서론
無題
日本語
英語原文
In this chapter we have a further account of the mediation of Moses between God and Israel, for the making up of the breach that sin had made between them. I. He brings a very humbling message from God to them (Ex 33:1-3,5), which has a good effect upon them, and helps to prepare them for mercy, Ex 33:4,6. II. He settles a correspondence between God and them, and both God and the people signify their approbation of that correspondence, God by descending in a cloudy pillar, and the people by worshipping at the tent doors, Ex 33:7-11. III. He is earnest with God in prayer, and prevails, 1. For a promise of his presence with the people, Ex 33:12-17. 2. For a sight of his glory for himself, Ex 33:18-23, etc.
1-6
The Israelites Reproved (1491 BC)
日本語
イスラエル人が責められる（紀元前1491年）
¹ 主はモーセに言われた。「立って、ここから上って行け。あなたと、あなたがエジプトの地から導き上った民と。わたしがアブラハム、イサク、ヤコブに誓って、『あなたの胤にそれを与えよう』と言った地へ。
² わたしはあなたの前に御使いを遣わす。わたしはカナン人、アモリ人、ヘテ人、ペリジ人、ヒビ人、エブス人を追い払う。
³ 乳と蜜の流れる地へ。わたしはあなたがたの真ん中に上って行かない。あなたがたは強情な民だから。わたしが道であなたがたを滅ぼし尽くさないためである」。
⁴ 民はこの悪い知らせを聞いて嘆いた。そしてだれもその飾り物を身に着けなかった。
⁵ 主はモーセに言われていた。「イスラエルの人々に言え。『あなたがたは強情な民である。わたしが一瞬にしてあなたがたの真ん中に上り、あなたがたを滅ぼし尽くさないためには、今、あなたがたの飾り物を脱ぎ捨てよ。わたしがあなたがたに何をすべきかを知るために』」。
⁶ イスラエルの人々はホレブの山で自分の飾り物を脱ぎ捨てた。
ここに次のことがある。
一、神がモーセによってイスラエルの人々に送られたメッセージ。彼らに対する不満の継続と、彼らがなお神とどのような悪い条件にあるかを示す。これは彼らのさらなる屈辱のために彼らに知らせなければならなかった。1. 神は彼らに屈辱的な名を適用し、彼らに正当な特徴を与える。「強情な民」（出33:3、5）。「行け」と神はモーセに言われる。「行って彼らがそうであると告げよ」。彼ら自身を知る以上に彼らをよく知る方がそう言われる。神は彼らを律法のくびきの下、契約の絆の中に導きたかった。しかしその首はそれらに bowed するには硬すぎた。神は彼らの腐った曲がった性質をいやし、彼らをまっすぐにしたかった。しかしそれらは意志的で頑固であり、改革されることを嫌い、神が彼らを治めることを欲しなかった。覚えておくべきこと。神は人の心の性質によって人をさばかれる。私たちは人が何をするかを知る。神は人が何であるかを知られる。私たちは人から何が出るかを知る。神は人のうちに何があるかを知られる。そして強情さほど神に不快感を与えるものはない。子どもにおいて頑固さほど親や教師に不快なものがないように。2. 神は彼らが受けるに値するものを告げられる。「一瞬にしてあなたがたの真ん中に来て、あなたがたを滅ぼし尽くす」こと（出33:5）。もし神が彼らの罪に従って彼らを扱われたなら、迅速な滅びをもって彼らを取り去られたであろう。覚えておくべきこと。神が赦す者たちは、自分たちの罪が何に値するか、またもし赦されなかったらどれほど惨めであったかを知らされなければならない。神のあわれみがさらに大いなるものとして現れるために。3. 神は彼らに「ここから立ってカナンの地へ上れ」と命じられる（出33:1）。彼らの今いたシナイ山は、神の幕屋と荘厳な礼拝を彼らの中に設立するために定められた場所であった。これはまだなされていなかった。それゆえここから出発するよう命じることで、神はそれがなされないであろうことを暗示される。「そのまま前進させよ」。そしてそれは神の不満を非常に表現していた。4. 神は彼らをモーセにゆだねられる。彼がエジプトの地から導き上った民として。そして彼らをカナンに導くことを彼に残される。5. 神がアブラハムとの契約をカナンを彼らに与えることで果たすことを約束されるにもかかわらず、神は彼らがこれまで祝福されてきた神の臨在の特別なしるしを拒否される。そして彼らの君モーセの通常の導きと、守護の御使いの通常の護衛の下に彼らを残される。「わたしはあなたの前に御使いを遣わす。あなたの保護者として。そうでなければ悪い御使たちがすぐにあなたを滅ぼすであろう。しかしわたしはあなたがたの真ん中に上って行かない。わたしがあなたがたを滅ぼし尽くさないためである」（出33:2、3）。御使いのほうが神よりも忍耐深く、あわれみ深いからではない。彼らが御使いに与える侮辱は、シェキナー、すなわち神の威光そのものに与えるものほど挑発的でないからである。覚えておくべきこと。私たちが享受する特権が大きければ大きいほど、もしそれを活かさず、それに生きないなら、私たちの危険は大きい。6. 神は彼らとどうすべきか途方に暮れているかのように語られる。正義は言う。「彼らを断ち、滅ぼし尽くせ」。あわれみは言う。「エフライムよ、わたしはどうしてあなたを渡そうか」（ホセ11:8）。さて、神は言われる。「あなたがたの飾り物を脱ぎ捨てよ。わたしがあなたがたに何をすべきかを知るために」。すなわち「悔い改め者の姿勢に入れ。論争があなたの有利に決定され、あわれみがさばきに対して喜ぶように」（出33:5）。覚えておくべきこと。悔い改めへの召しは、意図されたあわれみの明確なしるしである。もし主が私たちを殺すことを喜ばれたなら、正義は強情な民に何をすべきかを知っている。しかし神は死ぬ者たちの死に喜びを持たれない。彼らが返り、悔い改めるように。そうすれば、そうでなければ途方に暮れているあわれみは何をすべきかを知る。
二、民のこのメッセージの憂うつな受け取り。神の特別な臨在が彼らと共にないということを聞くことは彼らにとって悪い知らせであった。それゆえ、1.「彼らは嘆いた」（出33:4）。神を彼らから退かせた彼らの罪のために嘆き、彼らの罪の最も厳しい罰としてこれのために嘆いた。彼らの三千人が一度にレビ人の剣によってその場で殺されたとき、彼らがこれのために嘆いたのを見出さない（それが罪の責めを償うのに役立つことを望んで）。しかし神が彼らに好意的な臨在を拒否されたとき、彼らは嘆き、苦々しさの中にあった。覚えておくべきこと。罪のすべての苦い実と結果のうちで、真の悔い改め者が最も嘆き、最も恐れるのは、神が彼らから離れることである。神は彼らの罪にもかかわらず、彼らに「乳と蜜の流れる地」を与えると約束された。しかし神の臨在が彼らと共にないなら、彼らはそれをほとんど喜べなかったであろう。カナン自体もそれなしでは楽しい地ではない。それゆえもしそれを欠くなら、彼らは嘆く。2. 大きな恥とへりくだりのしるしとして、着物を着ていなかった者たちは「自分の飾り物を着けず」、着ていた者たちは「山で自分の飾り物を脱ぎ捨てた」。あるいは一部が読むように「山から離れて」（出33:36）。取税人のように遠く離れて立って（ルカ18:13）。神は彼らに「飾り物を脇に置け」（出33:5）と命じられ、彼らはそうした。一般的に深い喪を示すため、特に金の子牛を作るために耳輪を与えたことに対する聖なる復讐を取るために。罪の維持のために飾り物を手放す者たちは、そのための悲しみと恥のしるしとして飾り物を脇に置く以上のことはできなかった。「主なる神が泣きと喪に召される」（イザ22:12）とき、私たちはその召しに従わなければならない。快いパンから断つだけでなく（ダン10:3）、飾り物を脇に置かなければならない。他の時には十分に上品なものでも、へりくだびの日や公の災いの時には時節に合わない（イザ3:18）。
英語原文
The Israelites Reproved (1491 BC)
¹ And the LORD said unto Moses, 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:
² And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
³ Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.
⁴ And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
⁵ For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
⁶ And the children of Israel stripped themselves of their ornaments by the mount Horeb.
Here is, I. The message which God sent by Moses to the children of Israel, signifying the continuance of the displeasure against them, and the bad terms they yet stood upon with God. This he must let them know for their further mortification. 1. He applies to them a mortifying name, by giving them their just character—a stiff-necked people, Ex 33:3,5. "Go," says God to Moses, "go and tell them that they are so." He that knows them better than they know themselves says so of them. God would have brought them under the yoke of his law, and into the bond of his covenant, but their necks were too stiff to bow to them. God would have cured them of their corrupt and crooked dispositions, and have set them straight; but they were wilful and obstinate, and hated to be reformed, and would not have God to reign over them. Note, God judges of men by the temper of their minds. We know what man does; God knows what he is: we know what proceeds from man; God knows what is in man, and nothing is more displeasing to him than stiff-neckedness, as nothing in children is more offensive to their parents and teachers than stubbornness. 2. He tells them what they deserved, that he should come into the midst of them in a moment, and consume them, Ex 33:5. Had he dealt with them according to their sins, he had taken them away with a swift destruction. Note, Those whom God pardons must be made to know what their sin deserved, and how miserable they would have been if they had been unpardoned, that God's mercy may be the more magnified. 3. He bids them depart and go up hence to the land of Canaan, Ex 33:1. This Mount Sinai, where they now were, was the place appointed for the setting up of God's tabernacle and solemn worship among them; this was not yet done, so that in bidding them depart hence God intimates that it should not be done—"Let them go forward as they are;" and so it was very expressive of God's displeasure. 4. He turns them over to Moses, as the people whom he had brought up out of the land of Egypt, and leaves it to him to lead them to Canaan. 5. Though he promises to make good his covenant with Abraham, in giving them Canaan, yet he denies them the extraordinary tokens of his presence, such as they had hitherto been blessed with, and leaves them under the common conduct of Moses their prince, and the common convoy of a guardian angel: "I will send an angel before thee, for thy protector, otherwise the evil angels would soon destroy thee; but I will not go up in the midst of thee, lest I consume thee" (Ex 33:2,3); not as if an angel would be more patient and compassionate than God, but their affronts given to an angel would not be so provoking as those given to the shechinah, or divine Majesty itself. Note, The greater the privileges we enjoy the greater is our danger if we do not improve them and live up to them. 6. He speaks as one that was at a loss what course to take with them. Justice said, "Cut them off, and consume them." Mercy said, "How shall I give thee up, Ephraim?" Ho 11:8. Well, says God, put off thy ornaments, that I may know what to do with thee; that is, "Put thyself into the posture of a penitent, that the dispute may be determined in thy favour, and mercy may rejoice against judgment," Ex 33:5. Note, Calls to repentance are plain indications of mercy designed. If the Lord were pleased to kill us, justice knows what to do with a stiff-necked people: but God has no pleasure in the death of those that die; let them return and repent, and then mercy, which otherwise is at a loss, knows what to do.
II. The people's melancholy reception of this message; it was evil tidings to them to hear that they should not have God's special presence with them, and therefore, 1. They mourned (Ex 33:4), mourned for their sin which had provoked God to withdraw from them, and mourned for this as the sorest punishment of their sin. When 3000 of them were at one time laid dead upon the spot by the Levites' sword, we do not find that they mourned for this (hoping that it would help to expiate the guilt); but when God denied them his favourable presence then they mourned and were in bitterness. Note, Of all the bitter fruits and consequences of sin, that which true penitents most lament, and dread most, is God's departure from them. God had promised that, notwithstanding their sin, he would give them the land flowing with milk and honey. but they could have small joy of that if they had not God's presence with them. Canaan itself would be no pleasant land without that; therefore, if they want that, they mourn. 2. In token of great shame and humiliation, those that were undressed did not put on their ornaments (Ex 33:4), and those that were dressed stripped themselves of their ornaments, by the mount; or, as some read it, at a distance from the mount (Ex 33:6), standing afar off like the publican, Lu 18:13. God bade them lay aside their ornaments (Ex 33:5), and they did so, both to show, in general, their deep mourning, and, in particular, to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of. Those that would part with their ornaments for the maintenance of their sin could do no less than lay aside their ornaments in token of their sorrow and shame for it. When the Lord God calls to weeping and mourning we must comply with the call, and not only fast from pleasant bread (Da 10:3), but lay aside our ornaments; even those that are decent enough at other times are unseasonably worn on days of humiliation or in times of public calamity, Isa 3:18.
7-11
The Tabernacle of the Congregation (1491 BC)
日本語
会見の幕屋（紀元前1491年）
⁷ モーセは幕屋を取って、これを宿営の外、宿営から遠く離れた所に張った。そしてこれを会見の幕屋と名づけた。主を尋ね求める者はみな、宿営の外にある会見の幕屋に出て行った。 ⁸ モーセが幕屋に出て行くと、民はみな立ち上がり、おのおの自分の天幕の入口に立って、モーセが幕屋にはいるまで、彼を見守った。 ⁹ モーセが幕屋にはいると、雲の柱が下って来て、幕屋の入口に立ち、主はモーセと語られた。 ¹⁰ 民はみな雲の柱が幕屋の入口に立つのを見た。民はみな立ち上がり、おのおの自分の天幕の入口で礼拝した。 ¹¹ 主は面对面でモーセに語られた。人がその友と語るように。彼は宿営に帰った。しかし彼の従者、ヌンの子ヨシュアは、若い者であったが、幕屋から離れなかった。
ここに、一、彼らのいっそうのへりくだりのために置かれた不快のしるしがある。「モーセは幕屋を取った」。彼の家族のための自分の天幕ではなく、彼が聴衆に会い、訴えを聞き、神にお尋ねした天幕、彼らの宿営の（いわば）公会堂である。そして「外に、宿営から遠く離れて」これを張った（出 33:7）。彼らがそれにふさわしくない者となったこと、また和解が成されない限り、それは彼らに二度と戻らないことを彼らに知らせるためであった。神はこのようにして、ご自身が彼らと不一致であることを彼らに知らせようとされた。「主は悪い者から遠く離れておられる」。このように主の栄光は、罪によって汚された時、宮から去った（エゼ 10:4,11:23）。注、神がその幕屋を移される時、それは神が怒っておられるしるしである。神の定めは神の恵みの実であり、神の臨在のしるしであるから。私たちがこれらを持つ間、私たちは神を持つのである。おそらくこの幕屋は、後に建てられる幕屋の計画、あるいはむしろ模型であった。山で示された型からの急いだ下書きで、職人たちへの指導のために意図され、その間、公の事柄についての神とモーセとの間の会見の幕屋として用いられた。これは遠くに置かれた。彼らが、偽りのむなしいもののために自分たちのあわれみを捨てなかったなら、彼らの真中に建てられるはずであったあの栄光ある建築の喪失を彼らに思い知らせるためであった。彼らが失ったものを彼らに見させよ。
二、それにもかかわらず、神がなお彼らと和解されるという望みを彼らに与える多くの励ましがある。
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幕屋は移されたが、主を尋ね求めようとする者はだれでもこれに従うことが歓迎された（出 33:7）。モーセだけでなく、私人も、この機会にとりなし手として神に訴えるよう招かれ、励まされた。彼らが神のもとに帰るよう願うために行くべき場所が「宿営の外」に定められた。このようにエズラ（第二のモーセ）がイスラエルのためにとりなした時、「神のことばに恐れおののく」多くの者が彼に集まった（エズラ 9:4）。神があわれみを計画される時、神は祈りをかき立てられる。「神は尋ね求められる」であり（エゼ 36:37）、神の御名に感謝、神は尋ね求められ、最も貧しい者のとりなしをも拒否されない。主を尋ね求めたすべてのイスラエル人は、神の人モーセと同様に、この幕屋に歓迎された。
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モーセは神とイスラエルの間の仲介を引き受けた。彼は「幕屋に出た」。条約の場所、おそらく彼らと山の間に張られた（出 33:8）。そして彼は「幕屋にはいった」（出 33:9）。これほど良い管理者を持つ大義は当然うまくいく。彼らのさばきづかさ（神の下で）が彼らの擁護者となり、彼らの律法制定者に任じられた者が彼らのとりなし手となる時、「この事についてイスラエルに望みがある」。
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民は非常に良い心の状態にあり、和解に向けてよく整えられているように見えた。(1) モーセが幕屋に行くために出る時、民は「彼を見守った」（出 33:8）。以前は軽視していた彼への敬意と、彼のとりなしへの完全な依存のしるしとして。これによって彼らがこの事について非常に切実であること、神と平和でありたいこと、結末がどうなるかを知りたいと切望していることが現れた。このように弟子たちは、主イエスが手で造られない聖所にはいるために高き所に昇られた時、雲が彼を彼らの目から隠すまで彼を見守った。モーセと同様に。そして私たちは信仰の目をもって、彼が私たちのために神の御前に現われておられるところ、すなわちそこへ彼に従わなければならない。そうすれば彼のとりなしの益を持つであろう。(2) 彼らは神の臨在の象徴である雲の柱がモーセに会うのを見た時、彼らはみな「おのおの自分の天幕の入口で礼拝した」（出 33:10）。これによって彼らは、[1.] 彼らがこれからも拝みつづけ、もはや金の神々を拝まない、神の威厳へのへりくだった崇拝を示した。[2.] 神が彼らに良いしるしを示し、和解の望みを与えてくださったことへの喜ばしい感謝を示した。もし神が彼らを殺すことをお望みであったなら、このようなものを彼らに示されず、このようなとりなし手を彼らに興されず、このような是認を彼にお与えにならなかったであろうから。[3.] 彼らの擁護者としてのモーセが彼らのために約束するすべての事においての心からの同意と、この条約の慰めに満ちた幸いな結末の期待を示した。このように私たちは、仲保者としてのキリストに目を留めて、自分たちの天幕で神を礼拝しなければならない。彼らが天幕の入口で礼拝したことは、彼らが公に子牛を礼拝したように、神とモーセへの敬意を公に認めることを恥じないことをはっきりと宣言した。
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神はモーセにあって、イスラエルをご自身と和解させ、平和であることを非常に望んでおられることを示された。(1) 神は条約の場所でモーセにお会いになった（出 33:9）。偶像礼拝によって汚された時に宿営から退いていた雲の柱が、今や遠く離れたこの幕屋に戻り、漸次に帰って来た。もし私たちの心が神に会うために神に向かって出るなら、神は恵み深く私たちに会うために下って来られる。(2) 神は「モーセと語られた」（出 33:9）、「人がその友に語るように、顔と顔と合わせて彼に語られた」（出 33:11）。これは神がモーセに、ほかのいかなる預言者よりも大きい明確さと神の光の確証をもってご自身を啓示されただけでなく、また特別の親切と恵みのより大いなる表現をもって啓示されたことを示す。神は君主が臣下に語るようにではなく、「友に語るように」語られた。彼が愛し、共に恵み深い相談を持つ者として。これはイスラエルにとって大いなる励ましであった。彼らの擁護者がこれほどの寵愛を受けているのを見て。そして彼らがこれによって励まされるように、「モーセは宿営に帰った」。この事柄を良き結末にもたらす望みを民に告げるため、また彼が長く不在であっても彼らが絶望しないためであった。しかし彼は間もなく会見の幕屋に戻るつもりであったから、彼はヨシュアをそこに残した。雲の栄光が「入口に立っていた」間（出 33:9）、場所が空であるのはふさわしくなかったからである。しかし、もしモーセが不在の間にあの雲から語るべきことがあれば、ヨシュアはそこにいて、それを聞く準備があった。
英語原文
The Tabernacle of the Congregation (1491 BC)
⁷ And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp.
⁸ And it came to pass, when Moses went out unto the tabernacle, 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.
⁹ And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses.
¹⁰ And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.
¹¹ And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
Here is, I. One mark of displeasure put upon them for their further humiliation: Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (Ex 33:7), to signify to them that they had rendered themselves unworthy of it, and that, unless peace was made, it would return to them no more. God would thus let them know that he was at variance with them: The Lord is far from the wicked. Thus the glory of the Lord departed from the temple when it was polluted with sin, Eze 10:4,11:23. Note, It is a sign that God is angry when he removes his tabernacle, for his ordinances are fruits of his favour and tokens of his presence; while we have them with us we have him with us. Perhaps this tabernacle was a plan, or model rather, of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shown him in the mount, designed for direction to the workmen, and used, in the meantime, as a tabernacle of meeting between God and Moses about public affairs. This was set up at a distance, to affect the people with the loss of that glorious structure which, if they had not forsaken their own mercies for lying vanities, was to have been set up in the midst of them. Let them see what they had forfeited.
II. Many encouragements give them, notwithstanding, to hope that God would yet be reconciled to them.
1. Though the tabernacle was removed, yet every one that was disposed to seek the Lord was welcome to follow it, Ex 33:7. Private persons, as well as Moses, were invited and encouraged to apply to God, as intercessors upon this occasion. A place was appointed for them to go to without the camp, to solicit God's return to them. Thus when Ezra (a second Moses) interceded for Israel there were assembled to him many that trembled at God's word, Ezr 9:4. When God designs mercy, he stirs up prayer. He will be sought unto (Eze 36:37); and, thanks be to his name, he may be sought unto, and will not reject the intercession of the poorest. Every Israelite that sought the Lord was welcome to this tabernacle, as well as Moses the man of God.
2. Moses undertook to mediate between God and Israel. He went out to the tabernacle, the place of treaty, probably pitched between them and the mount (Ex 33:8), and he entered into the tabernacle, Ex 33:9. That cause could not but speed well which had so good a manager; when their judge (under God) becomes their advocate, and he who was appointed to be their law-giver is an intercessor for them, there is hope in Israel concerning this thing.
3. The people seemed to be in a very good mind and well disposed towards a reconciliation. (1.) When Moses went out to go to the tabernacle, the people looked after him (Ex 33:8), in token of their respect to him whom before they had slighted, and their entire dependence upon his mediation. By this it appeared that they were very solicitous about this matter, desirous to be at peace with God and concerned to know what would be the issue. Thus the disciples looked after our Lord Jesus, when he ascended on high to enter into the holy place not made with hands, till a cloud received him out of their sight, as Moses here. And we must with an eye of faith follow him likewise thither, where he is appearing in the presence of God for us; then shall we have the benefit of his mediation. (2.) When they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all worshipped, every man at his tent door, Ex 33:10. Thereby they signified, [1.] Their humble adoration of the divine Majesty, which they will ever worship, and not gods of gold any more. [2.] Their joyful thankfulness to God that he was pleased to show them this token for good, and give them hopes of a reconciliation; for, if he had been pleased to kill them, he would not have shown them such things as these, would not have raised them up such a mediator, nor given him such countenance. [3.] Their hearty concurrence with Moses as their advocate in every thing he should promise for them, and their expectation of a comfortable and happy issue of this treaty. Thus must we worship God in our tents with an eye to Christ as the Mediator. Their worshipping in their tent doors declared plainly that they were not ashamed publicly to own their respect to God and Moses, as they had publicly worshipped the calf.
4. God was, in Moses, reconciling Israel to himself, and manifested himself very willing to be at peace. (1.) God met Moses at the place of treaty, Ex 33:9. The cloudy pillar, which had withdrawn itself from the camp when it was polluted with idolatry, now returned to this tabernacle at some distance, coming back gradually. If our hearts go forth towards God to meet him he will graciously come down to meet us. (2.) God talked with Moses (Ex 33:9), spoke to him face to face, as a man speaks to his friend (Ex 33:11), which intimates that God revealed himself to Moses, not only with greater clearness and evidence of divine light than to any other of the prophets, but also with greater expressions of particular kindness and grace. He spoke, not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. This was great encouragement to Israel, to see their advocate so great a favourite; and, that they might be encouraged by it, Moses turned again into the camp, to tell the people what hopes he had of bringing this business to a good issue, and that they might not despair if he should be long absent. But, because he intended speedily to return to the tabernacle of the congregation, he left Joshua there, for it was not fit that the place should be empty, so long as the cloud of glory stood at the door (Ex 33:9); but, if God had any thing to say out of that cloud while Moses was absent, Joshua was there, ready to hear it.
12-23
Moses Petitions to See God's Glory (1491 BC)
日本語
モーセが神の栄光を見ることを願う（紀元前1491年）
¹² モーセは主に言った。「ご覧ください。あなたは私に『この民を導き上れ』と仰せられる。しかし、だれが私と一緒に行くかを私にお知らせにならなかった。しかし、あなたは『わたしはあなたを名ざしで知っている。あなたはまた、わたしの前に恵みを得ている』と仰せられた。 ¹³ それゆえ、もし私があなたの前に恵みを得ましたなら、今、あなたの道を私に示してください。そうすれば、私はあなたを知り、あなたの前に恵みを得ることができます。また、この国民があなたの民であることを心に留めてください。」 ¹⁴ 主は言われた。「わたし自身があなたとともに行く。そして、あなたに安息を与えよう。」 ¹⁵ モーセは主に言った。「もしあなたご自身が行かれないなら、私たちをここから上らせないでください。 ¹⁶ というのは、私とあなたの民があなたの前に恵みを得たことが、ここでどうして知られましょう。あなたが私たちとともに行かれることによってではないでしょうか。そうして私とあなたの民が、地の面にいるすべての民から区別されるのです。」 ¹⁷ 主はモーセに言われた。「あなたの言ったこの事をも行なおう。あなたはわたしの前に恵みを得ており、わたしはあなたを名ざしで知っているからである。」 ¹⁸ モーセは言った。「どうか、あなたの栄光を私にお見せください。」 ¹⁹ 主は言われた。「わたしはわたしのあらゆる良さをあなたの前に通らせ、主の御名をあなたの前に宣言しよう。わたしは恵もうとする者を恵み、あわれもうとする者をあわれむ。 ²⁰ さらに言われた、「あなたはわたしの顔を見ることはできない。人はわたしを見て、なお生きることはできないからである。」 ²¹ 主は言われた。「見よ、わたしのかたわらに場所がある。あなたは岩の上に立たなければならない。 ²² わたしの栄光が通り過ぎる間、わたしはあなたを岩の裂け目に置き、わたしの手であなたをおおって、わたしが通り過ぎるまで、そうしよう。 ²³ それから、わたしの手を取りのける。すると、あなたはわたしのうしろを見るであろう。しかし、わたしの顔は見えないであろう。」
モーセは天幕の戸口に戻り、そこで二つの非常に大いなる恵みのために謙遜で熱心な願い手となった。そして君のように神と力を持ち、両方を得た。ここにおいて彼は大いなる執り成し手キリストの型であった。「父は常にキリストに聞かれる」方である。
一、彼らのカナンへの残りの行軍においてイスラエルとともにいる神の臨在の賜物を得るために、彼は神に非常に熱心であった。彼らの挑発にもかかわらず。民はその罪によって神の怒りを受けるに値し、それを取り除くためにモーセはすでに勝利を得ていた（出 32:14）。しかし彼らは同様に神の恵みある臨在、そしてそのすべての利益と慰めを失った。そしてこれをモーセはここで取り戻すことを願っている。このようにキリストの執り成しによって、私たちはのろいの除去だけでなく、祝福の確証を得る。私たちは滅びから救われるだけでなく、永遠の幸福にあずかる資格を得る。モーセがこの大義を神の前にどのように見事に整え、「その口に論拠を満たす」かを観察しよう。神の恵みに対して彼がどのような価値を表現するか、神の栄光とイスラエルの幸福に対するどのような配慮を。彼がどのように願い、どのように成功するか。
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彼がどのように願うか。(1) 彼は神が彼に与えられた「この民を導き上れ」という委任に固執する（出 33:12）。彼はここから始める。「主よ、私を用いられるのはあなたご自身です。そしてあなたは私を所有されないのですか。私は義務の道にあります。そしてその道において私とともにいていただけないのですか。」神が奉仕のために召す者には、神は必ず必要な助けを備えられる。「さて主よ、あなたは私に大いなるわざを命じられました。しかし、それに取りかかり、成し遂げる方法で私を当惑のままに残されました。」注、誠実に義務を行なうことを図り、努める者は、信仰をもってその義務を行なうための導きと力を神に願うことができる。(2) 彼は自分自身が神との間に持つ影響力を高め、神が彼に示された恵み深い親切の表現を訴えとする。「あなたは『わたしはあなたを名ざしで知っている』と言われた。特に親しい友、相談役として。『また、あなたはわたしの前に恵みを得ている』。他のだれにもまさって。それゆえ」モーセは言う。「もし本当にそうであるなら、私があなたの前に恵みを得たのなら、道を示してください」（出 33:13）。神が民に表現された恵みは、彼らがその利益を失った。それに固執することはできなかった。それゆえモーセは自分の訴えの重点を、神が彼に言われたことに置く。彼はそれにふさわしくないことを認めるが、しかしまだその利益から自分を投げ出してはいないと希望する。これによって彼は神をつかむ。「主よ、もしあなたがかつて私のために何かをなされるなら、民のためにこれをなしてください。」このように私たちの主イエスは、その執り成きにおいて、ご自身を父に喜ばれる者として示し、正当に父の怒りを受ける私たちのためにあわれみを得る。そして私たちは「愛する者において受け入れられる」。このように公共の精神を持つ人々は、公共の善のために神と人との間の自分の影響力を高めることを喜ぶ。彼がこのように熱心に求めているものが何であるかを観察せよ。「あなたの道を示してください。そうすれば私があなたの前に恵みを得たことが分かります。」注、神の導きは神の恵みの最良の証拠の一つである。これによって私たちは、もし義務の道において私たちを導き、活気づける恵みを心に見いだすなら、神の前に恵みを見いだすことを知ることができる。私たちのうちにある神の良いわざは、私たちに対する神の善意の最も確かな発見である。(3) 彼は、民も、最もふさわしくないが、神とのある関係にあることを暗示する。「この国民があなたの民であることを心に留めてください。あなたが彼らのために大いなることをし、ご自身のものとして贖い、ご自身との契約に迎え入れられた民。主よ、彼らはあなたのものです。彼らを捨てないでください。」傷ついた父はこれを考慮する。「私の子は愚かで強情だ。しかし私の子であり、彼を捨てることはできない。」(4) 彼は神の臨在に対する大いなる価値を表現する。神が「わたし自身があなたとともに行く」と言われたとき、彼はその言葉に飛びついた。それはなしには生きることも動くこともできないものとして。「もしあなたご自身が行かれないなら、私たちをここから上らせないでください」（出 33:15）。彼は、神の臨在なしに前進することの考えを恐れる者として語る。彼らの行軍が安全でなく、彼らの宿営が容易でないことを知っていたからである。神の臨在なしにカナンへ前進するよりは、荒野で身を横たえ、死ぬ方がよい。注、神の恵みの価値を知る者は、それを受けるために最もよく備えられている。モーセがこの事においてどれほど熱心であるかを観察せよ。彼は拒否を許さない者のように願う。「ここで私たちはあなたの恵みを得るまで留まろう。ヤコブのように、『あなたが私を祝福してくださるまで、あなたを去りません』と。」そして神の譲歩の上に彼がどう進むかを観察せよ。彼に与えられた恵み深い示唆は彼をいっそう熱心にする。このように神の恵みの約束と、私たちに向けられたあわれみの前進は、私たちの信仰を励ますだけでなく、祈りにおける熱心を刺激すべきである。(5) 彼は神の栄光から取られた論拠で結ぶ（出 33:16）。「私とあなたの民が（私の利益はすべて混ざっているが）あなたの前に恵みを得たことが、地のすべての民から区別されるような恵みを得たことが、私たちに目を留めている国々にどうして知られようか。私たちが確かにこのように誉れを与えられていることがどう現れるか。あなたが私たちとともに行かれることではないか。これらの特徴に答えることができるのはこれより少ないものであってはならない。私たちが特別な民であり、大いに恵まれているなどと決して言わせないでください。あなたが私たちとともに行かれない限り、私たちは隣人の残りと同じ立場に立つにすぎないのです。御使いを私たちとともに遣わされるだけでは十分でありません。」彼は場所に重点を置く。「ここ、この荒野で。あなたが私たちを導かれた所で。もしあなたが私たちを捨てられるなら、私たちは確実に失われるであろう。」注、この荒野における、御霊と恵みをもって導き、守り、慰める神の特別な臨在は、私たちに対する神の特別な愛の最も確かな証拠であり、私たちの利益と同様に神の栄光に帰するであろう。
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彼がどのように成功するかを観察せよ。彼は神の恵みの確証を得た。(1) 自分に対して（出 33:14）。「わたしはあなたに安息を与えよう。わたしはこの事においてあなたを安んじるよう配慮しよう。どのようであれ、あなたは満足するであろう。」モーセはカナンに入らなかったが、それでも神は彼に安息を与えるという約束を果たされた（ダニ 12:13）。(2) 彼のゆえに民に対して。モーセは自分だけに恵みを約束する答えに満足しなかった。彼は民のための約束、明示的な約束を得なければ安息しなかった。恵み深く寛大な魂は、自分自身が天に行くことだけでは十分でないと考え、すべての友人にもそこへ行ってほしいと願う。そしてこのことにおいてもモーセは勝利を得た。「あなたの言ったこの事をも行なおう」（出 33:17）。モーセは、どんな言葉も満足させない不合理な乞食のように戒められない。いや、励まされる。神は彼が求める限り与え、「寛大に与え、なじらない」。祈りの力を見よ。そしてこれによって、求め、探し、たたき、祈りに絶えず留まり、常に祈り、疲れないように励まされよ。神の善良さの豊かさを見よ。多くをなされた後でも、さらに多くを行なうことを望まれる。「わたしはこの事をも行なおう」。私たちが求め、考えることのできる以上に。型において、キリストの執り成きの力、およびその力の根拠を見よ。キリストは神に来るすべての人のために常に生きて執り成しをされる。そしてその力は純粋にご自身の功績による。執り成される者たちのうちの何かによるのではない。「あなたがわたしの前に恵みを得たからである」。そして今や事は定まった。神は彼らに完全に和解し、雲の柱における神の臨在は彼らに返り、彼らとともに続くであろう。すべては再び良くなり、以来、金の子牛についてはもはや聞かれない。「主よ、だれがあなたのような神であろうか、不義を赦される」。
英語原文
Moses Petitions to See God's Glory (1491 BC)
¹² 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 said unto him, If thy presence go not with me, carry us not up hence.
¹⁶ For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth.
¹⁷ And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.
¹⁸ And he said, I beseech thee, show me thy glory.
¹⁹ And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.
²⁰ And he said, Thou canst not see my face: for there shall no man see me, and live.
²¹ And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock:
²² And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:
²³ And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
Moses, having returned to the door of the tabernacle, becomes a humble and importunate supplicant there for two very great favours, and as a prince he has power with God, and prevails for both: herein he was a type of Christ the great intercessor, whom the Father heareth always.
I. He is very earnest with God for a grant of his presence with Israel in the rest of their march to Canaan, notwithstanding their provocations. The people had by their sin deserved the wrath of God, and for the turning away of that Moses had already prevailed, Ex 32:14. But they had likewise forfeited God's favourable presence, and all the benefit and comfort of that, and this Moses is here begging for the return of. Thus, by the intercession of Christ, we obtain not only the removal of the curse, but an assurance of the blessing; we are not only saved from ruin, but become entitled to everlasting happiness. Observe how admirably Moses orders this cause before God, and fills his mouth with arguments. What a value he expresses for God's favour, what a concern for God's glory and the welfare of Israel. How he pleads, and how he speeds.
1. How he pleads. (1.) He insists upon the commission God had given him to bring up this people, Ex 33:12. This he begins with: "Lord, it is thou thyself that employest me; and wilt thou not own me? I am in the way of my duty; and shall I not have thy presence with me in that way?" Whom God calls out to any service he will be sure to furnish with necessary assistances. "Now, Lord, thou hast ordered me a great work, and yet left me at a loss how to go about it, and to through with it." Note, Those that sincerely design and endeavour to do their duty may in faith beg of God direction and strength for the doing of it. (2.) He improves the interest he himself had with God, and pleads God's gracious expressions of kindness to him: Thou hast said, I know thee by name, as a particular friend and confidant, and thou hast also found grace in my sight, above any other. Now, therefore, says Moses, if it be indeed so, that I have found grace in thy sight, show me the way, Ex 33:13. What favour God had expressed to the people they had forfeited the benefit of, there was no insisting upon that; and therefore Moses lays the stress of his plea upon what God had said to him, which, though he owns himself unworthy of, yet he hopes he has not thrown himself out of the benefit of. By this therefore he takes hold on God: "Lord, if ever thou wilt do any thing for me, do this for the people." Thus our Lord Jesus, in his intercession, presents himself to the Father, as one in whom he is always well pleased, and so obtains mercy for us with whom he is justly displeased; and we are accepted in the beloved. Thus also men of public spirit love to improve their interest both with God and man for the public good. Observe what it is he is thus earnest for: Show me thy way, that I may know that I find grace in thy sight. Note, Divine direction is one of the best evidences of divine favour. By this we may know that we find grace in God's sight, if we find grace in our hearts to guide and quicken us in the way of our duty. God's good work in us is the surest discovery of his good-will towards us. (3.) He insinuates that the people also, though most unworthy, yet were in some relation to God: "Consider that this nation is thy people, a people that thou hast done great things for, redeemed to thyself, and taken into covenant with thyself; Lord, they are thy own, do not leave them." The offended father considers this, "My child is foolish and froward, but he is my child, and I cannot abandon him." (4.) He expresses the great value he had for the presence of God. When God said, My presence shall go with thee, he caught at that word, as that which he could not live and move without: "If thy presence go not with me, carry us not up hence," Ex 33:15. He speaks as one that dreaded the thought of going forward without God's presence, knowing that their marches could not be safe, nor their encampments easy, if they had not God with them. "Better lie down and die here in the wilderness than go forward to Canaan without God's presence." Note, Those who know how to value God's favours are best prepared to receive them. Observe how earnest Moses is in this matter; he begs as one that would take no denial. "Here we will stay till we obtain thy favour; like Jacob, I will not let thee go except thou bless me." And observe how he advances upon God's concessions; the kind intimations given him make him yet more importunate. Thus God's gracious promises, and the advances of mercy towards us, should not only encourage our faith, but excite our fervency in prayer. (5.) He concludes with an argument taken from God's glory (Ex 33:16): "Wherein shall it be known to the nations that have their eyes upon us that I and thy people (with whom my interests are all blended) have found grace in thy sight, distinguishing favour, so as to be separated from all people on earth? How will it appear that we are indeed thus honoured? Is it not in that thou goest with us? Nothing short of this can answer these characters. Let it never be said that we are a peculiar people, and highly favoured, for we stand but upon a level with the rest of our neighbours unless thou go with us; sending an angel with us will not serve." He lays a stress upon the place—"here in this wilderness, whither thou hast led us, and where we shall be certainly lost if thou leave us." Note, God's special presence with us in this wilderness, by his Spirit and grace, to direct, defend, and comfort us, is the surest pledge of his special love to us and will redound to his glory as well as our benefit.
2. Observe how he speeds. He obtained an assurance of God's favour, (1.) To himself (Ex 33:14): "I will give thee rest, I will take care to make thee easy in this matter; however it be, thou shalt have satisfaction." Moses never entered Canaan, and yet God made good his word that he would give him rest, Da 12:13. (2.) To the people for his sake. Moses was not content with that answer which bespoke favour to himself only, he must gain a promise, an express promise, for the people too, or he is not at rest; gracious generous souls think it not enough to get to heaven themselves, but would have all their friends go thither, too. And in this also Moses prevailed: I will do this thing also that thou hast spoken, Ex 33:17. Moses is not checked as an unreasonable beggar, whom no saying would serve, but he is encouraged. God grants as long as he asks, gives liberally, and does not upbraid him. See the power of prayer, and be quickened hereby to ask, and seek, and knock, and to continue instant in prayer, to pray always and not to faint. See the riches of God's goodness. When he has done much, yet he is willing to do more: I will do this also—above what we are able to ask or think. See, in type, the prevalency of Christ's intercession, which he ever lives to make for all those that come to God by him, and the ground of that prevalency. It is purely his own merit, not any thing in those for whom he intercedes; it is because thou hast found grace in my sight. And now the matter is settled, God is perfectly reconciled to them, his presence in the pillar of cloud returns to them and shall continue with them; all is well again, and henceforth we hear no more of the golden calf. Lord, who is a God like unto thee, pardoning iniquity?
II. Having gained this point, he next begs a sight of God's glory, and is heard in this matter also. Observe,
1. The humble request Moses makes: I beseech thee, show me thy glory, Ex 33:18. Moses had lately been in the mount with God, had continued there a great while, and had enjoyed as intimate a communion with God as ever any man had on this side heaven; and yet he is still desiring a further acquaintance. All that are effectually called to the knowledge of God and fellowship with him, though they desire nothing more than God, are nevertheless still coveting more and more of him, till they come to see as they are seen. Moses had wonderfully prevailed with God for one favour after another, and the success of his prayers emboldened him to go on still to seek God; the more he had the more he asked: when we are in a good frame at the throne of grace, we should endeavour to preserve and improve it, and strike while the iron is hot: "Show me thy glory; make me to see it" (so the word is); "make it some way or other visible, and enable me to bear the sight of it." Not that he was so ignorant as to think God's essence could be seen with bodily eyes; but, having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with. It was not fit that the people should see any similitude when the Lord spoke unto them, lest they should corrupt themselves; but he hoped that there was not that danger in his seeing some similitude. Something it was more than he had yet seen that Moses desired. If it was purely for the assisting of his faith and devotion, the desire was commendable; but perhaps there was in it a mixture of human infirmity. God will have us walk by faith, not by sight, in this world; and faith comes by hearing. Some think that Moses desired a sight of God's glory as a token of his reconciliation, and an earnest of that presence which he had promised them; but he knew not what he asked.
2. The gracious reply God made to this request. (1.) He denied that which was not fit to be granted, and which Moses could not bear: Thou canst not see my face, Ex 33:20. A full discovery of the glory of God would quite overpower the faculties of any mortal man in this present state, and overwhelm him, even Moses himself. Man is mean and unworthy of it, weak and could not bear it, guilty and could not but dread it. It is in compassion to our infirmity that God holdeth back the face of his throne, and spreadeth a cloud upon it, Job 26:9. God has said that here (that is, in this world) his face shall not be seen (Ex 33:23); that is an honour reserved for the future state, to be the eternal bliss of holy souls: should men in this state know what it is, they would not be content to live short of it. There is a knowledge and enjoyment of God which must be waited for in another world, when we shall see him as he is, 1Jo 3:2. In the meantime let us adore the height of what we do know of God, and the depth of what we do not. Long before this, Jacob had spoken of it with wonder that he had seen God face to face, and yet his life was preserved, Ge 32:30. Sinful man dreads the sight of God his Judge; but holy souls, being by the Spirit of the Lord changed into the same image, behold with open face the glory of the Lord. 2Co 3:18. (2.) He granted that which would be abundantly satisfying. [1.] He should hear what would please him (Ex 33:19): I will make all my goodness pass before thee. He had given him wonderful instances of his goodness in being reconciled to Israel: but that was only goodness in the stream; he would show him goodness in the spring—all his goodness. This was a sufficient answer to his request. "Show me thy glory," says Moses. "I will show thee my goodness," says God. Note, God's goodness is his glory; and he will have us to know him by the glory of his mercy more than by the glory of his majesty; for we must fear even the Lord and his goodness, Ho 3:5. That especially which is the glory of God's goodness is the sovereignty of it, that he will be gracious to whom he will be gracious, that, as an absolute proprietor, he makes what difference he pleases in bestowing his gifts, and is not debtor to any, nor accountable to any (may he not do what he will with his own?); also that all his reasons of mercy are fetched from within himself, not from any merit in his creatures: as he has mercy on whom he will, so, because he will. Even so, Father, because it seemed good in thy sight. It is never said, "I will be angry at whom I will be angry," for his wrath is always just and holy; but I will show mercy on whom I will show mercy, for his grace is always free. He never damns by prerogative, but by prerogative he saves. The apostle quotes this (Ro 9:15) in answer to those who charged God with unrighteousness in giving that grace freely to some which he withholds justly from others. [2.] He should see what he could bear, and what would suffice him. The matter is concerted so as that Moses might be safe and yet satisfied. First, Save in a cleft of the rock, Ex 33:21,22. In this he was to be sheltered from the dazzling light and devouring fire of God's glory. This was the rock in Horeb out of which water was brought, of which it is said, That rock was Christ, 1Co 10:4. It is in the clefts of this rock that we are secured from the wrath of God, which otherwise would consume us; God himself will protect those that are thus hid. And it is only through Christ that we have the knowledge of the glory of God. None can see his glory to their comfort but those who stand upon this rock, and take shelter in it. Secondly, He was satisfied with a sight of his back-parts, Ex 33:23. He should see more of God than any ever saw on earth, but not so much as those see who are in heaven. The face, in man, is the seat of majesty, and men are known by their faces; in them we take a full view of men. That sight of God Moses might not have, but such a sight as we have of a man who has gone past us, so that we only see his back, and have (as we say) a blush of him. We cannot be said to look at God, but rather to look after him (Ge 16:13); for we see through a glass darkly. When we see what God has done in his works, observe the goings of our God, our King, we see (as it were) his back-parts. The best thus know but in part, and we cannot order our speech concerning God, by reason of darkness, any more than we can describe a man whose face we never saw. Now Moses was allowed to see only the back-parts; but long afterwards, when he was a witness to Christ's transfiguration, he saw his face shine as the sun. If we faithfully improve the discoveries God gives us of himself while we are here, a brighter and more glorious scene will shortly be opened to us; for to him that hath shall be given.
本章には、神とイスラエルとの間に罪が作り出した亀裂を埋めるための、神とイスラエルとの間におけるモーセの仲保についてのさらなる記述がある。一、彼は神から非常にへりくだらせるメッセージを彼らに伝える（出 33:1-3,5）。それは良い効果を生み、彼らがあわれみを受ける備えを助ける（出 33:4,6）。二、彼は神と彼らとの間の交わりを整え、神も民もその交わりに同意を示す。すなわち神は雲の柱の中に降りてこられ、民は天幕の入口で礼拝をもって応じる（出 33:7-11）。三、彼は祈りにおいて神に切に求め、聞き入れられる。1. 民とともにおられるという約束のため（出 33:12-17）。2. 彼自身のために神の栄光を見るため（出 33:18-23）、等。