John Calvin Commentary Exodus 23:20

"Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared." — Exodus 23:20 (ASV)

Behold, I send an Angel before you. God here reminds the Israelites that their well-being is so connected with keeping the Law that, by neglecting it, they would sorely suffer. For He says that He will be their leader by the hand of an angel, which was a token of His fatherly love for them; but on the other hand, He threatens that they would not go unpunished if they should despise such great mercy and follow their own lusts, because they will not escape the sight of the angel whom He had appointed as their guardian.

Almost all the Hebrew rabbis,²⁶⁷ with whom many others agree, too hastily think that this is spoken of Joshua, but the statements, which we will consider more fully shortly, are by no means reconcilable with his person. Their mistake is more than sufficiently refuted, first of all, by the fact that if we understand it as referring to Joshua, the people would have been without the angel as their leader as long as they wandered in the desert. Besides, it was afterwards said to Moses, Mine Angel shall go before you, (Exodus 32:34) and again, And I will send an Angel before you, (Exodus 33:2). Moses, too, elsewhere elaborates on this act of God’s goodness, that He should have led out His people by the hand of an angel (Numbers 20:16).

But what need is there for a long discussion, since mention has already been made so often of the angel of their deliverance? This point should now be considered established: that there is no reference here to a mortal man. What we have already said should also be remembered: that no common angel is designated, but the chief of all angels, who has always also been the Head of the Church. In this matter, the authority of Paul should be sufficient for us, when he admonishes the Corinthians not to tempt Christ as their fathers tempted Him in the desert (1 Corinthians 10:9).

We also gather this from the magnificent attribute which Moses immediately afterwards assigns to Him, that the name of God should be in him. I consider this to be of great importance, although it is generally passed over lightly. But let us consider it particularly. When God declares that He will send His angel to keep them in the way, He demands their willing obedience, for it would be too base of them to treat with contempt, or to forget Him whose paternal care towards them they experience.

But in the next verse, He seeks by terror to arouse them from their listlessness, where He commands them to beware of His presence, since He would take vengeance on their transgressions.²⁶⁸ In this, a delicate allusion is also to be observed in the ambiguous meaning of the word used. For, since שמר, shamar, in Hebrew means “to guard,” after He has said that an angel will be their guardian, He warns them, on the other hand, that they should guard themselves.

In this, the Angel is exalted above the rank of a human being, since He is appointed to be their judge if the Israelites should offend in any respect; not in the way that judgment is delegated to the Prophets regarding their doctrine, the power of which is supreme, but because nothing will be hidden from Him. For Scripture assigns to God alone as His unique attribute, that we should walk before His face. What follows has the same meaning: provoke him not, which is everywhere spoken of God.

But, as I have just said, this seems to me to be of utmost importance: that the name of God was to be in Him, or within Him, which is equivalent to this: that in Him God's majesty and glory will reside. Therefore, He will possess knowledge of hearts, dominion, and the power of judgment. Besides, we have already said that there is no absurdity in designating Christ by the name of the Angel, because He was not yet the Incarnate Mediator; but whenever He appeared to the ancient people, He gave an indication of His future mission.

²⁶⁷ For this opinion, Corn. a Lapide quotes quotes Justin. contra Tryphon. fol. 58; and contra Tryphon. fol. 58; and Eusebius, lib. 4, Demonstr. Evang. 28, and lib. 4, Demonstr. Evang. 28, and Raban.

²⁶⁸ In the Fr. the following paragraphs are omitted.the following paragraphs are omitted.