Exodus 33:11Meaning & Commentary from the Church Fathers

John 15:15). Therefore, those who are perfect can truly comprehend the Beloved. Indeed, only the saints can claim to be friends of God and of one another, whereas those characterized by vice and ignorance cannot be friends, as the essence of true friendship is incompatible with a corrupt heart. Evil stands not only against good but is also in opposition to itself.”

We contend that Isaiah's vision is of the same nature; the critical question is whether Moses truly beheld God. If he did, then Isaiah, too, witnessed Him and was unjustly executed for proclaiming this truth, as it affirms that God can indeed be seen. Conversely, if Moses did not see, then Isaiah’s fate should reflect that of Moses, since both are accused of the same falsehood, claiming to see what is not visible. Regardless of the interpretation they hold regarding Moses, we will extend the same reasoning to Isaiah’s vision.

This explains the greatness of Joshua, whose close association with Moses not only imparted to him an understanding of the law but also sanctified and favored him. When the tabernacle of Moses was filled with divine light and God's majesty was revealed, Joshua was the only one present; he was Moses' aide (Exodus 24:13; 33:11; Numbers 11:28; Deuteronomy 1:38). While Moses engaged in dialogue with God, Joshua remained beside him, shrouded in a holy cloud (Exodus 24:13; 33:11; Numbers 11:28; Deuteronomy 1:38). The elders and the people stayed back, as Jesus and Moses ascended the holy mountain to receive the law, with all the people in the camp and Jesus outside, dwelling in the Tabernacle of the Covenant.

When the cloud descended and spoke to Moses, Jesus stood faithfully beside him, never departing from the tabernacle, while the elders trembled at the miraculous events from a distance. He was perpetually present with the revered Moses throughout his extraordinary deeds and concealed commands, and from this close companionship, he inherited Moses' authority (Deuteronomy 1:38; 3:28). By his merit, he held back the waters (Joshua 3:5-17), commanded the sun to stand still (Joshua 10:12), and in doing so, delayed the arrival of night to extend the day for the sake of his victories. Furthermore, he was uniquely tasked with the privilege that was denied to Moses—to guide the people into the Promised Land. A remarkable leader, he excelled in both miraculous faith and military triumphs. While Moses performed more grand acts, Joshua's endeavors were marked by success. With reliance on God’s grace, both achieved feats beyond human ability: one commanded the sea, the other commanded the heavens.

In the Old Testament, it is often recorded that God spoke repeatedly. For instance, the first chapter of Genesis reveals numerous instances where 'God speaks,' which continues into subsequent chapters and throughout the text. The Lord talking to Moses face to face is akin to how one would communicate with a friend. However, it should not be thought that God speaks in the same manner as humans. Human speech is an expression of thoughts meant for sharing or for eliciting praise, communicated through material means such as air and instruments. Yet, God, being immaterial, does not require such means; He can convey His desires and intentions with a mere thought.

It is indeed accurate to say that God has spoken; yet He does so indirectly through angels and in various ways that align with His boundless wisdom. He does not engage in communication using intermediary forms in a way that would imply He lacks expression. Consequently, one might argue that if God does not speak, He must be without words. Such a notion must be dismissed as blasphemous. God possesses His own Word, but this divine expression is not communicated to us in human terms. His essence is beyond our comprehension, and similarly, His Word remains unfathomable to us.

Both His nature and His Word are fully known only to Himself. When God speaks, it occurs internally — within His own being. The Holy Trinity consists of the Father, the Son, and the Holy Spirit; these three are unified as one God, recognized in their distinct Hypostases. The Father communicates with the Son, begetting Him, which is why He is referred to as the Word (John 1:1). The Father also communicates with the Spirit, thus begetting Him, and the term 'Spirit' applies here as well. The Son speaks to the Father, being begotten of Him, while the Holy Spirit proceeds from the Father in the same manner.

Their communication is so profound and divine that even the Seraphim in His presence cannot grasp it unless God reveals such truths to them. These interactions among the three divine persons remain mysterious and are known to no creature, whether verbal, visible, or invisible, unless God Himself chooses to disclose them.

I speak with him face to face, even plainly, and not in dark sayings" (Num. 12:6-8). However, it is also recorded that "the Lord spoke to you face to face from the midst of the fire on the mountain" (Deut. 5:4). This encounter occurred only once, and the Israelites expressed their wish for the Lord not to address them directly in the future but to let Moses serve as an intermediary. When the Lord addressed them from Mount Sinai, the Israelites stood at a distance, trembling at the sound of His voice, as subservients before a fearsome master. In contrast, Moses engaged with God as if in his own home, with the boldness and familiarity of a true friend. This close relationship with the Lord was purposefully bestowed upon Moses so that the people would revere him as God's chosen servant and be encouraged to obey him, and also to bolster Moses in his remarkable duties. Additionally, Joshua, son of Nun, a young man, did not depart from the tabernacle. Moses entered the holy tent exclusively to receive divine revelations and was then directed by the Lord back to the camp of Israel, where he served as the principal leader of the people. Joshua, however, remained in the tent, presumably devoting his time to contemplation and prayer. At this point, he was at least forty years old, yet he is referred to as a youth due to his position as Moses’ aide. It is common in Scripture for servants to be called youths, such as Eliezer, the servant of Abraham (Gen. 18:8), illustrating their perspective of their master as a fatherly figure.