Exegetical and Hermeneutical Commentary of 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 show mercy on whom I will show mercy.
19. goodness ] goodliness or comeliness, viz. of the Divine appearance; cf. Hos 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. Isa 1:26; Isa 4:3; Isa 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 (Exo 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. Exo 3:14, Exo 4:13, Exo 16:23 , 1Sa 23:13 (lit. and they went where they went), 2Sa 15:20 (‘seeing I am going whither I am going ’), 2Ki 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’ ( ). The quotation (from LXX.) in Rom 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.
Fuente: The Cambridge Bible for Schools and Colleges
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 Jdg 6:22; Isa 6:5. A further revelation of the divine goodness was however possible (see Exo 33:6-7).
It was vouchsafed to Paul, as it had been to Moses, to have special visions and revelations of the Lord 2Co 12:1-4. But he had, also like Moses, to find the narrow reach of the intellect of man in the region of Godhead 1Ti 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 1Co 13:12. Then we know that we shall be like Him, for we shall see Him as He is 1Jo 3:2.
Exo 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 Rom 9:15.
Exo 33:20
Such passages as this, being clearly in accordance with what we know of the relation of spiritual existence to the human senses, show how we are to interpret the expressions face to face Exo 33:11; Deu 34:10, mouth to mouth Num 12:8, and others of the like kind. See Exo 24:10; Isa 6:1; and compare Joh 14:9.
Fuente: Albert Barnes’ Notes on the Bible
Exo 33:19
I will be gracious.
Election no discouragement to seeking souls
Because God is the Maker, and Creator, and Sustainer of all things, He has a right to do as He wills with all His works.
I. Let us begin with this assertion, which we are absolutely sure is correct: this doctrine does not oppose any comfort derived from other scriptural truths. There is not the slightest shadow of a conflict between Gods sovereignty and Gods goodness. He may be a sovereign, and yet it may be absolutely certain that He will always act in the way of goodness and love. It is true that He will do as He wills; and yet it is quite certain that He always wills to do that which, in the widest view of it, is good and gracious.
II. That this doctrine has a most salutary effect upon sinners. To the awakened sinner, next to the doctrine of the Cross, the doctrine of distinguishing grace is perhaps the most fraught with blessings and comfort.
1. In the first place, the doctrine of election, applied by the Holy Ghost, strikes dead for ever all the efforts of the flesh.
2. Again, this doctrine gives the greatest hope to the really awakened sinner.
3. Moreover, do not you see how the doctrine of election comforts the sinner in the matter of power. His complaint is, I find I have no power to believe; I have no spiritual power of any kind. Election stoops down and whispers in his ear But if God wills to save you, He gives the power, gives the life, and gives the grace; and therefore since He has given that power and might to others as weak as you, why not to you? Have courage, look to the Cross of Christ and live. And oh! what emotions of gratitude, what throbbings of love does this doctrine cause in human hearts. I wanted to have said a word as to the effect of this gospel upon incorrigible sinners. If you are ever to be pardoned, God must do it. (C. H, Spurgeon.)
Moral glory
How precious is the thought suggested by this–that when God is seen to be most good to His creatures, He is then seen to be most glorious in the universe; that the glory and the goodness of God are so connected together that where the one is most revealed, the other shines in its richest splendour. Not power in creating, not justice in punishing, but goodness in saving, sets forth most the glory of God. Creation is the mirror of His power; Sinai is the pedestal of His justice; but Calvary is the scene of His goodness, and therefore of His great glory. And we all know that great genius may make us wonder, great riches may make us envy, great strength may startle us; but great goodness rises upon the soul with an influence like the sun in his shining light, making us love as well as admire, and reverence, and esteem. Lost as man is, goodness is still most impressive on the heart of the very worst. Even with all our depravity, who does not admire Howard, the philanthropist, vastly more than Byron, the poet? There may have been little genius in Howard, as the world calls genius, but there was a beneficence that went into the retreats of fever, into the lairs of vice, shut its eyes to monumental remains of ancient days, and opened his heart only to the cry of them that were appointed to die. And when one hears what he did, and what he dared under the inspiration of goodness, one is not awed, but charmed and delighted, with the character of Howard. But when we see, on the other hand, great genius–and one cannot but admire such a genius as that gifted nobleman had–we wonder at the greatness and the versatility of intellect; but when that intellect was used only to scathe, and to wither, and to blast, we look upon it in the same way as upon the sirocco in the desert, we are rather terrified at it, or retreat from it, or would rather wish we should not see it at all. But how complete is the contrast between goodness in a Howard, and mere power in a Byron! And is there one in this assembly that would not infinitely rather take the example of Howard as his model, than wish the power of Byron to be his possession? But this is in the human, and I quote it in the human only to show you more clearly the truth I am trying to teach; that not the manifestation of power, not the manifestation of justice, but the manifestation of goodness, is the most impressive on the heart. (J. Caroming, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. I will make all my goodness pass before thee] Thou shalt not have a sight of my justice, for thou couldst not bear the infinite splendour of my purity: but I shall show myself to thee as the fountain of inexhaustible compassion, the sovereign Dispenser of my own mercy in my own way, being gracious to whom I will be gracious, and showing mercy on whom I will show mercy.
I will proclaim the name of the Lord.] See Clarke on Ex 34:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All my goodness, or, my beauty; for so that Hebrew word is sometimes used, Gen 6:2; 1Sa 9:2; or my excellency, or my glory, as appears from Exo 33:22, which was the thing Moses desired to see; and the difference between his request and Gods 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 Gods goodness and kindness to men, of which the following words speak, and that was the great, if not the only thing ascribed to God, Exo 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 Exo 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 Isa 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 Exo 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, Rom 9:16, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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”, Pr 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.
Fuente: John Gill’s Exposition of the Entire Bible
19. And he said, I will make all my goodness pass At the outset He declares how far He has listened to Moses; but a limitation is presently added to prevent excess. Thus his prayer is not altogether rejected, but only so far as he was too eagerly set on beholding the perfection of God’s glory. The passing by signifies a vision of brief duration; as if He had said, Let it suffice thee to have seen once, as for a moment, my glory, when it shall pass before thine eyes. The word טוב, tub, which I have rendered beauty, (decorem,) others translate good, (benum;) and hence, some take it to mean goodness; but the expression beauty (pulchritudinis, vel decoris) is more suitable, in which sense we find it used more than once. Hence that which is pleasing and delectable is said to be good to be looked upon.
“
To call in the name of the Lord,” (371) I understand thus, to declare in a clear and loud voice what it is useful for us to know respecting God Himself. It had been said before to Moses, “I am the God of Abraham, of Isaac, and of Jacob, — but by my name, — was I not known to them.” (Exo 6:3.) Whereas, then, Moses was already superior to the patriarchs, he is now still more highly exalted, inasmuch as God makes Himself more fully known to him, and carries His manifestation of Himself to its very utmost. First, therefore, it must be borne in mind that God was now known to Moses more familiarly than heretofore; still, at the same time, let it be observed, that although a vision was exhibited to his eyes, the main point was in the voice; because true acquaintance with God is made more by the ears than by the eyes. A promise indeed is given that he shall behold God; but the latter blessing is more excellent, that God will proclaim this name, so that Moses may know Him more by His voice than by His face; for speechless visions would be cold and altogether evanescent, did they not borrow efficacy from words. Thus, therefore, just as logicians compare a syllogism to the body, and the reasoning, which it includes, to the soul; so, properly speaking, the soul of a vision is the doctrine itself, from whence faith takes its rise.
and will be gracious to whom I will be gracious It will be well to consider how this sentence is connected with the foregoing, which has been either altogether neglected, or not sufficiently attended to. As to me, although I think that God’s mercy is magnified by the fact, that He deals so indulgently to this guilty people, still I have no doubt but that He desired purposely to cut off occasion from the audacity of men, lest they should exclaim against his unwonted and as yet unheard of liberality; for, whether God executes His judgments, or mercifully pardons sins, profane men never cease to quarrel with Him; (372) thus, out of mere disputatiousness, they ask why He delayed the advent of His Son for so many ages; why He has deigned to bring forth the light of the Gospel out of darkness in our own days; nay, they take flight even to the creation of the world, inasmuch as it seems absurd to them that God should have been idle for so many ages, and therefore they inquire, in ridicule, why it at length entered His mind to make the world, which has not yet reached its sixth millennium? Especially, however, does the frowardness of many advance beyond all due bounds on this point, viz., because the reason does not appear, why God should be merciful to one nation or one age, and severe both to other ages and other nations. Hence the admirable counsel of God, whereby He has chosen some, and reprobated others, has always been exposed to the calumnies of ungodly men; for unless they see the cause of the diversity, they do not hesitate to condemn the injustice of God in making this distinction between the two. (373) God here checks this insanity, and asserts His power, which men, or rather worms of the earth, would gladly deprive Him of, viz., that according to His own will He exercises peculiar mercy towards whomsoever He pleases. When the Prophet relates how the fathers obtained possession of the land of Canaan, he assigns no other reason except that God “had a favor unto them.” (Psa 44:3.) And this doctrine, which filthy dogs endlessly assail with their barking, everywhere occurs in the Scriptures. Especially, however, do they rail when God shews Himself to be propitious, and beneficent towards the unworthy. For this reason Paul reminds believers of the incomprehensible counsel of God, because, by the preaching of the Gospel, He revealed the mystery, which was kept secret from all eternity. (Rom 16:25.) Again, because by ingrafting the Gentiles into the body of the Church, from which they had so long been aliens, He commends the depths of that mystery, which, though hidden even from angels, He made known to all men in the fullness of time. (Eph 3:9.) With the same intent, He here expressly declares that the cause why He manifests Himself to Moses more fully than of old to the patriarchs, is only to be sought in His own counsel or good-pleasure. Now, although this in the first place relates to Moses, still, inasmuch as he beheld the glory of God for the common good of the people, this mercy, which is referred to, extends to them all. And assuredly it was an inestimable proof of God’s grace that, after this most disgraceful fall and wicked apostasy of the people, He nevertheless revealed Himself more clearly than before to Moses for their spiritual good. This, indeed, is certain, that by this reply a restraint is put upon whatever carnal feelings might allege in consideration of the novelty of the act; as if God had declared in one word that the dispensation of His grace is in His own sole power; and that men not only do amiss: but are carried away by impious and blasphemous madness when they endeavor to interfere with Him; as if it were their business to arraign that supreme Judge whose subjects they are. The mode of expression simply tends to this, that God’s will is superior to all causes, so as to be the reason of all reasons, the law of laws, and the rule of rules. And surely, as long as men permit themselves to inquire into the secret counsels of God, there will be no bounds to their seditiousness. God, therefore, does not correct this insanity by disputing with it, but by the assertion of His right to be free in the dispensation of His grace; for in His sovereignty He says that He will be merciful to whomsoever He will. Let us beware, then, lest, when He is kind, our eyes should be evil.
Further, the better to convince dissatisfied men of their pride and temerity, He sets forth His mercy and compassion; as much as to say, that He is under obligation to none; and hence that it is an (374) unworthy thing in them to murmur, because He does not indiscriminately do good to them to whom He owes nothing. Hence it is clear how appropriately Paul, when treating of gratuitous election, accommodates this passage to the matter in hand, (Rom 9:15,) viz., that God must be by no means accounted unjust, because He passes by some and elects others; for the words loudly proclaim that God’s grace is destined to a certain number of men, so as not to appear equally in all. The phrase itself needs no exposition, for it is common in all languages when we wish to prevent our reasons from being investigated, to repeat the point in question; thus, a person, wishing to rid himself of the censures of others, would say, I will go whither I will go, or I will do what I will do.
(371) “Proclaim the name of the Lord.” — A. V.
(372) “Voyla, comme aujourd’huy beaucoup de gaudisseurs pour debatre de toutes choses;” behold, how now-a-days many jeerers, to dispute about everything. — Fr. C. discusses the third question, as to the creation of the world, in his Inst., Book I., chap. 14, sec. 1. It is also very neatly met in Pet. Martyr. Loci. Com. C1. I., chap. 12, sec. 2. “Sunt qui quaerant, Cum potuerit Deus longe prius mundum producere, cur tam sero? Est petulans, et procax haec inquisitio, nec humanae curiositati, nisi illam retundendo, satisfieri potest: nam quoeunque puncto temporis ante ficti vel imaginati dedissem tibi factum mundum, tu adhuc conqueri posses id sero fuisse factum, si tuam cogitationem referres ad Dei aeternitatem. Igitur hic pie est agendum, non hac procaci, et temeraria, curiositate.”
(373) Addition in Fr., “Seulement pour son plaisir;” only for his pleasure.
(374) “C’est trop grande presomption;” it is too great a presumption. — Fr.
Fuente: Calvin’s Complete Commentary
(19) I will make all my goodness pass before thee.It is not clear how this was fulfilled. Perhaps, as God announced His namethe Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, &c. (Exo. 34:6-7)a revelation of Gods 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 Gods favour is bestowed arbitrarily, but only that it is in any case favoura free gift, not earned nor merited.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19-23. Even this great request is in part granted, for these verses contain the promise that, so far as mortal man may be permitted to see the divine glory, Moses shall witness a most sublime theophany . As Jehovah willed to blot the sinful Israelite out of his book, (Exo 32:33,) and for manifest reason, so he will show mercy on whom he will show mercy, namely, on Moses as an example, who by persistent prayer obtains the gracious favour of his Lord . See Whedon’s note on Rom 9:15. But here appears the statement that no man can behold Jehovah’s face and live . This profound truth underlies the entire divine revelation, and shows the necessity of the incarnation of the Word of God . “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him . ” In harmony with this great truth, Moses is promised a vision of the glory of Israel’s God . He will place him in a cleft of the rock when he again goes up into the mountain, and will pass by so as to exhibit, as it were, his back, but not his face . So shall he behold and hear what will infix forever in his soul the holiest conception of the name and nature of Jehovah. For the fulfilment of this promise, see Exo 34:5-8.
Fuente: Whedon’s Commentary on the Old and New Testaments
Observe, God’s glory in the salvation of sinners is his goodness; Jesus is the Father’s glory. Heb 1:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 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.
Ver. 19. I will make all my goodness. ] My glorious goodness. Thus Moses may have what he will of God. “The king is not he that can do anything against you,” said Zedekiah to his courtiers. Jer 38:5
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
goodness. The glory could not have been endured; grace comes first, glory is reserved for the future.
I will proclaim the name. This is done in Exo 34:5-7.
Fuente: Companion Bible Notes, Appendices and Graphics
all my goodness: Neh 9:25, Psa 25:13, *marg. Psa 65:4, Jer 31:12, Jer 31:14, Zec 9:17, Rom 2:4, Eph 1:6-8
proclaim: Exo 3:13-15, Exo 34:5-7, Isa 7:14, Isa 9:6, Isa 12:4
I will be: Rom 9:15-18, Rom 9:23
Reciprocal: Gen 32:30 – I have Exo 34:14 – whose Num 6:25 – gracious Num 12:8 – similitude 2Ki 13:23 – the Lord Job 33:24 – Then Psa 63:2 – To see Psa 119:68 – good Psa 138:5 – for great Son 1:3 – thy name Isa 35:2 – they shall Isa 52:6 – my people Isa 60:9 – unto Mic 7:18 – that Mat 17:4 – it is Mat 20:15 – it Eph 2:4 – who
Fuente: The Treasury of Scripture Knowledge
Exo 33:19. I will make my goodness pass before thee Mosess request was to see Gods glory, and God answers him by promising to show him his goodness; intimating that, however, in themselves, all Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
33:19 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 Exo 34:6-7.
(k) For finding nothing in man that deserves mercy, he will freely give his.