Exodus 33:19Meaning & Commentary from the Church Fathers

Refer to Isaiah 33:2. We all require compassion, yet not everyone is deserving of it, for although it is mercy, it seeks to find the worthy. As God revealed to Moses, "Whom to pardon I will have mercy on, whom to pity I will pity." Thus, any person who has acted in a manner deserving of grace should proclaim, "Have mercy on me"; conversely, those who have forfeited their chance for pardon may cry, "Have mercy" without hope. If mercy were granted to all indiscriminately, no one would face punishment; instead, it makes a discerning choice, seeking out those who are fit to receive it. This raises the question: why were some of the Jews who fashioned the golden calf punished while others were spared?

If the entire world is in bondage, it is justly stated, “I will have mercy on whom I will have mercy, I will have pity on whom I will have pity.” The whole world lies in sin and is rightly condemned to death, yet is partially freed through mercy. Who can challenge God by asking, “Why do You hold the world accountable?” How can one blame the righteous Judge when the sinful world is found guilty? You are, in fact, the one who is culpable. When you reflect upon what you owe, it amounts to retribution, and the one who demands this debt from you should not be wrongfully accused. Criticism is warranted only when one demands that which is not owed. However, when the one who enforces the law does so justly, who can condemn him, even if he awaits the Forgiveness of Sins?

The Lord will declare: "I will reveal to you all My blessings, that is, My splendor, to the extent that your vision can encompass. I will extend compassion to those I choose to show compassion; and I will bring affliction to whom I decide to bring affliction," signifying that it does not apply to every individual or the entire assembly.

"I will manifest all My glory to you and proclaim the name of the Lord before you." Learn from the example of the Israelites as I aim to demonstrate that the Lord Jesus Christ was united with the Father. The Lord spoke to Moses, saying, "I will reveal My glory to you, and I will declare the name of the Lord to you" (Exodus 33:19 (LXX)). If He is indeed the Lord, whom else would He call upon? Notice how He privately instructed regarding the divine relationship of the Father and the Son. Moreover, it is written: "And the Lord descended in a cloud and stood there with him, and proclaimed the name of the Lord" (Ex. 34:5 (LXX)).

In the realm of diversity, there exists distinction and variation; however, to transcend this state and unite with God, the true One, is to elevate oneself beyond the multitude and engage in contemplation of the Divine. This truth is exemplified by Moses, who established the mental tabernacle and communicated with God. It is perilous to attempt to express the inexpressible through spoken language, as words inherently imply duality and more. It is far more fitting to perceive realities in silent harmony, as this aligns the soul with indivisible unity rather than with multiplicity.

The Lord spoke to His servant Moses, declaring that He will show compassion to those who are compassionate. These words may appear to contrast with the teachings of Sirach, which state in Sirach 1:13 that "He that fears the Lord, good shall come to him in the last time, and in the day of his death." However, the message from God to Moses does not oppose the wisdom of Sirach; rather, it reinforces several essential truths.

First, God is not exclusively inclined toward one particular nation but is willing to bestow His mercy upon all nations. Judah, in its pride regarding its privileges, mistakenly believed that only they could receive God’s grace. If the most Gentile nations were denied God’s mercy, they would not be counted among His people or the descendants of Abraham.

The Lord assures Moses that He will reveal Himself in the full splendor of His divine presence, shedding the veils that have previously shrouded it. "I will come before thee in My glory." However, can Moses perceive this manifestation with his physical senses? The following verse clarifies that such a vision is neither achievable nor safe for mortal beings. A person may be near the event but cannot gaze upon it directly. So, how would Moses come to understand that the Lord's glory was close to him? The Lord provides him with a specific sign for recognition. What is this sign? "I will then," declares the Lord, "call upon My name." This indicates that God’s voice will come through the Angel who bears His name or God the Son, who exists in unity with God the Father.

The Lord responds to the plea of His devoted servant, yet cautions him that humanity cannot perceive the divine presence. Consequently, he will only hear a voice proclaiming the holy name of Jehovah and its profound significance for humankind broadly and specifically for Israel (vv. 6-7, ch. 34). His vision will be limited to a fleeting glimpse of Christ’s earthly incarnate form (v. 23 below). An essential phrase at the conclusion of verse 19 is echoed in Romans 9:15, where the Apostle Paul emphasizes that God's choice of individuals stems from His mercy rather than any claim to deserve it (referring to the contrast between Esau's birthright and Jacob's selection).