Exodus 33:19

And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(19) I will make all my goodness pass before thee.—It is not clear how this was fulfilled. Perhaps, as God announced His name—“the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth,” &c. (Exodus 34:6-7)—a revelation of God’s ineffable goodness was miraculously flashed into his inmost soul, and the thousand instances of it which he had known brought distinctly to his recollection, so as to “pass before him.”

And will be gracious to whom I will be gracious.—It is not meant that God’s favour is bestowed arbitrarily, but only that it is in any case favour—a free gift, not earned nor merited.

Benson Commentary

Exodus 33:19. I will make my goodness pass before thee — Moses’s request was to see God’s glory, and God answers him by promising to show him his goodness; intimating that, however, in themselves, all God’s attributes are glorious, yet he glories most in the manifestation of his goodness, and that his creatures need this most. Pass before thee — So that thou mayest at least have a transient view of it. I will be gracious to whom I will be gracious — I will show this peculiar favour to thee, and I will also be gracious to the people thou pleadest for; but not promiscuously to all: some, namely, such as turn to me in true repentance, I will pardon and save; but others, even all that are finally impenitent, I will eternally punish.

Matthew Henry's Concise Commentary

33:12-23 Moses is very earnest with God. Thus, by the intercession of Christ, we are not only saved from ruin, but become entitled to everlasting happiness. Observe here how he pleads. 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. Moses speaks as one who dreaded the thought of going forward without the Lord's presence. God's gracious promises, and mercy towards us, should not only encourage our faith, but also excite our fervency in prayer. Observe how he speeds. See, in a type, Christ's intercession, which he ever lives to make for all that come to God by him; and that it is not by any thing in those for whom he intercedes. Moses then entreats a sight of God's glory, and is heard in that also. A full discovery of the glory of God, would overwhelm even Moses himself. Man is mean, and unworthy of it; weak, and could not bear it; guilty, and could not but dread it. The merciful display which is made in Christ Jesus, alone can be borne by us. The Lord granted that which would abundantly satisfy. 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. Upon the rock there was a fit place for Moses to view the goodness and glory of God. The rock in Horeb was typical of Christ the Rock; the Rock of refuge, salvation, and strength. Happy are they who stand upon this Rock. The cleft may be an emblem of Christ, as smitten, crucified, wounded, and slain. What follows, denotes the imperfect knowledge of God in the present state, even as revealed in Christ; for this, when compared with the heavenly sight of him. is but like seeing a man that is gone by, whose back only is to be seen. God in Christ, as he is, even the fullest and brightest displays of his glory, grace, and goodness, are reserved to another state.

Barnes' Notes on the Bible

But his request could not be granted in accordance with the conditions of human existence. The glory of the Almighty in its fulness is not to be revealed to the eye of man. Compare Judges 6:22; Isaiah 6:5. A further revelation of the divine goodness was however possible (see Exodus 33:6-7).

It was vouchsafed to Paul, as it had been to Moses, to have special "visions and revelations of the Lord" 2 Corinthians 12:1-4. But he had, also like Moses, to find the narrow reach of the intellect of man in the region of Godhead 1 Timothy 6:16. However intimate may be our communion with the Holy One, we are still, as long as we are in the flesh, "to see through a glass darkly," waiting for the time when we shall see, with no figure of speech, "face to face" 1 Corinthians 13:12. Then we know "that we shall be like Him, for we shall see Him as He is" 1 John 3:2.

Exodus 33:19

Will be gracious ... - Yahweh declares His own will to be the ground of the grace which He is going to show the nation. Paul applies these words to the election of Jacob in order to overthrow the self-righteous boasting of the Jews Romans 9:15.

Jamieson-Fausset-Brown Bible Commentary

18-23. I beseech thee, show me thy glory—This is one of the most mysterious scenes described in the Bible: he had, for his comfort and encouragement, a splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit. The face, hand, back parts, are to be understood figuratively.

Matthew Poole's Commentary

All my goodness, or, my beauty; for so that Hebrew word is sometimes used, Genesis 6:2 1 Samuel 9:2; or my excellency, or my glory, as appears from Exodus 33:22, which was the thing Moses desired to see; and the difference between his request and God’s answer doth not lie

in glory and goodness, but in showing his glory so as Moses might gaze upon it, and making it only, as it follows, to

pass before him, to wit, in a sudden and very transitory vision; though it may be understood properly of God’s goodness and kindness to men, of which the following words speak, and that was the great, if not the only thing ascribed to God, Exodus 34:6,7.

The name of the Lord, i.e. my name; the noun for the pronoun, as is very frequent. I will give thee notice when I come, that thou mayst attend; I will not surprise thee, nor steal by thee. Or will proclaim, or publish of the name of the Lord, or of my name, i.e. some part of it, especially my goodness, which may seem to be here principally intended,

1. By comparing this with Exodus 34:6,7.

2. By the following words, which seem a limitation of this general expression: q.d. I will proclaim, manifest, and impart my goodness, but with a difference, not to all men, but to whom I please.

3. By other places, where the

name of the Lord is principally, if not solely, understood of his goodness, as Isaiah 1:10, and in many places of the Psalms. I will be gracious to whom I will be gracious: this may seem to be added, with reference to the people for whom Moses is interceding, lest Moses should misunderstand or misapply what is said here, and Exodus 34:6,7. The sense is, I will show this peculiar favour to thee, I will also be gracious towards the people thou pleadest for, but not promiscuously. Some of them I will severely and eternally punish for this and their other sins; and some of them I will pardon and save, not because they are righteous, or innocent, or less sinners than the rest, but merely out of my own good pleasure and most free grace, whereby I will show mercy to some, when I will not show mercy to others. Thus this place is interpreted by the apostle, Romans 9:16, &c.

Gill's Exposition of the Entire Bible

And he said, I will make all my goodness pass before thee,.... Which is his glory; the glory of the Lord lies in his goodness, and that appears in the works of his hands, in the methods of his providence, especially in the distribution of his sovereign grace and mercy, and particularly in his pardoning grace and mercy, through the blood of Christ; for as it is "the glory" of a man "to pass over a transgression", Proverbs 19:11 much more it is the glory of God, of which this goodness is afterwards interpreted; and may be understood of Christ himself, who is the goodness of God itself, is not only good, but the Lord's good One, emphatically good; as he is called his holy One, so his good One; because all his goodness is laid up in him, is prevented and filled as Mediator, with the blessings of his goodness; all are proclaimed in him, displayed through him, and communicated by him; and he is that glorious Personage that Moses might be desirous of having a view of, and was favoured with; however, with a view of the divine goodness, as it is conspicuous in him, in what he is, and has done for his people; for God has shown forth the exceeding riches of his grace and goodness in him:

and I will proclaim the name of the Lord before thee: his name and his nature, his perfections, and the glory of them, as displayed in Christ; or when he is about to pass, or while he is passing by, lest he should pass by unobserved, I will proclaim aloud and give thee notice that he is now passing by thee, whose name is Jehovah, and whose nature, glory, and goodness, are as follow:

and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy: signifying that notwithstanding the children of Israel had sinned against him in such a manner as they had, yet he should show favour, grace, and mercy to them, in pardoning their sins; and it should be distributed, not according to any merits of theirs, but according to his sovereign will and pleasure, and not to all, but to whomsoever he thought fit; and in this would be seen his glory: and so it is with respect to grace and mercy, as displayed in Christ to sinful men; it is not in proportion to their deserts, but according to the purpose and good will of God, and that not unto all, but unto some whom he has appointed, not unto wrath, but unto salvation by Jesus Christ, and which is to the glory of his grace; and the more enlarged view men have of this, the more clearly and fully does the goodness and glory of God pass before them.

Geneva Study Bible

And he said, I will make all my {h} goodness pass before thee, and I will {i} proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew {k} mercy on whom I will shew mercy.

(h) My mercy and fatherly care.

(i) See Ex 34:6,7.

(k) For finding nothing in man that deserves mercy, he will freely give his.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

19. goodness] goodliness or comeliness, viz. of the Divine appearance; cf. Hosea 10:11 (lit. ‘the goodness, i.e. comeliness, of her neck’). ‘It is to be a spectacle of outward beauty as a visible sign of His moral perfection’ (McNeile).

proclaim the name of Jehovah] and so manifest the character implied in it—here, in particular, Jehovah’s moral character. The name was regarded by the Hebrews as the expression of the character of the person denoted by it: see e.g. Isaiah 1:26; Isaiah 4:3; Isaiah 61:3 b (the names here mentioned are to be given to Zion or Israel, because they will possess the qualities denoted by them).

and I will be gracious, &c.] In virtue of the graciousness implicit in His name (Exodus 34:6 f.), He will shew grace and mercy to such as deserve it. Who these are, is not expressly stated; but fallen and penitent Israel is what is intended. For the form of sentence called the idem per idem construction, which is idiomatic in both Heb. and Arabic, where the means, or the desire, to be more explicit does not exist, cf. Exodus 3:14, Exodus 4:13, Exodus 16:23, 1 Samuel 23:13 (lit. and they went where they went), 2 Samuel 15:20 (‘seeing I am going whither I am going’), 2 Kings 8:1 (‘and sojourn where thou wilt sojourn’); and see the writer’s Notes on Samuel, on 1 S. l.c. The second ‘will’ in each sentence is a simple future: it must not be emphasized as though it meant ‘wish to’ (θέλω). The quotation (from LXX.) in Romans 9:15 (‘I will have mercy on whom I have mercy &c.’) expresses the sense exactly. All that is said here is that God is gracious to those to whom He is gracious: on the motives which may prompt Him to be gracious, the passage is silent. See further p. 54.

Pulpit Commentary

Verse 19. - I will make all my goodness pass before thee. It is not quite clear what this means, or how it was fulfilled - whether the reference is to the revelation of God's goodness in Exodus 34:7, or to the entire experience that Moses would have of God in his later life. It is against the former view, that, if we take it, we can assign to the ensuing clause no distinct and separate sense. I will proclaim the name of the Lord before thee. See Exodus 34:5, 6. And I will be gracious to whom I will be gracious - i.e., I am not bound to do all this for thee. It is of my free grace that I do it. I intend, however, to be gracious, and show mercy to thee, because thou hast found favour in my eyes. Exodus 33:19

Keil and Delitzsch Biblical Commentary on the Old Testament

Moses was emboldened by this, and now prayed to the Lord, "Let me see Thy glory." What Moses desired to see, as the answer of God clearly shows, must have been something surpassing all former revelations of the glory of Jehovah (Exodus 16:7, Exodus 16:10; Exodus 24:16-17), and even going beyond Jehovah's talking with him face to face (Exodus 33:11). When God talked with him face to face, or mouth to mouth, he merely saw a "similitude of Jehovah" (Numbers 12:8), a form which rendered the invisible being of God visible to the human eye, i.e., a manifestation of the divine glory in a certain form, and not the direct or essential glory of Jehovah, whilst the people saw this glory under the veil of a dark cloud, rendered luminous by fire, that is to say, they only saw its splendour as it shone through the cloud; and even the elders, at the time when the covenant was made, only saw the God of Israel in a certain form which hid from their eyes the essential being of God (Exodus 24:10-11). What Moses desired, therefore, was a sight of the glory or essential being of God, without any figure, and without a veil.

Moses was urged to offer this prayer, as Calvin truly says, not by "stulta curiositas, quae ut plurimum titillat hominum mentes, ut audacter penetrare tentent usque ad ultima caelorum arcana," but by "a desire to cross the chasm which had been made by the apostasy of the nation, that for the future he might have a firmer footing than the previous history had given him. As so great a stress had been laid upon his own person in his present task of mediation between the offended Jehovah and the apostate nation, he felt that the separation, which existed between himself and Jehovah, introduced a disturbing element into his office. For if his own personal fellowship with Jehovah was not fully established, and raised above all possibility of disturbance, there could be no eternal foundation for the perpetuity of his mediation" (Baumgarten). As a man called by God to be His servant, he was not yet the perfect mediator; but although he was faithful in all his house, it was only as a servant, called εἰς μαρτύριον τῶν λαληθησομένων (Hebrews 3:5), i.e., as a herald of the saving revelations of God, preparing the way for the coming of the perfect Mediator. Jehovah therefore granted his request, but only so far as the limit existing between the infinite and holy God and finite and sinful man allowed. "I will make all My goodness pass before thy face, and proclaim the name of Jehovah before thee (בּשׁם קרא see at Genesis 4:26), and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. Thou canst not see My face, for man cannot see Me and live." The words וגו וחנּתי, although only connected with the previous clause by the cop. ו, are to be understood in a causative sense, as expressing the reason why Moses' request was granted, viz., that it was an act of unconditional grace and compassion on the part of God, to which no man, not even Moses, could lay any just claim. The apostle Paul uses the words in the same sense in Romans 9:15, for the purpose of overthrowing the claims of self-righteous Jews to participate in the Messianic salvation. - No mortal man can see the face of God and remain alive; for not only is the holy God a consuming fire to unholy man, but a limit has been set, in and with the σῶμα χοΐκόν and ψυχικόν (the earthly and psychical body) of man, between the infinite God, the absolute Spirit, and the human spirit clothed in an earthly body, which will only be removed by the "redemption of our body," and our being clothed in a "spiritual body," and which, so long as it lasts, renders a direct sight of the glory of God impossible. As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God. So long as we are clothed with this body, which was destined, indeed, from the very first to be transformed into the glorified state of the immortality of the spirit, but has become through the fall a prey to the corruption of death, we can only walk in faith, and only see God with the eye of faith, so far as He has revealed His glory to us in His works and His word. When we have become like God, and have been transformed into the "divine nature" (2 Peter 1:4), then, and not till then, shall we see Him as He is; then we shall see His glory without a veil, and live before Him for ever. For this reason Moses had to content himself with the passing by of the glory of God before his face, and with the revelation of the name of Jehovah through the medium of the word, in which God discloses His inmost being, and, so to speak, His whole heart to faith. In Exodus 33:22 "My glory" is used for "all My goodness," and in Exodus 34:6 it is stated that Jehovah passed by before the face of Moses. טוּב is not to be understood in the sense of beautiful, or beauty, but signifies goodness; not the brilliancy which strikes the senses, but the spiritual and ethical nature of the Divine Being. For the manifestation of Jehovah, which passed before Moses, was intended unquestionably to reveal nothing else than what Jehovah expressed in the proclamation of His name.

The manifested glory of the Lord would so surely be followed by the destruction of man, that even Moses needed to be protected before it (Exodus 33:21, Exodus 33:22). Whilst Jehovah, therefore, allowed him to come to a place upon the rock near Him, i.e., upon the summit of Sinai (Exodus 34:2), He said that He would put him in a cleft of the rock whilst He was passing by, and cover him with His hand when He had gone by, that he might see His back, because His face could not be seen. The back, as contrasted with the face, signifies the reflection of the glory of God that had just passed by. The words are transferred anthropomorphically from man to God, because human language and human thought can only conceive of the nature of the absolute Spirit according to the analogy of the human form. As the inward nature of man manifests itself in his face, and the sight of his back gives only an imperfect and outward view of him, so Moses saw only the back and not the face of Jehovah. It is impossible to put more into human words concerning this unparalleled vision, which far surpasses all human thought and comprehension. According to Exodus 34:2, the place where Moses stood by the Lord was at the top (the head) of Sinai, and no more can be determined with certainty concerning it. The cleft in the rock (Exodus 33:22) has been supposed by some to be the same place as the "cave" in which Elijah lodged at Horeb, and where the Lord appeared to him in the still small voice (1 Kings 19:9.). The real summit of the Jebel Musa consists of "a small area of huge rocks, about 80 feet in diameter," upon which there is now a chapel that has almost fallen down, and about 40 feet to the south-west a dilapidated mosque (Robinson, Palestine, vol. i. p. 153). Below this mosque, according to Seetzen (Reise iii. pp. 83, 84), there is a very small grotto, into which you descend by several steps, and to which a large block of granite, about a fathom and a half long and six spans in height, serves as a roof. According to the Mussulman tradition, which the Greek monks also accept, it was in this small grotto that Moses received the law; though other monks point out a "hole, just large enough for a man," near the altar of the Elijah chapel, on the small plain upon the ridge of Sinai, above which the loftier peak rises about 700 feet, as the cave in which Elijah lodged on Horeb (Robinson, Pal. ut supra).