodus 32:4), that they were threatened with the loss of God's actual presence and personal protection during the remainder of their wanderings, and would have, instead of it, the mere guidance and help of an angel in the inferior sense of the word. This was felt to be "evil tidings" and the people consequently "mourned" and "stripped themselves of their ornaments" (Exodus 32:6). Real penitence at last entered their hearts, and led to self-abasement.
The Lord said unto Moses. In continuation of what he had said in Exodus 32:33, Exodus 32:34, but possibly at another time; and with the object of fully explaining what had been meant in Exodus 32:34. The land which I sware unto Abraham. See Genesis 12:7; Genesis 13:15; Genesis 15:18, etc.
I will send an angel before thee. Note the change from "my angel" (Exodus 32:34) to "an angel;" which, however, would still have been ambiguous, but for what follows in Exodus 33:3. The angel of God's presence is "an angel" in Exodus 23:20. I will drive out. The whole covenant had fallen with Israel's infraction of it, and it was for God to retract or renew his part of it as it pleased him. He here of his free grace renews the promise to drive out the Canaanitish nations. Compare Exodus 23:23-2.
Unto a land. Exodus 33:2 is parenthetic, and Exodus 33:3 coheres with Exodus 33:1—"Go up hence, thou and the people, unto the land which I sware unto Abraham—unto a land flowing," etc. On the milk and honey of Canaan, see the comment upon Exodus 3:8. For I will not go up in the midst of thee. At length there was an end of ambiguity—God's purpose was made plain—the people had shown themselves unfit for his near presence, and he would withdraw himself. So it would be best even for them; since, if they were about to show- themselves as perverse in the future as they had in the past, his near presence could only lead to their entire destruction. Some day they would so provoke him, that he would consume them in the way.
When the people heard. Moses had communicated to the people what God had said to him. They felt it to be evil tidings—they woke up at last to a feeling of the ineffable value of the privileges which they bad hitherto enjoyed—his guidance by the pillar of the cloud (Exodus 13:21)—his counsel, if there were need to ask anything (Exodus 15:25)—his aid in the day of battle (Exodus 17:8-2)—his near presence, by day and by night, constantly (Exodus 13:22)—and they dreaded a change, which they felt must involve a loss, and one the extent of which they could not measure. "An angel" is a poor consolation when we are craving for Jehovah! So the people mourned—felt true sorrow—were really troubled in their hearts—and, to show their penitence, ceased to wear their customary ornaments. These may have consisted of armlets, bracelets, and even, perhaps, anklets, all of which were worn by men in Egypt at this period.
― For the Lord had said unto Moses, etc. Rather, "And the Lord said unto M." (so most recent commentators, as Keil, Kalisch, etc.) The message was sent to the people after their repentance, and in reply to it. It was not, however, as our version makes it, a threat of destruction, but only a repetition of the statement made in Exodus 33:2, that, if God went up with them, the probable result would be their destruction. Translate—"Ye are a stiff-necked people; were I for one moment to go up in the midst of thee, I should destroy thee," Put off thy ornaments. The command seems strange, when we had just been told that "no man did put on him his ornaments" (Exodus 33:4) but the word translated put off probably means "lay aside altogether." The intention was to make their continued disuse of the ornaments a test of their penitence.
The people accepted the test and stripped themselves of their ornaments—i.e; ceased to wear them henceforward. By the Mount Horeb. Rather, "from Mount Horeb." From and after this occurrence at Horeb (= Sinai), the Israelites wore no ornaments, in token of their continued contrition for their apostasy
HOMILETICS
The hiding of God's face from man.
When God hides away his face from his people, it may be—
I. AS A JUDGMENT. It was as a judgment that God separated between himself and man after the Fall, and "drove man forth" from the Garden of Eden (Genesis 3:24). It was as a judgment that he withdrew from Saul, and "answered him not, neither by dreams, by Urim, nor by prophets" (1 Samuel 28:6). When he "hid his face" from David, and forgot all his misery and trouble, it was because David had offended him by the grievous sin into which he had fallen. This, again, was a judgment. Of a similar character was his "removal of Israel out of his sight" (2 Kings 17:23) in the reign of Hoshea, and his "casting of Jerusalem and Judah out of his sight" (2 Kings 24:20), in the reign of Zedekiah. And so, when, at the present day, he ceases to make his light shine upon us, withdrawing, as it were, behind a cloud, and no longer shedding the brightness of his radiance upon our souls—it may be, it sometimes is, in judgment. Our sins separate between us and him. They raise the barrier which conceals him from us. They constitute the cloud which shuts him out from our sight. And he judges us for them. Or, the withdrawal may be made—
II. AS AN ACT OF MERCY. When Jesus "did not many miracles" at Capernaum "because of their unbelief," it was in mercy. When he retired to Galilee, and "walked no more in Jewry," it was in mercy. When he spake in parables, "that hearing they might not understand," it was in mercy. Our responsibilities are co-ordinate with the light vouchsafed us; and the more God reveals himself to us, the more he makes his presence manifest, the greater the peril which we incur. Unless his near presence purifies us and spiritualises us, it deadens us. Two disciples were the nearest to Jesus—one "lay upon his breast," the other habitually "dipped with him in the dish" one was "the beloved disciple," the other was "the traitor." In either case, the withdrawal is properly regarded—
III. AS A GROUND FOR SADNESS. "The people mourned when they heard the evil tidings." Justly, for, if it was-in mercy, how sad that they should need such a mercy! How sad that to be removed further from God should be a mercy to them! And, if it was in judgment, how much more sad that their conduct should have brought upon them such a judgment—have caused God to withdraw himself—have led him to punish them by banishment from his near presence! What real satisfaction is there in existence except his presence? Whom have we in heaven but him, or who is there upon earth that we can desire in comparison with him? In him is life; "in his presence is fulness of joy, and at his right hand are pleasures for evermore." If we lose him, we lose all; if we are shut out, even for a time, from him, we lose more than we can express. lie is to our spirits more than the sun to all material things. "In him we live, and move, and have our being." Happily for us, while we live, we may recover his favour; we may prevail on him once more to "lift up the light of his countenance upon us." Mourning, self-abasement, real heart-felt sorrow for sin will in every case find acceptance with him for his Son's sake, and obtain for us a restoration of the light of his presence.