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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 34:5–9. His four-level outline is real structure in the source text, so it is rendered as structure.
No sooner had Moses got to the top of the mount than God gave him the meeting (Exo 34:5): The Lord descended, by some sensible token of his presence, and manifestation of his glory. His descending bespeaks his condescension; he humbles himself to take cognizance of those that humble themselves to walk with him. Psa 113:6, Lord, what is man, that he should be thus visited? He descended in the cloud, probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle. This cloud was to strike an awe upon Moses, that the familiarity he was admitted to might not breed contempt. The disciples feared, when they entered the cloud. His making a cloud his pavilion intimated that, though he made known much of himself, yet there was much more concealed. Now observe,
I.How God proclaimed his name (Exo 33:6, Exo 33:7):
he did it in transitu - as he passed by him. Fixed views of God are reserved for the future state; the best we have in this world are transient. God now was performing what he had promised Moses, the day before, that his glory should pass by, Exo 33:22. He proclaimed the name of the Lord, by which he would make himself known. He had made himself known to Moses in the glory of his self-existence and self-sufficiency when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace, and goodness, and all-sufficiency to us. Now that God is about to publish a second edition of the law he prefaces it with this proclamation; for it is God's grace or goodness that gives the law, especially the remedial law. The pardon of Israel's sin in worshipping the calf was now to pass the seals; and God, by this declaration, would let them know that he pardoned ex mero motu - merely out of his own good pleasure, not for their merits' sake, but from his own inclination to forgive. The proclaiming of it denotes the universal extent of God's mercy. He is not only good to Israel, but good to all; let all take notice of it. He that hath an ear, let him hear, and know, and believe,
1.That the God with whom we have to do is a great God. He is Jehovah, the Lord, who has his being of himself, and is the fountain of all being, Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power This is prefixed before the display of his mercy, to teach us to think and to speak even of God's grace and goodness with great seriousness and a holy awe, and to encourage us to depend upon these mercies; they are not the mercies of a man, that is frail and feeble, false and fickle, but the mercies of the Lord, the Lord God; therefore sure mercies, and sovereign mercies, mercies that may be trusted, but not tempted.
2.That he is a good God. His greatness and goodness illustrate and set off each other. That the terror of his greatness may not make us afraid, we are told how good he is; and, that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up, to acquaint us with, and convince us of, God's goodness, and to show how much his goodness is both his glory and his delight, yet without any tautology.
(1.)He is merciful. This bespeaks his tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good-will to fallen man, whose misery makes him an object of pity, Jdg 10:16; Isa 63:9. Let us not then have either hard thoughts of God or hard hearts towards our brethren.
(2.)He is gracious. This bespeaks both freeness and kindness; it intimates not only that he has a compassion to his creatures, but a complacency in them and in doing good to them, and this of his own good-will, and not for the sake of any thing in them. His mercy is grace, free grace; this teaches us to be not only pitiful, but courteous, Pe1 3:8.
(3.)He is long-suffering. This is a branch of God's goodness which the wickedness of sinners gives occasion for; that of Israel had done so: they had tried his patience, and experienced it. He is long-suffering, that is, he is slow to anger, and delays the execution of his justice; he waits to be gracious, and lengthens out the offers of his mercy.
(4.)He is abundant in goodness and truth. This bespeaks plentiful goodness, goodness abounding above our deserts, above our conception and expression. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It bespeaks promised goodness, goodness and truth put together, goodness engaged by promise, and his faithfulness pledged for the security of it. He not only does good, but by his promise he raises our expectation of it, and even binds himself to show mercy.
(5.)He keepeth mercy for thousands. This denotes,
[1.]Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted; he has mercy enough for all the thousands of Israel, when they shall multiply as the sand.
[2.]Mercy entailed upon thousands of generations, even those upon whom the ends of the world have come; nay, the line of it is drawn parallel with that of eternity itself.
(6.)He forgiveth iniquity, transgression, and sin. Pardoning mercy is specified, because in this divine grace is most magnified, and because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts - iniquity, transgression, and sin, multiplies his pardons; and with him is plenteous redemption.
3.That he is a just and holy God. For,
(1.)He will by no means clear the guilty. Some read it so as to express a mitigation of wrath, even when he does punish: When he empties, he will not make quite desolate; that is, "He does not proceed to the greatest extremity, till there be no remedy." As we read it, we must expound it that he will by no means connive at the guilty, as if he took no notice of their sin. Or, he will not clear the impenitently guilty, that go on still in their trespasses: he will not clear the guilty without some satisfaction to his justice, and necessary vindications of the honour of his government.
(2.)He visits the iniquity of the fathers upon the children. He may justly do it, for all souls are his, and there is a malignity in sin that taints the blood. He sometimes will do it, especially for the punishment of idolaters. Thus he shows his hatred to sin, and displeasure against it; yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keepeth his mercy for thousands. Well, this is God's name for ever, and this is his memorial unto all generations.
II.How Moses received this declaration which God made of himself, and of his grace and mercy.
It should seem as if Moses accepted this as a sufficient answer to his request that God would show him his glory; for we read not that he went into the cleft of the rock, whence to gain a sight of God's back parts. Perhaps this satisfied him, and he desired no more; as we read not that Thomas did thrust his hand into Christ's side, though Christ invited him to do it. God having thus proclaimed his name, Moses says, "It is enough, I expect no more till I come to heaven;" at least he did not think fit to relate what he saw. Now we are here told,
1.What impression it made upon him: Moses made haste, and bowed his head, Exo 34:8. Thus he expressed,
(1.)His humble reverence and adoration of God's glory, giving him the honour due to that name he had thus proclaimed. Even the goodness of God must be looked upon by us with a profound veneration and holy awe.
(2.)His joy in this discovery which God had made of himself, and his thankfulness for it. We have reason gratefully to acknowledge God's goodness to us, not only in the real instances of it, but in the declarations he has made of it by his word; not only that he is, and will be, gracious to us, but that he is pleased to let us know it.
(3.)His holy submission to the will of God, made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government and direction of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever.
2.What improvement he made of it. He immediately grounded a prayer upon it (Exo 34:9); and a more earnest affectionate prayer it is, (1.) For the presence of God with his people Israel in the wilderness: "I pray thee, go among us, for thy presence is all in all to our safety and success." (2.) For pardon of sin: "O pardon our iniquity and our sin, else we cannot expect thee to go among us." And, (3.) For the privileges of a peculiar people: "Take us for thy inheritance, which thou wilt have a particular eye to, and concern for, and delight in." These things God had already promised, and given Moses assurances of, and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. God's promises are intended, not to supersede, but to direct and encourage, prayer. Those who have some good hopes, through grace, that their sins are pardoned, must yet continue to pray for pardon, for the renewing of their pardon, and the clearing of it more and more to their souls. The more we see of God's goodness the more ashamed we should be of our own sins, and the more earnest for an interest in it. God had said, in the close of the proclamation, that he would visit the iniquity upon the children; and Moses here deprecates that. "Lord, do not only pardon it to them, but to their children, and let our covenant-relation to thee be entailed upon our posterity, as an inheritance." Thus Moses, like a man of a truly public spirit, intercedes even for the children that should be born. But it is a strange plea he urges: For it is a stiff-necked people. God had given this as a reason why he would not go along with them, Exo 33:3. "Yea," says Moses, "the rather go along with us; for the worse they are the more need they have of thy presence and grace to make them better." Moses sees them so stiff-necked that, for his part, he has neither patience nor power enough to deal with them. "Therefore, Lord, do thou go among us, else they will never be kept in awe. Thou wilt spare, and bear with them, for thou art God, and not man," Hos 11:9.
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Summary
Exodus 34:6 presents a pivotal and profound self-revelation of God's character to Moses, occurring at a critical juncture in Israel's history. Following the devastating incident of the golden calf and the subsequent breaking of the covenant tablets, God graciously passes before Moses, proclaiming His essential attributes. This declaration unveils the divine nature as profoundly merciful, gracious, longsuffering, and overflowing with steadfast love and faithfulness, establishing the theological bedrock for understanding God's benevolent disposition towards His people despite their profound failures and His unwavering commitment to His covenant.
Context
Literary Context
This divine proclamation is strategically situated immediately after the catastrophic sin of the golden calf, detailed comprehensively in Exodus 32. Moses, having shattered the original tablets in righteous anger due to Israel's idolatry (Exodus 32:19), then engaged in fervent intercession for the rebellious Israelites, appealing to God's covenant promises and His very character (Exodus 32:11-14). Following this intense intercession and a period of divine judgment and reconciliation, Moses makes a bold, intimate request to see God's glory (Exodus 33:18). God responds by promising to make all His goodness pass before Moses and to proclaim His name (Exodus 33:19). Exodus 34:6 is the direct and climactic fulfillment of that promise, immediately preceding the renewal of the covenant and the inscription of new tablets (Exodus 34:1). It serves as the theological preamble to the renewed covenant, emphasizing God's character as the fundamental basis for His continued, gracious relationship with Israel.
Historical & Cultural Context
The giving of the Law at Mount Sinai established a unique and exclusive covenant relationship between Yahweh and Israel, distinguishing them profoundly from all other nations. In the ancient Near East, covenants often involved a deity's self-identification and a declaration of their attributes, but none matched the moral, relational, and redemptive depth of Yahweh's self-revelation. The incident of the golden calf represented a profound and immediate breach of the first commandment, a direct rejection of Yahweh's exclusive claim on Israel's worship, and a shocking return to the idolatrous practices reminiscent of Egypt. In this context of severe covenant infidelity, God's self-proclamation as merciful and longsuffering is astonishing and counter-cultural. It highlights His unique patience and willingness to restore a relationship that had been severely broken, rather than immediately enacting the full measure of judgment. This moment underscores the crucial mediatorial role of Moses, who stands between a holy God and a sinful people, facilitating the renewal of a covenant based not on Israel's fleeting merit, but on God's unchanging, benevolent character.
Key Themes
This verse is central to several overarching themes within Exodus and the broader Pentateuch. Foremost is the theme of Divine Revelation, as God directly unveils His nature, not through abstract theology, but through a personal encounter. It profoundly develops the theme of God's Covenant Faithfulness; despite Israel's egregious breach, God remains true to His promises and His character, demonstrating that His steadfast love is the foundation of the covenant, not human obedience. The theme of Divine Mercy and Grace is powerfully articulated, showing God's willingness to forgive and restore even the most rebellious. This stands in stark contrast to the immediate judgment often expected in ancient Near Eastern divine-human interactions. Furthermore, it reinforces the theme of God's Sovereignty and Transcendence, as the LORD (YHWH) is proclaimed as the self-existent, all-powerful God who dictates the terms of relationship based on His own attributes. This declaration becomes a foundational theological statement, echoed throughout the Old Testament, shaping Israel's understanding of God's enduring patience and redemptive heart, even in the face of repeated sin and the need for a mediator like Moses, foreshadowing the ultimate mediator in Christ.
Exposition and Analysis
Key Word Analysis
Derived from the Hebrew root for "womb" (רֶחֶם, rechem), this term suggests a deep, visceral, and tender compassion, akin to a mother's profound love and empathy for her child. It denotes an inner yearning and pity for those in distress, vulnerability, or suffering. God's mercy here is not merely an intellectual understanding of suffering but an active, heartfelt response to the plight of His people, even in their rebellion and unworthiness.
This is a vivid Hebrew idiom, literally translated as "long of nose" or "long of anger." The nose (or nostrils) was associated with anger, as a person's nostrils would flare when enraged. Thus, "long of nostrils" signifies immense patience, forbearance, and a delay in expressing wrath, providing ample opportunity for repentance and reconciliation. This attribute is particularly striking and crucial given Israel's recent egregious sin of idolatry.
One of the most significant theological terms in the Old Testament, chêçêd is often translated as "lovingkindness," "steadfast love," "loyal love," or "mercy." It describes a loyal, covenantal love that is unfailing and actively demonstrated through kindness and faithfulness. It speaks to God's unwavering commitment to His promises and His people, even when they are unfaithful. It's a love that sustains, acts on behalf of the beloved, and is a cornerstone of God's covenant relationship.
Verse Breakdown
"And the LORD passed by before him"
This phrase describes a unique theophany, a visible manifestation of God's presence, albeit one where His full glory is veiled to protect Moses, as previously established in Exodus 33:20-23. It signifies God's personal, direct, and intimate engagement with Moses, fulfilling His promise to reveal His "goodness" and "name" in a profound encounter.
"and proclaimed, The LORD, The LORD God"
This is God's own majestic self-proclamation, not Moses' description, emphasizing His absolute sovereignty and self-existence. The repetition of "The LORD" (YHWH, Yahweh – H3068) underscores His covenant name, signifying His unchanging, faithful, and personal relationship with Israel. "God" (אֵל, ʼêl – H410) further asserts His supreme deity, power, and authority over all creation.
"merciful and gracious"
These two attributes are often paired, highlighting the compassionate and benevolent aspects of God's nature. "Merciful" (rachûwm) speaks to His deep, womb-like compassion and pity for the vulnerable, while "gracious" (channûwn) refers to His unmerited favor and kindness shown to those who do not deserve it, particularly in the context of sin and failure.
"longsuffering"
This attribute, ʼârêk_ _ʼaph, emphasizes God's immense patience and slowness to anger. Despite Israel's profound rebellion with the golden calf, God does not immediately unleash His wrath but extends forbearance, providing space and opportunity for repentance and restoration, demonstrating His desire for relationship over immediate judgment.
"and abundant in goodness and truth"
This final phrase describes the overflowing, inexhaustible nature of God's character. "Goodness" (chêçêd) signifies His loyal, covenantal love and unfailing kindness, a steadfast love that endures through all circumstances. "Truth" (ʼemeth) denotes His faithfulness, reliability, trustworthiness, and adherence to His promises. God is not merely good and true, but "abundant" in these qualities, meaning they are foundational to His very being and are poured out without limit.
Literary Devices
Exodus 34:6 is rich in literary devices that amplify its theological significance and underscore the gravity of God's self-revelation. The passage begins with a Theophany, describing God's visible manifestation to Moses, a powerful and direct encounter that underscores the divine initiative in revealing His character. The Repetition of "The LORD, The LORD" (YHWH, YHWH) serves as an emphatic declaration of God's covenant name and His unique, self-existent nature, drawing profound attention to His identity as the faithful God of Israel. The list of attributes itself employs a form of Climax or Ascension, moving from the internal, visceral compassion of mercy (rachûwm) to the active demonstration of unmerited favor (grace, channûwn), the restraint of longsuffering (ʼârêk_ _ʼaph), and finally culminating in the overflowing abundance of His steadfast love (chêçêd) and unwavering faithfulness (truth, ʼemeth). The pairing of "goodness and truth" can be seen as a form of Merism, where two complementary terms are used to express a complete and comprehensive concept – in this case, the full reliability, benevolence, and covenantal integrity of God's character.
Theological and Thematic Connections
Exodus 34:6 is arguably one of the most significant theological statements in the Old Testament, serving as the foundational self-definition of Yahweh's character. It reveals a God who is not distant, capricious, or solely punitive, but intimately involved, deeply compassionate, and profoundly committed to His covenant people, even in the face of their profound unfaithfulness. This declaration establishes the very nature of God as merciful and gracious, longsuffering, and overflowing with steadfast love and truth. It is this character, rather than human merit or performance, that forms the basis for the renewed covenant and God's ongoing relationship with Israel. This verse becomes a recurring refrain throughout the Hebrew Bible, shaping Israel's understanding of God's willingness to forgive, restore, and remain faithful to His promises despite human sin.
Reflection and Application
The profound truth of Exodus 34:6 offers immense comfort, deep assurance, and a significant challenge to believers today. To encounter God as "merciful and gracious, longsuffering, and abundant in goodness and truth" is to be invited into a relationship founded on His unwavering character, not on our fluctuating performance or worthiness. This verse powerfully reminds us that even in our moments of greatest failure, rebellion, or doubt, God's nature is to extend compassion and patience, desiring restoration over immediate judgment. It calls us to approach Him with humility, genuine repentance, and unwavering confidence in His willingness to forgive and embrace us. Furthermore, understanding God's abundance in chêçêd (steadfast love) and ʼemeth (truth) assures us of His absolute faithfulness to His promises and the complete reliability of His word, providing a steadfast anchor in life's storms. As those created in His image and profound recipients of His boundless grace, we are also called to reflect these divine attributes in our own lives—to be merciful, gracious, patient, and abundant in love and truth towards others, especially those who have wronged us or are difficult to love. This passage is a cornerstone for understanding the benevolent heart of God and the pattern for our own Christ-like living in a broken world.
Questions for Reflection
FAQ
Why is this verse considered so important in the Old Testament and beyond?
Exodus 34:6 is considered a foundational theological statement because it is a direct, divine self-revelation of God's character, given at a critical moment of covenant renewal after Israel's profound sin with the golden calf. It provides the core attributes that define Yahweh's nature: His compassion, unmerited favor, patience, and unfailing covenant loyalty. This declaration became a recurring motif and confession throughout the Old Testament, shaping Israel's understanding of God's identity and serving as the basis for their hope, repentance, and worship. Its influence extends deeply into the New Testament, where these same attributes are seen perfectly embodied and fulfilled in Jesus Christ.
Does "longsuffering" imply God is slow to punish, or that He is patient with sin?
"Longsuffering" (אֶרֶךְ אַפַּיִם, ʼârêk_ _ʼaph) primarily emphasizes God's immense patience and His slowness to anger. It signifies that God is not quick to unleash His righteous wrath, even in the face of egregious sin and repeated rebellion. Instead, He extends forbearance, providing ample time and opportunity for repentance and reconciliation. While God is perfectly just and will ultimately judge sin, His longsuffering demonstrates His profound desire for humanity to turn back to Him, reflecting His merciful and gracious nature before His punitive justice. This attribute is a profound expression of His love, as seen in 2 Peter 3:9, which states that God is "not wishing that any should perish, but that all should reach repentance."
Christ-Centered Fulfillment
The profound self-revelation of God in Exodus 34:6 finds its ultimate and most complete fulfillment in the person and redemptive work of Jesus Christ. The very attributes proclaimed by God at Sinai—merciful, gracious, longsuffering, and abundant in goodness and truth—are not merely abstract concepts but are perfectly and tangibly embodied in the incarnate Son of God. John's Gospel powerfully declares that Jesus is "full of grace and truth" (John 1:14), directly echoing and personifying the divine attributes revealed to Moses. Jesus' entire earthly ministry was a living demonstration of God's mercy towards the sick, the outcast, the marginalized, and the sinner (Matthew 9:13). His graciousness is evident in His willingness to extend unmerited favor and radical acceptance to those who least deserved it, such as the woman caught in adultery (John 8:1-11). Christ's unwavering patience with His disciples, despite their slowness to understand, their frequent failures, and their moments of doubt, perfectly illustrates God's longsuffering. Ultimately, the cross of Christ is the supreme revelation of God's goodness (chêçêd) and truth (ʼemeth), where His steadfast love is poured out to reconcile a sinful humanity, and His truth is upheld as perfect justice is satisfied through the sacrificial death of the Lamb of God who takes away the sin of the world. Thus, the character of God unveiled at Sinai is not only reaffirmed but made accessible, redemptive, and eternally real through the saving work of Jesus, who is the exact imprint of God's nature and the radiance of His glory (Hebrews 1:3).