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Exodus 33:18
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David Wilkerson
Leonard Ravenhill
J. Oswald Sanders
Alan Redpath
Jackie Pullinger
Martyn-Lloyd Jones
Denny KenastonSummary
Commentary
- Adam Clarke
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- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Show me thy glory - Moses probably desired to see that which constitutes the peculiar glory or excellence of the Divine nature as it stands in reference to man. By many this is thought to signify his eternal mercy in sending Christ Jesus into the world. Moses perceived that what God was now doing had the most important and gracious designs which at present he could not distinctly discover; therefore he desires God to show him his glory. God graciously promises to indulge him in this request as far as possible, by proclaiming his name, and making all his goodness pass before him, Exo 33:19. But at the same time he assures him that he could not see his face - the fullness of his perfections and the grandeur of his designs, and live, as no human being could bear, in the present state, this full discovery. But he adds, Thou shalt see my back parts, את אחרי eth achorai, probably meaning that appearance which he should assume in after times, when it should be said, God is manifest in the flesh. This appearance did take place, for we find God putting him into a cleft of the rock, covering him with his hand, and passing by in such a way as to exhibit a human similitude. John may have had this in view when he said, The Word was made flesh and dwelt Among us, full of grace and truth, and We Beheld His Glory. What this glory was, and what was implied by this grace and truth, we shall see in the succeeding chapter.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 (Exo 16:7, Exo 16:10; Exo 24:16-17), and even going beyond Jehovah's talking with him face to face (Exo 33:11). When God talked with him face to face, or mouth to mouth, he merely saw a "similitude of Jehovah" (Num 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 (Exo 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 (Heb 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 Gen 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 Rom 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" (Pe2 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 Exo 33:22 "My glory" is used for "all My goodness," and in Exo 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 (Exo 33:21, Exo 33:22). Whilst Jehovah, therefore, allowed him to come to a place upon the rock near Him, i.e., upon the summit of Sinai (Exo 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 Exo 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 (Exo 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 (Kg1 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).
Jamieson-Fausset-Brown Bible Commentary
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. Next: Exodus Chapter 34
John Gill Bible Commentary
And he said, I beseech thee, show me thy glory. Not any visible lustre, splendour, and brightness, as a symbol of the divine Presence, that he had seen, Exo 16:7 nor the glorious essence of God, as Maimonides (b), which is invisible and cannot be seen, and of which Moses could not be ignorant; nor the glory of the heavenly state, which also he must know he could not see until he came thither; but he seems to mean some visible glorious representation of God, such as he had never seen, though he had been with him so long on the mount in the cloud, and heard his voice, and saw some appearances of brightness and glory, yet not in any form that he could frame any idea of; perhaps he may mean the Angel of God's presence, called his face, the promised Messiah and glorious Redeemer and Saviour, in whom there is such a bright display of the glory of the divine perfections; yea, is the brightness of his Father's glory, and the express image of his person; and this favour was granted him, with some proper limitations and restrictions; for though this request was, no doubt, sincere and upright, it might be attended with frailty and weakness; yet it is not utterly denied, but with some explanation is allowed, and perhaps was the highest favour ever granted to any before the incarnation of our Lord, at least in so full and glorious a manner as this was; Moses having by his suit obtained much, wants more and is emboldened to ask it, and in a good measure had it, as the following words show. (b) Yesude Hatorah, c. 1. sect. 10.
Tyndale Open Study Notes
33:18 Moses asked for confirmation of God’s promises. He asked to see God’s glorious presence (literally glory). He was asking for an experience of seeing the very essence of God (see study note on 16:7).
Exodus 33:18
The Promise of God’s Presence
17So the LORD said to Moses, “I will do this very thing you have asked, for you have found favor in My sight, and I know you by name.”18Then Moses said, “Please show me Your glory.”
- Scripture
- Sermons
- Commentary
A Craving for the Presence of the Lord
By David Wilkerson23K57:16Presence of GodEXO 33:18ISA 64:6MRK 12:30In this sermon, the pastor emphasizes the importance of being a watchman and warning the body of Christ. He acknowledges that while there will be encouraging messages about communion with Christ and growth, his role is to warn about the difficult times ahead. The pastor also highlights the potential danger of having all needs miraculously met over a long period of time, as it can lead to complacency and hinder a blessed communion with Jesus. He concludes by expressing his conviction that God will protect and provide for His people in the midst of these challenging times, citing Jesus' assurance that He knows what His people need before they even ask.
Alone - Abandonment
By Leonard Ravenhill9.0K1:10:06AbandonmentEXO 3:2EXO 33:18DEU 18:15PSA 119:97MAT 4:2HEB 12:29HEB 13:14In this sermon, the preacher emphasizes the need for a revival in the church. He describes the current state of the church as weak and powerless, comparing it to people in Africa lying in the gutter. The preacher believes that only God can breathe life into the church and bring about revival. He also highlights the importance of giving our complete attention and surrendering our lives to God. The sermon encourages listeners to prioritize their relationship with God over worldly entertainment and to endure opposition and reproach for the sake of Christ, just as Jesus did.
Intimacy With God
By J. Oswald Sanders7.9K37:59Intimacy With GodEXO 33:7EXO 33:18EXO 34:6PSA 27:8MAT 6:33JAS 4:8In this sermon, the speaker emphasizes the importance of spending time alone with God. He uses the example of Moses, who spent six days alone with God on the mountain and became radiant as a result. The speaker suggests that our lack of closeness to God may be due to not prioritizing time with Him. He challenges the audience to be willing to pay the price of spending time with God in order to experience intimacy with Him.
The Power of Prayer
By Alan Redpath7.0K1:26:38Power Of PrayerEXO 33:18PSA 86:11PRO 28:13MAT 6:331TH 5:17JAS 5:161JN 5:14In this sermon, the speaker emphasizes the importance of prayer leading to action. He highlights the need for conviction to be carried into life and for decisions to be made based on those convictions. The speaker shares a powerful testimony of a church experiencing a deep visitation from God, resulting in conviction of sin and a powerful atmosphere of repentance and confession. He also mentions the importance of faith, but cautions against placing faith in oneself, emphasizing our desperate need for God's work in our lives.
A Missional Encounter
By Jackie Pullinger6.8K47:42MissionsGEN 3:9EXO 19:16EXO 33:18ROM 2:4In this sermon, the speaker discusses the story of Moses and the encounter with God on Mount Sinai. The people were afraid of approaching God because of His power and might. However, God revealed Himself to Moses as a kind, compassionate, and merciful God. The speaker emphasizes the importance of showing kindness to others, especially the poor and hungry, as it reflects the character of God. The sermon concludes with a call to make a spiritual move in the heart in preparation for a physical move to Wanchai.
(Revival) Part 5 - Glory of God
By Martyn-Lloyd Jones4.8K46:35RevivalEXO 33:18In this sermon, the preacher discusses the concept of revival and reawakening in the church. He emphasizes the importance of understanding what happens when God graciously visits his people with revival. The preacher shares a personal experience of encountering the glory of God and being overwhelmed by His grace and love. He then explores Moses' request to see God's glory and how Moses was still not satisfied, despite having already experienced remarkable encounters with God. The sermon highlights the insatiable desire for more of God's presence and the longing to be emptied and filled with Christ alone.
(Divine Attributes) 01 Visions of the Glory of God
By Denny Kenaston3.9K1:03:46Character Of GodEXO 19:14EXO 24:17EXO 33:18MAT 6:33JHN 1:14ROM 3:232CO 3:18In this sermon, the preacher describes a vision of four living creatures that he saw coming out of a glowing storm cloud. These creatures had the appearance of a man, but with four faces and four wings. Their feet were like the soles of a calf's foot and they sparkled like burnished brass. The preacher emphasizes the importance of engaging the mind while studying the Word of God and encourages listeners not to get discouraged when faced with challenging concepts. He also highlights the manifestation of God's glory and holy character in the Bible.
He Is a Jealous Lover
By A.W. Tozer3.8K51:21Jealousy Of GodEXO 33:18MAT 5:48ACT 2:41CO 2:101CO 3:19PHP 3:15COL 1:27In this sermon, the preacher emphasizes the importance of being perfect and thinking in alignment with God's word. He mentions that those who reason differently will face consequences from God. The preacher also introduces the concept of three models: being forward and backward, doing God's will alone, and being a jealous lover of God. He talks about the need for a mighty outpouring of the Holy Spirit and a return to New Testament Christianity. The sermon concludes with a reminder that true worship and service to God do not require fancy equipment or gadgets, but rather a sincere heart and a willingness to pray.
Revival Fire - Part 1 (Compilation)
By Compilations3.6K46:21CompilationEXO 33:18PSA 27:8In this sermon, the speaker reflects on the failure of the Hebridean revival and the importance of knowing how to handle and structure a move of God. He shares a conversation with an old man who emphasizes the need to hold on to God when we encounter Him. The speaker also mentions a group of revival fathers who meet and reminisce about the days of the revival, expressing their deep emotions and regret for not knowing how to properly steward the move of God. The sermon concludes with a plea for God to send the fire of revival and for individuals to have a true understanding of what it means to see God working in miraculous ways.
Our Relationship With Christ
By J. Oswald Sanders2.9K55:20RelationshipsEXO 33:7EXO 33:18EXO 34:5MAT 6:33MRK 3:14LUK 10:1In this sermon, the speaker emphasizes the importance of seeking intimacy with God. He uses the example of Joshua, who sought the presence of God in the tent and was able to ascend higher into the mountain than his contemporaries. The speaker also mentions the four circles of intimacy in both the Old Testament and the New Testament, which grew out of a clearer revelation of God's character. He highlights the need for a divine perspective and for allowing God to work through us in our service to others.
Jewish Opposition to the Gospel
By Art Katz2.7K48:12GospelEXO 33:18MAT 28:19ACT 1:8ACT 9:4ROM 10:1In this sermon, the speaker emphasizes the challenge and demand of preaching the gospel to the Jewish people. He shares a personal experience of a Canadian Jew who was saved after reading from Romans 10. The speaker acknowledges the classic arguments against promoting the gospel to the Jews, such as the validity of Judaism and the idea of pluralism. He believes that the true church has an obligation to promote the gospel to the Jews, as they are increasingly coming into God's consideration at the end of the age. The speaker also acknowledges the struggles that Jewish believers face in embracing a faith that has historically persecuted their own people. He emphasizes the need for apostolic authority and anointing to effectively reach the Jewish people.
Bring Back the Glory
By Manley Beasley1.9K42:54GloryEXO 33:18JAS 5:13In this sermon, the preacher, Brian, discusses the importance of bringing back the glory of God. He shares that he recently preached a message on worship and got carried away with his passion. He reads a passage from the Book of James, specifically James 5:13, which talks about praying in times of affliction and singing psalms in times of joy. Brian emphasizes that the prophet's prayers in the passage resulted in both drought and rain, highlighting the power of prayer. He also mentions the prevalence of subjectivism in Baptist churches and offers a longer tape on the topic for those interested.
The Cost of Moses Disobedience
By David Ravenhill1.6K1:10:48EXO 33:18DEU 34:5JOS 1:2LUK 12:48JAS 3:1In this sermon, the speaker focuses on the transition of leadership from Moses to Joshua in the nation of Israel. The speaker emphasizes the importance of responsibility and the requirement for leaders to understand the ways and heart of God. The death of Moses is discussed, highlighting his unique relationship with God and the knowledge he possessed. The speaker then delves into the commissioning of Joshua, emphasizing God's promise to be with him and not to fail or forsake him. The sermon also touches on the incident where Moses struck the rock instead of speaking to it, highlighting the importance of obedience to God's instructions.
Knowing Christ the Friend
By Ed Miller1.4K1:10:29FriendshipEXO 33:18EXO 33:20MAT 6:33REV 7:15In this sermon, the speaker explores the concept of serving the Lord and how it can be done on earth as it is in heaven. The sermon begins by discussing the service of God's bond servants in the eternal state, where they serve Him day and night. The speaker emphasizes the importance of understanding the blueprint or divine intention for serving the Lord. He suggests three key principles: learning to be a receiver and allowing God to serve us, cultivating a deep union with Jesus Christ, and ultimately bringing forth fruit unto God. The sermon encourages listeners to focus on these foundational principles in their pursuit of serving the Lord.
Camp Half-Way
By Randy Jones1.2K44:30LukewarmnessEXO 24:9EXO 33:18In this video, the preacher reflects on the story of the Israelites in the Bible and draws parallels to the current state of the world. He emphasizes that whenever the Israelites prospered, they would forget about God and fall into idol worship. He urges the audience to recognize the importance of fully committing to God and not just following Him partially or when it is convenient. The preacher also highlights the need for believers to prioritize spending time with God, seeking Him, and waiting on Him, even if it means sacrificing worldly pleasures.
God's Sovereignty & God's Glory
By Rolfe Barnard1.2K55:07EXO 33:18MAT 6:33JHN 6:44JHN 14:6ACT 4:12ROM 9:15EPH 1:4In this sermon, the preacher emphasizes the need for a revival in the church. He believes that many Christians today are caught up in rigid doctrines and institutional Christianity, lacking the dynamic and life-giving presence of Christ. The preacher calls for a cry to God, asking Him to reveal His glory to this generation. He also highlights the importance of recognizing that it is God who does the preaching and uses our mouths as vessels. The sermon emphasizes the need for a deep understanding of God's grace and mercy, which is demonstrated through His Son Jesus Christ.
House Group Movement in the Uk
By George Verwer1.1K26:48House ChurchEXO 33:18PSA 18:6MAT 7:7MAT 26:26JHN 11:40JHN 12:27In this sermon, the speaker shares about a conference where they had a communion service and a meeting with other believers. During the meeting, one of the attendees, Peter Hill, expressed his deep burden for the Ethiopian food crisis. They made a phone call to someone in Germany who is connected to the rebels in Ethiopia, hoping to find a solution to deliver food to those in need. The speaker emphasizes the importance of personal integrity and honesty, using the example of not lying to one another. They also mention the message of the cross and enduring hardships as followers of Jesus Christ. The speaker concludes by expressing gratitude for the attendees' desire to grow in wisdom and knowledge and their willingness to acknowledge their own mistakes.
Sovereign Mercy
By Rolfe Barnard1.0K44:50Mercy Of GodGEN 3:7EXO 33:18MAT 6:331TI 1:11In this sermon, the preacher emphasizes the importance of the gospel of the glory of God. He highlights three key points of this gospel: the goodness of God, the authority of Jesus Christ, and the fact that God must do what is right and can show mercy. The preacher acknowledges the responsibility of every believer to spread this gospel and the joy that comes from being entrusted with it. He also mentions the concept of the glory of God, referencing a passage in Exodus and expressing the desire to see and experience the fullness of God's glory.
The House Group Movement in Uk
By George Verwer95141:57Home ChurchEXO 33:18MAT 5:23JHN 11:40JHN 12:27JHN 17:3JHN 17:17In this sermon, Neil Porter discusses the theme of the glory of God. He references verses from the Bible, such as Moses asking to see God's glory and Jesus expressing his troubled soul and desire for the Father's glory. Neil emphasizes the importance of keeping the glory of God in mind in all aspects of life. He also mentions a conversation with a foreman who realizes the significance of being truthful and not trying to counterfeit God's glory. The sermon concludes with a mention of a conference where various meetings and discussions took place, including a focus on the Ethiopian food crisis and a powerful testimony given by Patrick Johnson.
Walking in the Light
By Erlo Stegen84233:33EXO 33:181JN 1:5In this sermon, the speaker emphasizes the importance of passing on the teachings of Jesus to others. He uses the analogy of water flowing in and out to illustrate the concept of receiving and sharing God's message. The speaker also highlights the significance of having a personal relationship with God, drawing inspiration from Moses who spoke to God as a friend. He warns against taking God lightly and reminds listeners of the power and glory of God. The sermon concludes with a story of two missionaries who, despite their differences, embark on a journey to bring the gospel to Africa.
Sent Unto the Lost Sheep
By Rolfe Barnard8181:00:46EXO 33:18In this sermon, the preacher emphasizes the importance of repentance and belief in Christ. He urges the audience to surrender to God and turn away from their sins. The preacher emphasizes that our souls are precious and that we should focus on the revealed word of God. He also addresses the idea that God is good and would not send someone to hell if they were made in the state they are in. The preacher encourages the audience to share the gospel and proclaim the name of God.
Bible Portraits of Christ 03 His Face
By James Booker74843:58EXO 33:18EXO 33:20MAT 6:33REV 22:3In this sermon, the preacher discusses the concept of seeing the face of God. He mentions Fanny Crosby, a blind hymn writer, who looked forward to the day when she would see God's face. The preacher also shares a story about a man who saw his son's face after experiencing multiple heart attacks, emphasizing the importance of God's presence in our lives. The sermon highlights the significance of facial expressions and how they convey different emotions and messages. The preacher concludes by emphasizing that when we gaze upon God's face, we are in touch with the divine and experience His glory.
Missionary Meetings 01 Cries From the Cross
By William A. Deans71359:03EXO 33:12EXO 33:18MAT 6:33MAT 28:18LUK 24:46ACT 26:16ROM 1:1In this sermon, the speaker shares a story about a college student who wanted to witness for the Lord on his campus. The student tried various methods, including flying an airplane with one wing, but realized that effective witnessing required both words and a consistent life lived in obedience to God's word. The speaker then discusses the source, subject, and strength of the witness, emphasizing the importance of having a vision of Christ, focusing on Christ Himself, and relying on the Holy Spirit. The sermon also touches on the importance of being alert and using opportunities to share the gospel, such as distributing tracks or testaments.
Beholding God's Glory by Encountering His Emotions
By Mike Bickle2156:48Transformation through God's GloryExperiencing God's EmotionsEXO 33:18Mike Bickle emphasizes the importance of encountering God's emotions as a means to behold His glory. He highlights Moses' desperate plea to see God's glory, which God responds to by revealing His character—merciful, gracious, long-suffering, and abounding in goodness. Bickle explains that understanding these attributes transforms our inner man and allows us to experience true liberty in our relationship with God. He encourages believers to engage with God's emotions through prayer and scripture, asserting that this process leads to a deeper connection with the divine. Ultimately, Bickle reassures that this transformative experience is available to all believers, not just the spiritually elite.
Overwhelmed With the Power of the Living God
By Denny Kenaston2EXO 33:18NUM 11:16ISA 61:1LUK 3:21JHN 5:30EPH 5:18Denny Kenaston preaches about the importance of being overwhelmed with the presence of the Holy Spirit, drawing examples from the lives of Moses, Jesus, and early disciples. He emphasizes the need for believers to seek and maintain the anointing of God in their lives, living under the continual influence of the Spirit to walk in divine character and carry out a supernatural ministry. Kenaston challenges the congregation to examine their hearts, asking if they have truly been enveloped in the presence of the Living God and urging them to seek a deeper connection with God through the anointing of the Holy Spirit.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Show me thy glory - Moses probably desired to see that which constitutes the peculiar glory or excellence of the Divine nature as it stands in reference to man. By many this is thought to signify his eternal mercy in sending Christ Jesus into the world. Moses perceived that what God was now doing had the most important and gracious designs which at present he could not distinctly discover; therefore he desires God to show him his glory. God graciously promises to indulge him in this request as far as possible, by proclaiming his name, and making all his goodness pass before him, Exo 33:19. But at the same time he assures him that he could not see his face - the fullness of his perfections and the grandeur of his designs, and live, as no human being could bear, in the present state, this full discovery. But he adds, Thou shalt see my back parts, את אחרי eth achorai, probably meaning that appearance which he should assume in after times, when it should be said, God is manifest in the flesh. This appearance did take place, for we find God putting him into a cleft of the rock, covering him with his hand, and passing by in such a way as to exhibit a human similitude. John may have had this in view when he said, The Word was made flesh and dwelt Among us, full of grace and truth, and We Beheld His Glory. What this glory was, and what was implied by this grace and truth, we shall see in the succeeding chapter.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 (Exo 16:7, Exo 16:10; Exo 24:16-17), and even going beyond Jehovah's talking with him face to face (Exo 33:11). When God talked with him face to face, or mouth to mouth, he merely saw a "similitude of Jehovah" (Num 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 (Exo 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 (Heb 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 Gen 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 Rom 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" (Pe2 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 Exo 33:22 "My glory" is used for "all My goodness," and in Exo 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 (Exo 33:21, Exo 33:22). Whilst Jehovah, therefore, allowed him to come to a place upon the rock near Him, i.e., upon the summit of Sinai (Exo 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 Exo 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 (Exo 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 (Kg1 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).
Jamieson-Fausset-Brown Bible Commentary
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. Next: Exodus Chapter 34
John Gill Bible Commentary
And he said, I beseech thee, show me thy glory. Not any visible lustre, splendour, and brightness, as a symbol of the divine Presence, that he had seen, Exo 16:7 nor the glorious essence of God, as Maimonides (b), which is invisible and cannot be seen, and of which Moses could not be ignorant; nor the glory of the heavenly state, which also he must know he could not see until he came thither; but he seems to mean some visible glorious representation of God, such as he had never seen, though he had been with him so long on the mount in the cloud, and heard his voice, and saw some appearances of brightness and glory, yet not in any form that he could frame any idea of; perhaps he may mean the Angel of God's presence, called his face, the promised Messiah and glorious Redeemer and Saviour, in whom there is such a bright display of the glory of the divine perfections; yea, is the brightness of his Father's glory, and the express image of his person; and this favour was granted him, with some proper limitations and restrictions; for though this request was, no doubt, sincere and upright, it might be attended with frailty and weakness; yet it is not utterly denied, but with some explanation is allowed, and perhaps was the highest favour ever granted to any before the incarnation of our Lord, at least in so full and glorious a manner as this was; Moses having by his suit obtained much, wants more and is emboldened to ask it, and in a good measure had it, as the following words show. (b) Yesude Hatorah, c. 1. sect. 10.
Tyndale Open Study Notes
33:18 Moses asked for confirmation of God’s promises. He asked to see God’s glorious presence (literally glory). He was asking for an experience of seeing the very essence of God (see study note on 16:7).