7. Note the same account of the ways of God, is given originally in the second commandment in chapter 20: 5, 6.
9. Note in the history of the golden calf, the stiff-neckedness is noted already in chapter 32: 9. Moses does not speak of governmental mercy, but goes above to God's own glory, and to the unconditional promises of His own purpose; but he associates, as often remarked, the people with it, which is faith as to this. But there is progress-his intercession at the door of the tabernacle is upon the general ground that they are God's people. Faith and the Lord's thoughts meet-God retreats into His own sovereignty, does not go on the ground yet of governmental mercy, for indeed they had cast Him off. But when God has revealed His goodness—Himself, as far as was possible—then Moses goes further, and begs God to go amongst them—puts himself as one of the whole company in God's revealed presence, and prays Jehovah as Adonai to go amongst them, because it is a stiff-necked people; he is amongst the people, but this is very holy boldness—and we know we need God's doing so, or how should we get through—and very beautiful, but founded on revealed grace. But in all this Moses shines greatly through grace; he is there—God revealing Himself—yet not confounded, or as dumb before Him; there is a just demand suited to God's glory—suited to the people's state and want. In God's threatenings, it was Moses separating from the rest, and making the tabernacle outside the camp, which brought God down to speak face to face with him, but it is a dreadful sorrow and burden of heart, when the people cannot be with God, but it is only one who has His mind for them; I say "one," for in such a case the heart is always isolated, God only knoweth its sorrows. In the energy of the master-builder, Paul "could travail a second time in birth" for them—this Moses' faith did not know; we have not "Peradventure I shall make an atonement for your sin." The Lord give us his zeal for God's glory, and the holy boldness of His interests as intimate with Him, and to know how to travail in birth too, in the power of grace!
33. I apprehend that the sense given in English to this is right. See also the Dutch translation and Meyer. The force of this verse would be, "and Moses finished speaking with them having (or, when he had) put a covering over his face."
35. This would, I think, imply that at any rate, as long as he was getting these divine communications he kept the mas'veh (veil) over his face, except when he went into the Sanctuary. Even 2 Cor. 3 which has been alleged for the opposite view, proves this—for it alludes so beautifully to the fact, in speaking of the veil on Israel's heart, that when it turned to the Lord, it should be taken off.