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Commentary on Exodus 33 verses 12–23
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.
As a result Moses, convinced that God will never be known to human wisdom, says, “Reveal yourself to me,” and finds himself forced to enter “into the darkness” where the voice of God was present; in other words, into the unapproachable, imageless, intellectual concepts relating to ultimate reality. For God does not exist in darkness. He is not in space at all. He is beyond space and time and anything belonging to created beings. Similarly he is not found in any section. He contains nothing. He is contained by nothing. He is not subject to limit or division.
Moses says to him, “Show me yourself.” You see that then also the prophets saw Christ, that is, in the measure each was able. “Show me yourself, that I may see you clearly.” But he said, “No one sees me and still lives.” Therefore, because no one could see the face of the Godhead and live, he assumed the face of human nature, that seeing this we might live. Yet when he wished to show even this with a little majesty, at the time when “his face shone as the sun,” the disciples fell to the earth terrified. His bodily countenance shined, not according to the full power of him who wrought it but in the measure the disciples could bear. Now if this terrified them and even thus they could not bear it, how could anyone gaze upon the majesty of the Godhead? It is a great thing which you desire, O Moses, the Lord says; and I approve your insatiable longing and “this word will I do” for you, but according to your capacity. “Behold, I will set you in the hollow of the rock”;10 for as you are small, you will lodge in a small place.
Again, in ancient times, in the case of the faithful servant of God, Moses, who was destined to labor on this earth and to rule the chosen people, it would not be surprising that what he asked was granted: that he might see the glory of the Lord, to whom he said, “If I have found favor before you, show me yourself openly.” He received an answer adapted to present conditions: that he could not see the face of God, because no man could see him and live. Thus God made clear that the vision belongs to another and better life. In addition to that, the mystery of the future church of Christ was foreshadowed by the words of God.
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SUMMARY
Exodus 33:13 records Moses' impassioned and pivotal prayer following Israel's profound sin with the golden calf. Having successfully interceded to prevent God's complete destruction of the nation, Moses now presses for a deeper revelation of God's "way" and character, appealing to divine grace. His earnest desire is not only for a more profound personal intimacy with the Almighty but also for the unwavering assurance of God's distinguishing and continued presence with the entire nation, reminding God of His unique covenant relationship with Israel as "His people." This prayer powerfully illustrates Moses' exceptional spiritual leadership and his deep conviction that God's active presence is absolutely indispensable for Israel's identity, journey, and ultimate fulfillment of their purpose.
CONTEXT
Literary Context: This verse is situated at a critical juncture in the Exodus narrative, immediately following the devastating golden calf incident detailed in Exodus 32. God, in His righteous anger, had initially threatened to consume the Israelites and establish a new nation through Moses (Exodus 32:10). Moses, however, interceded powerfully, appealing to God's character and covenant promises, which led to God relenting from the immediate judgment (Exodus 32:11-14). Subsequently, God declared His intention to send an angel to lead Israel, but stated He would not go with them personally, lest He consume them on the way due to their stiff-necked nature (Exodus 33:1-3). This declaration plunged the people into mourning (Exodus 33:4). Moses, uniquely privileged to speak with God "face to face, as a man speaketh unto his friend" (Exodus 33:11), leverages this intimacy to continue his intercession. His plea is not merely for the nation's survival, but for the restoration of God's personal, distinguishing presence, which he knows is their true mark of identity among all peoples (Exodus 33:16). Verse 13 is a direct and fervent plea within this ongoing, intense dialogue, seeking a deeper understanding of God's character as the foundational basis for His renewed and active presence.
Historical & Cultural Context: The historical setting is the wilderness journey of the Israelites, a short time after their miraculous deliverance from Egyptian bondage and the momentous giving of the Law at Mount Sinai. Having witnessed incredible divine power and entered into a solemn covenant relationship with Yahweh, their swift descent into idolatry with the golden calf represented a profound and shocking betrayal of that covenant. This act was not a minor misstep but a direct affront to God's holiness and His unique identity as the one true God, especially after He had explicitly forbidden idolatry in the Ten Commandments (Exodus 20:3-5). In the ancient Near East, the presence of a deity was often symbolized by an idol or a sacred object, but for Israel, God's presence was uniquely manifested in the Tabernacle and through His direct interaction with Moses. The withdrawal of God's personal presence, therefore, was not a minor inconvenience but a catastrophic spiritual and existential threat. It signified the potential loss of their divine guide, protector, and the very source of their unique identity and purpose among the nations. Moses' prayer reflects a deep understanding of the gravity of this situation and the absolute necessity of God's personal, guiding presence for the success and ultimate fulfillment of the entire nation's journey to the Promised Land.
Key Themes: Exodus 33:13 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Central among these is the theme of Divine Presence, emphasizing that God's active, personal presence is the indispensable mark of His covenant relationship with Israel and the source of their distinction from other nations. This verse also highlights the theme of Intercession, showcasing Moses' unique role as a mediator who stands between a holy God and a sinful people, pleading on their behalf. Furthermore, it underscores the theme of God's Grace and Mercy, as Moses appeals not to Israel's merit (which is absent after the golden calf incident) but to God's inherent character of unmerited favor. The request to "know God's way" speaks to the theme of Revelation and Intimacy with God, demonstrating a desire for a deeper, experiential understanding of God's character and will, which is crucial for faithful leadership and covenant living. Finally, the verse implicitly touches on the theme of Covenant Faithfulness, as Moses reminds God of His commitment to Israel as "His people," appealing to God's own fidelity to His promises despite Israel's failures. These themes collectively reinforce the profound nature of the relationship between Yahweh and Israel, a relationship sustained by divine initiative and grace.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that amplify Moses' earnest plea and its theological significance. Repetition is prominently featured in the phrase "if I have found grace in thy sight" and "that I may find grace in thy sight." This creates a powerful inclusio, framing Moses' core request and underscoring his profound reliance on God's unmerited favor as the foundational premise of his entire prayer. Moses' prayer itself is a prime example of intercession, where a mediator pleads fervently on behalf of others, demonstrating his unique role and intimate relationship with God on behalf of a sinful nation. The structure of the prayer also reveals a sophisticated form of rhetorical appeal, as Moses strategically reminds God of His own covenantal relationship with Israel ("this nation is thy people"), thereby invoking God's character, faithfulness, and reputation as a compelling basis for His response. Furthermore, the progression from "shew me now thy way" to "that I may know thee" illustrates a clear cause-and-effect relationship, where a deeper understanding of God's actions and character (His "way") is presented as the means to achieving a more intimate, experiential knowledge of His very being.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 33:13 is a profound theological statement on the nature of divine grace, the pursuit of intimacy with God, and the vital role of intercessory prayer. Moses' earnest plea for God's "way" and a deeper "knowing" of God highlights that true spiritual life is not merely about following rules or receiving blessings, but about cultivating a personal, experiential relationship with the Divine. It underscores that God's active presence is the ultimate distinguishing mark of His people, and that His grace is the indispensable foundation for any meaningful interaction with Him, especially in the aftermath of human failure. Moses' selfless intercession for the nation, even after their grievous sin, also exemplifies the heart of true spiritual leadership, reminding God of His covenant promises and His ownership of His people, appealing to His faithfulness rather than their merit. This prayer beautifully encapsulates the dynamic tension between God's holiness and His mercy, and the crucial role of a mediator in bridging that gap.
REFLECTION AND APPLICATION
Moses' prayer in Exodus 33:13 serves as a timeless and powerful model for our own spiritual lives and prayer practices. It teaches us to approach God with profound humility, recognizing that any favor, guidance, or blessing we receive is purely by His grace, not by our own merit or deservingness. In a world often preoccupied with material gain, superficial understanding, or self-sufficiency, Moses' primary request for a deeper revelation of God's "way" and a more intimate "knowing" of Him challenges us to fundamentally reorient our desires and priorities. Do we genuinely long for God's presence and character more than for His gifts or solutions to our problems? Are our prayers centered on knowing Him more fully, understanding His will, and aligning our lives with His divine purposes? Furthermore, Moses' selfless intercession for a wayward nation reminds us of our profound call to pray not only for ourselves but for our communities, our churches, our families, and the wider world. His example encourages us to persist in prayer, even when circumstances seem dire or people seem undeserving, trusting that God's presence is our ultimate distinction, our guiding light, and our unfailing source of strength and hope. This passage calls us to a deeper, more humble, and more intercessory walk with God.
Questions for Reflection
FAQ
Why does Moses emphasize "grace" so much in this prayer?
Answer: Moses emphasizes "grace" (Hebrew: chên) because he profoundly understands that Israel, having just committed a grievous sin by worshipping the golden calf (Exodus 32:7-8), has no inherent right or claim to God's continued favor or presence. His repeated appeal to "grace" highlights his deep humility and utter dependence on God's unmerited kindness and benevolent disposition. It acknowledges that any positive response from God would be a pure demonstration of His character and mercy, not a reward for Israel's obedience or Moses' own worthiness. This emphasis sets the crucial theological stage for God's merciful decision to continue His presence with His people, underscoring that salvation and blessing are always by divine grace.
What is the significance of Moses asking to know God's "way"?
Answer: Asking to know God's "way" (Hebrew: derek) is a profound spiritual request that extends far beyond merely asking for a geographical path through the wilderness. Moses is seeking a deeper, more comprehensive understanding of God's character, His principles, His methods, and His divine will. He wants to know how God operates, what pleases Him, and how He intends to relate to His people, especially after their severe covenant breach. This request is for moral and spiritual insight, enabling Moses to lead the nation in a manner that is truly consistent with God's heart and purposes. It reflects a deep desire for intimacy and alignment with the divine nature, which is crucial for a leader who speaks with God "face to face, as a man speaketh unto his friend" (Exodus 33:11). It's a prayer for wisdom to navigate God's will in complex circumstances.
CHRIST-CENTERED FULFILLMENT
Exodus 33:13, with Moses' earnest plea for grace, a deeper knowledge of God's "way," and the assurance of God's distinguishing presence with His people, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Moses, serving as the great mediator of the Old Covenant, powerfully foreshadows Christ, who is the perfect and ultimate Mediator of a superior New Covenant (Hebrews 8:6). It is supremely through Christ that humanity truly "finds grace in God's sight," for He is the very embodiment of God's unmerited favor, given to us even while we were still sinners and alienated from God (Romans 5:8). Furthermore, Jesus Himself definitively declares, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). Thus, the "way" Moses so desperately longed to know and understand is fully and perfectly revealed in the person, teachings, and redemptive work of Christ. It is through Him that we truly "know" the Father in an intimate, experiential, and saving sense, as eternal life is precisely defined as knowing the only true God and Jesus Christ whom He has sent (John 17:3). Finally, Moses' selfless intercession for "this nation, [God's] people," finds its profound fulfillment in Christ's ongoing, perfect intercession for His Church, the new covenant people of God, whom He purchased with His own precious blood (Acts 20:28). The promise of God's distinguishing presence, which Moses so earnestly sought for Israel, is now eternally guaranteed to all believers through the indwelling Holy Spirit, sent by Christ (John 14:16-17), ensuring that God is indeed with His people always, even to the very end of the age (Matthew 28:20).