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简体中文
영문 원문
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)
简体中文
以色列人受责备（主前 1491 年）
¹ 耶和华对摩西说："你和从埃及地领出来的百姓，起来，从这里上起行，往我所起誓应许给亚伯拉罕、以撒、雅各之地，说：'我要将这地赐给你的后裔。'
² 我必差遣使者在你前面，撵出迦南人、亚摩利人、赫人、比利洗人、希未人、耶布斯人，
³ 领你到那流奶与蜜之地；因为我自己不在你们中间上行，恐怕我在路上把你们灭绝，因为你们是硬着颈项的百姓。"
⁴ 百姓听见这凶信就悲哀，也没有人佩戴妆饰。
⁵ 耶和华对摩西说："你告诉以色列人说：'你们是硬着颈项的百姓；我若一霎时临到你们中间，必灭绝你们。现在你们要把身上的妆饰摘下来，使我可以知道怎样待你们。'"
⁶ 以色列人从住何烈山以后，就把身上的妆饰摘除干净。
此处有：I. 神借摩西送给以色列人的信息，表明他对他们仍然不悦，他们与神之间仍处于不利的地位。他必须让他们知道这些，为要使他们更加自卑。1. 他用一个令人羞辱的名字加在他们身上，把他们真实的性情指出来——硬着颈项的百姓（出 33:3,5）。"你去，"神对摩西说，"去告诉他们，他们就是这样。"那比他们更认识他们自己的神如此说到他们。神本要把他们置于他律法的轭下，并带进他圣约的羁绊中，但他们的颈项太硬，不肯向此低头。神本要医治他们败坏弯曲的性情，使他们正直；但他们任性顽梗，厌恶受改正，不愿让神治理他们。当注意：神是按人内心的性情判断人。我们知道人所作的；神知道人所是的：我们知道从人身上发出什么；神知道人里面是什么；再没有什么比硬着颈项更令他不悦——正如在儿女身上，再没有什么比顽梗更使父母和师长厌恶。2. 他告诉他们，他们本当得的份——他本当霎时进入他们中间，灭绝他们（出 33:5）。他若按他们的罪待他们，早就以迅速的毁灭把他们除灭了。当注意：神所赦免的人，必须使他们知道自己罪所当得的，以及他们若未蒙赦免将何等可怜——好叫神的怜悯更得着尊大。3. 他吩咐他们从这里上起行往迦南地去（出 33:1）。他们如今所在的西奈山，本是神在他们中间设立会幕和严肃敬拜之处；这事尚未成就，所以吩咐他们离开此地，就暗示这事不成就了——"让他们照原样前行吧"——这极其表明神的不悦。4. 神把他们交给摩西——就是那从埃及地领他们出来的人——让他们由他领到迦南。5. 他虽应许必向亚伯拉罕成就他的约，将迦南赐给他们，却拒绝赐给他们那特别的同在记号——就是他们至今一直蒙福得着的——只让他们留在君王摩西普通的引导之下，和护卫天使普通的护送之下：我必差遣使者在你们前面，作你们的保护者，否则恶天使就要快快毁灭你们；只是我自己不在你们中间上行，恐怕我在路上把你们灭绝（出 33:2,3）。这并非因为天使比神更有忍耐、更富怜悯，而是因为他们冒犯天使，不至于像冒犯舍金纳——神的威荣本身——那样惹动怒气。当注意：我们所享的特权越大，我们若不善用、不按之而行，所面临的危险就越大。6. 他像一个不知当怎样待他们的人才说话。公义说："把他们剪除、灭绝。"怜悯说：以法莲哪，我怎能舍弃你？（何 11:8）。好吧，神说，把你的妆饰摘下来，使我可以知道怎样待你——即"你当处于悔改者的姿态，好叫这场争辩得以向你有益地了结，怜悯可以向审判夸胜"（出 33:5）。当注意：呼召悔改，是定意施怜悯的明证。主若有意杀我们，公义晓得怎样对待硬着颈项的百姓；但神不喜悦死亡之人的死；让他们回转悔改，怜悯——否则它无从着手——便知道该怎样行了。
II\. 百姓忧愁地接受这信息；听见他们不能得着神特别的同在，这对他们是凶信，所以：1. 他们悲哀（出 33:4）——为他们惹动神离开他们的罪悲哀，又以此为罪最严厉的刑罚而悲哀。当三千人一时被利未人的刀剑击杀在原地之时，我们没有看见他们为此悲哀（盼望这有助于赎罪）；但当神拒绝赐下他施恩的同在，他们就悲哀痛苦。当注意：在罪一切苦果中，真实的悔改者最伤痛、最畏惧的，就是神离开他们。神既应许尽管他们有罪，仍要赐给他们那流奶与蜜之地；但他们若没有神的同在，那地也不能给他们多少喜乐。没有神的同在，迦南本身也不再是可喜悦之地；所以他们若缺了这个，就悲哀。2. 作为大大羞愧自卑的记号，那些未穿戴整齐的不戴妆饰（出 33:4），那些已穿戴的把身上的妆饰摘下来——在山边；或如有人所读，远离那山（出 33:6）——远远站着，像那税吏一样（路 18:13）。神吩咐他们把妆饰放下来（出 33:5），他们就如此行了——既为表明他们深深的悲哀，也为向自己圣洁地报复，因为他们曾把耳环摘下来造金牛犊。那些曾为维持他们的罪而舍得摘下饰物的人，至少当为他们的罪羞愧伤痛而摘下饰物。当主神召人哭泣悲哀之时，我们当顺从呼召，不仅禁食美味（但 10:3），也要摘下我们的饰物；在别的日子完全合宜的，在自卑之日或公众遭灾之时便不合时宜（赛 3:18）。
영문 원문
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)
简体中文
会幕（主前1491年）
⁷ 摩西素常将帐棚支搭在营外，离营却远，他称这帐棚为会幕。凡求问耶和华的，就出到营外的会幕那里。 ⁸ 当摩西出营到会幕去的时候，百姓就都起来，各人站在自己帐棚的门口，望着摩西，直等到他进了会幕。 ⁹ 摩西进会幕的时候，云柱降下来，立在会幕的门前，耶和华便与摩西说话。 ¹⁰ 众百姓看见云柱立在会幕门前，就都起来，各人在自己帐棚的门口下拜。 ¹¹ 耶和华与摩西面对面说话，好像人与朋友说话一般。摩西转到营里去，惟有他的帮手，一个少年人嫩的儿子约书亚，不离开会幕。
此处可见：
I. 为进一步使他们自卑而加在他们身上的一件不悦的记号：摩西将帐棚——不是他为家室所住的私帐，而是他平日听讼、审理、求问神的公帐，可谓他们营中的"议事厅"——支搭在营外，离营却远（出33:7），以此表明他们已使自己不配得它，若不与他们和好，它便不再回到他们中间。神如此让他们知道，他与他们起了争：耶和华远离恶人（箴15:29）。照样，当圣殿因罪被玷污时，耶和华的荣耀便离殿而去（结10:4，11:23）。当知，神挪移他的帐幕，便是他发怒的记号；因为他的典章是他施恩的果子，也是他同在的凭据；只要这些仍在我们中间，我们便有他同在。也许这帐幕乃是日后所要立起之会幕的一幅模型或草图——是他在山上所见样式的速写，用以指示匠人，并暂时用作神与摩西之间商议公众事务的相会之所。它被安置在远处，为要使百姓感触到，那本要立在他们中间的荣耀建筑，如今他们因丢弃自己的怜悯去追随虚谎的虚空（拿2:8）而失丧了。让他们看看自己所失去的是什么。
II. 然而仍有许多鼓励，使他们可以盼望神终必与他们和好。
1. 帐幕虽被挪移，但凡愿意寻求耶和华的人，都欢迎追随它而去（出33:7）。平民与摩西一样，都被邀请、被鼓励在这场合向神祈求，作为代求者。神为他们指定了一个地方——营外——去恳求神回到他们中间。如此，当以斯拉（第二位摩西）为以色列代求之时，也有许多因神言语战兢的人聚集到他那里（拉9:4）。神定意施恩之时，便激动人祷告。他必被人求问（结36:37）；感谢他的名，他是可被求问的，必不弃绝最贫穷之人的代求。每一个寻求耶和华的以色列人，都与神人摩西一样，欢迎进入这帐幕。
2. 摩西承担了在神与以色列之间斡旋之责。他出到会幕那里——那是商谈之所，大概搭在他们与山之间（出33:8），并且进入会幕（出33:9）。有这样好的中保经办，这案件必能顺利；当他们的审判官（在神之下）成为他们的辩护者，那被立为立法者的成了他们的代求者，以色列在此事上就有盼望了。
3. 百姓似乎存着很好的心意，甘心要与神和好。(1.) 摩西出到会幕去的时候，百姓望着他（出33:8），以表明他们从前所轻慢的人，如今他们尊敬他，并完全仰赖他的中保。由此可见他们对此事何等关切，何等渴望与神相和，并关心结果如何。照样，门徒们也目送我们的主耶稣升上高天，进入那非人手所造的圣所，直到一朵云彩把他接去，便看不见他了（徒1:9）——正如这里摩西的情形。我们也当以信心的眼睛随他到那里——他正在神的面前为我们显现；这样我们才能得着他中保之工的益处。(2.) 当他们看见云柱——那神同在的象征——与摩西相会之时，便都起来，各人在自己帐棚的门口下拜（出33:10）。借此他们表明：[1.] 他们对神圣威严的谦卑敬拜——他们今后惟独敬拜他，再不敬拜金牛犊。[2.] 他们对神的欢喜感恩，因他乐意赐下这记号表明善意的凭据，给他们和好的盼望；因为他若决意杀他们，便不会赐下这样的事，不会为他们兴起这样的中保，也不会如此眷顾他。[3.] 他们与摩西作为他们的辩护者，在他为他们所应许的一切事上由衷同心，并期待这场商谈有美满幸福的结局。如此，我们也当在自己的帐棚里敬拜神，眼睛仰望基督为中保。他们在自己帐棚门口的敬拜，明明表示他们不以公开承认自己尊敬神与摩西为耻，正如他们也曾公开敬拜牛犊一样。
4. 神就在摩西里，使以色列与自己和好，并显出他十分愿意与他们相和。(1.) 神在商谈之所与摩西相会（出33:9）。那因营中被偶像玷污而从营中撤去的云柱，如今逐渐回到这远处的帐幕。我们的心若向神而去迎接他，他必恩慈地降临迎接我们。(2.) 神与摩西说话（出33:9），与他面对面说话，好像人与朋友说话一般（出33:11）；这表明神向摩西启示自己，不仅比向任何先知更清明、更有神圣之光的明证，更带着更深的恩惠与慈爱的表示。他说话不是如君王对臣仆，而是如人对他的朋友——他所爱、与他彼此谈论（玛3:16）的那位。这对以色列是极大的鼓励，看见他们的辩护者竟是如此蒙恩的人；为要以此鼓励他们，摩西转到营里去，告诉百姓他对这事可望有好的结局，使他们不致因他久离而绝望。但因他有意速速回到会幕，便将约书亚留在那里——因为那荣耀的云柱既立在门前（出33:9），此处便不宜空着；若神在摩西不在时要从那云中有什么话说，约书亚便在那里，随时可以聆听。
영문 원문
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)
简体中文
摩西恳求看见神的荣耀（主前1491年）
¹² 摩西对耶和华说："看哪，你曾对我说：'将这百姓领上去'，你却没有让我知道你要差谁与我同去。然而你曾说：'我按你的名认识你，你也在我眼前蒙了恩。'
¹³ 我如今若在你眼前蒙恩，求你将你的道指示我，使我可以认识你，好在你眼前蒙恩；也求你记念这民原是你的百姓。"
¹⁴ 耶和华说："我必亲自与你同去，使你得安息。"
¹⁵ 摩西对他说："你若不亲自与我同去，就不要把我们从这里领上去。
¹⁶ 人在何事上可以知道我和你的百姓在你眼前蒙恩呢？岂不是因你与我们同去，使我和你的百姓与地上万民有分别吗？"
¹⁷ 耶和华对摩西说："你这所求的，我也要行，因为你在我眼前蒙了恩，我也按你的名认识你。"
¹⁸ 摩西说："求你显出你的荣耀给我看。"
¹⁹ 耶和华说："我要显我一切的恩慈，在你面前经过，宣告我的名；我要恩待谁就恩待谁，要怜悯谁就怜悯谁。"
²⁰ 又说："你不能看见我的面，因为人见我的面不能存活。"
²¹ 耶和华说："看哪，在我这里有一个地方，你要站在磐石上。
²² 我的荣耀经过的时候，我必将你放在磐石穴中，用我的手遮掩你，等我过去。
²³ 然后我要收回我的手，你就得见我的背，却不得见我的面。"
摩西回到会幕门口，就在那里成为一个谦卑而迫切的恳求者，为两样极大的恩惠恳求；他如同君王一般与神较力并且得胜，两样都得了。在此他是基督那伟大中保的预表，父常听他。
I. 他恳切地向神求恩，求神在以色列余下往迦南的行程中与他们同在，尽管百姓屡次惹动怒气。百姓因罪已经该受神的震怒，这一点摩西先前已经为他们代求得免（出32:14）。但百姓同时也丧失了神与他们同在的恩眷，并一切由此而来的益处与安慰，这是摩西在此所求要恢复的。照样，借着基督的代求，我们所得的不仅是咒诅的撤去，更是福气确实的保证；我们不仅被救脱离毁灭，更得着永远福乐的资格。请看摩西在神面前何等智慧地陈明这案，用论证充满自己的口。他对神的恩表达了何等的看重，对神的荣耀与以色列的福祉又表达了何等的关切；他怎样恳求，又怎样得蒙允准。
1. 他怎样恳求。（1.）他抓住神所赐那领这百姓上去的使命（出33:12）。他以此为起头："主啊，正是你自己差派我；你岂不认我吗？我正行在责任的道路上；在这条路上我岂能没有你的同在？"凡神所召去从事任何服事的，他必亲自供给必需的帮助。"主啊，你如今派我办一件大事，却任凭我不知如何下手，又如何能完成。"凡诚心立志并竭力尽本分的人，都可以凭着信心向神求指引与力量以完成之。（2.）他运用自己与神之间的情分，并以神对他恩慈的话语为凭：你曾说："我按你的名认识你"，如同特别的朋友与心腹，你也"在我眼前蒙了恩"，超过众人。摩西说：所以如今，若果真如此，我在你眼前蒙了恩，求你将你的道指示我（出33:13）。神先前对百姓所表达的恩惠，他们已经因罪失丧，再无从据以坚持；所以摩西把恳求的重心放在神对他本人所说的话上——这话他承认自己不配，却盼望并未因此失丧其中的益处。他便借此抓住神："主啊，你若要为我做什么，就为这百姓做吧。"我们的主耶稣在代求时也是如此，把自己呈献在父面前，作为父所永远喜悦的那一位，于是为那本该被公正憎恶的我们取得了怜悯；我们在爱子里得蒙悦纳。有公益之心的圣徒也喜爱运用自己在神在人面前的影响，为公益的益处。请注意他所这样恳切求的是什么：将你的道指示我，使我知道我在你眼前蒙了恩。须知，属神的指引乃是属神恩惠的最好凭据之一。我们若在心里得着恩，引导并激发我们尽当尽的本分，便可借此知道我们在神眼前蒙了恩。神在我们里面所行的善工，乃是他向我们心怀善意的最可靠明证。（3.）他暗示百姓虽极不配，却仍与神有某种关系：求你记念这民原是你的百姓，是你曾为之行了大事、救赎归己、领进圣约的百姓；"主啊，他们是属你的，不要丢弃他们。"被得罪的父亲这样想："我的孩子愚昧悖逆，但他毕竟是我的孩子，我不能弃绝他。"（4.）他表达对神同在的深切看重。当神说我必亲自与你同去时，他立即抓住这话，看作没有便不能活、不能动的应许：你若不亲自与我同去，就不要把我们从这里领上去（出33:15）。他说话如同一个惧怕没有神同在便前进一步的人，知道若无神同行，他们的行军必不得安稳，安营也不得平安。"宁可躺卧在此旷野而死，也不愿在没有神同在的情况下往迦南去。"凡懂得珍视神恩惠的人，才最配领受。请看摩西在这事上何等恳切；他求告如同一个不愿被拒的人。"我们在此驻留，直到得着你的恩；像雅各那样，你不给我祝福，我就不容你去。"也请看他怎样在神让步之上再进；那赐给他的恩言使他更加迫切。照样神恩的应许与向我们推进的怜悯，不应只坚固我们的信心，更当激发我们祷告的热切。（5.）他末了以神的荣耀为论证（出33:16）：列国注目我们，凭什么知道我和你的百姓（我的利益与之完全交织）在你眼前蒙了恩，得着那使之与地上万民有分别的特别恩惠呢？我们果真这样蒙恩，这要如何显明？*岂不是因你与我们同去吗？*除这以外，别无可以相符的记号。莫让人说我们是独特的子民、大蒙恩眷，因为我们若没有你同去，便与邻舍站在同一水平上；差遣使者与我们同去也不济事。他特别强调这地——在这里，在这你领我们进入的旷野，你若离开我们，我们必失丧无疑。注意，神借着他的圣灵与恩典在这旷野中与我们特别的同在——为要指引、护卫、安慰我们——乃是他向我们特别之爱的最确保证，必使他得荣耀，也使我们得益处。
2. 请看他怎样得蒙允准。他得了神恩惠的保证，（1.）对 himself（出33:14）：我必使你得安息；我必留意使你在这事上心安；无论如何，你必得着满足。摩西从未进迦南，然而神仍兑现他要给他安息的应许（但12:13）。（2.）因他的缘故，对百姓也是如此。摩西并不满足于那只表明对个人施恩的回答，他必须为百姓也得着应许，明文的应许，否则不得安息；蒙恩慷慨的灵魂不以自己上天堂为足，也愿所有的朋友同去。在这事上摩西也同样得胜：你这所求的，我也要行（出33:17）。摩西没有被当作无理的乞丐被斥退——再多的承诺也不肯满足；他乃是受鼓励的。他一直求，神就一直赐，厚赐于人，且不斥责。请看祷告的能力，并由此受激励去祈求、寻找、叩门，恒切祷告，常常祷告不可灰心。请看神良善的丰富。他行了大事，却仍愿意行更多：我也要行这事——超过我们所求所想的。在此也以预表看见基督代求的功效，他长远活着为凡借着他到神面前来的人代求，以及这功效的根基。那纯然是他自己的功劳，并非受他代求之人有何可夸；乃因你在我眼前蒙了恩。至此这事已定，神完全与他们和好，云柱中的同在回到他们中间，且必与他们同在；一切都已复原，从此再不听见金牛犊的事。主啊，有何神像你，赦免罪孽？
II. 既得了这一点，他接着求得见神的荣耀，这件事他也蒙了允准。请看，
1. 摩西所发的谦卑之求：求你显出你的荣耀给我看（出33:18）。摩西近日在山上与神同在，在那里住了许久，享受着人间在这边天家之上从未有过的亲密相交；但他仍渴求更进一步的认识。凡蒙有效恩召而认识神、与神相交的人，虽然别无所慕，单慕神，却仍不断渴慕他更多更多，直到那面对面见的日子。摩西奇异地一连为一样接一样的恩惠向神得胜，他祷告的成功使他更大胆地继续寻求神；他得的越多，便求的越多：当我们在恩座前处于良好状态时，当努力保持并加以善用，趁热打铁：求你显出你的荣耀给我看；使我可以看见（原文如此）；"求你用某种方式使之可见，并使我能承受这景象。"他并非无知到以为神的本体可用肉眼看见；只是他此前只从云柱或火柱中听见声音，便渴望看见神认为合宜给他观看的、关于神圣荣耀的某种彰显。当耶和华对百姓说话时，他们本不该看见什么形像，免得他们败坏自己；但他盼望他看见某种形像并不致有此危险。摩西所求的，是某种比他至今所见更多的。若他纯粹为辅助自己的信心与敬虔而求，这渴慕是值得称赞的；但其中或许也掺杂了人性的软弱。在这世上神要我们凭信心而行，不凭眼见；而信道是从听道来的。有人认为摩西求见神的荣耀，是作为神与他们和好的记号，也是他已应许之同在的凭据；但他却不知所求的是什么。
2. 神对这恳求所赐恩惠的答复。（1.）他拒绝了那不宜赐予、也是摩西所不能承受的：你不能看见我的面（出33:20）。神荣耀完全的彰显，必使任何今世凡人的一切官能尽被压倒而吞灭，连摩西自己也不例外。人卑贱不配，软弱不能承当，又有罪不能不畏惧。正是因怜悯我们的软弱，神遮蔽他的宝座面，将云彩铺在其上（伯26:9）。神曾说，在这里（即在这世上）他的面不可被看见（出33:23）；那是为来世存留的尊荣，要作圣徒灵魂永远的幸福：今世的人若知道那是什么，便不能安于不及此的生活。另有一种对神的认识与享受，必须等候在另一世界里得着，那时我们要见他的真体（约一3:2）。在那时以前，让我们敬拜我们所知道关于神之高深，以及我们所不知道之渊深。早在此以先，雅各曾惊叹说，他面对面看见了神，他的性命仍得保全（创32:30）。有罪的人畏惧看见神他审判者的面；但圣徒既被主的灵变成同样的形像，就敞着脸得以看见主的荣光（林后3:18）。（2.）他赐下了那足以充分满足人的。[1.] 他要听见使他喜悦的话（出33:19）：我要显我一切的恩慈，在你面前经过。神已经以与以色列和好，向他显明了奇妙的恩慈实例；但那不过是恩慈的溪流，他要把恩慈的源头显给他看——他一切的恩慈。这是对他恳求的充分答复。"求你显出你的荣耀给我看，"摩西说。"我要显我的恩慈给你看，"神说。注意，神的恩慈就是他的荣耀；他要我们借着恩典之荣耀认识他，胜过借着威严之荣耀认识他；因为我们当敬畏耶和华和他的圣洁（何3:5；注：原文作"和他的恩惠"）。神的恩慈之所以特别为荣耀，尤其在其主权：他要恩待谁就恩待谁——作为绝对的拥有者，他在赐恩上随己意分别待人，不欠任何人，也不向任何人交代（他不可以随己意待自己的所有吗？）；并且他施怜悯的一切理由都来自他自己，不来自受造物的任何功劳——他要怜悯谁就怜悯谁，因他愿意如此。父啊，是的，因为你的美意本是如此。经上从未说："我要向谁发怒就向谁发怒，"因为他的愤怒总是公义圣洁的；但我要怜悯谁就怜悯谁，因为他的恩典总是自由的。他从不凭主权定人灭亡，却凭主权救人。使徒引用此言（罗9:15）以回答那些控告神不义的人——神白白赐给某些人的恩，却公义地不赐给另一些人。[2.] 他要看见所能承受、足以满足他的。这事安排得使摩西既安全又满足。第一，放在磐石穴中（出33:21-22）。在那里他得以躲避神荣耀那令人目眩的光辉与吞灭的烈火。这就是何烈那流出活水的磐石，经上记着说，那磐石就是基督（林前10:4）。正是在这磐石的穴中，我们得以躲避神的震怒，否则那怒气必吞灭我们；凡这样藏身的，神必亲自保护。也唯有借着基督，我们才得以认识神的荣耀。除了站在这磐石上、在其中投靠的人，无人能以得安慰而看见他的荣耀。第二，他以看见神的背为足（出33:23）。他要看见的比地上任何人所见更多，却不及在天上之人所见的。人的面乃威严的所在，人也凭面貌认人；我们凭面貌对人得着完整的观看。那一面的看见摩西不能得，却得着如同一个人从我们身旁走过时那样的看见——我们只见他的背，可以说得着一点模糊的影子。我们不能说是在注视神，倒不如说是在追随他（创16:13）；因为我们对着镜子观看，模糊不清。当我们看见神在他作为中所成就的，观察我们的神、我们的王所行的，我们便（仿佛）看见了他的背。最卓越的人也只是局部的知道；因有黑暗，我们不能条理清晰地讲论神，正如我们不能描述一个从未见过面貌的人。如今摩西只被允许看见背；但许久之后，当他作基督登山变像的见证人时，他看见他的脸面明亮如日头。我们若忠实地运用神在这世上所赐关于他自己的启示，不久必有一更明亮更荣耀的景象为我们展开；因为凡有的，还要加给他。
영문 원문
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.
本章我们进一步读到摩西如何在神与以色列之间作中保，以弥补罪在他们中间所造成的裂痕。I. 他从神那里带给他们一个极使人谦卑的信息（出 33:1-3、5），这在他们身上产生了良好的果效，有助于为他们蒙怜悯作预备（出 33:4、6）。II. 他促成了神与他们之间稳定的交通，神与百姓双方都表明了对这交通的悦纳：神在云柱中降临，百姓则在各人的帐棚门口敬拜（出 33:7-11）。III. 他在神面前恳切祈祷，并且得蒙垂听：(1.) 求神应许祂必与百姓同去（出 33:12-17）。(2.) 求神将祂的荣耀向他显明（出 33:18-23 等）。