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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.
What is this that has happened to me, O friends and initiates and fellow lovers of the truth? I was running to lay hold on God, and thus I went up into the mount and drew aside the curtain of the cloud and entered away from matter and material things. And as far as I could I withdrew within myself. And then when I looked up, I scarce saw the back parts of God, although I was sheltered by the rock, the Word that was made flesh for us. And when I looked a little closer, I saw not the first and unmingled nature known to itself—to the Trinity, I mean; not that which abides within the first veil and is hidden by the cherubim; but only that nature which at last even reaches to us. And that is, as far as I can learn, the majesty or, as holy David calls it, the glory which is manifested among the creatures, which it produced and governs. For these are the back parts of God, which he leaves behind him as tokens of himself, like the shadows and reflection of the sun in the water, which show the sun to our weak eyes, because he is too strong for our power of perception.
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SUMMARY
Exodus 33:22 details God's extraordinary and protective response to Moses' audacious request to behold His glory. Following the profound spiritual crisis of the golden calf, God promises to shield Moses within a "clift of the rock" and cover him with His hand as His divine glory passes by. This carefully orchestrated revelation allows Moses a mediated glimpse of God's majesty, underscoring the Lord's unapproachable holiness, His profound compassion for His servant, and the inherent danger of a direct encounter with His full, unveiled presence.
CONTEXT
Literary Context: This pivotal verse is situated within a highly dramatic and significant narrative sequence immediately following Israel's catastrophic sin of the golden calf in Exodus 32. Moses has just engaged in fervent intercession for his rebellious people, successfully pleading for God's continued presence among them despite their profound transgression (Exodus 33:1-17). Emboldened by this demonstration of divine grace and driven by an insatiable spiritual yearning, Moses then makes an unparalleled request: "I beseech thee, shew me thy glory" (Exodus 33:18). God's response, spanning Exodus 33:19-23, is a carefully calibrated revelation that both affirms His sovereign prerogative ("I will be gracious to whom I will be gracious") and establishes the inviolable boundary that "no man shall see me, and live" (Exodus 33:20). Verse 22, therefore, outlines the specific, protective measures God will implement to allow Moses a mediated, life-preserving experience of His passing glory.
Historical & Cultural Context: The setting for this profound encounter is Mount Sinai, the sacred mountain where the covenant between God and Israel was formally established. In the ancient Near East, direct encounters with deities were often perceived as perilous, and the concept of divine holiness frequently implied an inherent inaccessibility. God's "glory" (Hebrew: kâbôwd) was understood as His manifest presence, weight, and splendor—an essence inherently too powerful and pure for mortal eyes to behold in its unadulterated fullness. The "clift of the rock" would have been a familiar natural feature in the rugged, mountainous Sinai landscape, serving as a tangible representation of a secure hiding place. This event constitutes a theophany, a visible manifestation of God, yet one uniquely tailored to Moses' human limitations and God's protective nature. It profoundly highlights the extraordinary, intimate, yet carefully bounded relationship God maintained with Moses, distinguishing him as a prophet and leader unlike any other in Israel's history.
Key Themes: Exodus 33:22 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of Divine Transcendence and Immanence, showcasing God as both utterly beyond human comprehension and yet intimately involved with His creation. The verse emphasizes God's Holiness and Unapproachability, demonstrating that His full glory cannot be directly encountered by sinful humanity without dire consequences, as stated in Exodus 33:20. Simultaneously, it highlights God's Graciousness and Compassionate Protection, as He actively provides a means for Moses to experience a mediated revelation, thus demonstrating His desire for relationship even amidst His majesty. This passage also builds upon the theme of Mediated Revelation, where God chooses to reveal Himself through specific means and individuals, a concept crucial for understanding the nature of divine communication throughout biblical history. Finally, it reinforces the unique Covenant Relationship between God and Moses, a relationship characterized by extraordinary intimacy and divine favor.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 33:22 masterfully employs several literary devices to convey its profound theological truths. The central device is Theophany, the manifestation of God, which is the very essence of this encounter on Mount Sinai. Here, it is a controlled theophany, where God's glory is revealed in a mediated fashion, demonstrating His power while preserving human life. Anthropomorphism is prominently featured in the description of God's "hand" covering Moses and His "glory pass[ing] by," attributing human-like actions and physical characteristics to the transcendent God to render His actions comprehensible to human understanding. The "clift of the rock" functions as powerful Symbolism, representing a divinely provided refuge and sanctuary, a place of safety from overwhelming divine power. Similarly, God's "hand" is symbolic of His intimate, personal, and sovereign protection. The entire passage also contains elements of Foreshadowing, subtly hinting at the ultimate, full revelation of God's glory that would later come through Jesus Christ, who perfectly embodies the divine in an approachable form.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 33:22 profoundly reveals core theological truths about God's nature and His relationship with humanity. It underscores His absolute holiness and transcendent majesty, demonstrating that His full, unmediated glory is too immense and pure for fallen human beings to behold directly and survive. Yet, it simultaneously showcases His immense grace and compassionate care, as He actively devises a way for Moses, His chosen servant, to experience a glimpse of His glory safely. This passage establishes a foundational principle for divine revelation: God reveals Himself in ways that are both profound and protective, always accommodating human limitations while maintaining His divine boundaries. It speaks to God's desire for intimacy, even amidst His unapproachable holiness, and His unwavering commitment to shielding His people.
REFLECTION AND APPLICATION
Exodus 33:22 offers timeless lessons for believers today, inviting us to a deeper understanding of God's character and our place before Him. It calls us to cultivate a profound reverence for God's transcendent holiness and awe-inspiring power, reminding us that while He invites us into intimate relationship, He remains infinitely majestic and distinct from His creation. Just as God meticulously protected Moses from the overwhelming force of His glory, this passage assures us of His unwavering commitment to be our refuge and strength. We can trust in His "hand" to shield us from overwhelming circumstances, spiritual dangers, and the trials of life, finding our "clift of the rock" in His constant presence and unfailing promises. Furthermore, Moses' intense desire to see God's glory should inspire us to seek a deeper, more profound relationship with the Lord, knowing that while we may not see His full glory in this life, He continually reveals Himself through His Word, His Spirit, and His Son, in ways we can safely apprehend and understand, preparing us for the day when we will see Him face to face (1 Corinthians 13:12).
Questions for Reflection
FAQ
Why couldn't Moses see God's face directly?
Answer: God explicitly states in Exodus 33:20 that "no man shall see me, and live." This is not an arbitrary restriction but a profound declaration of God's absolute holiness, purity, and immense glory. Fallen humanity, in its sinful state, cannot withstand a direct, unmediated encounter with the full, unveiled presence of God without perishing. It underscores the infinite qualitative difference between the Creator and His creatures, emphasizing His transcendence and the inherent danger of His unapproachable light to those who are unholy.
What does the "clift of the rock" symbolize in this context?
Answer: The "clift of the rock" symbolizes a divinely provided sanctuary or refuge. It represents a place of safety, shelter, and concealment from the overwhelming power of God's glory. It emphasizes God's active role in preparing a secure space for Moses, demonstrating His meticulous care and His desire to reveal Himself in a way that is both profound and protective, rather than destructive. It foreshadows God as our ultimate refuge and fortress, a theme echoed throughout the Psalms, such as in Psalm 18:2.
How does God's "hand" protect Moses as His glory passes by?
Answer: God's "hand" is an anthropomorphic expression, attributing a human characteristic to God to help us understand His actions. In this context, it signifies God's intimate, personal, and complete shielding of Moses. It conveys His tender care and sovereign power to guard Moses from the destructive force of His passing glory, allowing Moses to experience a mediated glimpse of the divine presence without being consumed by it. This represents a direct, powerful act of divine intervention and protection, illustrating God's commitment to preserve His servant.
CHRIST-CENTERED FULFILLMENT
Exodus 33:22, with its depiction of a veiled and mediated revelation of God's glory, finds its ultimate and full Christ-centered fulfillment in the person of Jesus Christ. While Moses was hidden in a "clift of the rock" and covered by God's hand to glimpse His passing glory, humanity now beholds the very "image of the invisible God" (Colossians 1:15) in Jesus. He is not merely a partial manifestation or a fleeting glory, but "God with us" (Matthew 1:23), the "Word made flesh" who "dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1:14). In Christ, the unapproachable God became approachable, the invisible God became visible, and the dangerous glory became saving grace. He is our ultimate "clift of the rock," the spiritual Rock that followed Israel in the wilderness (1 Corinthians 10:4), providing perfect refuge and safety. Through His atoning sacrifice, we are no longer kept at a distance by our sin but are invited to draw near with confidence to the throne of grace (Hebrews 4:16), having been reconciled to God by the very one who perfectly reveals Him and mediates our access to the Father.