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Exodus 34:5
Verse
Context
New Stone Tablets
4So Moses chiseled out two stone tablets like the originals. He rose early in the morning, and taking the two stone tablets in his hands, he went up Mount Sinai as the LORD had commanded him.5And the LORD descended in a cloud, stood with him there, and proclaimed His name, the LORD. 6Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness,
Sermons
David Wilkerson
Leonard Ravenhill
Alistair Begg
Paul WasherSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
the Lord descended in the cloud--After graciously hovering over the tabernacle, it seems to have resumed its usual position on the summit of the mount. It was the shadow of God manifest to the outward senses; and, at the same time, of God manifest in the flesh. The emblem of a cloud seems to have been chosen to signify that, although He was pleased to make known much about himself, there was more veiled from mortal view. It was to check presumption and engender awe and give a humble sense of human attainments in divine knowledge, as now man sees, but darkly.
John Gill Bible Commentary
And the Lord descended in the cloud,.... The same with the cloudy pillar, which was now gone up from the door of the tabernacle, and was on high in the air over the mount, and on which the Lord now descended in it, as he had before, Exo 19:9, and stood with him there; not Moses stood with the Lord, as the Vulgate Latin version; but the Lord, or the cloud in which the Lord was, stood near to Moses: and proclaimed the name of the Lord: Jehovah declared with a loud voice out of the cloud, that the Lord was there; the Targum of Jonathan is,"and Moses called on or in the name of the Word of the Lord;''and so the Vulgate Latin version refers it to Moses, and renders the words, "calling on the name of the Lord"; but the following verse clearly shows that it must be understood of the Lord, and not of Moses.
Matthew Henry Bible Commentary
No sooner had Moses got to the top of the mount than God gave him the meeting (Exo 34:5): The Lord descended, by some sensible token of his presence, and manifestation of his glory. His descending bespeaks his condescension; he humbles himself to take cognizance of those that humble themselves to walk with him. Psa 113:6, Lord, what is man, that he should be thus visited? He descended in the cloud, probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle. This cloud was to strike an awe upon Moses, that the familiarity he was admitted to might not breed contempt. The disciples feared, when they entered the cloud. His making a cloud his pavilion intimated that, though he made known much of himself, yet there was much more concealed. Now observe, I. How God proclaimed his name (Exo 33:6, Exo 33:7): he did it in transitu - as he passed by him. Fixed views of God are reserved for the future state; the best we have in this world are transient. God now was performing what he had promised Moses, the day before, that his glory should pass by, Exo 33:22. He proclaimed the name of the Lord, by which he would make himself known. He had made himself known to Moses in the glory of his self-existence and self-sufficiency when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace, and goodness, and all-sufficiency to us. Now that God is about to publish a second edition of the law he prefaces it with this proclamation; for it is God's grace or goodness that gives the law, especially the remedial law. The pardon of Israel's sin in worshipping the calf was now to pass the seals; and God, by this declaration, would let them know that he pardoned ex mero motu - merely out of his own good pleasure, not for their merits' sake, but from his own inclination to forgive. The proclaiming of it denotes the universal extent of God's mercy. He is not only good to Israel, but good to all; let all take notice of it. He that hath an ear, let him hear, and know, and believe, 1. That the God with whom we have to do is a great God. He is Jehovah, the Lord, who has his being of himself, and is the fountain of all being, Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power This is prefixed before the display of his mercy, to teach us to think and to speak even of God's grace and goodness with great seriousness and a holy awe, and to encourage us to depend upon these mercies; they are not the mercies of a man, that is frail and feeble, false and fickle, but the mercies of the Lord, the Lord God; therefore sure mercies, and sovereign mercies, mercies that may be trusted, but not tempted. 2. That he is a good God. His greatness and goodness illustrate and set off each other. That the terror of his greatness may not make us afraid, we are told how good he is; and, that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up, to acquaint us with, and convince us of, God's goodness, and to show how much his goodness is both his glory and his delight, yet without any tautology. (1.) He is merciful. This bespeaks his tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good-will to fallen man, whose misery makes him an object of pity, Jdg 10:16; Isa 63:9. Let us not then have either hard thoughts of God or hard hearts towards our brethren. (2.) He is gracious. This bespeaks both freeness and kindness; it intimates not only that he has a compassion to his creatures, but a complacency in them and in doing good to them, and this of his own good-will, and not for the sake of any thing in them. His mercy is grace, free grace; this teaches us to be not only pitiful, but courteous, Pe1 3:8. (3.) He is long-suffering. This is a branch of God's goodness which the wickedness of sinners gives occasion for; that of Israel had done so: they had tried his patience, and experienced it. He is long-suffering, that is, he is slow to anger, and delays the execution of his justice; he waits to be gracious, and lengthens out the offers of his mercy. (4.) He is abundant in goodness and truth. This bespeaks plentiful goodness, goodness abounding above our deserts, above our conception and expression. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It bespeaks promised goodness, goodness and truth put together, goodness engaged by promise, and his faithfulness pledged for the security of it. He not only does good, but by his promise he raises our expectation of it, and even binds himself to show mercy. (5.) He keepeth mercy for thousands. This denotes, [1.] Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted; he has mercy enough for all the thousands of Israel, when they shall multiply as the sand. [2.] Mercy entailed upon thousands of generations, even those upon whom the ends of the world have come; nay, the line of it is drawn parallel with that of eternity itself. (6.) He forgiveth iniquity, transgression, and sin. Pardoning mercy is specified, because in this divine grace is most magnified, and because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts - iniquity, transgression, and sin, multiplies his pardons; and with him is plenteous redemption. 3. That he is a just and holy God. For, (1.) He will by no means clear the guilty. Some read it so as to express a mitigation of wrath, even when he does punish: When he empties, he will not make quite desolate; that is, "He does not proceed to the greatest extremity, till there be no remedy." As we read it, we must expound it that he will by no means connive at the guilty, as if he took no notice of their sin. Or, he will not clear the impenitently guilty, that go on still in their trespasses: he will not clear the guilty without some satisfaction to his justice, and necessary vindications of the honour of his government. (2.) He visits the iniquity of the fathers upon the children. He may justly do it, for all souls are his, and there is a malignity in sin that taints the blood. He sometimes will do it, especially for the punishment of idolaters. Thus he shows his hatred to sin, and displeasure against it; yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keepeth his mercy for thousands. Well, this is God's name for ever, and this is his memorial unto all generations. II. How Moses received this declaration which God made of himself, and of his grace and mercy. It should seem as if Moses accepted this as a sufficient answer to his request that God would show him his glory; for we read not that he went into the cleft of the rock, whence to gain a sight of God's back parts. Perhaps this satisfied him, and he desired no more; as we read not that Thomas did thrust his hand into Christ's side, though Christ invited him to do it. God having thus proclaimed his name, Moses says, "It is enough, I expect no more till I come to heaven;" at least he did not think fit to relate what he saw. Now we are here told, 1. What impression it made upon him: Moses made haste, and bowed his head, Exo 34:8. Thus he expressed, (1.) His humble reverence and adoration of God's glory, giving him the honour due to that name he had thus proclaimed. Even the goodness of God must be looked upon by us with a profound veneration and holy awe. (2.) His joy in this discovery which God had made of himself, and his thankfulness for it. We have reason gratefully to acknowledge God's goodness to us, not only in the real instances of it, but in the declarations he has made of it by his word; not only that he is, and will be, gracious to us, but that he is pleased to let us know it. (3.) His holy submission to the will of God, made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government and direction of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever. 2. What improvement he made of it. He immediately grounded a prayer upon it (Exo 34:9); and a more earnest affectionate prayer it is, (1.) For the presence of God with his people Israel in the wilderness: "I pray thee, go among us, for thy presence is all in all to our safety and success." (2.) For pardon of sin: "O pardon our iniquity and our sin, else we cannot expect thee to go among us." And, (3.) For the privileges of a peculiar people: "Take us for thy inheritance, which thou wilt have a particular eye to, and concern for, and delight in." These things God had already promised, and given Moses assurances of, and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. God's promises are intended, not to supersede, but to direct and encourage, prayer. Those who have some good hopes, through grace, that their sins are pardoned, must yet continue to pray for pardon, for the renewing of their pardon, and the clearing of it more and more to their souls. The more we see of God's goodness the more ashamed we should be of our own sins, and the more earnest for an interest in it. God had said, in the close of the proclamation, that he would visit the iniquity upon the children; and Moses here deprecates that. "Lord, do not only pardon it to them, but to their children, and let our covenant-relation to thee be entailed upon our posterity, as an inheritance." Thus Moses, like a man of a truly public spirit, intercedes even for the children that should be born. But it is a strange plea he urges: For it is a stiff-necked people. God had given this as a reason why he would not go along with them, Exo 33:3. "Yea," says Moses, "the rather go along with us; for the worse they are the more need they have of thy presence and grace to make them better." Moses sees them so stiff-necked that, for his part, he has neither patience nor power enough to deal with them. "Therefore, Lord, do thou go among us, else they will never be kept in awe. Thou wilt spare, and bear with them, for thou art God, and not man," Hos 11:9.
Tyndale Open Study Notes
34:5-9 Moses experienced God’s presence in a revelation of the name, or character, of God. As God had promised (33:19), he showed Moses the glory of his goodness. 34:5-6 Yahweh: Here God is emphasizing his personal name.
Exodus 34:5
New Stone Tablets
4So Moses chiseled out two stone tablets like the originals. He rose early in the morning, and taking the two stone tablets in his hands, he went up Mount Sinai as the LORD had commanded him.5And the LORD descended in a cloud, stood with him there, and proclaimed His name, the LORD. 6Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness,
- Scripture
- Sermons
- Commentary
The Jealousy of God
By David Wilkerson3.7K51:38JealousyEXO 34:5In this sermon, the preacher emphasizes the importance of trust in God as the highest form of affection. He warns against serving the spirit of fear and worry, which he considers to be a form of idolatry. The preacher highlights how it provokes God to jealousy when we turn to the flesh or rely on man instead of depending solely on God. He also references the story of Moses and the Israelites, reminding the audience of the great miracles and provisions God had shown them throughout their journey. The sermon encourages believers to fear God, hope in His mercy, and seek Him in times of trouble.
Moses and Exodus 33 - Part 1
By Leonard Ravenhill2.4K30:11EXO 33:12EXO 34:5
This sermon delves into the encounter between Moses and God, highlighting the intimate conversation Moses had with the Lord, the significance of God's presence as true rest, and the awe-inspiring revelation of God's glory. It emphasizes the transformation that occurs when we behold the glory of God, reflecting His majesty in our lives and impacting the world around us with boldness and power.
Scripture Is Sufficient for Personal Evangelism
By Paul Washer2.3K1:00:47Personal EvangelismEXO 34:5JHN 3:16ROM 10:6In this sermon, the preacher shares a powerful encounter with a man who has just been told he has three weeks to live. The preacher cancels his plans and commits to staying with the man until he either accepts Jesus or passes away. They spend the night going through scripture after scripture, emphasizing the need for repentance and faith. After a time of prayer, the man has a profound moment of repentance and sees the beauty of God's creation contrasted with his own sinfulness. The preacher recognizes this as the beginnings of saving repentance and emphasizes the importance of proclaiming the gospel message of repentance and belief.
Guidelines to Freedom Part 3 - What's in a Name
By Alistair Begg1.4K1:34:29FreedomEXO 33:19EXO 34:5PSA 20:7ISA 43:10JER 10:6JHN 17:6In this sermon, the speaker emphasizes the importance of not divorcing praise and worship from the proclamation of truth. He believes that it is the truth that gives substance to our worship and fuels our hearts and minds. The speaker expresses concern about the rise of "sound bite Christians" who lack depth in their understanding of God's word. He encourages his audience to study, think, and listen in order to have a solid theological foundation. The sermon references the story of Abraham and Isaac in Genesis 22 as an example of God's provision and faithfulness.
The Gospel of Jesus Christ (s.n.e. Reformation Conference)
By Paul Washer1.3K1:42:32GospelEXO 34:5DEU 32:35PSA 32:1PSA 64:10PRO 17:15JHN 5:39ROM 3:25In this sermon, the speaker presents a thought-provoking scenario to illustrate the concept of justice and forgiveness. He describes a situation where a person's family has been brutally murdered by an assassin, and the person catches the assassin in the act. Instead of seeking revenge, the person calls the police and the assassin is brought to trial. However, to everyone's surprise, the judge pronounces the assassin not guilty, claiming to be a gracious and forgiving judge. The speaker then raises the question of how justice and forgiveness can coexist, and emphasizes the importance of understanding this concept in relation to the Gospel.
The Cross of Christ - Part 1
By Paul Washer1.3K58:59Cross of ChristEXO 33:5EXO 34:5EXO 34:112CO 5:21In this sermon, the preacher emphasizes the motivation found in the cross of Jesus Christ. He explains that this motivation is not based on guilt or slavery, but on the knowledge of what God has done for sinners through his son. The preacher also challenges the common belief that man is the problem, using the example of witnessing to prostitutes to illustrate that man is not always at fault. He then highlights the self-revelation of God in Exodus, describing God as compassionate, gracious, slow to anger, abounding in loving kindness and truth, and forgiving of iniquity. The preacher concludes by urging the audience to take the message of Romans 3 seriously and to consider the text's interpretation seriously.
(Remnant Meeting 2013) the Goodness of God and Testimonies
By Brian Long1.0K1:41:30RemnantEXO 33:11EXO 34:5MAT 7:15MAT 28:19LUK 6:45ROM 8:28JAS 1:22In this sermon, the speaker shares their personal testimony of how they went from being rebellious and hating God to experiencing His goodness and being transformed. They emphasize the importance of recognizing and appreciating the goodness of God in our lives. The speaker also highlights the power of prayer and how God answered their prayers and delivered them from addiction. They conclude by encouraging the audience to understand that God is good and that His goodness leads us to repentance, emphasizing the need to turn to God and experience His transformative power.
What Is the Gospel? - Part 2
By Paul Washer96352:06GospelEXO 34:5MAT 6:33ROM 3:24ROM 4:7ROM 4:25In this sermon, the preacher emphasizes the importance of understanding the love of God in the context of our own sin and darkness. He uses a simple illustration of giving a piece of bread to illustrate how the value of a gift is perceived differently depending on the recipient's need. The preacher then delves into the heart of the gospel, explaining the dilemma of God being just and yet justifying wicked men. He poses the question of how God can forgive sinners and still maintain His justice. The preacher suggests that only the gospel can answer this question and encourages the audience to explore this further by examining the book of Exodus, where God reveals His glory to Moses.
The Holiness of God
By Olin Alfred Curtis0EXO 34:5JHN 3:16ROM 1:18ROM 5:8EPH 4:301JN 4:8Olin Alfred Curtis delves into the profound concept of the holiness of God as the root of the redemptive work of our Lord, emphasizing the Old Testament's focus on God's moral sovereignty and lovingkindness. He contrasts the emphasis on moral sovereignty in the Old Testament with the sovereign Fatherhood in the New Testament, highlighting the shift from enthroned righteousness to personal love. Curtis explores the harmonization of God's moral concern and love for humanity through the lens of divine holiness, explaining how God's wrath is a manifestation of his love restrained by unrighteousness, ultimately rooted in his absolute moral perfection.
The Hand of God and the Body of Christ
By Richard E. Bieber0EXO 33:12EXO 34:5MAT 5:13MAT 11:28ACT 10:38Richard E. Bieber preaches about the burn-out syndrome in our walk with the Lord, using Moses as an example of a servant of God on the verge of burning out. Moses, feeling exhausted, urgently asks God for a vision of who He really is, seeking His presence and glory. To avoid burn-out, believers need a vision of God and His authority in their lives to deal with pressures and problems. Just like Moses, we must humble ourselves under the hand of God, seeking His glory and allowing His authority to rest upon us.
The Name
By Henry Law0EXO 33:18EXO 34:5ISA 43:25JHN 14:6HEB 6:14Henry Law preaches on Moses' desire to see God's glory, emphasizing the importance of seeking a deeper knowledge of God and His goodness. The passage highlights God's mercy, compassion, and grace, showcasing His attributes of being slow to anger, abounding in love, and forgiving sins while also ensuring justice. Believers are encouraged to drop seeds of prayer, thirst for God's glory, and come in faith to experience His compassion and grace.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
the Lord descended in the cloud--After graciously hovering over the tabernacle, it seems to have resumed its usual position on the summit of the mount. It was the shadow of God manifest to the outward senses; and, at the same time, of God manifest in the flesh. The emblem of a cloud seems to have been chosen to signify that, although He was pleased to make known much about himself, there was more veiled from mortal view. It was to check presumption and engender awe and give a humble sense of human attainments in divine knowledge, as now man sees, but darkly.
John Gill Bible Commentary
And the Lord descended in the cloud,.... The same with the cloudy pillar, which was now gone up from the door of the tabernacle, and was on high in the air over the mount, and on which the Lord now descended in it, as he had before, Exo 19:9, and stood with him there; not Moses stood with the Lord, as the Vulgate Latin version; but the Lord, or the cloud in which the Lord was, stood near to Moses: and proclaimed the name of the Lord: Jehovah declared with a loud voice out of the cloud, that the Lord was there; the Targum of Jonathan is,"and Moses called on or in the name of the Word of the Lord;''and so the Vulgate Latin version refers it to Moses, and renders the words, "calling on the name of the Lord"; but the following verse clearly shows that it must be understood of the Lord, and not of Moses.
Matthew Henry Bible Commentary
No sooner had Moses got to the top of the mount than God gave him the meeting (Exo 34:5): The Lord descended, by some sensible token of his presence, and manifestation of his glory. His descending bespeaks his condescension; he humbles himself to take cognizance of those that humble themselves to walk with him. Psa 113:6, Lord, what is man, that he should be thus visited? He descended in the cloud, probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle. This cloud was to strike an awe upon Moses, that the familiarity he was admitted to might not breed contempt. The disciples feared, when they entered the cloud. His making a cloud his pavilion intimated that, though he made known much of himself, yet there was much more concealed. Now observe, I. How God proclaimed his name (Exo 33:6, Exo 33:7): he did it in transitu - as he passed by him. Fixed views of God are reserved for the future state; the best we have in this world are transient. God now was performing what he had promised Moses, the day before, that his glory should pass by, Exo 33:22. He proclaimed the name of the Lord, by which he would make himself known. He had made himself known to Moses in the glory of his self-existence and self-sufficiency when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace, and goodness, and all-sufficiency to us. Now that God is about to publish a second edition of the law he prefaces it with this proclamation; for it is God's grace or goodness that gives the law, especially the remedial law. The pardon of Israel's sin in worshipping the calf was now to pass the seals; and God, by this declaration, would let them know that he pardoned ex mero motu - merely out of his own good pleasure, not for their merits' sake, but from his own inclination to forgive. The proclaiming of it denotes the universal extent of God's mercy. He is not only good to Israel, but good to all; let all take notice of it. He that hath an ear, let him hear, and know, and believe, 1. That the God with whom we have to do is a great God. He is Jehovah, the Lord, who has his being of himself, and is the fountain of all being, Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power This is prefixed before the display of his mercy, to teach us to think and to speak even of God's grace and goodness with great seriousness and a holy awe, and to encourage us to depend upon these mercies; they are not the mercies of a man, that is frail and feeble, false and fickle, but the mercies of the Lord, the Lord God; therefore sure mercies, and sovereign mercies, mercies that may be trusted, but not tempted. 2. That he is a good God. His greatness and goodness illustrate and set off each other. That the terror of his greatness may not make us afraid, we are told how good he is; and, that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up, to acquaint us with, and convince us of, God's goodness, and to show how much his goodness is both his glory and his delight, yet without any tautology. (1.) He is merciful. This bespeaks his tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good-will to fallen man, whose misery makes him an object of pity, Jdg 10:16; Isa 63:9. Let us not then have either hard thoughts of God or hard hearts towards our brethren. (2.) He is gracious. This bespeaks both freeness and kindness; it intimates not only that he has a compassion to his creatures, but a complacency in them and in doing good to them, and this of his own good-will, and not for the sake of any thing in them. His mercy is grace, free grace; this teaches us to be not only pitiful, but courteous, Pe1 3:8. (3.) He is long-suffering. This is a branch of God's goodness which the wickedness of sinners gives occasion for; that of Israel had done so: they had tried his patience, and experienced it. He is long-suffering, that is, he is slow to anger, and delays the execution of his justice; he waits to be gracious, and lengthens out the offers of his mercy. (4.) He is abundant in goodness and truth. This bespeaks plentiful goodness, goodness abounding above our deserts, above our conception and expression. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It bespeaks promised goodness, goodness and truth put together, goodness engaged by promise, and his faithfulness pledged for the security of it. He not only does good, but by his promise he raises our expectation of it, and even binds himself to show mercy. (5.) He keepeth mercy for thousands. This denotes, [1.] Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted; he has mercy enough for all the thousands of Israel, when they shall multiply as the sand. [2.] Mercy entailed upon thousands of generations, even those upon whom the ends of the world have come; nay, the line of it is drawn parallel with that of eternity itself. (6.) He forgiveth iniquity, transgression, and sin. Pardoning mercy is specified, because in this divine grace is most magnified, and because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts - iniquity, transgression, and sin, multiplies his pardons; and with him is plenteous redemption. 3. That he is a just and holy God. For, (1.) He will by no means clear the guilty. Some read it so as to express a mitigation of wrath, even when he does punish: When he empties, he will not make quite desolate; that is, "He does not proceed to the greatest extremity, till there be no remedy." As we read it, we must expound it that he will by no means connive at the guilty, as if he took no notice of their sin. Or, he will not clear the impenitently guilty, that go on still in their trespasses: he will not clear the guilty without some satisfaction to his justice, and necessary vindications of the honour of his government. (2.) He visits the iniquity of the fathers upon the children. He may justly do it, for all souls are his, and there is a malignity in sin that taints the blood. He sometimes will do it, especially for the punishment of idolaters. Thus he shows his hatred to sin, and displeasure against it; yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keepeth his mercy for thousands. Well, this is God's name for ever, and this is his memorial unto all generations. II. How Moses received this declaration which God made of himself, and of his grace and mercy. It should seem as if Moses accepted this as a sufficient answer to his request that God would show him his glory; for we read not that he went into the cleft of the rock, whence to gain a sight of God's back parts. Perhaps this satisfied him, and he desired no more; as we read not that Thomas did thrust his hand into Christ's side, though Christ invited him to do it. God having thus proclaimed his name, Moses says, "It is enough, I expect no more till I come to heaven;" at least he did not think fit to relate what he saw. Now we are here told, 1. What impression it made upon him: Moses made haste, and bowed his head, Exo 34:8. Thus he expressed, (1.) His humble reverence and adoration of God's glory, giving him the honour due to that name he had thus proclaimed. Even the goodness of God must be looked upon by us with a profound veneration and holy awe. (2.) His joy in this discovery which God had made of himself, and his thankfulness for it. We have reason gratefully to acknowledge God's goodness to us, not only in the real instances of it, but in the declarations he has made of it by his word; not only that he is, and will be, gracious to us, but that he is pleased to let us know it. (3.) His holy submission to the will of God, made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government and direction of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever. 2. What improvement he made of it. He immediately grounded a prayer upon it (Exo 34:9); and a more earnest affectionate prayer it is, (1.) For the presence of God with his people Israel in the wilderness: "I pray thee, go among us, for thy presence is all in all to our safety and success." (2.) For pardon of sin: "O pardon our iniquity and our sin, else we cannot expect thee to go among us." And, (3.) For the privileges of a peculiar people: "Take us for thy inheritance, which thou wilt have a particular eye to, and concern for, and delight in." These things God had already promised, and given Moses assurances of, and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. God's promises are intended, not to supersede, but to direct and encourage, prayer. Those who have some good hopes, through grace, that their sins are pardoned, must yet continue to pray for pardon, for the renewing of their pardon, and the clearing of it more and more to their souls. The more we see of God's goodness the more ashamed we should be of our own sins, and the more earnest for an interest in it. God had said, in the close of the proclamation, that he would visit the iniquity upon the children; and Moses here deprecates that. "Lord, do not only pardon it to them, but to their children, and let our covenant-relation to thee be entailed upon our posterity, as an inheritance." Thus Moses, like a man of a truly public spirit, intercedes even for the children that should be born. But it is a strange plea he urges: For it is a stiff-necked people. God had given this as a reason why he would not go along with them, Exo 33:3. "Yea," says Moses, "the rather go along with us; for the worse they are the more need they have of thy presence and grace to make them better." Moses sees them so stiff-necked that, for his part, he has neither patience nor power enough to deal with them. "Therefore, Lord, do thou go among us, else they will never be kept in awe. Thou wilt spare, and bear with them, for thou art God, and not man," Hos 11:9.
Tyndale Open Study Notes
34:5-9 Moses experienced God’s presence in a revelation of the name, or character, of God. As God had promised (33:19), he showed Moses the glory of his goodness. 34:5-6 Yahweh: Here God is emphasizing his personal name.