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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,” ³⁷¹³⁷¹     “Proclaim the name of the Lord.” — A. V. 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.” (Exodus 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; ³⁷²³⁷²     “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.” 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. ³⁷³³⁷³     Addition in Fr., “Seulement pour son plaisir;” only for his pleasure. 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.” (Psalm 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. (Romans 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. (Ephesians 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 ³⁷⁴³⁷⁴     “C’est trop grande presomption;” it is too great a presumption. — Fr. 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, (Romans 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.

20. And he said, Thou canst not see my face Moses had indeed seen it, but in such a mode of revelation, as to be far inferior to its full effulgence. Long before the birth of Moses, Jacob had said, “I have seen God face to face,” (Genesis 32:30;) and to Moses, as I have lately shewn, a still clearer vision was vouchsafed. Now, however, he obtains something better and more excellent; and yet not so as perfectly to see God such as He is in Himself, but so far as the human mind is capable of bearing. For, although the angels are said to see God’s face in a more excellent manner than men, still they do not apprehend the immense perfection of His glory, whereby they would be absorbed. Justly, therefore, does God declare that He cannot be seen by a mortal man; for we shall not see him as He is, until we shall be like Him. (1 John 3:2.) For it must needs be that that incomprehensible brightness would bring us to nothing. God, therefore, whilst He withholds us from a complete knowledge of Him, nevertheless manifests Himself as far as is expedient; nay, attempering the amount of light to our humble capacity, He assumes the face which we are able to bear.

21. And the Lord said, Behold, there is a place by me This description may illdeed appear puerile, but it is well adapted to our imperfection; nor will any despise it who is duly conscious of his own imbecility and ignorance. There seems to be a contradiction between these two things, that the beauty of God should be shewn to Moses, and still that the sight of Him should be refused. This difficulty is here solved, for Moses was to see God only from behind. It is a similitude taken from men, whom we only partially recognise, if their face be turned away; for clear recognition is only obtained by seeing the face and countenance.

The fissure or hole in the rock was like a narrow and oblique window, which so far admits the sun’s rays as that one, who is shut up in a deep and obscure place, may receive some advantage from the light, yet never see the sun itself nor enjoy its brightness. Thus we, imprisoned as it were in our bodies, cannot behold God’s glory freely and directly; but He illuminates us obliquely, so that at least we see Him from behind. I do not speak of all, but of the most perfect amongst us, such as Moses was, who, although he obtained the extraordinary privilege which is here recorded, yet could not endure God’s glory through the infirmity of his flesh; and therefore the hand of God was interposed, so that he should only see Him in part. By God’s hand is meant the darkness wherewith He was covered, lest the eyes of Moses should be stretched in curiosity to see further than was lawful. Some ³⁷⁵³⁷⁵     “Tertullian referreth these backer or latter parts to the latter times of the Messiah: My glory which thou desirest to see, shall be revealed in the latter times.” — Willet in loco. Owen’s exposition of this passage is worthy of quotation: “The face of God, or the gracious majesty of his Being, his essential glory, is not to be seen of any in this life; we cannot see him as he is. But the glorious manifestation of himself we may behold and contemplate. This we may see as the back parts of God; that shadow of his excellencies which he casteth forth in the passing by us in his works and dispensations. This Moses shall see. And wherein did it consist? Why, in the revelation, and declaration of this name of God. Exodus 34:6, 7. To be known by this name, to be honored, feared, believed, as that declares him, is the great glory of God.” — Owen’s Expos. of Psalm 130. (Edin., edit. 1851, vol. 6, p. 481.) refer “my back parts” to the fullless of time, when Christ was manifested in the flesh, as if it were said, Thou shalt not see me until clothed in human nature; this is a subtle speculation, but by no means sound, nay, altogether wide of the genuine meaning.