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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 34:5–9. His four-level outline is real structure in the source text, so it is rendered as structure.
No sooner had Moses got to the top of the mount than God gave him the meeting (Exo 34:5): The Lord descended, by some sensible token of his presence, and manifestation of his glory. His descending bespeaks his condescension; he humbles himself to take cognizance of those that humble themselves to walk with him. Psa 113:6, Lord, what is man, that he should be thus visited? He descended in the cloud, probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle. This cloud was to strike an awe upon Moses, that the familiarity he was admitted to might not breed contempt. The disciples feared, when they entered the cloud. His making a cloud his pavilion intimated that, though he made known much of himself, yet there was much more concealed. Now observe,
I.How God proclaimed his name (Exo 33:6, Exo 33:7):
he did it in transitu - as he passed by him. Fixed views of God are reserved for the future state; the best we have in this world are transient. God now was performing what he had promised Moses, the day before, that his glory should pass by, Exo 33:22. He proclaimed the name of the Lord, by which he would make himself known. He had made himself known to Moses in the glory of his self-existence and self-sufficiency when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace, and goodness, and all-sufficiency to us. Now that God is about to publish a second edition of the law he prefaces it with this proclamation; for it is God's grace or goodness that gives the law, especially the remedial law. The pardon of Israel's sin in worshipping the calf was now to pass the seals; and God, by this declaration, would let them know that he pardoned ex mero motu - merely out of his own good pleasure, not for their merits' sake, but from his own inclination to forgive. The proclaiming of it denotes the universal extent of God's mercy. He is not only good to Israel, but good to all; let all take notice of it. He that hath an ear, let him hear, and know, and believe,
1.That the God with whom we have to do is a great God. He is Jehovah, the Lord, who has his being of himself, and is the fountain of all being, Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power This is prefixed before the display of his mercy, to teach us to think and to speak even of God's grace and goodness with great seriousness and a holy awe, and to encourage us to depend upon these mercies; they are not the mercies of a man, that is frail and feeble, false and fickle, but the mercies of the Lord, the Lord God; therefore sure mercies, and sovereign mercies, mercies that may be trusted, but not tempted.
2.That he is a good God. His greatness and goodness illustrate and set off each other. That the terror of his greatness may not make us afraid, we are told how good he is; and, that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up, to acquaint us with, and convince us of, God's goodness, and to show how much his goodness is both his glory and his delight, yet without any tautology.
(1.)He is merciful. This bespeaks his tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good-will to fallen man, whose misery makes him an object of pity, Jdg 10:16; Isa 63:9. Let us not then have either hard thoughts of God or hard hearts towards our brethren.
(2.)He is gracious. This bespeaks both freeness and kindness; it intimates not only that he has a compassion to his creatures, but a complacency in them and in doing good to them, and this of his own good-will, and not for the sake of any thing in them. His mercy is grace, free grace; this teaches us to be not only pitiful, but courteous, Pe1 3:8.
(3.)He is long-suffering. This is a branch of God's goodness which the wickedness of sinners gives occasion for; that of Israel had done so: they had tried his patience, and experienced it. He is long-suffering, that is, he is slow to anger, and delays the execution of his justice; he waits to be gracious, and lengthens out the offers of his mercy.
(4.)He is abundant in goodness and truth. This bespeaks plentiful goodness, goodness abounding above our deserts, above our conception and expression. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It bespeaks promised goodness, goodness and truth put together, goodness engaged by promise, and his faithfulness pledged for the security of it. He not only does good, but by his promise he raises our expectation of it, and even binds himself to show mercy.
(5.)He keepeth mercy for thousands. This denotes,
[1.]Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted; he has mercy enough for all the thousands of Israel, when they shall multiply as the sand.
[2.]Mercy entailed upon thousands of generations, even those upon whom the ends of the world have come; nay, the line of it is drawn parallel with that of eternity itself.
(6.)He forgiveth iniquity, transgression, and sin. Pardoning mercy is specified, because in this divine grace is most magnified, and because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts - iniquity, transgression, and sin, multiplies his pardons; and with him is plenteous redemption.
3.That he is a just and holy God. For,
(1.)He will by no means clear the guilty. Some read it so as to express a mitigation of wrath, even when he does punish: When he empties, he will not make quite desolate; that is, "He does not proceed to the greatest extremity, till there be no remedy." As we read it, we must expound it that he will by no means connive at the guilty, as if he took no notice of their sin. Or, he will not clear the impenitently guilty, that go on still in their trespasses: he will not clear the guilty without some satisfaction to his justice, and necessary vindications of the honour of his government.
(2.)He visits the iniquity of the fathers upon the children. He may justly do it, for all souls are his, and there is a malignity in sin that taints the blood. He sometimes will do it, especially for the punishment of idolaters. Thus he shows his hatred to sin, and displeasure against it; yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keepeth his mercy for thousands. Well, this is God's name for ever, and this is his memorial unto all generations.
II.How Moses received this declaration which God made of himself, and of his grace and mercy.
It should seem as if Moses accepted this as a sufficient answer to his request that God would show him his glory; for we read not that he went into the cleft of the rock, whence to gain a sight of God's back parts. Perhaps this satisfied him, and he desired no more; as we read not that Thomas did thrust his hand into Christ's side, though Christ invited him to do it. God having thus proclaimed his name, Moses says, "It is enough, I expect no more till I come to heaven;" at least he did not think fit to relate what he saw. Now we are here told,
1.What impression it made upon him: Moses made haste, and bowed his head, Exo 34:8. Thus he expressed,
(1.)His humble reverence and adoration of God's glory, giving him the honour due to that name he had thus proclaimed. Even the goodness of God must be looked upon by us with a profound veneration and holy awe.
(2.)His joy in this discovery which God had made of himself, and his thankfulness for it. We have reason gratefully to acknowledge God's goodness to us, not only in the real instances of it, but in the declarations he has made of it by his word; not only that he is, and will be, gracious to us, but that he is pleased to let us know it.
(3.)His holy submission to the will of God, made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government and direction of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever.
2.What improvement he made of it. He immediately grounded a prayer upon it (Exo 34:9); and a more earnest affectionate prayer it is, (1.) For the presence of God with his people Israel in the wilderness: "I pray thee, go among us, for thy presence is all in all to our safety and success." (2.) For pardon of sin: "O pardon our iniquity and our sin, else we cannot expect thee to go among us." And, (3.) For the privileges of a peculiar people: "Take us for thy inheritance, which thou wilt have a particular eye to, and concern for, and delight in." These things God had already promised, and given Moses assurances of, and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. God's promises are intended, not to supersede, but to direct and encourage, prayer. Those who have some good hopes, through grace, that their sins are pardoned, must yet continue to pray for pardon, for the renewing of their pardon, and the clearing of it more and more to their souls. The more we see of God's goodness the more ashamed we should be of our own sins, and the more earnest for an interest in it. God had said, in the close of the proclamation, that he would visit the iniquity upon the children; and Moses here deprecates that. "Lord, do not only pardon it to them, but to their children, and let our covenant-relation to thee be entailed upon our posterity, as an inheritance." Thus Moses, like a man of a truly public spirit, intercedes even for the children that should be born. But it is a strange plea he urges: For it is a stiff-necked people. God had given this as a reason why he would not go along with them, Exo 33:3. "Yea," says Moses, "the rather go along with us; for the worse they are the more need they have of thy presence and grace to make them better." Moses sees them so stiff-necked that, for his part, he has neither patience nor power enough to deal with them. "Therefore, Lord, do thou go among us, else they will never be kept in awe. Thou wilt spare, and bear with them, for thou art God, and not man," Hos 11:9.
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Summary
Exodus 34:5 captures a pivotal moment of divine condescension and self-revelation following Israel's egregious sin with the golden calf. Here, the LORD, in an act of profound grace and covenant faithfulness, descends in a cloud to meet Moses on Mount Sinai, not for judgment, but to re-establish His presence and to declare the very essence of His character, setting the stage for the renewal of the covenant and a deeper understanding of His nature.
Context
Literary Context
This verse immediately follows God's instruction to Moses to prepare two new tablets of stone, promising to rewrite the Ten Commandments upon them, replacing those Moses had shattered in righteous anger after the golden calf idolatry. This command, found in Exodus 34:1-4, sets the scene on Mount Sinai, a place previously marked by awe-inspiring theophanies and the initial giving of the Law, as detailed in Exodus 19. This encounter is a direct continuation of Moses' fervent intercession for Israel after their sin, particularly his bold request to see God's glory in Exodus 33:18. God partially granted this by promising to make "all My goodness pass before you" and to "proclaim the name of the LORD before you," as stated in Exodus 33:19. Thus, Exodus 34:5 is the dramatic fulfillment of this promise, initiating the most profound revelation of God's character in the Old Testament.
Historical & Cultural Context
The immediate historical backdrop is the catastrophic breach of the covenant at Mount Sinai, where the Israelites, impatient with Moses' absence, coerced Aaron into fashioning a golden calf for worship, as recounted in Exodus 32:1-6. This act of idolatry was a direct violation of the first two commandments and provoked God's righteous wrath, leading Him to declare His intention to destroy the rebellious nation and raise a new people from Moses, as seen in Exodus 32:7-10. Moses' courageous and persistent intercession, appealing to God's covenant promises and reputation in Exodus 32:11-14, ultimately averted complete destruction. The subsequent dialogue between God and Moses in Exodus 33 reveals God's initial reluctance to go with the people due to their "stiff-necked" nature, yet also His eventual concession to Moses' plea for His presence to accompany them. Culturally, the "name" (שֵׁם, shem) in ancient Near Eastern thought was far more than a mere label; it encapsulated the very essence, character, and reputation of an individual or deity. Therefore, God "proclaiming His name" was a profound act of self-disclosure, revealing the attributes that define His being and His relationship to His covenant people.
Key Themes
Exodus 34:5 is a pivotal moment that encapsulates several profound themes central to the Pentateuch and biblical theology. Foremost among these is Divine Condescension, as the transcendent God actively lowers Himself to meet with humanity, demonstrating His desire for relationship despite human sin. This act initiates the Renewal of the Covenant, highlighting God's faithfulness even when His people are unfaithful. The "proclamation of the name" is a powerful act of God's Self-Revelation, unveiling His essential character as merciful, gracious, and just, which will be elaborated upon in the subsequent verses, Exodus 34:6-7. This encounter also underscores the critical role of Moses' Intercession in Exodus 32:11-14 in mediating between God and His people, and the overarching theme of Grace and Mercy triumphing over judgment, setting the trajectory for Israel's continued journey with God.
Exposition and Analysis
Key Word Analysis
This verb signifies a movement from a higher to a lower place. In the context of God, it powerfully conveys divine condescension – God, the transcendent Creator of the universe, willingly lowers Himself to meet with a human being. It emphasizes His initiative in drawing near to His people, even after their profound rebellion, demonstrating His desire for relationship rather than His aloofness.
The cloud is a recurring motif in the Old Testament, consistently associated with the visible manifestation of God's presence (theophany). It symbolizes God's glory, holiness, and often His protective or guiding presence (e.g., the pillar of cloud in Exodus 13:21-22). Here, it functions as a veil, indicating God's hidden majesty and the inability of humans to fully behold His unmediated glory, while still making His presence tangibly known.
While often meaning simply "to call" or "to read," in this context, "proclaiming the name" (קָרָא בְשֵׁם יְהוָה, qara' b'shem YHWH) signifies a public, authoritative declaration of the essence, attributes, and character of the one named. It is not merely uttering the divine name YHWH, but unveiling what that name truly means in terms of God's nature and His covenant relationship with Israel. This act sets the stage for the detailed revelation of God's attributes in the subsequent verses, Exodus 34:6-7.
Verse Breakdown
"And the LORD descended in the cloud"
This clause describes a direct, visible, and tangible manifestation of God's presence (a theophany). It highlights God's sovereign initiative to engage with Moses and His people, demonstrating His willingness to bridge the gap between His transcendent holiness and humanity's fallen state. The "cloud" serves as both a sign of His glory and a protective barrier, veiling the fullness of His presence.
"and stood with him there"
This phrase conveys an intimate and personal encounter. Despite Israel's recent betrayal, God does not abandon His chosen mediator, Moses. The act of "standing with" implies a close, deliberate, and sustained presence, signifying God's faithfulness to His covenant and His commitment to His relationship with Moses, and by extension, with Israel. It speaks to God's unwavering resolve to restore the broken fellowship.
"and proclaimed the name of the LORD"
This is the climactic action of the verse. It is not merely the utterance of the divine name YHWH (Yahweh), but a profound act of self-revelation. God is about to declare the very attributes and character that define Him as YHWH – the covenant-keeping God. This proclamation is foundational, setting the stage for the detailed description of God's mercy, grace, patience, goodness, truth, and forgiveness that follows in Exodus 34:6-7, which becomes a cornerstone for all subsequent understanding of God's character in the Old Testament.
Literary Devices
Exodus 34:5 is rich in literary devices that amplify its theological significance. The primary device is Theophany, the visible manifestation of God, specifically through the Symbolism of the cloud. The cloud consistently represents God's glorious, holy, and often mysterious presence throughout the Old Testament, serving as a tangible sign of His descent and engagement with humanity while simultaneously veiling His unapproachable majesty. The phrase "the LORD descended" employs Anthropomorphism, attributing human-like actions (descending, standing) to God, making His interaction more relatable and comprehensible to human experience, without diminishing His divine transcendence. The entire verse also functions as a powerful moment of Foreshadowing, as the "proclamation of the name" sets the stage for the detailed and foundational revelation of God's character that immediately follows in Exodus 34:6-7, which is arguably one of the most significant theological statements in the Pentateuch.
Theological and Thematic Connections
Exodus 34:5 is a profound testament to God's unwavering grace and covenant faithfulness, even in the face of human rebellion. It underscores the theme of divine initiative in reconciliation, demonstrating that God actively seeks to restore relationship rather than abandon His people. The act of God descending and proclaiming His name reveals that knowing God is not merely about intellectual assent to His existence, but a deep understanding of His character, which is defined by mercy, compassion, and truth. This self-revelation forms the bedrock of Israel's theology, providing the basis for their appeals to God's character throughout their history and shaping their understanding of His redemptive purposes. It highlights that God's presence is not contingent on human perfection but on His steadfast love and commitment to His promises.
Reflection and Application
Exodus 34:5 offers profound encouragement for believers today, reminding us that God is not a distant, unapproachable deity, but one who actively desires to draw near to His people, even in their brokenness and failure. Just as He descended to Moses after the golden calf incident, God continues to extend His grace to us, inviting us into a deeper knowledge of His character. This passage challenges us to move beyond a superficial understanding of God, urging us to seek a profound encounter with His revealed attributes – His mercy, patience, goodness, and truth. It assures us that even when we stumble, God's faithfulness remains steadfast, and His desire is to renew our relationship and unveil His glorious nature to us. Our response should be one of humble seeking, trusting that He is eager to make Himself known to those who earnestly pursue Him.
Questions for Reflection
FAQ
What is the significance of "the cloud" in this verse?
The cloud in Exodus 34:5 is a powerful symbol of God's visible presence, known as a theophany. Throughout the Old Testament, the cloud often signifies God's glory, holiness, and sometimes His protective or guiding presence (e.g., the pillar of cloud leading Israel in Exodus 13:21). Here, it serves as a veil, indicating that while God is making His presence known, His full, unmediated glory is too immense for human eyes to behold directly. It represents both God's accessibility and His transcendent majesty.
Why is it important that God "proclaimed the name of the LORD" rather than just speaking His name?
In ancient Near Eastern culture, a "name" (Hebrew: shem) was far more than a label; it encapsulated the very essence, character, and reputation of an individual. Therefore, God "proclaiming the name of the LORD" (YHWH) is a profound act of self-revelation. It means God is declaring and unveiling the attributes that define His being and His covenant relationship with Israel. This act sets the stage for the detailed description of His character as merciful, gracious, longsuffering, abundant in goodness and truth, and forgiving of iniquity, transgression, and sin, which immediately follows in Exodus 34:6-7. It's a declaration of who He truly is, not just what He is called.
Christ-Centered Fulfillment
Exodus 34:5, with its depiction of the LORD descending in a cloud to proclaim His name and character, finds its ultimate and most complete fulfillment in the person of Jesus Christ. While God revealed His attributes partially to Moses on Sinai, the New Testament declares that "No one has ever seen God; the only God, who is at the Father's side, he has made him known," as affirmed in John 1:18. Jesus is the ultimate "descent" of God, the Word made flesh who "dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth," beautifully articulated in John 1:14. He is the perfect embodiment and living proclamation of God's name and character. In Christ, the attributes of mercy, grace, patience, and truth, first declared on Sinai, are not merely spoken but perfectly lived out and supremely demonstrated through His life, ministry, and sacrificial death on the cross. When Philip asked Jesus to "show us the Father," Jesus replied, "Whoever has seen me has seen the Father," as recorded in John 14:9. Thus, the partial revelation in the cloud to Moses is fully unveiled in the person of Jesus, who is the "radiance of the glory of God and the exact imprint of his nature," as revealed in Hebrews 1:3, making God's name and character fully known and accessible to all who believe.