Exodus 33:5

KJV

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.

KJV (with Strong's)

For the LORD {H3068} had said {H559} unto Moses {H4872}, Say {H559} unto the children {H1121} of Israel {H3478}, Ye are a stiffnecked {H7186}{H6203} people {H5971}: I will come up {H5927} into the midst {H7130} of thee in a {H259} moment {H7281}, and consume {H3615} thee: therefore now put off {H3381} thy ornaments {H5716} from thee, that I may know {H3045} what to do {H6213} unto thee.

Complete Jewish Bible

ADONAI said to Moshe, "Tell the people of Isra'el, 'You are a stiffnecked people! If I were to go up with you for even one moment, I would exterminate you! Now, keep your ornaments off; then I will decide what to do to you.'"

Berean Standard Bible

For the LORD had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I should go with you for a single moment, I would destroy you. Now take off your jewelry, and I will decide what to do with you.’”

American Standard Version

And Jehovah said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people; if I go up into the midst of thee for one moment, I shall consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.

Commentary

### SUMMARY
Exodus 33:5 captures a pivotal moment in Israel's post-Sinai journey, immediately following their egregious sin with the golden calf. The verse conveys the Lord's righteous indignation and the severe consequences of their persistent rebellion, declaring them a "stiffnecked people" whom His holy presence could instantly consume. Consequently, God commands a visible act of profound humility and repentance—the removal of their ornaments—as a necessary prerequisite for Him to determine His future course of action concerning them, underscoring both His justice and His conditional mercy.

### CONTEXT
* **Literary Context:** This verse is deeply embedded in the immediate aftermath of the golden calf idolatry, detailed in [Exodus 32](/exodus/32 "Exodus 32 - The Golden Calf Incident"). Following Moses' fervent intercession that averted immediate divine judgment ([Exodus 32:11-14](/exodus/32-11-14 "Exodus 32:11-14 - Moses' Intercession for Israel")), God declares His intention not to accompany Israel directly to the Promised Land, lest His holy presence consume them due to their stubbornness ([Exodus 33:1-3](/exodus/33-1-3 "Exodus 33:1-3 - God's Refusal to Go With Israel")). The people respond with spontaneous mourning and remove their ornaments ([Exodus 33:4](/exodus/33-4 "Exodus 33:4 - Israel's Mourning and Removal of Ornaments")). Verse 5 then serves as God's direct command to Moses, confirming and giving divine rationale for this act of humility, while simultaneously reiterating the grave danger posed by their unrepentant nature. It sets the stage for Moses' continued intercession for God's presence to remain with His people, a plea that culminates in God's renewed promise in [Exodus 33:14](/exodus/33-14 "Exodus 33:14 - God's Presence Will Go With You").
* **Historical & Cultural Context:** The phrase "stiffnecked people" was a common metaphor in the ancient Near East, depicting an ox that stubbornly resists the yoke and refuses to be guided. Applied to Israel, it vividly portrays their obstinate refusal to submit to God's authority and commands, a characteristic frequently lamented throughout their history, from their murmuring in the wilderness (e.g., [Exodus 16](/exodus/16 "Exodus 16 - Manna and Quail")) to their later rejection of prophets. Ornaments, such as jewelry and adornments, were not merely symbols of wealth or beauty but often carried religious or social significance, sometimes even being associated with pagan deities or pride. Notably, the golden calf was fashioned from the very gold ornaments the people had worn ([Exodus 32:2-4](/exodus/32-2-4 "Exodus 32:2-4 - The Golden Calf is Made")). In ancient cultures, removing ornaments, along with tearing clothes or wearing sackcloth, was a universal sign of deep mourning, humility, and repentance. God's command for them to strip themselves of these adornments was a culturally intelligible and profoundly symbolic act, demanding a visible demonstration of their internal contrition and a renunciation of the very symbols that might have contributed to their pride or idolatry.
* **Key Themes:** This verse contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. It highlights the theme of **Divine Holiness and Judgment**, emphasizing that God's pure and consuming presence cannot abide unrepentant sin, a truth reiterated in [Leviticus 10:1-2](/leviticus/10-1-2 "Leviticus 10:1-2 - Nadab and Abihu Consumed"). It powerfully underscores the theme of **Human Rebellion and Obstinacy**, particularly Israel's persistent "stiffneckedness" which is a recurring motif throughout their wilderness journey and beyond, as seen in [Deuteronomy 9:6](/deuteronomy/9-6 "Deuteronomy 9:6 - Israel's Stubbornness"). Furthermore, it introduces the theme of **Conditional Mercy and Repentance**, demonstrating that while God is just in His judgment, He also provides a path for reconciliation through genuine humility and outward acts of contrition, a principle echoed in prophetic calls for repentance (e.g., [Isaiah 55:6-7](/isaiah/55-6-7 "Isaiah 55:6-7 - Seek the Lord While He May Be Found")). The removal of ornaments also touches on the theme of **Renunciation of Worldly Attachments**, calling for a visible detachment from symbols of pride or idolatry that hinder true devotion to God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **children (Hebrew, _bên'_):** From H1121, this word refers to a son, but in its widest sense, it encompasses literal and figurative relationships, including offspring, descendants, and members of a nation. In "children of Israel," it emphasizes the collective identity of the Israelites as the descendants and covenant people of Jacob (Israel), highlighting their familial and national relationship with God, despite their rebellion.
* **stiffnecked (Hebrew, _qâsheh ʻôreph'_):** From H7186 (qâsheh, "severe, hard") and H6203 (ʻôreph, "nape of the neck"), this vivid idiom literally translates to "hard of neck." It is a powerful metaphor drawn from agricultural life, depicting an ox that stubbornly resists the farmer's goad and refuses to submit to the yoke, thereby resisting guidance and discipline. When applied to Israel, it signifies their profound obstinacy, recalcitrance, and rebellious unwillingness to yield to God's will and commands. It underscores their inherent resistance to divine authority and their tendency towards disobedience.
* **consume (Hebrew, _kâlâh'_):** From H3615, this primitive root means "to end," whether intransitively (to cease, be finished, perish) or transitively (to complete, prepare, consume). In this context, it signifies complete destruction or annihilation. God's threat to "consume thee" emphasizes the absolute and immediate danger posed by His unmitigated holy presence to a rebellious and unholy people, highlighting the severity of their sin and the righteousness of divine judgment.
* **ornaments (Hebrew, _ʻădîy'_):** From H5716, this term refers to finery, general outfit, or specifically a headstall. In the context of Exodus 33:5, these ornaments symbolized not only personal beauty and status but also potentially pride, self-reliance, or even lingering attachments to pagan practices (as some ornaments were used in idolatrous worship). The divine command to "put off thy ornaments" was a call for a public and tangible act of humility, mourning, and a visible renunciation of any worldly attachments or pride that stood in opposition to God's holiness.
* **know (Hebrew, _yâdaʻ'_):** From H3045, this primitive root means "to know" (properly, to ascertain by seeing), used in a great variety of senses, including observation, care, recognition, instruction, designation, and punishment. In the phrase "that I may know what to do unto thee," the Hebrew verb _yâdaʻ_ is an example of divine **anthropomorphism**. This does not imply that God, being omniscient, lacks knowledge of the future or is uncertain about His plans. Rather, it is a relational expression that emphasizes God's desire for a genuine, responsive action from humanity before He fully reveals or executes His conditional will. It highlights His patience and His willingness to adjust His dealings based on human repentance, inviting a response rather than imposing an irreversible decree.

#### Verse Breakdown
* **"For the LORD had said unto Moses, Say unto the children of Israel,"**: This opening clause establishes the divine origin and authoritative nature of the message. It underscores that the subsequent declaration and command come directly from Yahweh (H3068, _Yᵉhôvâh_), the self-existent and eternal God, communicated through His chosen mediator, Moses (H4872, _Môsheh_), to the entire Israelite community (H1121, _bên_ H3478, _Yisrâʼêl_). This highlights the solemnity and non-negotiable nature of the divine pronouncement.
* **"Ye [are] a stiffnecked people:"**: This is God's blunt and uncompromising assessment of Israel's character (H5971, _ʻam_). It is a direct indictment of their stubbornness (H7186, _qâsheh_ H6203, _ʻôreph_), rebellion, and unyielding resistance to His divine authority, particularly evident in their recent idolatry with the golden calf. This declaration serves as the foundational reason for the severe threat that follows, emphasizing their culpability.
* **"I will come up into the midst of thee in a moment, and consume thee:"**: This clause reveals the terrifying consequence of their "stiffnecked" nature in the presence of a holy God. The phrase "come up into the midst" (H5927, _ʻâlâh_ H7130, _qereb_) signifies God's direct, personal intervention. The warning that He would do so "in a moment" (H259, _ʼechâd_ H7281, _regaʻ_) and "consume thee" (H3615, _kâlâh_) is a stark warning that God's unmitigated, holy presence, if not met with genuine repentance, would result in their instant, complete destruction. This highlights the absolute purity and consuming nature of God's holiness and the inherent danger of sin dwelling in His immediate proximity.
* **"therefore now put off thy ornaments from thee,"**: This is God's specific, tangible command for an act of repentance. The imperative "put off" (H3381, _yârad_, implying "bring down" or "take off") combined with "ornaments" (H5716, _ʻădîy_), symbols of pride, status, or even idolatrous associations, was a culturally understood gesture of deep humility, mourning, and a visible renunciation of self-reliance and worldly attachments. It was a required outward demonstration reflecting an inward shift towards brokenness and submission.
* **"that I may know what to do unto thee."**: This concluding phrase, while anthropomorphic (H3045, _yâdaʻ_), conveys God's conditional intent. It signifies that His future actions and decisions (H6213, _ʻâsâh_, "to do or make") regarding Israel's destiny are contingent upon their genuine response to His command for humility. It is an invitation for repentance, demonstrating God's patience and His desire for reconciliation, allowing for a change in His declared course of action based on their obedience and contrite spirit.

#### Literary Devices
Exodus 33:5 employs several potent literary devices to convey its urgent message. The most prominent is **Metaphor**, specifically in the phrase "stiffnecked people." This vivid imagery, drawn from the stubborn resistance of an ox to its yoke, powerfully communicates Israel's recalcitrant and rebellious nature against divine authority. This metaphor is deeply embedded in the biblical narrative to describe Israel's persistent disobedience. Another key device is **Anthropomorphism**, seen in "that I may know what to do unto thee." God is described as "knowing" in a human sense, which does not imply a lack of divine omniscience but rather expresses His relational engagement and His willingness to respond to human action and repentance. This highlights God's desire for a genuine response from His people, making His divine will accessible to human understanding. Furthermore, the command to "put off thy ornaments" is rich in **Symbolism**. The ornaments, representing pride, status, or even past idolatry, become symbols of the worldly attachments and self-sufficiency that must be stripped away in an act of profound humility and mourning. This symbolic act is a tangible demonstration of an internal change. The potential for God to "consume thee in a moment" also carries an element of **Hyperbole**, emphasizing the extreme and immediate danger of God's holiness encountering unrepentant sin, though it simultaneously underscores the very real threat of divine judgment and the absolute purity of God's nature.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 33:5 powerfully articulates several core theological truths: the absolute holiness of God and the consuming nature of His presence when confronted with unrepentant sin; the gravity of human rebellion, characterized by stubbornness and a refusal to submit to divine authority; and the necessity of genuine, tangible repentance as a prerequisite for divine mercy and reconciliation. God's threat to "consume" them highlights His righteous judgment, yet His command to "put off thy ornaments" offers a path to avert this judgment, demonstrating His patience and desire for His people to humble themselves. This passage underscores that while God is merciful, His mercy is often contingent upon a human response of contrition and obedience, reflecting His relational nature and the covenantal framework of His dealings with Israel.

* [Isaiah 1:16-17](/isaiah/1-16-17 "Isaiah 1:16-17 - Wash and Make Yourselves Clean")
* [Joel 2:12-13](/joel/2-12-13 "Joel 2:12-12 - Rend Your Hearts, Not Your Garments")
* [James 4:8-10](/james/4-8-10 "James 4:8-10 - Draw Near to God, Humble Yourselves")

### REFLECTION AND APPLICATION
Exodus 33:5 serves as a timeless reminder of the profound seriousness of sin and the non-negotiable requirement of genuine humility and repentance before a holy God. Israel's "stiffneckedness" is a mirror reflecting our own human tendency toward stubbornness, self-will, and resistance to divine guidance. God's threat of immediate consumption underscores that His holiness is not to be trifled with; His presence, while desirable, is dangerous to the unholy. The command to remove ornaments challenges us to consider what "adornments" we cling to—pride, self-sufficiency, worldly status, material possessions, or even cherished sins—that hinder our full submission to God. True repentance involves not just an inward feeling of sorrow but often a tangible, visible act of laying aside those things that separate us from God or that we elevate above Him. It is an invitation to humble ourselves, confess our rebellion, and actively turn back to Him, trusting that He waits to "know what to do" in response to our sincere contrition. This passage calls us to a radical self-examination, prompting us to shed anything that impedes our full devotion and embrace a posture of humble obedience.

#### Questions for Reflection
* **In what areas of my life do I exhibit "stiffneckedness" or resistance to God's will, and what practical steps can I take to yield more fully to Him?**
* **What "ornaments"—whether pride, comfort, possessions, or habits—might God be calling me to lay aside as an act of humility and repentance, and how can I tangibly demonstrate this surrender?**
* **How does the threat of God's consuming presence impress upon me the gravity of sin and the profound wonder of His mercy extended through Christ?**

### FAQ
**Why does God say "that I may know what to do unto thee" if He is omniscient?**

Answer: This phrase is an example of divine anthropomorphism, where God uses human terms to describe His actions or intentions in a way that humans can understand. It does not imply a lack of knowledge on God's part, as He is indeed omniscient. Instead, it emphasizes God's desire for a genuine human response. He is not uncertain, but He is waiting for Israel to demonstrate their repentance and humility. His subsequent actions are contingent upon their choices, highlighting His relational nature and the importance of human free will and responsibility in the covenant relationship. It signifies that God's disposition towards them, whether judgment or renewed favor, will be determined by their contrite heart and obedient actions, as seen in their spontaneous mourning in [Exodus 33:4](/exodus/33-4 "Exodus 33:4 - Israel's Mourning and Removal of Ornaments").

**What is the significance of the "ornaments" that the Israelites were commanded to remove?**

Answer: The ornaments (jewelry, adornments) were significant on multiple levels. Culturally, they represented status, wealth, and beauty. Theologically, in the context of the golden calf incident, they likely symbolized pride, self-reliance, and potentially even lingering attachments to pagan practices (since gold ornaments were used to fashion the idol in [Exodus 32:2-4](/exodus/32-2-4 "Exodus 32:2-4 - The Golden Calf is Made")). By commanding their removal, God was calling for a profound, visible act of humility, mourning, and renunciation. It was a public declaration of their sorrow for sin, a stripping away of anything that might represent their pride or rebellion, and a tangible sign of their willingness to humble themselves completely before God. This act was akin to other ancient Near Eastern customs of mourning and repentance, such as wearing sackcloth and ashes.

**Is God's threat to "consume" them a literal one, or is it hyperbole?**

Answer: While the phrase "in a moment" might suggest an immediate, instantaneous destruction that was averted by Moses' intercession and the people's repentance, the threat itself was profoundly literal and serious. God's holiness is a consuming fire ([Deuteronomy 4:24](/deuteronomy/4-24 "Deuteronomy 4:24 - God is a Consuming Fire"); [Hebrews 12:29](/hebrews/12-29 "Hebrews 12:29 - Our God is a Consuming Fire")), and His unmitigated presence among an unholy, rebellious people would indeed lead to their destruction. This threat underscores the absolute gravity of sin and the inherent danger of a holy God dwelling among an unholy people without proper atonement and repentance. God's mercy provided a way for them to avert this judgment through humility, but the capacity and righteousness of His judgment were very real. The narrative demonstrates God's willingness to execute such judgments, as seen in the fate of Nadab and Abihu ([Leviticus 10:1-2](/leviticus/10-1-2 "Leviticus 10:1-2 - Nadab and Abihu Consumed by Fire")).

### CHRIST-CENTERED FULFILLMENT
Exodus 33:5, with its stark portrayal of a holy God confronting a "stiffnecked" and rebellious people, finds its ultimate fulfillment and resolution in Jesus Christ. The threat of God's consuming presence among an unholy people foreshadows the just wrath of God against all sin, which would ultimately be poured out. However, instead of consuming humanity, God's righteous judgment was fully satisfied in Christ. He, the perfect [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the full weight of our "stiffnecked" rebellion and the consuming fire of divine wrath on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Through His atoning sacrifice, God's holiness can now dwell in the midst of His redeemed people, not to consume them, but to transform them by His Spirit ([John 14:16-17](/john/14-16-17 "John 14:16-17 - The Spirit of Truth")). The command to "put off thy ornaments" prefigures the New Testament call to "put off your old self, which belongs to your former manner of life... and to put on the new self, created after the likeness of God in true righteousness and holiness" ([Ephesians 4:22-24](/ephesians/4-22-24 "Ephesians 4:22-24 - Put Off the Old Self, Put On the New")). In Christ, we are reconciled to God, allowing His holy presence to indwell us without destruction, because our sin has been fully atoned for, making us a new creation ([2 Corinthians 5:17](/2_corinthians/5-17 "2 Corinthians 5:17 - Therefore, if anyone is in Christ, he is a new creation")). He is the true tabernacle, the dwelling place of God among humanity, making it safe for God to be "in the midst" of His people.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 16:21

Separate yourselves from among this congregation, that I may consume them in a moment.

Exodus 33:3

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.

Exodus 33:4

And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.

Psalms 139:23

Search me, O God, and know my heart: try me, and know my thoughts:

Numbers 16:45

Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.

Numbers 16:46

And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.

Isaiah 22:12

And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: