Scripture: Exodus 33:18-23
The passage which was commencing from vs. 18-23, is a conversation between YHWH and his trustworthy servant Moses. Having obtained the full restoration of the people to God’s favor, Moses felt emboldened to ask God a benefit for himself. He had already been admitted to closer communion with God than anyone of the race of humans since Adam. Moses makes a request of God “Show me your glory” (v18). Glory for Moses refers to the face or presence of God no longer enveloped by the cloud or fire. Since God appears to his people in cloud and fire, Moses wants to see the unveiled glory of God. This is a request for a sign that God himself will dwell among them without judgment.
Friends, in this morning I would like to call your attention to the “Glory of God” which Moses wants to see. Glory is characteristically used by P source for the theophanies of the exodus period (Ex. 16:7,10 and 24:16,17). The present verse 18 is however earlier than P.
Verses 18-23 disclose the request of Moses to see God’s glory and the reply to it. A good human being thirsts forever fuller manifestations of the divine glory. The more he/she knows of God, the more he/she would know. God’s glory is twofold. 1. Essential glory. 2. Ethical glory. Let me briefly explain what they mean for.
The Essential glory of God
The essential glory of God pertains to his existence. It is compared in scripture to the white dazzling light. This glory is well described in Paul’s first letter to Timothy 6:16 says that the light which no one can approach unto and no one has ever seen. Human in his present state of existence can receive the vision of God’s essential glory under great limitations. The full discovery of it would slay him as it is in v20. Moses partially saw its reflection. Even thus to perceive it implied an exaltation of the consciousness and an opening of the spiritual eyes.
The Ethical glory of God
This is the most perspicuous and precious character of God. This is the glory of his character. It was revealed when God proclaimed God’s name to Moses. (v.19, 34:5-8) God grants Moses’ request only in part, for the reason that no one can see God and live but if we carefully observe God redirects the question of Moses. Instead of speaking glory, God speaks of “goodness” (v19). The most genuine sign to Moses is not simply the direct view of God but a specific indication of the “good” character. A direct view of God will not say much at all about God’s character. It is more important to know what kind of God this is than to see that God. The ethical glory of God is nothing but the God’s goodness.
There is a visible appearance of God in the center of the text that cannot be argued away. The anthropomorphic language for God is consistent with the human form of other theophanies, but it is unique. God’s own hand is used to prevent Moses from seeing the divine face. When God has passed by, God will take the hand away and Moses will be able to see God’s back but not God’s face. The significance of God’s back may well relate to what one would see of a God leading the people from the front on their journeys. God as a fore runner leads his people while the people follow God.
God expresses no displeasure with Moses’ request. In fact God positively moves with Moses throughout. God allows Moses a vision at all is a demonstration of God’s mercy and graciousness. Other dimension of this theme may be implicit here. It refers to the epistemic distance between God and human beings, structured into the created order for the purpose of preserving human freedom and hence life.
YHWH’s response to Moses’ request of seeing God’s glory consists in 4 powerful affirmations (19-23).
I will make all my goodness pass before you (v19). The term goodness can be used as a synonym for shalom and thus refers to the material blessings of creation. This is a manifestation of God’s good gifts. It parallels the concerns of Ex. 3:14.
I will proclaim before you, my name YHWH (19b). It concerns God’s name and embodies the full disclosure of YHWH’s sovereign character. It makes allusion to Ex. 3: 14 and 6:2.
I’ll be gracious to whom I’ll be gracious.
I’ll show mercy on whom I’ll show mercy (v.19c). These last two affirmations concern God’s capacity to be unconditionally generous but more specifically refer to YHWH’s resolve to be generous to Moses. Both are parallel in structure and content. Jack Lundbom has shown that the literary structure of the last two promises is a rhetorical device used to terminate a conversation abruptly.
These 4 affirmations do not explicitly concern Israel, but they seem to reassure Moses on the future attentiveness of YHWH toward Israel in its hazardous journey.
Moses had enjoyed much intercourse with YHWH and often he had heard the voice that gave commandment and guidance. He had asked much for his people and it was fitting that he should ask something for himself. And he asked something worthy, something pleasing to God, something of highest profit to himself. But his request could not be granted fully, yet the glory is manifested in God’s goodness, righteousness, love and care for his people.
The meaning of glory to God is not omnipotence, nor ubiquity, nor dazzling light. It is the goodness and love shown by God to humankind through his son Jesus. The manifestation of ethical glory of God is fulfilled in Jesus Christ. As John 1:14 interprets, the divine son is the perfect embodiment of God’s ethical or moral glory.
God has made his goodness pass before us that is his son Jesus Christ. God has kept nothing back and has revealed his name. If we want to experience the glory of God, we have to show the same goodness to our fellow beings that God had shown to Moses and his people. Let’s be bold enough to pray with Moses, “Lord, teach me your ways so that I may know you and continue to find favor with you… show me your glory.” Amen.
[John M.Haide, the leader of this meditation, is a final year BD student of Gurukul Lutheran Theological College and Research Institute, Chennai, India.]
