EXPOSITION
THE FIRST ERECTION OF A TABERNACLE. The decision of the matter still hung in suspense. God had not revoked his threat to withdraw himself and leave the host to the conduct of an angel. He had merely reserved his final decision (Exodus 33:5). Moses was anxious to wrestle with him in prayer until he obtained the reversal of this sentence; but he could not be always ascending Sinai, when the camp needed his superintending care, and the camp as yet contained no place of worship, where a man could pray and be secure against disturbance. Moses, under these circumstances, with the tabernacle in his mind, but without leisure to construct it, contrived "for the present distress" a temporary tabernacle or tent. He took, apparently, the tent that had hitherto been his own, and removed it to a position outside the camp, erecting it there, and at the same time giving it the name of "the tent of meeting" (Exodus 33:7). Hither he decreed that all persons should come who desired communion with God (Exodus 33:7), and hither he resorted himself for the same purpose (Exodus 33:8). It pleased God to approve these arrangements; and to show his approval by a visible token. Whenever Moses entered the "tent of meeting," the pillar of the cloud descended from the top of Sinai, and took up its station at the door of the tent (Exodus 33:9), thus securing Moses from interruption. At the sight the people "worshipped," each at his tent's door, while Moses was privileged to speak with God "face to face, as a man speaketh unto his friend" (Exodus 33:11). Joshua accompanied him on the first occasion, and remained behind, to guard the tent, when Moses left it (ibid.).
Moses took the tabernacle. The "tabernacle" proper was not yet constructed. (See chs. 35-40.) And the word used is not that properly rendered "tabernacle"—viz; mishkan (Exodus 26:1); but the far more common word 'ohel, which means "tent." The proper translation would be, "Moses took the tent." But the question at once arises—What tent? It is suggested that the article may have the force of the possessive pronoun, and indicate that he took "his tent." (Compare Matthew 9:10, where "the house" undoubtedly means "his house.") Moses took his own tent, probably as the best in the encampment, and converted it to a sacred use, transferring his own abode to another. Afar off from the camp. The sacred and the profane must not approach each other too closely—an interval must be set between them. But the distance, evidently, was not great (Exodus 33:10). The tabernacle of the congregation. Rather, "the tent of meeting" or "of conference"—i.e; the tent in which he expected to meet and converse with God. See the comment on Exodus 27:21. Every one which sought the Lord went out. Moses must have commanded this. The "tent" was not to be a mere oratory for himself, but open to all Israelites.
When Moses went out …. all the people rose up. Probably Moses "went out" at a set time, or at set times, each day; and the people watched for his going, and "rose up," as a mark of respect and reverence. They felt that he went to the tent mainly to pray for them.
As Moses entered into the tabernacle. Rather, "When Moses was gone into the tent." The cloudy pillar descended. It is not quite clear whether this was done once only, or whether the pillar, during the continuance of this "tent of meeting," alternated between the top of Sinai and the door of the tent, descending when Moses entered the tent and reascending when he quitted it. The latter supposition is most consonant with the previous statement (Exodus 33:7) that "every one which sought the Lord went out unto the tabernacle" (tent), for the people were at no time allowed to approach the cloud. And the Lord talked with Moses. Literally, "And talked with Moses." The cloudy pillar, in and through which God made his presence felt, is here identified with God, and said to have conversed with Moses.
And all the people saw … and all the people rose up. This is a literal translation; but it would make the sense clearer to the ordinary reader if the passage were rendered—"And when all the people saw the cloudy pillar stand at the door of the tent, then all the people rose up," etc. Worshipped. Literally, "bowed themselves down"—"made an obeisance," in token that they recognised the presence of God.
The Lord spake unto Moses face to face. As one present—not as one at a distance—"month to mouth," as we read in Numbers 12:8—but not under any visible form (see verses 20, 23, and compare Deuteronomy 4:12, Deuteronomy 4:15). He turned again. After each conference, Moses returned to the camp, where, no doubt, he had put up for himself another tent, and where his presence was needed He left, however, his personal attendant ("minister"), Joshua, to watch and guard the sacred structure during his absence. It is remarkable that the trust was committed to Joshua, rather than to Aaron, or any of the Levites. Probably the reason of this was, that Joshua alone had had no paw in the idolatry of the calf. (See Exodus 32:17.)
HOMILETICS
The mode of recovering God's presence.
Moses felt that he could not rest till he bad obtained for the people the complete return of God's favour, and the assurance of his perpetual presence. But this was no easy task. The offence given was so grievous that it could not be condoned at once. Even the penitence of the people had produced no more than a promise that God would take the matter into his consideration, and determine later what he would do to the people (Exodus 33:5). Moses sought to hasten a favourable decision. It is well worth noting the means whereto he had recourse. These were—
I. THE ERECTION OF A HOUSE OF PRAYER. Moses called it "the tent of meeting"; because he hoped that there God would be met with or would suffer himself to be addressed would let his people draw nigh to him. He erected it "without the camp," afar off—partly on account of the recent pollution of the camp—partly to separate and sunder it from secular sights and sounds. Intolerant of delay, he thought it better to take the best of existing structures, rather than wait till he could erect a new one. As his own tent was the best in the camp, he gave it, not without some self-sacrifice.
II. THE RESORT OF THE PEOPLE TO THE HOUSE. "Every one which sought the Lord went out unto the tent" (Exodus 33:7). Doubtless Moses urged the need of all the people's seeking the Lord, turning to him, besieging him with their prayers, importuning him. There had been, so far as appears, no set times of prayer hitherto, and no set place of prayer. All had been left to individual feeling or conviction. And the people, we may be sure, had for the most part neglected prayer. In their difficulties they had been content that Moses should pray for them (Exodus 14:15; Exodus 15:25; Exodus 17:4, Exodus 17:11, Exodus 17:12, etc.). Now at length they had awoke to the need of personal religion; they had "mourned" and "put off their ornaments"; they—some of them, at any rate—"sought the Lord," and resorted to the "tent of meeting," in the hope of finding him there.
III. HIS OWN FREQUENT RESORT TO IT, AND CONSTANT, EARNEST INTERCESSION. The narrative of Exodus 33:8-2 describes a continual practice. Moses made it his habit to go forth from the camp to the "tent of meeting" at a fixed hour each day—possibly more than once a day; and, when there, no doubt prayed to the Lord with all the fervour that we observe in the recorded prayer of the next section (Exodus 33:12-2). "The effectual fervent prayer of a righteous man availeth much" (James 5:16). The daily intercession, recorded in Exodus 33:8-2, culminated in the "wrestle with God," which obtained the gracious promise—"I will do this thing that thou hast spoken" (Exodus 33:17). The general lesson taught is the might of prayer
(1) for oneself;
(2) for others.
There is a further particular lesson upon the value of a "house of prayer"—most appreciated, through the perversity of human nature, where least readily obtainable, least regarded where closest to men's doors and most accessible.
HOMILIES BY J. OR
A nation in garb of penitence.
On this section consider—
I. THE CONDITIONED PROMISE (Exodus 33:1-2). God has consented to spare the nation. They are to set out forthwith on the journey to Canaan. But his presence is no longer to go with them. He would send an angel. Notice—
1. Everything, in one sense, remains the same. The people are to be conducted to Canaan. They are to inherit the promises. God will drive out their enemies before them. The land will still flow with milk and honey. It will still be able to be said of them, that there is no nation on earth so favoured as they are. Yet,
2. Everything, in another sense, is different. Blessings without God in them are not the same blessings. They want that which gives them their chief value. See below, on Exodus 33:15.
II. THE SUMMONS TO REPENTANCE (Exodus 33:4-2). A command is next given to the people to strip off their ornaments. They are to humble themselves before Jehovah that Jehovah may know what to do with them. This command they obeyed. From this time forward they ceased to wear ornaments. On this observe,
1. Repentance for sin is an indispensable condition of restoration to God's favour. It was required of Israel. It is required of us. There can be no salvation without it (Luke 17:5). "Cease to do evil; learn to do well" (Isaiah 1:16, Isaiah 1:17). Had Israel not repented, Moses would have interceded in vain.
2. Repentance, if sincere, must approve itself by appropriate deeds.—"Bring forth therefore fruits meet for repentance" (Matthew 3:8). The people put off their ornaments. Ornaments do not become those with whom God is displeased. This act of the people was a first step in obedience.
3. A very imperfect repentance is sometimes accepted by God as a reason for forbearance with the sinner. The people mourned; but their repentance, as events showed, did not amount to a real change of heart. They mourned for "the evil tidings." It was the consequences of their sin which distressed them, more than the sin itself. Yet do them justice. The "evil tidings" was not the loss of any material blessings, hut, solely, the loss of God's presence. There is still good in a heart which feels the withdrawal of God's presence to be a loss to it.
4. It is well that the remembrance of great sins should go with us all our days. Those who have committed them should go softly ever after.
III. THE WITHDRAWAL OF JEHOVAH'S PRESENCE FROM THE CAMP (Exodus 33:7-2). Moses, we are next informed, took a tent, possibly his own, possibly one which had hitherto served as a sanctuary, pitched it "without the camp, afar off from the camp," and called it "the tent of meeting." Thither came out every one that sought the Lord. The act was,
1. A symbol of Jehovah's formal withdrawal from the midst of the people.
2. A token that a final decision had not yet been come to as to how God meant to deal with them. Communications were not wholly broken off. Space was left for repentance. God might still be entreated of them. Learn
(1) iniquities separate between man and God (cf. Isaiah 59:2);
(2) the withdrawal of God's presence is not necessarily the end of the day of grace. There is an "accepted time" during which, if the sinner repents, he will be forgiven, and God's presence will be restored to him (2 Corinthians 6:2). Meanwhile, even God's keeping back from him has its side of mercy. God's near presence would consume (cf. Exodus 33:5).
(3) The day of grace which sinners enjoy is won for them by the intercession of another. Israel's "accepted time" was based on the intercession of Moses. Ours, as the passage above referred to implies, rests on the intercession of Christ. "I have heard thee (Christ) in a time accepted" (cf. Isaiah 49:8)—"Behold, now is the accepted time"—for men (2 Corinthians 6:2).
(4) it is our duty to seek the Lord while he may be found, and to call on him while he is near (Isaiah 55:6).
IV. THE TOKEN OF FAVOUR TO MOSES (Exodus 33:9-2). The cloudy pillar descended, and stood at the door of the tabernacle. There the Lord talked with Moses, as a man talketh with his friend. This was
(1) a mark of favour to Moses himself;
(2) an honour put upon him before the people;
(3) an encouragement to further intercession.—J.O.