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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
Historical Reception
One surviving comment on this verse from the historical church.
But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: "There was a certain rich man"; and immediately it is added: "And there was a certain beggar, named Lazarus." Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: "I know you not whence you are: depart from me, all you workers of iniquity." But on the contrary, to Moses it is said: "I know you by name." Therefore He says of the rich man: "A certain man." He says of the poor man: "A beggar, named Lazarus." As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgment of reprobation.
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Summary
Exodus 33:17 captures a profound moment of divine affirmation and intimate communion between God and Moses. Amidst the aftermath of Israel's egregious sin with the golden calf, Moses fervently intercedes for the people and for God's continued presence among them. In this pivotal verse, the Lord responds with an unequivocal promise to grant Moses' request, declaring that Moses has found unmerited favor in His eyes and, more profoundly, that He knows Moses by name, signifying a deep, personal, and covenantal relationship that underpins God's willingness to act on behalf of His people and uphold His redemptive plan.
Context
Literary Context
This powerful divine declaration emerges from a period of intense crisis and fervent intercession. The preceding chapter, Exodus 32, details Israel's catastrophic idolatry in worshipping the golden calf, which provoked God's righteous wrath to the point where He considered destroying the nation and raising up a new one through Moses (Exodus 32:10). Moses, however, courageously and passionately interceded for Israel, appealing to God's covenant promises and His reputation among the nations (Exodus 32:11-14). Following this, Moses continued to press God for the assurance of His personal presence to accompany the Israelites on their journey, asserting that without God's direct guidance, they should not depart from Sinai (Exodus 33:15). The Lord's response in Exodus 33:17 is the direct, affirmative answer to Moses' bold and persistent pleas, confirming God's commitment to His people through the unique and intimate relationship He shares with their mediator.
Historical & Cultural Context
In the ancient Near Eastern world, the concept of "knowing by name" and the granting of "grace" or "favor" carried immense significance. To "know by name" was far more than mere recognition; it implied an intimate, authoritative, and often covenantal knowledge. It signified a deep, personal relationship, trust, and even a special designation or ownership. Kings and powerful deities were said to "know" their favored servants or subjects by name, indicating a unique bond, special privilege, and often, protection. In this framework, God's declaration to Moses is an extraordinary statement of divine favor and personal election, distinguishing Moses from the rest of Israel and affirming his unparalleled role as God's chosen leader and intercessor. This profound, intimate knowledge serves as the fundamental basis upon which God agrees to Moses' weighty request, despite the severe breach of covenant by the Israelites through their worship of the golden calf.
Key Themes
Exodus 33:17 powerfully encapsulates several foundational theological themes. Firstly, it highlights Divine Grace and Mercy, demonstrating God's willingness to extend unmerited favor even in the face of profound human sin and rebellion. Secondly, it underscores the Power of Intercessory Prayer, as God responds directly and affirmatively to Moses' earnest pleas for His continued presence. Thirdly, it reveals the Intimacy of God's Relationship with His chosen servants, particularly through the declaration "I know thee by name," which signifies a unique, personal bond that transcends mere general knowledge. This intimacy is the bedrock upon which God's continued guidance and presence are assured. Finally, the verse reinforces the theme of God's Faithfulness to His Covenant, as His decision to go with Israel, despite their failings, is ultimately rooted in His personal commitment to Moses and, through him, to His promises for the nation. This intimate knowledge of Moses becomes the channel for God's continued redemptive work, even when the covenant itself has been severely strained, as seen in Exodus 33:14.
Exposition and Analysis
Key Word Analysis
This word (H2580) signifies "graciousness," encompassing subjective kindness and favor, as well as objective beauty or pleasantness. In this context, it emphasizes that God's willingness to act on Moses' behalf and to continue His presence with Israel was not earned by Moses' perfection or by Israel's obedience. Instead, it was freely given out of God's compassionate and benevolent disposition. It highlights the sovereign nature of God's favor, which is bestowed according to His good pleasure, often in response to humility and earnest petition, demonstrating His unmerited kindness.
The Hebrew verb (H3045) used here for "know" is far richer than mere intellectual acquaintance. It implies a deep, intimate, experiential, and relational knowledge, often signifying a covenantal bond or a personal relationship forged through shared experience. It's the kind of knowing that involves commitment, understanding, and personal engagement, similar to the intimate knowledge between a husband and wife. In this context, God's "knowing" of Moses is the profound foundation of their unique, personal relationship and the basis for Moses' authority and efficacy as an intercessor. It denotes a recognition, care, and designation that sets Moses apart.
In ancient cultures, a name (H8034) was more than just an identifier; it often encapsulated a person's character, reputation, and essence. To be "known by name" by a deity or a king was to be singled out, personally acknowledged, and granted special status or favor. God knowing Moses "by name" underscores the profound intimacy and personal election of Moses, signifying that God has a unique, personal relationship with him, distinct from His general knowledge of all humanity. It implies honor, authority, and a memorial of individuality, marking Moses as uniquely chosen and cherished.
Verse Breakdown
"And the LORD said unto Moses"
This opening clause firmly establishes the divine origin and authoritative nature of the statement that follows. It underscores that this is a direct, personal communication from Yahweh (H3068), the covenant God, to His chosen mediator, Moses (H4872), emphasizing the significance of the dialogue and the weighty promise about to be delivered. The verb "said" (H559, ʼâmar') denotes a declarative and intentional utterance.
"I will do this thing also that thou hast spoken"
This is God's direct affirmation and promise to grant Moses' request. "This thing" (H1697, dâbâr') refers specifically to Moses' plea in Exodus 33:15 for God's personal presence to accompany them, and implicitly, to God's continued commitment to His people despite their recent sin. The phrase "that thou hast spoken" (H1696, dâbar') highlights God's responsiveness to the earnest prayers and intercession of His servant, demonstrating His willingness to act according to Moses' petitions. The verb "do" (H6213, ʻâsâh') signifies God's active performance and accomplishment of the requested matter.
"for thou hast found grace in my sight"
This clause provides the divine rationale for God's favorable response. Moses' "finding" (H4672, mâtsâʼ') "grace" (H2580, chên') indicates that he has obtained God's unmerited favor or goodwill. The phrase "in my sight" (H5869, ʻayin') anthropomorphically conveys that God clearly perceives and acknowledges this favor. It is not a reward for perfect performance but a demonstration of God's compassionate disposition towards Moses, enabling him to stand in the gap for Israel and receive divine favor.
"and I know thee by name"
This final, profound declaration further explains the deep basis of God's grace towards Moses. God's "knowing" (H3045, yâdaʻ') Moses "by name" (H8034, shêm') signifies a deep, intimate, personal, and covenantal relationship. It implies that Moses is uniquely chosen, understood, and favored by God, distinguishing him as a special servant and friend of God, through whom God is willing to continue His redemptive plan for Israel. This personal knowledge is the ultimate assurance of God's commitment.
Literary Devices
Exodus 33:17 is richly imbued with literary devices that amplify its theological weight and emotional impact. Anthropomorphism is evident in the phrase "found grace in my sight," where God is described as having "sight" (an eye), attributing human-like perception to the divine to convey that Moses' favor is clearly perceived and acknowledged by God. More profoundly, the verse employs Personalization through God's declaration, "I know thee by name." This is a powerful form of Intimacy, transforming a potentially distant divine-human interaction into a deeply personal and relational bond. The use of "name" here is a potent example of Synecdoche, where the part (the name) stands for the whole (the person's unique identity, character, and intimate relationship with God). The entire verse functions as a moment of Divine Affirmation, where God directly validates Moses' standing and his crucial intercessory role, providing immense comfort and assurance both to Moses and, by extension, to the nation of Israel that God's presence will continue to guide them despite their recent rebellion.
Theological and Thematic Connections
Exodus 33:17 stands as a profound testament to God's unmerited grace, His deep desire for intimate relationship with His chosen servants, and the transformative power of intercessory prayer. Despite Israel's grievous sin of idolatry, God's unwavering commitment to His covenant promises is upheld through His personal, unique relationship with Moses. This verse underscores that God's favor is not earned by human merit or perfect performance but is freely given, enabling a mediator to stand between a holy God and a sinful people. It reveals a God who is both just in His righteous anger against sin and infinitely merciful in His willingness to restore and continue His redemptive work, all rooted in His personal knowledge and profound love for His people.
Reflection and Application
Exodus 33:17 offers immense comfort, profound assurance, and a clear challenge for believers today. It serves as a powerful reminder that our standing before God is not predicated on our flawless performance, inherent worthiness, or religious achievements, but entirely on His sovereign grace and unmerited favor. Just as God knew Moses intimately and responded to his earnest plea, so too does He desire a deep, personal, and transformative relationship with each of us. He knows us by name, not as an anonymous face in a crowd, but as uniquely created individuals whom He cherishes, understands, and calls into fellowship. This intimate knowledge should inspire profound confidence in prayer, knowing that our Heavenly Father hears and responds to the heartfelt cries of His children. Furthermore, Moses' bold intercession calls us to embrace our own roles as intercessors, standing in the gap for others, for our communities, and for the world, trusting that God, in His boundless grace, will hear and act according to His perfect will and redemptive purposes.
Questions for Reflection
FAQ
What does it mean that Moses "found grace in my sight"?
The phrase "found grace in my sight" (Hebrew: chên') signifies that Moses obtained God's unmerited favor or goodwill. It means that God looked upon Moses with a benevolent and compassionate disposition, not because Moses had earned it through perfect obedience or inherent merit, but because God chose to extend His favor to him. This grace was the fundamental basis for God's willingness to listen to Moses' intercession and to continue His presence with the sinful Israelites, demonstrating God's compassionate and merciful nature even in the face of human failings. It highlights that God's actions are often rooted in His gracious character rather than human deserving, providing an example of the divine initiative in redemption.
Why is God saying "I know thee by name" so significant?
In the ancient Near East, "knowing by name" was a profound statement of intimacy, authority, and personal relationship, far transcending mere recognition. For God to say "I know thee by name" (Hebrew: yâdaʻ') to Moses meant that God had a deep, experiential, and covenantal relationship with him. It signified that Moses was uniquely chosen, personally acknowledged, and held in special regard by God. This intimate knowledge implied trust, favor, and a unique bond that empowered Moses' role as a mediator and intercessor. It's a hallmark of God's personal engagement with His chosen servants, similar to how Jesus, the Good Shepherd, calls His own sheep by name and leads them.
Christ-Centered Fulfillment
Exodus 33:17, with its profound declaration of God's grace and intimate knowledge of Moses, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. While Moses was a faithful servant and a powerful intercessor, he was ultimately a type, a shadow pointing to the perfect and eternal Mediator. Jesus is the one in whom all grace truly dwells; He is full of "grace and truth" (John 1:14). Through Christ, we, who were once alienated from God and enemies in our minds by wicked works, now "have access by one Spirit unto the Father" (Ephesians 2:18). Jesus is not merely one whom God knows by name, but the eternal Son, who shares the very essence of God's being and has a unique, unparalleled relationship with the Father from eternity past (John 1:1). Furthermore, as the Good Shepherd, Jesus declares, "I know my sheep and am known of mine" (John 10:14). He knows us not just by name, but intimately, having laid down His life for us, His sheep (John 10:11). The grace extended to Moses, allowing God's presence to remain with a sinful people, is fully realized in Christ, who is "God with us" (Immanuel, Matthew 1:23), and through whom we receive "grace for grace" (John 1:16), an unending supply of divine favor.