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英文原文
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)
以色列人受責備（主前1491年）
¹ 耶和華吩咐摩西說：「我曾起誓應許亞伯拉罕、以撒、雅各說：『我要將迦南地賜給你的後裔。』現在你和你從埃及地所領出來的百姓，要從這裏往那地去。
² 我要差遣使者在你前面，攆出迦南人、亞摩利人、赫人、比利洗人、希未人、耶布斯人，
³ 領你到那流奶與蜜之地。我自己不同你們上去；因為你們是硬著頸項的百姓，恐怕我在路上把你們滅絕。」
⁴ 百姓聽見這凶信就悲哀，也沒有人佩戴妝飾。
⁵ 耶和華對摩西說：「你告訴以色列人說：『耶和華說：你們是硬著頸項的百姓，我若一霎時臨到你們中間，必滅絕你們。現在你們要把身上的妝飾摘下來，使我可以知道怎樣待你們。』」
⁶ 以色列人從住何烈山以後，就把身上的妝飾摘得乾淨。
這裏有，I. 神藉摩西傳給以色列人的信息，表明對他們的不悅仍在持續，他們與神之間的關係仍處於惡劣的狀態。他必須讓他們知道這事，好使他們更加自卑。1. 他用一個令人自卑的稱呼來稱呼他們，給了他們應得的本相——硬著頸項的百姓（出三十三3、5）。「去，」神對摩西說，「去告訴他們，他們就是這樣的。」那比他們更認識他們自己的神如此論定他們。神本要將他們帶到他律法的軛下、帶進他約的約束中，但他們的頸項太硬，不肯屈服。神本要醫治他們敗壞彎曲的性情，將他們扳直；但他們任性固執，厭惡被矯正，不願神作王管轄他們。注意，神照著人心性情的狀態來審判人。我們知道人所做的事；神知道人是甚麼樣的人：我們知道人所發出的；神知道人心裏所存的；沒有甚麼比硬著頸項更令他不悅的了——正如在兒女身上，沒有甚麼比頑梗更冒犯父母和師長的了。2. 他告訴他們他們當受的報應——他本可以頃刻間臨到他們中間，把他們消滅（出三十三5）。他若按他們的罪來待他們，早已用迅捷的毀滅將他們除去了。注意，神所赦免的人，必須讓他們知道自己罪所當受的報應，以及他們若未蒙赦免將會何等悲慘，好使神的憐憫更加顯大。3. 他吩咐他們離開這裏上去，往迦南地去（出三十三1）。他們如今所在的西奈山，是神指定在他們中間設立會幕和莊嚴敬拜的地方；這事尚未做成，所以神叫他們離開此地，暗示這事不會再做了——「讓他們照原樣前行吧」；這樣的吩咐非常有力地表明了神的不悅。4. 神把他們交給摩西，說他們是摩西從埃及地領出來的百姓，將引領他們前往迦南的責任交託給他。5. 神雖應許要成就他對亞伯拉罕的約，將迦南賜給他們，卻拒絕賜給他們那超乎尋常的同在記號——那是他們迄今為止所蒙福的；他讓他們留在摩西這位君王一般的引領和一位護衛天使的普通護送之下：「我要差遣使者在你前面，作你的保護者，否則惡天使很快就要毀滅你；但我自己不上去，恐怕我在路上把你們消滅」（出三十三2-3）；這不是說天使比神更有耐心、更有憐憫，而是他們冒犯天使所惹動的怒氣，不像冒犯舍吉拿榮光——即神聖威嚴本身——那樣厲害。注意，我們所享受的特權越大，若不善用、不按之而活的危險就越大。6. 他說話如同一個不知如何對待他們的人。公義說：「剪除他們，消滅他們。」憐憫說：以法蓮啊，我怎能捨棄你？（何十一8）神說，摘下你的妝飾，使我可以知道怎樣待你；意思是：「你當以悔改者的姿態站立，好使這爭論在你有利的一方得了結，使憐憫可以向審判誇勝」（出三十三5）。注意，悔改的呼召明明是設計憐憫的記號。主若喜悅殺我們，公義知道該怎樣對待硬著頸項的百姓；但神不喜悅死人之死；讓他們歸回悔改，這樣憐憫——否則不知如何是好——就知道該怎樣行了。
II. 百姓憂愁地領受這信息；聽到自己不能得著神特別的同在，對他們而言是噩耗。因此，1. 他們悲哀（出三十三4），為惹動神離開他們的罪悲哀，也為這罪最嚴厲的刑罰——神的離棄——而悲哀。當他們三千人一次被利未人的刀殺死在地上時，我們不見他們為此悲哀（指望這能幫助贖罪）；但當神拒絕賜給他們施恩的同在時，他們就悲哀痛苦了。注意，在罪的一切苦果和後果中，真正的悔改者最哀嘆、最畏懼的，就是神離開他們。神曾應許說，儘管他們犯了罪，他仍要將那流奶與蜜之地賜給他們。但他們若沒有神的同在，那地帶給他們的歡樂微乎其微。若沒有神的同在，迦南本身也算不得喜樂之地；所以他們因缺少這同在而悲哀。2. 作為極大羞愧和自卑的記號，那些未穿戴整齊的人沒有佩戴自己的妝飾（出三十三4），那些穿戴整齊的人在何烈山以後摘下了自己的妝飾；或如有人讀的，遠離山旁（出三十三6），遠遠站著如同那稅吏（路十八13）。神吩咐他們摘下妝飾（出三十三5），他們就照著行了——一方面是要表明深切的悲哀，另一方面是要對自己因摘下耳環製造金牛犢而聖潔地報復。那些肯捨棄妝飾來維持自己罪惡的人，至少也當摘下妝飾，作為為罪憂傷羞愧的記號。當主神召喚人哭泣悲哀時，我們當順從這呼召，不僅要禁食不吃美味（但十3），還要摘下妝飾；那些在別的時候完全得體的裝飾，在自卑的日子或公眾災禍的時期是不合宜的（賽三18）。
英文原文
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)
會幕（主前1491年）
⁷ 摩西素常將帳棚支搭在營外，離營卻遠，他稱這帳棚為會幕。凡求問耶和華的，就到營外的會幕那裏去。
⁸ 當摩西出營到會幕去的時候，百姓就都起來，各人站在自己帳棚的門口，望著摩西，直等到他進了會幕。
⁹ 摩西進會幕的時候，雲柱降下來，立在會幕的門前，耶和華與摩西說話。
¹⁰ 眾百姓看見雲柱立在會幕門前，就都起來，各人在自己帳棚的門口下拜。
¹¹ 耶和華與摩西面對面說話，好像人與朋友說話一般。摩西轉到營裏去，惟有他的幫手—一個少年人嫩的兒子約書亞不離開會幕。
這裏有，I. 一個加在他們身上的不悅記號，為使他們更加謙卑：摩西把帳棚——不是他自家住的那頂帳棚，而是他聽訟、審理案件、求問神的那頂帳棚，他們營中的議事廳（可如此說）——支搭在營外，離營卻遠（出三十三7），為要向他們表明，他們已使自己不配擁有它；除非和好，否則它不再歸還。神要藉此讓他們知道他與他們不和：耶和華遠離惡人。 神的榮耀就是這樣在聖殿被罪玷污時離開了聖殿（結十4，十一23）。注意，當神撤去他的帳幕時，這是他發怒的記號，因為他的律例是他恩寵的果子、他同在的憑據；只要我們還擁有這些，就是擁有了他。也許這帳棚是日後所要建造之會幕的一個圖樣或模型——是他在山上所見樣式的草圖，為指導工匠而設計，在此期間暫作神與摩西會面商議公共事務的會幕。這帳棚設在遠處，為使百姓因失去了那榮耀的建築而深受觸動——那建築本要設在他們中間，若不是他們離棄了自己的福分去追隨虛謊的虛空。讓他們看看自己所喪失的是甚麼。
II. 儘管如此，仍有許多鼓勵，使他們可以盼望神終究與他們和好。
1. 帳棚雖然被移走了，但凡有意尋求耶和華的人都可跟隨它（出三十三7）。不僅摩西，連平百姓也受邀受鼓勵，在此際作代求者來到神面前。神為他們指定了一個地方——營外——去懇求神回到他們中間。以斯拉（第二個摩西）為以色列代求時，就有許多因神言語戰兢的人聚集到他那裏（拉九4）。當神定意施恩，他就激動人禱告。他必被尋求（結三十六37）；感謝他的名，他是可以被尋求的，也不拒絕最貧窮者的代求。每一個尋求耶和華的以色列人，都像摩西這位神人一樣，受歡迎來到這帳棚。
2. 摩西承擔起神與以色列之間的中保。他出到帳棚——商議之地，可能支搭在他們與山之間（出三十三8）——他進了帳棚（出三十三9）。有如此出色的經辦人，這案子必然進展順利；當他們的審判官（在神之下）成為他們的辯護者，當那被指定為立法者的人為他們代求，以色列這事就有指望了。
3. 百姓似乎心志很好，很願意和好。（1）當摩西出去往帳棚去的時候，百姓望著摩西（出三十三8），表示他們尊重這位先前被他們輕慢的人，也表示完全倚靠他的代求。這表明他們對這事非常掛慮，渴望與神和好，也關心事情的結果如何。門徒也是這樣仰望主耶穌——當他升上高天、進入那非人手所造的聖所時，直到一朵雲彩把他接去，看不見了，如同此處的摩西。我們也當以信心之眼跟隨他到那裏——他正在神面前為我們顯現；這樣我們就必得著他代求的功效。（2）當他們看見雲柱——神同在的象徵——迎接摩西時，他們全都在各人帳棚門口下拜（出三十三10）。藉此他們表示：[1] 他們對神聖威嚴的謙卑敬拜——他們要永遠敬拜他，不再敬拜金神像。[2] 他們因神樂意向他們顯出這好意的記號、給他們和好的盼望而喜樂感恩；因為他若喜悅殺他們，就不會向他們顯出這樣的事，不會為他們興起這樣一位中保，也不會如此眷顧他。[3] 他們誠心贊同摩西作他們的辯護者，贊同他為他們所應許的一切，並期待這場談判有一個美滿的結局。因此我們也當仰望基督這位中保，在自己帳棚中敬拜神。他們在帳棚門口敬拜，清楚地表明他們不以公開承認自己尊重神和摩西為恥，正如他們先前公開敬拜牛犢一樣。
4. 神在摩西裏面使以色列與自己和好，並表明他非常願意和平。（1）神在商議之地迎接摩西（出三十三9）。雲柱在營被偶像之罪玷污時曾從營中退去，如今漸漸回到離營不遠的這帳棚。我們的心若向著神而去要迎接他，他就必恩慈地降臨迎接我們。（2）神與摩西說話（出三十三9），面對面與他說話，好像人與朋友說話一般（出三十三11），這表明神向摩西啟示自己，不僅比對任何其他先知都更清晰、更有神聖之光的明證，而且以更深的個別恩慈和恩典來表達。他說話不像君王對臣民，而像人對朋友——他所愛、與他親密交通的人。這對以色列是極大的鼓勵，看見他們的辯護者如此蒙恩；為使他們因此得鼓勵，摩西回到營裏，告訴百姓他對將此事辦成有甚麼盼望，也免得他在帳棚中久留時他們灰心。但由於他打算很快回到會幕，他把約書亞留在那裏，因為只要榮耀的雲柱站在門前（出三十三9），那地方就不該空著；若神在摩西不在時從那雲中要說甚麼話，約書亞就在那裏，隨時準備聆聽。
英文原文
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)
摩西求見神的榮耀（主前1491年）
¹² 摩西對耶和華說：「你看見我，你曾說：『我按你的名認識你，你在我眼前也蒙了恩。』
¹³ 我如今若在你眼前蒙恩，求你將你的道指示我，使我可以認識你，好在你眼前蒙恩。求你想到這民是你的民。」
¹⁴ 耶和華說：「我必親自和你同去，使你得安息。」
¹⁵ 摩西說：「你若不親自和我同去，就不要把我們從這裏領上去。
¹⁶ 人在何事上得以知道我和你的百姓在你眼前蒙恩呢？豈不是因你與我們同去、使我和你的百姓與地上的萬民有分別嗎？」
¹⁷ 耶和華對摩西說：「你這所求的我也要行；因為你在我眼前蒙了恩，並且我按你的名認識你。」
¹⁸ 摩西說：「求你顯出你的榮耀給我看。」
¹⁹ 耶和華說：「我要顯我一切的恩慈，在你面前經過，宣告我的名。我要恩待誰就恩待誰，要憐憫誰就憐憫誰」；
²⁰ 又說：「你不能看見我的面，因為人見我的面不能存活。」
²¹ 耶和華說：「看哪，在我這裏有地方，你要站在磐石上。
²² 我的榮耀經過的時候，我必將你放在磐石穴中，用我的手遮掩你，等我過去，
²³ 然後我要將我的手收回，你就得見我的背，卻不得見我的面。」
摩西回到帳棚門口之後，在那裏成為一個謙卑而懇切的祈求者，為兩樣極大的恩惠懇求；他如君王一般與神較力且都得勝了。在此他是基督這位大中保的預表——父常聽他。
I. 他迫切地向神懇求，求神在他們餘下往迦南的行程中與以色列同在，儘管他們屢次惹他發怒。百姓因自己的罪已招致神的怒氣，摩西已經為轉消那怒氣而得勝（出三十二14）。但他們同樣喪失了神施恩的同在以及其中一切的益處和安慰，而摩西如今正在懇求恢復這同在。這樣，藉著基督的代求，我們不僅得著咒詛的消除，還得著祝福的確據；我們不僅從毀滅中獲救，還得以有分於永遠的福樂。請留意摩西如何在神面前陳明這案，且用論據充滿他的口。他對神的恩寵表達了何等的重視，對神的榮耀和以色列的福祉有何等的關切。他如何懇求，又如何蒙允。
1. 他如何懇求。（1）他抓住神所賜領這百姓上去的使命（出三十三12）。他以此為起點：「主啊，是你親自差遣我；你豈不認我嗎？我正在盡我的本分；在這條路上我豈不該有你的同在嗎？」神呼召出來事奉的人，他必供應所需的一切幫助。「主啊，你如今交託我一件大工，卻讓我不知所措，不知如何著手、如何完成。」注意，凡是誠心立志並竭力盡本分的人，都可以憑信心求神賜下方向和力量來完成。（2）他運用自己與神的關係，並以神對他的恩言為理由：你曾說：我按你的名認識你，如同對一位密友和親信；你也在我眼前蒙了恩，超過任何人。如今摩西說，事情若果如此，我若在你眼前蒙了恩，求你將你的道指示我（出三十三13）。神向百姓所表達的恩寵，他們已經喪失了其益處，不能在這上面堅持；因此摩西把懇求的重點放在神對他所說的話上——他雖然自認不配，卻盼望自己沒有失去其中的益處。他藉此抓住神：「主啊，你若要為我做甚麼，就為這百姓做吧。」我們的主耶穌也是這樣代求——他向父呈現自己為那永遠蒙悅納的一位，藉此為我們這些理當被怒的人求得憐憫；我們是在愛子裏蒙悅納的。大公無私的人也是這樣，樂意為公眾的利益運用自己在神和人面前的影響力。請留意他如此懇切所求的是甚麼：求你將你的道指示我，使我知道我在你眼前蒙了恩。注意，屬神的指引是屬神恩寵的最佳明證之一。我們若在心中得著恩典來引導、激勵我們盡當盡的本分，就可以由此知道我們在神眼前蒙了恩。神在我們裏面的善工，是他向我們懷善意的最可靠憑證。（3）他暗示百姓雖然極不配，卻與神有某種關係：求你想到這民是你的民——是你為之作過大事、救贖歸你自己、與自己立約的百姓；「主啊，他們是你的，求你不要丟棄他們。」被冒犯的父親如此思想：「我的孩子又愚昧又任性，但他畢竟是我的孩子，我不能丟棄他。」（4）他表達了對神同在的極大重視。當神說我必親自和你同去時，他緊緊抓住這句話，視為不能沒有的：你若不親自和我同去，就不要把我們從這裏領上去（出三十三15）。他說話如同一個一想到沒有神同在就前行便不寒而慄的人，知道若沒有神同在，他們的行軍不能安全，紮營不能安穩。「與其沒有神同在而往迦南去，不如躺在這曠野裏死在這裏。」注意，曉得珍視神恩典的人，最預備好領受。請留意摩西在這事上何等迫切；他懇求如同一個不接受被拒絕的人。「我們就在這裏等候，直到得著你的恩；像雅各那樣——你不給我祝福，我就不容你去。」也請留意他如何因神的讓步而更進一步；神對他的恩言使他更加懇切。神恩的應許和向我們推進的憐憫，不僅當堅定我們的信心，更當激發我們禱告的熱切。（5）他以神的榮耀為理由作結（出三十三16）：人在何事上得以知道——那些注目我們的列國——我和你的百姓（我的利益與他們完全交織在一起）在你眼前蒙了恩，得著分別出來的恩寵，使我們與地上的萬民有分別呢？ 我們若真如此蒙恩，將何以顯明？豈不是因你與我們同去嗎？ 除了這個，沒有別的能符合這些特徵。我們不要被稱為獨特的民、大蒙恩寵的民——因為除非你與我們同去，我們不過與其餘鄰居站在同等地位上；差遣一個天使與我們同行是不夠的。他把重點放在這地方——在這裏，在你所引領我們來到的這曠野，你若離開我們，我們必滅亡無疑。注意，神在這曠野中藉著他的聖靈和恩典與我們特別同在——引導、護衛、安慰我們——這是他對我們特別之愛的最確定憑據，也必歸榮耀給他，同時使我們得益。
2. 請留意他如何蒙允。他得著了神恩寵的保證，（1）對他自己（出三十三14）：我必使你得安息，我必看顧使你在這事上安心；無論如何，你必得著滿足。摩西從未進入迦南，然而神卻兌現了他必給他安息的應許（但十二13）。（2）因他的緣故對百姓。摩西不滿足於那只關乎他自己的回答，他必須為百姓也爭得一個明確的應許，否則他不得安息；慷慨的敬虔靈魂不僅以自己上天堂為足，更願一切朋友都同去。在這事上摩西也得勝了：你所說的這件事我也要行（出三十三17）。摩西沒有被當作不可理喻的乞討者加以斥責，而是受到鼓勵。他求多久，神就賜多久——厚賜與人，且不責備。請看禱告的能力，並因此受激勵去祈求、尋找、叩門，恆切禱告，總不灰心。請看神恩典的豐富。他作了許多之後，仍願作更多：這件事我也要行——超過我們所求所想的。請看在預表中基督代求的功效——他長遠活著為一切藉著他到神面前來的人代求，以及這功效的根基。那純粹是他自己的功勞，不在於他所代求之人身上的任何東西；乃是因為你在我眼前蒙了恩。如今事情定了，神完全與他們和好，雲柱中的同在回到他們中間並將繼續與他們同在；一切又好了，此後我們再聽不見金牛犢的事。主啊，有何神像你，赦免罪孽？
II. 得著了這一點之後，他接著求看見神的榮耀，這事也蒙了允准。請留意，
1. 摩西謙卑的請求：求你顯出你的榮耀給我看（出三十三18）。摩西近來在山上與神同在，在那裏住了許久，享受了人間最親密的神交；然而他仍渴望更深地認識神。凡有效蒙召認識神、與他相交的人，雖然除了神別無所求，卻仍不斷渴慕越來越多地得著他，直到面對面看見的那日。摩西接連為一個又一個恩惠在神面前得勝，禱告的成功鼓舞他繼續不斷地尋求神；他得的越多就越發多求：當我們在施恩座前處於良好的狀態時，當努力保持並善用這狀態，趁熱打鐵：求你顯出你的榮耀給我看；使我看見（原文如此）；「求你用這樣那樣的方式使它顯為可見，並使我能承受這景象。」這並非因為他無知到以為神的本體可以用肉眼看見；而是因為他迄今只從雲柱或火柱中聽見聲音，他渴望看見神榮耀的某種彰顯，照神看為合宜而賜給他的。當耶和華向百姓說話時，他們不宜看見甚麼形像，免得他們敗壞自己；但他盼望他看見某種形像不至於有那樣的危險。摩西所渴望的，是比他迄今所見更多的東西。若這純粹是為了堅固他的信心和敬虔，這渴望是值得稱許的；但其中或許也攙雜了人的軟弱。神要我們在世上憑信心不憑眼見而行；而信道是從聽道來的。有人認為摩西渴望看見神的榮耀是作為和好的記號，以及他所應許之同在的憑據；但他不知道自己所求的是甚麼。
2. 神對這請求的恩慈回覆。（1）他拒絕了不宜賜予、也是摩西不能承受的：你不能看見我的面（出三十三20）。神榮耀的完全彰顯會徹底壓倒任何必死之人在現今狀態下的官能，將他淹沒——即使摩西本人也不例外。人微渺不配看見，軟弱不能承受，有罪不能不畏懼。神遮掩寶座的榮光，以雲彩遮蔽（伯二十六9），這是出於對我們軟弱的體恤。神已說過在這裏（即在這世上）他的面不可被看見（出三十三23）；那是為將來狀態保留的尊榮，作為聖潔靈魂永遠的福樂：人若在現今狀態知道那是甚麼，就不甘心活在不到那福分的地步了。有一種對神的認識和享受，必須等候在另一個世界得著，那時我們將得見他的真體（約壹三2）。在此期間，讓我們敬仰我們所知道關於神之事的高深，以及我們所不知道之事的深奧。遠在此以前，雅各就滿懷驚奇地說自己面對面看見了神，且性命仍得保全（創三十二30）。有罪的人懼怕看見神他的審判官；但聖潔的靈魂，既被主的靈變成同樣的形像，就敞著臉觀看主的榮耀（林後三18）。（2）他賜予了足以令他滿足的。[1] 他將聽見令他喜悅的話（出三十三19）：我要顯我一切的恩慈，在你面前經過。 神已經在與以色列和好之事上給了他奇妙恩慈的明證；但那不過是恩慈的溪流；他要讓他看見恩慈的源頭——我一切的恩慈。這已經是對他請求的充分回答。「求你顯出你的榮耀給我看，」摩西說。「我要將我的恩慈顯給你看，」神說。注意，神的恩慈就是他的榮耀；他要我們藉著他憐憫的榮耀來認識他，過於藉著他威嚴的榮耀；因為我們連耶和華和他的善都當敬畏（何三5）。神恩慈的榮耀尤其在於它的主權——他要恩待誰就恩待誰；作為絕對的擁有者，他隨自己的意思在賜恩上作出分別，不欠任何人，也不向任何人交帳（他的東西，難道不可隨自己的意思用嗎？）；而且他一切憐憫的理由都取自他自身之內，不在於受造物身上任何功勞：他要憐憫誰就憐憫誰，因為他要如此。父啊，是的，因為你的美意本是如此。 從沒有說過「我要向誰發怒就向誰發怒」，因為他的怒氣總是公義聖潔的；但我要憐憫誰就憐憫誰，因為他的恩典總是白白的。他從不憑特權定人的罪，卻憑特權拯救人。使徒引用這話（羅九15），回答那些指控神不義的人——說他白白地將恩典賜給一些人，卻公義地不賜給另一些人。[2] 他將看見他所能承受的、足以滿足他的。事情安排妥當，使摩西既安全又滿足。第一，藏在磐石穴中（出三十三21-22）。在那裏他可以躲避神榮耀那令人目眩的光芒和吞噬的烈火。這就是何烈的磐石，從中流出水來，論到它說那磐石就是基督（林前十4）。我們正是在這磐石的穴中得著保護，免受神怒氣的吞噬——否則那怒氣必將我們燒滅；神自己要保護如此隱藏的人。也只有藉著基督，我們才能得以認識神的榮耀。除了站在這磐石上、在其中藏身的人，沒有人能看見神的榮耀而得安慰。第二，他以看見神的背為滿足（出三十三23）。他將看見比世上任何人所見更多的神，卻不如在天上的人所見的那樣多。面貌在人身上是威嚴的所在，人憑面貌彼此辨認；我們從面貌得著一個人的全貌。那樣看見神，摩西不可有；但他可以像看見一個從身旁走過的人那樣——只看見他的背影，只有一個（如我們所說的）模糊的輪廓。我們與其說是注視神，不如說是追隨他（創十六13）；因為我們如今彷彿對著鏡子觀看，模糊不清。當我們看見神在作為中所成就的事，觀察我們的神、我們的王所行的腳蹤，我們就看見（彷彿）他的背。最好的人也不過所知道的有限，因著黑暗的緣故，我們關於神的言論也不能有條有理——正如我們無法描述一個從未見過面的人。如今摩西只被允許看見神的背；但許久之後，當他在基督變像山上作見證人時，他看見了他的臉面好像日頭。我們若忠心地善用神在此處給我們的啟示，不久必有一幅更明亮、更榮耀的景象為我們展開；因為有的，還要加給他。
英文原文
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.
本章進一步記述摩西在神與以色列之間作中保，為要彌補罪在他們中間造成的裂痕。一、他從神那裏帶來一個叫他們謙卑的信息（出 33:1-3,5），這信息對他們產生了好的效果，幫助他們預備領受憐憫，出 33:4,6。二、他在神與他們之間建立交通，神與百姓都表示贊同這交通——神藉著在雲柱中降臨，百姓藉著在帳棚門口敬拜，出 33:7-11。三、他懇切向神祈求並得著應允：1. 求神應許與百姓同在，出 33:12-17。2. 求神讓他自己看見神的榮耀，出 33:18-23 等。