Vers. 18. thy glory] hereby he meant the face of [unspec 18] God, as after is explained in vers. 20. that is a plain and manifest knowledge of God, as men are plain∣ly discerned one from another, by the face. The Hebrewes unfold it thus, What was that which Mo∣ses our master sought to attaine unto, when hee said, I PRAY THEE SHEVV ME THY GLORIE? He requested to know the truth of the being (or Essence) of the holy blessed (God,) untill that he were known in his heart, like as a man is knowne, whose face is seene, and whose forme is ingraven in ones heart, so as that man is distinguished (or separated) in his knowledge from other men. So Moses requested, that the Essence of God, might be distinctly knowne in his heart, from the Es∣sence of other things, so that he might know the truth of his Essence, as it is. But God answered him, that the knowledge of living man, who is compounded of bo∣dy and soule, hath no ability to apprehend the truth of this thing, concerning his Creator. Maimony, in Mis∣neh, in Iesudei hatorah, c. 1. s. 10.
Ver. 19. my goodnesse] The Chaldee expounds it, [unspec 19] my glory, and the Greek, I will passe before thee with my glory. The goodnesse (or good things) or God, is that wherewith his people are satisfied, Ier. 31. 14. Psal. 65. 5. the name] Thargum Ierusalemy ad∣deth, the good name. This promise was fulfilled in Exod. 34. 6. The Hebrewes explaine it thus, I will proclaime before thee, my great name, which thou canst not see. R. Menachem, on Exod. 33. bee gracious] or, have mercy on, as the Gr. translateth, which the Apostle followeth, Rom. 9. 15. bee mercifull] or, have compassion, commiseration. As this teacheth that Gods grace, mercy, and compas∣sion, is the cause of our happines: so in that he doth this to whom he will, it sheweth Gods freedome in communicating his grace where he pleaseth, with∣out wrong to any. So that which Moses asked for all the people, (v. 16.) God restraineth to his owne will, according to his election of grace, excluding all others, and mans owne will and works. Where∣fore Paul citing this text, concludeth; So then, it is not in him that willeth, nor in him that runneth; but in God that sheweth mercy, Rom. 9. 15. 16. The ancient Hebrews saw this grace of God, though now they be ignorant of it. For R. Menachem on this place, writeth, how God shewed Moses at that time, his treasures; and he said, O Lord of the world, whose is that great treasure? Hee answered, who so hath good workes, to him will I give his wages: and who so hath none, I will doe, and give unto him freely: as it is writ∣ten. I will be gracious, to whom I will be gracious. This exposition accordeth with Pauls, in Rom. 4. 4. 5. and 3. 24.
Ver. 20. my face] that is, see and know my glo∣rie as it is perfectly: by reason of sinne, Rom. 3. 23. [unspec 20] and of the weaknesse of the flesh, which alwaies feareth death, when God appeareth, as Deut. 5. 24. 25. Iudg. 13. 22. Esay. 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality, we shall see God as he is, even face to face, 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe, whiles men live, they are not counted-worthy; when they die they shall be counted worthy, to see the face of God: R. Elias in Reshith choc••••a••, fol. 41. 4. And R. Menachem here saith, after his death he should at∣taine unto it; for it is treasured up for the just, against the time to come.
Vers. 22. clift] or, hole, cave: which is a place of [unspec 22] hiding for feare, as in Esay. 2. 21. Song 2. 14. The Rocke on which Gods people are set, is spiritually God himselfe in Christ, and faith in him, Psal. 18. 3. 32. Matth. 16. 18. cover] this sometime sig∣nifieth safe protection, Psal. 91. 4. sometime a cove∣ring with feare and affliction, Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense. my hand] or, my palme, the hollow of my hand, which also is sometime the instrument of helpe, (Psal. 91. 4. 12. and 119. 173.) sometime of affliction, Iob 13. 21. and 33. 7. It may also meane my cloud: for as a cloud arose in the sight of Elias servant, like a mans hand, 1 King. 18. 44. so Elihu calleth the clouds, Cappa∣jim, that is, hands, Iob 36. 32. The Chaldee here translateth it my Word: (which is the title of Christ, Ioh. 1. 1.) So in the verse following the Chaldee saith, And I will take away the word of my glory.
Vers. 23. backe parts] or, after parts; the things be∣hinde [unspec 23] me. This may be understood of an imperfect image of the glory of God, such as man is able to behold in this life, where wee see through a glasse, darkely: opposed to the state which is to come, when we shall see face to face, or eye to eye, as 1 Cor. 13. ••2. Esay. 52. 8. And it is spoken of God, after the manner of men; for properly he (being a Spi∣rit infinite and incomprehensible) hath neither face nor back-parts, nor any such thing, as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount, Matth. 17. 2. 3. where also a cloud over-shadowed the disciples, v. 4. If we apply it unto Christ, his back-parts may be understood of his afflictions and suffe∣rings, which in this life, his people doe see and are partakers of: as in the life to come, they shall be∣hold his face, and partake of his glory, Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say, God made knowne unto Moses, that which no man knew before him, nor shall know after him: that he apprehended in his knowledge, the truth of the Essence of God, distinctly from the es∣sence of other things, as a man whose backeparts are seene, and his whole body and rayment is attained unto in ones knowledge, from other bodies of men. Maimony, in Iesudei hatorah, chap. 1. Sect. 10. It is a tradition of the Iewes, that God now appeared like Sheliach tsibbur (the Messenger or Minister of the congregati∣on,) clad with a robe. R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah, chap. 1. Sect. 9. saith, Moses saw him on the Sea, like a mighty warriour, and on Sinai, cladlike a Minister of the congregation. be seene] the Greeke addeth, seene of thee: but it is more generall, of no man, as in verse 20. And by see∣ing is not meant onely with the outward eye, but with the heart or understanding, according to that phrase in Eccles. 1. 16. mine heart hath seene: because the mind of man cannot apprehend God, who is in∣cōprehensible, Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith; Observe how he saith not, My face thou shalt not see, but SHALL NOT BE SEENE, as if he should say, there is no power in any creature to comprehend it.