And the LORD said to Moses, I will do this thing also that you have spoken: for you have found grace in my sight, and I know you by name.
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EXPOSITORY (ENGLISH BIBLE)I will do this thing also that thou hast spoken.—At length the promise is unambiguously given. Moses is rewarded for his importunity. God’s people have found grace in His sight. He will “go up” with them, and so “separate them,” or distinguish them, from “all the people that are on the face of the earth.” Now at last Moses is satisfied.
Exodus 33:17. I will do this thing also that thou hast spoken — See the power of prayer! See the riches of God’s goodness! 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 is purely in his own merit; it is because thou hast found grace in my sight — And now God is perfectly reconciled to them, and his presence in the pillar of cloud returns to them.Exodus 33:13. His petition for the nation, and his own claims as a mediator, are now granted to the full. as Moses entered—It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious. for thou hast found grace in my sight, and I know thee by name; he owns the truth of the thing, on which Moses had formed his plan, and by granting his request gave a fresh proof and evidence of it; and what can be a greater blessing than to partake of the special grace, favour, and good will of God, and to be particularly and personally known to him, with such a knowledge as has connected with it the strongest affection and highest esteem?
as Moses entered—It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious.
for thou hast found grace in my sight, and I know thee by name; he owns the truth of the thing, on which Moses had formed his plan, and by granting his request gave a fresh proof and evidence of it; and what can be a greater blessing than to partake of the special grace, favour, and good will of God, and to be particularly and personally known to him, with such a knowledge as has connected with it the strongest affection and highest esteem?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.
EXEGETICAL (ORIGINAL LANGUAGES)17. this thing also] i.e., as the text stands, accompany you personally to Canaan (v. 16): but, if vv. 14–16 (see on v. 14) stood originally after Exodus 34:9, give Moses a knowledge of His ‘ways’ (v. 13). In either case, the new paragraph would begin better at v. 18.
and I know thee by name] See on v. 12.Verse 17. - I will do this thing also. "I will extend my favour to thy people also, and distinguish them, as well as thee, by going up with them. I will do this for thy sake, because thou hast found grace in my sight." Moses' petition is at last fully granted - the threat of withdrawal cancelled - the promise of Divine guidance and protection renewed I know thee by name. It is a supreme favour for God to know us by name. It marks "a specifically personal relation to God" (Keil). The expression is perhaps taken from the phraseology of Oriental Courts, where not one in a hundred of the courtiers is known to the monarch by name.
CHAPTER 33:18-23 Exodus 25., which was not made till after the perfect restoration of the covenant (Exodus 35.), nor another sanctuary that had come down from their forefathers and was used before the tabernacle was built, as Clericus, J. D. Michaelis, Rosenmller, and others suppose; but a tent belonging to Moses, which was made into a temporary sanctuary by the fact that the pillar of cloud came down upon it, and Jehovah talked with Moses there, and which was called by the same name as the tabernacle, viz., מועד אחל (see at Exodus 27:21), because Jehovah revealed Himself there, and every one who sought Him had to go to this tent outside the camp. There were two reasons for this: in the first place, Moses desired thereby to lead the people to a fuller recognition of their separation from their God, that their penitence might be deepened in consequence; and in the second place, he wished to provide such means of intercourse with Jehovah as would not only awaken in the minds of the people a longing for the renewal of the covenant, but render the restoration of the covenant possible. And this end was answered. Not only did every one who sought Jehovah go out to the tent, but the whole nation looked with the deepest reverence when Moses went out to the tent, and bowed in adoration before the Lord, every one in front of his tent, when they saw the pillar of cloud come down upon the tent and stand before the door. Out of this cloud Jehovah talked with Moses (Exodus 33:7-10) "face to face, as a man talks with his friend" (Exodus 33:11); that is to say, not from the distance of heaven, through any kind of medium whatever, but "mouth to mouth," as it is called in Numbers 12:8, as closely and directly as friends talk to one another. "These words indicate, therefore, a familiar conversation, just as much as if it had been said, that God appeared to Moses in some peculiar form of manifestation. If any one objects to this, that it is at variance with the assertion which we shall come to presently, 'Thou canst not see My face,' the answer is a very simple one. Although Jehovah showed Himself to Moses in some peculiar form of manifestation, He never appeared in His own essential glory, but only in such a mode as human weakness could bear. This solution contains a tacit comparison, viz., that there never was any one equal to Moses, or who had attained to the same dignity as he" (Calvin). When Moses returned to the tent, his servant Joshua remained behind as guard. - This condescension on the part of Jehovah towards Moses could not fail to strengthen the people in their reliance upon their leader, as the confidant of Jehovah. And Moses himself was encouraged thereby to endeavour to effect a perfect restoration of the covenant bond that had been destroyed.
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