Exodus 33:20Meaning & Commentary from the Church Fathers

But God, acknowledging the longing of His devoted servant, tempers the human aspiration that yearns for the unattainable. What does He communicate to him? No one ‘can see Me and remain alive.’ The might of those who yearn cannot grasp what they seek; the human eye is incapable of enduring the sight of the eternal essence.

It may be disconcerting to think how the very nature of God could be perceived by anyone who dwells on earth, especially considering what was revealed to Moses: "No man can see My face and live." This prompts the thought that perhaps the human intellect can be spiritually elevated from this existence into the sphere of angels even prior to being liberated from the earthly body through the universal experience of death (cf. 2 Cor. 12:3-4).

We have initiated this discussion by adhering to the sequence of thoughts regarding the exalted perspective of this topic; now, let us revert to the subsequent points. Why does the individual, to whom the Divine voice affirms has encountered God in numerous divine appearances, state: ‘face to face, as one speaks to his friend’ (Ex. 33:11)? At the same time, despite not having yet received that which Scripture implies he should have acknowledged, he implores God for a revelation of Himself (Ex. 33:13), as if the One who has consistently manifested Himself has yet to be seen by him. Although the voice from heaven agrees to fulfill the request and even grants him additional grace, it simultaneously reveals his hopelessness, indicating that his request is beyond human experience. Yet God declares, “There is a certain place ‘with Me,’ and there is a rock in that place, and within that rock a ‘cleft,’ where I command Moses to remain.” Then God covers the cleft with His hand, passes by, and Moses witnesses a glimpse of Him, understanding that he has indeed seen what he sought and that the promise of the Divine voice is true (Ex. 33:21-23). If we regard these elements superficially, their significance remains elusive to those who seek understanding, and may even distort the truth about God. Only that which is visible in outline possesses both a front and back; every outline marks the boundary of a body. Therefore, one who depicts God merely in outline fails to comprehend Him as beyond physical nature; indeed, the body is inherently complex, comprised of diverse elements, and no one can claim that a composite entity is indestructible; for corruption arises from the disassembly of a compound. Thus, if one interprets the back of God literally, they are inevitably led to absurdity, since front and back exist in outline, and every corporeal form is thus subject to decomposition. Consequently, anyone who strictly adheres to the letter of scripture will, through inevitable reasoning, inadvertently concede to the notion of corruption in God. Yet God remains imperishable and non-corporeal. What, then, does the text truly convey, apart from the immediate interpretations? If this portion of scripture compels a deeper exploration, we are obligated to comprehend the entire context in the same manner. Each element—God’s proximity, the rock, the cleft within it, Moses’s entrance, God's hand upon the cleft, God’s passing, the declaration, and finally, the vision of the rear—demands a more profound contemplation to elevate our understanding.

What does this represent? Just as a body, when tilted, inevitably rolls downwards without any need for further push, propelled by a downward slope, the soul, relinquishing its earthly desires, experiences anguish and urgency in its upward journey, striving from the lowly to the exalted. The nature of the good inherently draws those who seek it upward. Thus, the soul continually transcends itself in pursuit of heavenly aspirations, as the Apostle notes, stretching ‘forward’ (Phil. 3:13), ever ascending toward the highest. Because of prior gains, it yearns for heights yet unreached, persistently striving for what is loftier, rejuvenating its pursuit of flight. Only those actions directed toward virtue sustain one's ability to labor without fatigue, amplifying rather than diminishing the effort in this pursuit. Therefore, we proclaim that Moses, consistently striving for greatness, does not cease his ascent; he places no boundaries on his pursuit of the divine elevations. Once he embarks on that path where, as James narrates, ‘God is established’ (Gen. 28:13), he ascends step by step, finding always another higher step to climb. He renounces his ties to the Egyptian queen, champions the plight of the Hebrews, withdraws to the solitude of the untouched desert, nurtures a flock of gentle creatures, perceives the radiant light, and by removing his shoes, makes himself ready for this illumination. He is chosen to redeem a people of his own kin, beholds the submerged enemy within the waves, dwells under a cloud, quenches his thirst with a stone, cultivates heavenly bread, gains victory over outsiders by raising his hands, hears the trumpet's call, enters into darkness, delves into the sacred abode of the uncreated sanctuary, studies the divine priestly mysteries, dismantles idols, seeks atonement with the Divine, renews the Law broken by the Jewish sin, shines with glory, and in his exalted state is still filled with yearning, insatiably seeking what he has always possessed, inquiring of God for a revelation not merely within measure but of God's entirety.

Such longing seems inherent to the soul, which by nature is animated with a fervor for the beautiful, consistently drawn from tangible beauty toward the higher, igniting an ongoing desire for the hidden. A lover of beauty seeks to be fulfilled by the pure vision of the original, unmediated by any reflections or images. This conveys the audacious request to enjoy beauty directly, not through surfaces, but face to face. The Divine voice grants what is sought yet underscores profound depths within its refusal. God, in His generosity, condescended to grant Moses his wish; however, He did not assure him comfort or fulfillment regarding that desire. God would not reveal Himself to His servant if the physical manifestations could merely satisfy the beholder’s desires. The true vision of God is such that the beholder’s longing persists. God asserts, ‘Man cannot see Me and remain alive’ (Ex. 33:20). This declaration does not suggest that gazing upon God leads to death, as how could the source of life cause the demise of those who draw near? Though God is, by His nature, life-giving, the very essence of the Divine transcends all that can be categorized by attributes; one who perceives God as something knowable, having shifted from the essence to the recognizable in oneself, bears no true life. The authentic existence is true life, which is beyond human understanding. Thus, if the life-giving essence surpasses comprehension, what can be grasped is certainly not life; and anything devoid of life cannot possess that which brings forth life. Therefore, Moses’s yearning is unmet in that which is forever unsatisfied in desire. Through his words, he learns that the Divine essence is ungraspable, not confined within any boundary. If God could be confined by limits, then by necessity, whatever surpasses those limits would also be recognizable alongside them, because all that is bound by limits ultimately concludes in something. As air serves as the limit for terrestrial creatures, and water for aquatic life, so similarly, if God were to be confined, He would by definition be surrounded by something foreign and surpassingly larger than that which He might encompass. Thus, it is evident that the Divine essence embodies natural beauty; what deviates from beauty is inherently monstrous, and what stands outside of beauty is linked to evil itself. The encompassing is demonstrably far greater than what is encompassed. Therefore, those who presume to contain the Divine within limits inadvertently affirm that it is subject to malevolence. Just as the measurement of volume is inevitably reduced against the nature of the volumetric, the predominance of abundance must prevail. Thus, anyone who confines the Divine to any parameters permits the lesser to overshadow the beauty of the Divine, which is absurd. Consequently, let no one conceive the invisible nature as understandable. The incomprehensible, in its essence, defies comprehension. Conversely, any yearning for beauty, which seeks ascension, continuously amplifies as the spirit ascends toward the beautiful. This encapsulates the essence of truly seeing God: one’s lust for a deeper vision never diminishes. Therefore, those who perceive as much as they are able must remain ever eager to glimpse beyond. Thus, no boundary can hinder the journey toward God, for beauty knows no limit, nor does the yearning for beauty find fulfillment.

What, then, is this place indicated by God? What is this rock? What is the capacity inherent within it? What is this hand of God that seals off the cleft in the stone? What is the passage of God? What does it mean to witness the back of God, a vision which God promises Moses, who seeks the face-to-face encounter? All these elements, considered alone, signify a grandeur deserving of the Giver's majesty, such that this promise stands superior to any prior divine revelation bestowed upon a revered servant. How then might one grasp the heights to which Moses aspires after all his elevation? He, who ‘works all things together for good to those who love Him’ (Rom. 8:28), guides him in this ascent. God proclaims, “This is the place by Me” (Ex. 33:21). This indicative reference does not constrict the highlighted location by quantity, for nothing quantifiable pertains to the unmeasurable. Rather, through the omission of outlines pertaining to measure, God directs the listener toward the infinite and boundless.

Thus, I interpret the message imparted here: since you possess a persistent desire to stretch ‘forward’ and have no satisfaction in the continuation of your quest, where you know no respite in goodness, but continuously yearn for more, I present to you a place that can never allow one traversing it to cease flowing. Yet, in another sense, this current stands still. For God commands, “Stand upon this rock” (Ex. 33:21). Even more astonishing is the reality that one and the same thing can be both stationary and in motion. The one who ascends does not remain static, and the one who stands does not ascend. Here, that which stands transforms into an ascent. This signifies that the more steadfast and unchanging one remains, the more abundant the flow of virtue becomes. Conversely, the unstable and fickle heart, lacking firmness in goodness, wanders aimlessly, as the Apostle highlights (Eph. 4:14), swayed by confusion and doubt; such an individual will never attain the heights of virtue. Just as those who traverse sand seem to cover great distances yet accomplish nothing as their footing slips away, so too, though they make strides, their movement yields no real progress. However, if, as the Psalmist indicates, they extricate their feet from the muck and stand ‘upon a rock’ (Psalm 39:3)—the rock being Christ, the embodiment of perfect virtue—the more deeply rooted they become in goodness and ‘unmovable’ (1 Cor. 15:58), the more readily they can ascend as if borne aloft by wings, utilizing this stability to invigorate their hearts in pursuit of the divine heights.

Thus, He who showed Moses this place and promises him a standing on the rock reveals the pathway to divine flow. The Apostle eloquently conveyed that for those who dissolve the earthly dwelling, a heavenly tent remains entrusted (2 Cor. 5:1). In truth, whoever persistently engages in the ‘course’ in this expansive field, designated in divine writ as a place, and has ‘kept the faith’ (2 Tim. 4:7), or as is mysteriously noted, has stepped ‘upon a rock,’ will receive a crown of righteousness from the hand of the Most High. This reward bears various names in Scripture. Here it is referred to as the cleft of the rock; elsewhere, it is known as the ‘sweetness of paradise’ (Gen. 3:23), everlasting shelter (Luke 16:9), ‘dwelling’ with the Father (John 14:2), ‘the bosom’ of the patriarch (Luke 16:22), ‘the land of the living’ (Ps. 114:8), still waters (Ps. 22:2), the heavenly Jerusalem (Gal. 4:26), the kingdom of heaven (Matt. 7:21), the honor of rank (Phil. 3:14), the crown of grace (Proverbs 1:9), the crown of kindness (Prem. 5:17), the pillar of strength (Ps. 60:4), the joy of the feast, dining with God, the throne of judgment (Ps. 9:8), the place of honor (Is. 56:5), and the secret village (Ps. 26:9).

"You will not be able to behold My face," for once a person has seen My face, they can no longer continue to exist in this life.

Moreover, I have encountered the Sovereign of the Lord of hosts (Isaiah 6:5). The Jewish tradition asserts that Isaiah was executed by his elders for declaring that he perceived the Lord of hosts with his physical sight, while Moses was granted merely a glimpse of God's back. God Himself states, 'No man shall see My face, and remain alive' (Ex. 33:20). If one were to inquire how it is that God declares in the Law that He appeared to other prophets through dreams and visions, yet spoke directly with Moses, and how to reconcile the assertion that 'no man shall see My face, and live,' while God claims He conversed face to face with Moses, they might respond that God was seen in a manner acceptable to humanity, and not as He truly is, but rather as He chose to reveal Himself.

‘For who,’ He asks, ‘can see My face and live?’ This statement holds truth, as our eyes cannot withstand the brilliance of the sun; gazing at it for too long often leads to blindness. If the created being cannot gaze upon the wonders of creation without risking injury, how can humanity, cloaked in this mortal body, safely behold the radiant visage of the eternal Creator? Who can be deemed righteous in the presence of God, when even an infant, just born, is not free from sin, and no one can claim to possess a heart that is pure and undefiled (cf. Psalm 50:7; Job 14:4-5; Proverbs 20:9).

The statement of Moses, ‘no man shall see God and live,’ is interpreted by the heretical Marcosians as referring to the Depths. They incorrectly claim that the Creator was perceived by the prophets; however, they assert that the phrase, ‘no man shall see God and live,’ pertains to a divinity that is hidden and unknown to anyone. It is clear to us that this declaration speaks of the invisible Father and Creator of all that exists, and it does not refer to the fictitious Depth, but rather to the Seer—who is the unseen God—as will be further demonstrated in our discussion.

The blinded Jew challenges our reasoning, asserting, "Do not blaspheme, Christian, for it is written, 'No man shall see my face, and live,' saith the Lord." Yet, I respond, it is recorded in your scripture that Jacob declared, "I saw God face to face, and my life was preserved" (Gen. 32:30). Truly, if this is the case, I will neither dismiss your words nor let my own go unsubstantiated. Although it may seem impossible for humanity to fully comprehend, granting knowledge of Himself to mankind is effortless for the Almighty, who discloses Himself to those deemed worthy, as it is written: "I have multiplied visions, and in the hands of the prophets I have been likened" (Hos. 12:10). Hence, Jacob witnessed God and did not deceive, for he beheld Him as He chose to reveal Himself. God possesses the power to manifest as He desires, and nothing can impede His will, even if the highest cannot endure His infinite splendor.

In the realm of diversity, there exists variation, dissimilarity, and distinction; however, to transcend this and encounter God, who is the true One and Only, is to elevate oneself beyond the multiplicity into the contemplation of the Divine. This principle is exemplified by Moses, who constructed a mental tabernacle and engaged in dialogue with God. For it is perilous to attempt to express the inexpressible through spoken words, as they inherently involve duality and more. It is more fitting to perceive truths silently with one spirit, as this leads to a state of indivisible unity rather than fragmentation.

There are countless reflections through which God is revealed and grasped, manifested within us by the purity of our hearts and the nature of our lives. Those who are still captive to earthly desires, even in the slightest, will not experience this vision, as the Lord indicates: ‘My face cannot be seen by you, because man cannot see me and remain alive,’ meaning alive to worldly matters and earthly longings.

Although the Lord spoke to Moses, saying, “My face cannot be seen by thee: for man cannot see Me, and remain alive,” this must be interpreted in the context of the state prior to redemption, relating both to this fallen and unglorified body and to our current existence. However, following redemption, in our glorified state and in the eternal life that awaits us after the final judgment, God will bestow upon us a divine illumination, enabling us to behold the very light of God. As the Psalmist declares, “As with Thee is the fountain of life, in Thy light we shall see light” (Ps. 35:10).

Psalm 33:6 presents an invitation to illumination and the source of that illumination, articulated by the esteemed figure of King and Prophet David. To explore this further, let us consider his words in greater detail: “I will seek the Lord, and He will hear me, and deliver me out of all my troubles; come unto Him, and ye shall be enlightened, and your faces shall not be ashamed” (Psalm 33:5-6).

The assertion that humans cannot behold God is echoed in the words: You cannot see My face: for man shall not see My face, and live. The apostle expresses this idea about the perception of God in 1 Corinthians 13:12, where he states, now we see through a glass darkly..... For example, God's nature is infinitely beyond our grasp in this life; however, in the future, we will perceive His glory face to face, gaining the most complete understanding of God and His unfathomable works and attributes.

In the realm of eternal glory, the joy of the saints will, among other things, be found in the presence of the Lord. We understand that upon Christ's return, we shall be transformed to be like Him, for we will see Him as He truly is (1 Jn. 3:3, Rev. 22:4). This vision of the Lord Jesus, who will manifest in a glorified and resplendent body radiating the divine majesty, will be visible even to the physical eyes of the righteous, who will also stand before Him in bodies transformed to be like His. However, what is possible then is not feasible now.

The Lord grants the request of His devoted servant but cautions him that no one can behold the Lord directly. Instead, he will only perceive a voice proclaiming the sacred name of Jehovah and its significance relating to humanity in general and specifically to Israel. His sight will glimpse but a past reflection of His incarnate form on Earth. A significant phrase at the close of verse 19 correlates with Romans 9:15, where the Apostle Paul emphasizes that God's choosing of individuals is an act of His grace rather than a result of personal merit or entitlement. The Apostle refers to the birthright of Esau and the selection of Jacob to illustrate this point.