12 Moses said to Yahweh, "Behold, you tell me, 'Bring up this people:' and you haven't let me know whom you will send with me. Yet you have said, 'I know you by name, and you have also found favor in my sight.'
*Minor differences ignored. Grouped by changes, with first version listed as example.
See, thou, sayest unto me, Bring up this people Moses is still diligently engaged in endeavoring to reconcile the people, for the fuller promise was inserted by way of anticipation. Since the revolt, however, God had promised no more than that He would give the land to the people; but although wishing only to assure them that they should possess the land, He had added that His angel should lead them, still this was but a temporary blessing, and one which He is wont to confer promiscuously on other nations also. Thus Moses saw that he and the people were deprived of a special privilege which they had previously enjoyed; for that same angel who had gone before them was frequently called the God of hosts, in order that they might perceive that God was present with them in a peculiar manner. Hence Moses complains not without cause that God had not signified whom He would send, inasmuch as, when He spoke generally of an ordinary angel, He had withdrawn that special Deliverer, the guardian of the people, and the perpetual maintainer of their safety. He does not, therefore, request that Aaron should be restored to him, or that any companion should be associated with him in his difficult and arduous task; but he desires to be assured of the continuance of God's previous favor. As the ground of his confidence in asking, he adduces nothing but the promises of God. He rests, then, on no dignity of his own, nor alleges any duties performed, whereby he had merited so great favor; but contents himself with this brief statement, Lord, cause the event to correspond with Thy words. We have already shewn [1] what it is to "know by name," viz., to choose from amongst others, or to hold in peculiar honor. After, however, Moses had made mention of what had been promised by God, he implores him by this grace, "if (says he) I have found grace in thy sight," confirm or ratify it by this proof, i.e., by again undertaking the care of us; for by the way of God he means that guidance in which He had declared that He would go before them to shew them the way. In a word, he requests that this token of favor should be given them, that God should continually guide His people. Therefore, He says, thus shall I know thee, and it will appear that I am acceptable to thee. Finally, he refers to the Covenant of God with the whole people; as much as to say, that although God should be unwilling to grant this to him alone individually, still there was a weightier reason, viz., because God had adopted that people; and, consequently, it was just that he should distinguish it from other nations by peculiar marks.
1 - See ante on Exodus 31:2, [56]p. 291.
Moses said unto the Lord - We may suppose that after Moses had quitted the tabernacle he went to the camp, and gave the people some general information relative to the conversation he lately had with the Lord; after which he returned to the tabernacle or tent, and began to plead with God, as we find in this and the following verses.
Thou hast not let me know, etc. - As God had said he would not go up with this people, Moses wished to know whom he would send with him, as he had only said, in general terms, that he would send an angel.
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 (e) name, and thou hast also found grace in my sight.
(e) I care for you and will preserve you in your calling.
And Moses said unto the Lord,.... Having returned from the camp to the tabernacle again:
see, thou sayest unto me, bring up this people: from hence to the land of Canaan, as in Exodus 33:1.
and thou hast not let me know whom thou wilt send with me; to guide and direct him, help and assist him, protect and defend him, and the people with him; he had signified something of this kind, but by some expressions, and by his present conduct, he was at a loss to know who was to go with him: he had told him that the uncreated Angel, in whom his name and he himself were, should go with them; but now it had been declared that he would not go up in the midst of them himself, but send an angel, a created one, but who that was he knew not; he thought he had reason to expect the pillar of the cloud and fire by day and night; but that had had so many motions that he could not be assured of the continuance of it:
yet thou hast said, I know thee by name; have a particular and special knowledge of thee, and distinguished thee from others, and have a personal affection for thee:
and thou hast also found grace in my sight: had an interest in his special favour and good will, was acceptable unto him, had received an abundance of spiritual grace, and many very extraordinary gifts from him, and had had many benefits bestowed on him, which were proofs of his being grateful and well pleasing to him.
Moses is very earnest with God. Thus, by the intercession of Christ, we are not only saved from ruin, but become entitled to everlasting happiness. Observe here how he pleads. 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. Moses speaks as one who dreaded the thought of going forward without the Lord's presence. God's gracious promises, and mercy towards us, should not only encourage our faith, but also excite our fervency in prayer. Observe how he speeds. See, in a type, Christ's intercession, which he ever lives to make for all that come to God by him; and that it is not by any thing in those for whom he intercedes. Moses then entreats a sight of God's glory, and is heard in that also. A full discovery of the glory of God, would overwhelm even Moses himself. Man is mean, and unworthy of it; weak, and could not bear it; guilty, and could not but dread it. The merciful display which is made in Christ Jesus, alone can be borne by us. The Lord granted that which would abundantly satisfy. 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. Upon the rock there was a fit place for Moses to view the goodness and glory of God. The rock in Horeb was typical of Christ the Rock; the Rock of refuge, salvation, and strength. Happy are they who stand upon this Rock. The cleft may be an emblem of Christ, as smitten, crucified, wounded, and slain. What follows, denotes the imperfect knowledge of God in the present state, even as revealed in Christ; for this, when compared with the heavenly sight of him. is but like seeing a man that is gone by, whose back only is to be seen. God in Christ, as he is, even the fullest and brightest displays of his glory, grace, and goodness, are reserved to another state.
Jehovah had commanded Moses to lead the people to Canaan, and promised him the guidance of an angel; but He had expressly distinguished this angel from His own personal presence (Exodus 33:1-3). Moreover, though it has not been mentioned before, Jehovah had said to Moses, "I have known thee by name," - i.e., I have recognised thee as Mine, and chosen and called thee to execute My will (cf. Isaiah 43:1; Isaiah 49:1), or put thee into "a specifically personal relation to God, which was peculiar to Moses, and therefore was associated with his name" (Oehler); - "and thou hast also found grace in My eyes," inasmuch as God had granted a hearing to his former intercession. Moses now reminded the Lord of this divine assurance with such courage as can only be produced by faith, which wrestles with God and will not let Him go without a blessing (Genesis 32:27); and upon the strength of this he presented the petition (Exodus 33:13), "Let me know Thy way (the way which Thou wilt take with me and with this people), that I may know Thee, in order that I may find grace in Thine eyes, and see that this people is Thy people." The meaning is this: If I have found grace in Thy sight, and Thou hast recognised me as Thy servant, and called me to be the leader of this people, do not leave me in uncertainty as to Thine intentions concerning the people, or as to the angel whom Thou wilt give as a guide to me and the nation, that I may know Thee, that is to say, that my finding grace in Thine eyes may become a reality;
(Note: Domine fac ut verbis tuis respondeat eventus. Calvin.)
and if Thou wilt lead the people up to Canaan, consider that it is Thine own people, to whom Thou must acknowledge Thyself as its God. Such boldness of undoubting faith presses to the heart of God, and brings away the blessing. Jehovah replied (Exodus 33:14), "My face will go, and I shall give thee rest," - that is to say, shall bring thee and all this people into the land, where ye will find rest (Deuteronomy 3:20). The "face" of Jehovah is Jehovah in His own personal presence, and is identical with the "angel" in whom the name of Jehovah was (Exodus 23:20-21), and who is therefore called in Isaiah 63:9 "the angel of His face."
With this assurance on the part of God, the covenant bond was completely restored. But to make more sure of it. Moses replied (Exodus 33:15, Exodus 33:16), "If Thy face is not going (with us), lead us not up hence. And whereby shall it be known that I have found grace in thine eyes, I and Thy people, if not (lit., is it not known) in Thy going with us, that we, I and Thy people, are distinguished (see at Exodus 8:18) before every nation upon the face of the earth?" These words do not express any doubt as to the truth of the divine assurance, "but a certain feeling of the insufficiency of the assurance," inasmuch as even with the restoration of the former condition of things there still remained "the fear lest the evil root of the people's rebellion, which had once manifested itself, should bread forth again at any moment" (Baumgarten). For this reason Jehovah assured him that this request also should be granted (Exodus 33:17). "There was nothing extraordinary in the fact that Moses desired for himself and his people that they might be distinguished before every nation upon the face of the earth; this was merely the firm hold of faith upon the calling and election of God (Exodus 19:5-6)."
Moses now returned to the door of the tabernacle, as an important supplicant for two favours, and prevails for both: herein he was a type of Christ the great intercessor, whom the Father heareth always. He is earnest with God for a grant of his presence with Israel in the rest of their march to Canaan. Thou sayst, bring up this people - 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? Yet, Thou hast said, I know thee by name, as a particular friend, and thou hast also found grace in my sight, above any other.
*More commentary available at chapter level.