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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 33:12–23. His four-level outline is real structure in the source text, so it is rendered as structure.
Moses, having returned to the door of the tabernacle, becomes a humble and importunate supplicant there for two very great favours, and as a prince he has power with God, and prevails for both: herein he was a type of Christ the great intercessor, whom the Father heareth always.
I.He is very earnest with God for a grant of his presence with Israel in the rest of their march to Canaan, notwithstanding their provocations. The people had by their sin deserved the wrath of God, and for the turning away of that Moses had already prevailed, Exo 32:14. But they had likewise forfeited God's favourable presence, and all the benefit and comfort of that, and this Moses is here begging for the return of. Thus, by the intercession of Christ, we obtain not only the removal of the curse, but an assurance of the blessing; we are not only saved from ruin, but become entitled to everlasting happiness. Observe how admirably Moses orders this cause before God, and fills his mouth with arguments. What a value he expresses for God's favour, what a concern for God's glory and the welfare of Israel. How he pleads, and how he speeds.
1.How he pleads.
(1.)He insists upon the commission God had given him to bring up this people, Exo 33:12. This he begins with: "Lord, it is thou thyself that employest me; and wilt thou not own me? I am in the way of my duty; and shall I not have thy presence with me in that way?" Whom God calls out to any service he will be sure to furnish with necessary assistances. "Now, Lord, thou hast ordered me a great work, and yet left me at a loss how to go about it, and to through with it." Note, Those that sincerely design and endeavour to do their duty may in faith beg of God direction and strength for the doing of it.
(2.)He improves the interest he himself had with God, and pleads God's gracious expressions of kindness to him: Thou hast said, I know thee by name, as a particular friend and confidant, and thou hast also found grace in my sight, above any other. Now, therefore, says Moses, if it be indeed so, that I have found grace in thy sight, show me the way, Exo 33:13. What favour God had expressed to the people they had forfeited the benefit of, there was no insisting upon that; and therefore Moses lays the stress of his plea upon what God had said to him, which, though he owns himself unworthy of, yet he hopes he has not thrown himself out of the benefit of. By this therefore he takes hold on God: "Lord, if ever thou wilt do any thing for me, do this for the people." Thus our Lord Jesus, in his intercession, presents himself to the Father, as one in whom he is always well pleased, and so obtains mercy for us with whom he is justly displeased; and we are accepted in the beloved. Thus also men of public spirit love to improve their interest both with God and man for the public good. Observe what it is he is thus earnest for: Show me thy way, that I may know that I find grace in thy sight. Note, Divine direction is one of the best evidences of divine favour. By this we may know that we find grace in God's sight, if we find grace in our hearts to guide and quicken us in the way of our duty. God's good work in us is the surest discovery of his good-will towards us.
(3.)He insinuates that the people also, though most unworthy, yet were in some relation to God: "Consider that this nation is thy people, a people that thou hast done great things for, redeemed to thyself, and taken into covenant with thyself; Lord, they are thy own, do not leave them." The offended father considers this, "My child is foolish and froward, but he is my child, and I cannot abandon him." (4.) He expresses the great value he had for the presence of God. When God said, My presence shall go with thee, he caught at that word, as that which he could not live and move without: "If thy presence go not with me, carry us not up hence," Exo 33:15. He speaks as one that dreaded the thought of going forward without God's presence, knowing that their marches could not be safe, nor their encampments easy, if they had not God with them. "Better lie down and die here in the wilderness than go forward to Canaan without God's presence." Note, Those who know how to value God's favours are best prepared to receive them. Observe how earnest Moses is in this matter; he begs as one that would take no denial. "Here we will stay till we obtain thy favour; like Jacob, I will not let thee go except thou bless me." And observe how he advances upon God's concessions; the kind intimations given him make him yet more importunate. Thus God's gracious promises, and the advances of mercy towards us, should not only encourage our faith, but excite our fervency in prayer. (5.) He concludes with an argument taken from God's glory (Exo 33:16): "Wherein shall it be known to the nations that have their eyes upon us that I and thy people (with whom my interests are all blended) have found grace in thy sight, distinguishing favour, so as to be separated from all people on earth? How will it appear that we are indeed thus honoured? Is it not in that thou goest with us? Nothing short of this can answer these characters. Let it never be said that we are a peculiar people, and highly favoured, for we stand but upon a level with the rest of our neighbours unless thou go with us; sending an angel with us will not serve." He lays a stress upon the place - "here in this wilderness, whither thou hast led us, and where we shall be certainly lost if thou leave us." Note, God's special presence with us in this wilderness, by his Spirit and grace, to direct, defend, and comfort us, is the surest pledge of his special love to us and will redound to his glory as well as our benefit.
2.Observe how he speeds. He obtained an assurance of God's favour,
(1.)To himself (Exo 33:14): "I will give thee rest, I will take care to make thee easy in this matter; however it be, thou shalt have satisfaction." Moses never entered Canaan, and yet God made good his word that he would give him rest, Dan 12:13.
(2.)To the people for his sake. Moses was not content with that answer which bespoke favour to himself only, he must gain a promise, an express promise, for the people too, or he is not at rest; gracious generous souls think it not enough to get to heaven themselves, but would have all their friends go thither too. And in this also Moses prevailed: I will do this thing also that thou hast spoken, Exo 33:17. Moses is not checked as an unreasonable beggar, whom no saying would serve, but he is encouraged. God grants as long as he asks, gives liberally, and does not upbraid him. See the power of prayer, and be quickened hereby to ask, and seek, and knock, and to continue instant in prayer, to pray always and not to faint. See the riches of God's goodness. When he has done much, yet he is willing to do more: I will do this also - above what we are able to ask or think. See, in type, the prevalency of Christ's intercession, which he ever lives to make for all those that come to God by him, and the ground of that prevalency. It is purely his own merit, not any thing in those for whom he intercedes; it is because thou hast found grace in my sight. And now the matter is settled, God is perfectly reconciled to them, his presence in the pillar of cloud returns to them and shall continue with them; all is well again, and henceforth we hear no more of the golden calf. Lord, who is a God like unto thee, pardoning iniquity?
II.Having gained this point, he next begs a sight of God's glory, and is heard in this matter also. Observe,
1.The humble request Moses makes: I beseech thee, show me thy glory, Exo 33:18. Moses had lately been in the mount with God, had continued there a great while, and had enjoyed as intimate a communion with God as ever any man had on this side heaven; and yet he is still desiring a further acquaintance. All that are effectually called to the knowledge of God and fellowship with him, though they desire nothing more than God, are nevertheless still coveting more and more of him, till they come to see as they are seen. Moses had wonderfully prevailed with God for one favour after another, and the success of his prayers emboldened him to go on still to seek God; the more he had the more he asked: when we are in a good frame at the throne of grace, we should endeavour to preserve and improve it, and strike while the iron is hot: "Show me thy glory; make me to see it" (so the word is); "make it some way or other visible, and enable me to bear the sight of it." Not that he was so ignorant as to think God's essence could be seen with bodily eyes; but, having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with. It was not fit that the people should see any similitude when the Lord spoke unto them, lest they should corrupt themselves; but he hoped that there was not that danger in his seeing some similitude. Something it was more than he had yet seen that Moses desired. If it was purely for the assisting of his faith and devotion, the desire was commendable; but perhaps there was in it a mixture of human infirmity. God will have us walk by faith, not by sight, in this world; and faith comes by hearing. Some think that Moses desired a sight of God's glory as a token of his reconciliation, and an earnest of that presence which he had promised them; but he knew not what he asked.
2.The gracious reply God made to this request.
(1.)He denied that which was not fit to be granted, and which Moses could not bear: Thou canst not see my face, Exo 33:20. A full discovery of the glory of God would quite overpower the faculties of any mortal man in this present state, and overwhelm him, even Moses himself. Man is mean and unworthy of it, weak and could not bear it, guilty and could not but dread it. It is in compassion to our infirmity that God holdeth back the face of his throne, and spreadeth a cloud upon it, Job 26:9. God has said that here (that is, in this world) his face shall not be seen (Exo 33:23); that is an honour reserved for the future state, to be the eternal bliss of holy souls: should men in this state know what it is, they would not be content to live short of it. There is a knowledge and enjoyment of God which must be waited for in another world, when we shall see him as he is, Jo1 3:2. In the mean time let us adore the height of what we do know of God, and the depth of what we do not. Long before this, Jacob had spoken of it with wonder that he had seen God face to face, and yet his life was preserved, Gen 32:30. Sinful man dreads the sight of God his Judge; but holy souls, being by the Spirit of the Lord changed into the same image, behold with open face the glory of the Lord. Co2 3:18.
(2.)He granted that which would be abundantly satisfying.
[1.]He should hear what would please him (Exo 33:19): I will make all my goodness pass before thee. He had given him wonderful instances of his goodness in being reconciled to Israel: but that was only goodness in the stream; he would show him goodness in the spring - all his goodness. This was a sufficient answer to his request. "Show me thy glory," says Moses. "I will show thee my goodness," says God. Note, God's goodness is his glory; and he will have us to know him by the glory of his mercy more than by the glory of his majesty; for we must fear even the Lord and his goodness, Hos 3:5. That especially which is the glory of God's goodness is the sovereignty of it, that he will be gracious to whom he will be gracious, that, as an absolute proprietor, he makes what difference he pleases in bestowing his gifts, and is not debtor to any, nor accountable to any (may he not do what he will with his own?); also that all his reasons of mercy are fetched from within himself, not from any merit in his creatures: as he has mercy on whom he will, so, because he will. Even so, Father, because it seemed good in thy sight. It is never said, "I will be angry at whom I will be angry," for his wrath is always just and holy; but I will show mercy on whom I will show mercy, for his grace is always free. He never damns by prerogative, but by prerogative he saves. The apostle quotes this (Rom 9:15) in answer to those who charged God with unrighteousness in giving that grace freely to some which he withholds justly from others.
[2.]He should see what he could bear, and what would suffice him. The matter is concerted so as that Moses might be safe and yet satisfied. First, Save in a cleft of the rock, Exo 33:21, Exo 33:22. In this he was to be sheltered from the dazzling light and devouring fire of God's glory. This was the rock in Horeb out of which water was brought, of which it is said, That rock was Christ, Co1 10:4. It is in the clefts of this rock that we are secured from the wrath of God, which otherwise would consume us; God himself will protect those that are thus hid. And it is only through Christ that we have the knowledge of the glory of God. None can see his glory to their comfort but those who stand upon this rock, and take shelter in it. Secondly, He was satisfied with a sight of his back-parts, Exo 33:23. He should see more of God than any ever saw on earth, but not so much as those see who are in heaven. The face, in man, is the seat of majesty, and men are known by their faces; in them we take a full view of men. That sight of God Moses might not have, but such a sight as we have of a man who has gone past us, so that we only see his back, and have (as we say) a blush of him. We cannot be said to look at God, but rather to look after him (Gen 16:13); for we see through a glass darkly. When we see what God has done in his works, observe the goings of our God, our King, we see (as it were) his back-parts. The best thus know but in part, and we cannot order our speech concerning God, by reason of darkness, any more than we can describe a man whose face we never saw. Now Moses was allowed to see only the back-parts; but long afterwards, when he was a witness to Christ's transfiguration, he saw his face shine as the sun. If we faithfully improve the discoveries God gives us of himself while we are here, a brighter and more glorious scene will shortly be opened to us; for to him that hath shall be given.
Historical interpretation
Twelve Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Jesus says to her: "Mary." After he called her by the common word for her sex, and was not recognized, he calls her by name. As if he openly said to her: Recognize him by whom you are recognized. To the perfect man also it is said: "I know you by name," because "man" is the common word for all of us, but "Moses" is proper, to whom it is rightly said that he is known by name, as if the Lord openly said to him: I do not know you generally as the rest, but specially.
I know thee by name: In the language of the scriptures, God is said to know such as he approves and loves: and to know by name, those whom he favours in a most singular manner, as he did his servant Moses.
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Summary
Exodus 33:12 captures a pivotal exchange between Moses and the LORD, occurring in the immediate aftermath of Israel's grievous sin with the golden calf. Moses, burdened by the immense responsibility of leading a rebellious people to the Promised Land, confronts God with a profound plea. He acknowledges the divine command to lead but expresses deep concern over the ambiguity of God's presence and the lack of a clear divine companion for the journey. Moses then boldly appeals to the unique, intimate relationship God Himself had previously affirmed with him, reminding the LORD of His declaration: "I know thee by name, and thou hast also found grace in my sight," thereby leveraging God's personal favor and intimate knowledge as the bedrock for his urgent request for God's explicit, personal presence to accompany the entire nation.
Context
Literary Context
This verse is strategically placed at a critical juncture in the Exodus narrative, immediately following the catastrophic Golden Calf rebellion in Exodus 32. God's wrath was so intense that He threatened to withdraw His personal presence, proposing instead to send an angel to lead the Israelites, lest His consuming holiness destroy them on the way (Exodus 33:3). Moses had already engaged in fervent intercession, even offering himself as an atonement for the people's sin (Exodus 32:30-32). The verses immediately preceding Exodus 33:12 describe the people's mourning and removal of ornaments as a sign of repentance, and Moses' regular practice of meeting with God in the Tent of Meeting outside the camp. There, the pillar of cloud would descend, signifying God's presence, and the LORD would speak with Moses "face to face, as a man speaks with his friend" (Exodus 33:7-11). Thus, verse 12 represents Moses' continued, direct, and deeply personal appeal for God's explicit, personal presence to accompany the nation, building upon the unique intimacy he shared with God.
Historical & Cultural Context
The Israelites, a vast multitude recently liberated from Egyptian slavery, faced the daunting prospect of a wilderness journey towards a land inhabited by powerful, hostile nations. Leadership of such a numerous and often rebellious people was an overwhelming task that demanded not merely human skill but undeniable divine authority and presence. In the ancient Near East, the concept of a deity "going with" an army or a people was paramount; it signified divine approval, protection, and guaranteed success in their endeavors. Conversely, the absence of a deity's presence implied vulnerability, divine displeasure, and certain failure. The phrase "know thee by name" (Hebrew: yada'ticha b'shem) carried profound cultural weight, signifying far more than mere recognition. It implied a deep, intimate, and often covenantal relationship, denoting personal selection, special favor, and authoritative knowledge. For a king or deity to know someone "by name" meant that person was uniquely chosen, distinguished, and held in high regard. Similarly, "found grace in my sight" (Hebrew: matzata chen b'einai) spoke to unmerited favor and acceptance, a divine disposition of goodwill that empowered the recipient. Moses' appeal here is profoundly rooted in this cultural understanding, reminding God of the unique, personal bond and favor He had already extended to him, which served as the foundation for his plea on behalf of the entire nation.
Key Themes
Exodus 33:12 contributes significantly to several major theological themes prevalent in the book of Exodus and the Pentateuch. Central is the theme of God's Presence (Shekinah), highlighting its absolute necessity for Israel's identity, security, and success. The verse emphasizes the Intercessory Role of Moses, showcasing him as the divinely appointed mediator who boldly stands between a holy God and a sinful people, appealing to God's character and promises. It also underscores the theme of Divine Intimacy and Personal Relationship, as God's declaration "I know thee by name" reveals a profound, unique bond with Moses that transcends a mere leader-follower dynamic. This intimacy becomes the very ground for Moses' bold petition. Furthermore, the verse touches upon God's Sovereignty and Faithfulness, as Moses appeals to God's own prior declarations, implicitly trusting that God will remain true to His word and His chosen servant, even in the face of national sin. This interaction sets the stage for God's revelation of His glory and character in Exodus 34, a direct result of Moses' persistent intercession.
Exposition and Analysis
Key Word Analysis
This verb signifies a deep, intimate, experiential knowledge, not merely intellectual acquaintance. When God "knows" someone in this biblical sense, it implies a relationship of covenantal commitment, personal selection, and special care. It suggests a profound understanding and a unique bond that sets Moses apart from the general populace.
To know someone "by name" in ancient Israelite culture was to know them intimately, personally, and often with an authoritative or proprietary claim. It implies a personal relationship of distinction and favor, a unique identity recognized and affirmed by the speaker. For God to know Moses "by name" underscored the unparalleled intimacy and special status of their relationship, indicating that Moses was individually chosen and distinguished by God.
This term refers to unmerited favor, goodwill, or acceptance. When someone "finds grace" in another's eyes, it means they have gained favor or approval, often leading to beneficial outcomes. Here, it highlights God's undeserved kindness and benevolent disposition toward Moses, which is the foundational basis for Moses' bold appeal and confidence in approaching God.
Verse Breakdown
"And Moses said unto the LORD, See, thou sayest unto me, Bring up this people:"
Moses directly addresses the LORD, using "See" (or "Behold") to draw divine attention to the pressing command. He reiterates God's explicit instruction to lead the vast and challenging Israelite nation out of the wilderness, underscoring the immense and seemingly impossible responsibility placed upon him. This opening sets the stage for his subsequent plea, highlighting the overwhelming weight of the task.
"and thou hast not let me know whom thou wilt send with me."
This clause encapsulates Moses' core complaint and petition. He acknowledges the divine mandate but expresses his profound need for clarity regarding the divine agent of leadership and presence. Moses implicitly understands that he cannot fulfill this daunting task alone; only God's direct, personal involvement, or a divinely appointed representative, can ensure the success and safety of the journey. This reveals his genuine dependence on God and his deep concern for the people's welfare, recognizing the inadequacy of human leadership without divine partnership.
"Yet thou hast said, I know thee by name, and thou hast also found grace in my sight."
Moses boldly reminds the LORD of God's own prior declarations, appealing directly to the established, intimate, and favored relationship God Himself had initiated and affirmed with Moses. This is a powerful rhetorical move, leveraging God's own words and character as the foundation for his request. He is not asking based on his own merit or the people's worthiness, but solely on God's unmerited favor and personal knowledge of him, which forms the bedrock of their unique bond and provides the confidence for his audacious intercession.
Literary Devices
The passage employs several potent literary devices that amplify Moses' intercession. The overarching device is Intercession, with Moses acting as a divinely appointed mediator, standing between a holy God and a sinful people. His address to God contains an element of Rhetorical Question or implied challenge, not in defiance, but in earnest seeking of clarity and assurance: "You've given me this monumental task, but you haven't provided the necessary means or explicit companionship." There is a strong element of Personal Appeal, as Moses grounds his request in the unique, intimate relationship he shares with God, reminding the LORD of His own words. This is a profound form of Argument from Character, where Moses appeals to God's faithfulness to His own declarations and the nature of their established bond. The repetition of "thou hast said" emphasizes God's prior commitment and serves as a powerful Remembrance or Recollection of divine promises, reinforcing Moses' confidence in approaching God. The contrast between the immense task ("Bring up this people") and the perceived lack of clear divine accompaniment ("not let me know whom thou wilt send with me") creates a sense of Tension, which is then resolved by Moses' appeal to the intimate relationship, highlighting his faith and the power of divine favor.
Theological and Thematic Connections
Exodus 33:12 profoundly underscores the absolute necessity of God's personal presence and guidance for His people, particularly when facing overwhelming challenges and leadership responsibilities. Moses' bold appeal, rooted in God's prior declaration of intimate knowledge and favor, highlights that divine relationship is the indispensable foundation for effective service and successful navigation through life's wildernesses. It reveals that God's personal knowledge of His chosen ones is not merely an abstract concept but a dynamic reality that empowers and sustains them, inviting a confident and persistent approach to Him in prayer. The verse also implicitly teaches about the nature of true leadership, which recognizes its own inherent limitations and relies utterly on divine partnership and presence for success and spiritual fruitfulness.
Reflection and Application
Moses' earnest plea in Exodus 33:12 offers a powerful and enduring model for our own walk with God, particularly when we face daunting tasks or profound uncertainties. It reminds us that even when the path ahead seems unclear or the burdens immense, we are invited to approach God with boldness and confidence, not on the basis of our own merit, but on the unshakeable foundation of His established relationship with us. Just as God intimately knew Moses by name, so too does He know each of His children personally and profoundly, having called us by name and extended His unmerited favor through Christ. This profound personal knowledge should instill in us a deep sense of security, value, and belonging, empowering us to articulate our deepest needs, fears, and concerns before Him without hesitation. Furthermore, Moses' humble recognition that he could not possibly lead the people without God's explicit presence and guidance serves as a vital reminder for all believers, especially those in positions of leadership: true effectiveness, spiritual fruitfulness, and enduring success flow not from human strength, wisdom, or strategic planning, but from a constant, conscious, and desperate dependence on God's active presence and clear direction in every endeavor. Our prayers should mirror Moses', persistently seeking God's "whom Thou wilt send with me," knowing that His Spirit is our ultimate guide, companion, and empowerer.
Questions for Reflection
FAQ
Why is Moses so bold in challenging God's initial plan to not go with Israel?
Moses' extraordinary boldness stems from a confluence of factors. Firstly, he enjoyed an exceptionally intimate and unique relationship with God, speaking with Him "face to face, as a man speaks with his friend" (Exodus 33:11). This unparalleled intimacy fostered a deep trust and confidence that allowed for such direct and passionate appeals. Secondly, Moses possessed a profound understanding of the dire implications of God's absence; he knew that without the LORD's personal, manifest presence, the journey to the Promised Land would be utterly impossible, and the very covenant between God and Israel would be jeopardized. His concern was not for his own comfort, but for the people's welfare and, critically, for the glory of God's name among the nations. Finally, Moses was appealing to God's own character and prior declarations of favor towards him, essentially reminding God of His own commitment to their unique relationship and to His people. His boldness was therefore not defiance, but a passionate, faith-filled intercession rooted in a profound understanding of God's nature and promises.
What does it mean for God to "know thee by name"?
In biblical and ancient Near Eastern contexts, to "know by name" signifies a profound, personal, and often covenantal relationship, extending far beyond mere acquaintance or intellectual recognition. It implies intimate familiarity, special recognition, and often a sense of ownership, selection, or deep affection. When God declares, "I know thee by name," it means He has personally chosen, distinguished, and entered into a unique, intimate relationship with that individual. It speaks to a profound understanding of their identity, purpose, and destiny, and invariably carries the connotation of divine favor, protection, and a special, personal investment. It is a declaration that sets that individual apart as uniquely cherished and understood by the Almighty.
Christ-Centered Fulfillment
Exodus 33:12, with Moses' desperate plea for God's personal presence and his bold appeal to God's intimate knowledge and grace, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Moses, as the great intercessor and mediator between God and His people, powerfully foreshadows Christ, who is our perfect and eternal High Priest, continually interceding for us before the Father (Hebrews 7:25). The very presence Moses longed for, the assurance that God would "go with" His people, is definitively realized in the Incarnation of Jesus, Emmanuel, which means "God with us" (Matthew 1:23). Through Christ's coming, God literally "tabernacled among us" (John 1:14), making His dwelling place with humanity in a way far more intimate and permanent than the Tent of Meeting. Furthermore, through His atoning sacrifice and resurrection, Jesus secured for believers not just a temporary presence, but the permanent indwelling of the Holy Spirit, who is God's abiding presence in every believer, empowering and guiding them into all truth (John 14:16-17). The deep, personal knowledge God had of Moses is extended to all believers in Christ; Jesus, the Good Shepherd, declares, "I know my sheep and am known by my own" (John 10:14), assuring us that we are individually known, loved, and called by name by the Son of God, who Himself found ultimate grace and favor in the Father's sight to accomplish our salvation and grant us access to God's unfailing presence.